“But,” says one, “I’d like to know if the New Testament doesn’t contain some proof for Sunday keeping; for it is very evident that this day instead of the seventh has been observed for centuries. I supposed that the change was made by the divine Master or some of His apostles, and thus I have always been instructed. There must be some authority for the change.”
There is — the authority of the Church of Rome. But this is a phase of the subject which we hope to touch briefly in our next; so we will proceed, deliberately and prayerfully, tho briefly, to consider just what the New Testament says, if anything, about the change of the Sabbath.
“Of course,” some one suggests, “it is very generally understood that the change was made because the resurrection of Christ occurred on Sunday morning. It seems to me quite right to commemorate the resurrection of our Saviour in some manner. Do you not agree with me?”
Certainly I do; and the resurrection is by no means left without a memorial. A most fitting memorial of the resurrection as well as the death and burial of our Lord, has been provided in the beautiful ceremony of baptism. Please study Rom. 6: 3-5 and Col. 2: 12. Is this not all-sufficient? Do you think that in order to provide some memorial of the resurrection, it becomes puny man to stretch forth sacrilegious fingers toward God’s great moral law, and snatch from its very heart the sacred memorial of creation and of God’s creative power, thereby leaving the original rest day of Jehovah with no memorial whatever? Why was it so necessary for God’s children to keep this in mind before the cross and not afterward? Did the Sabbath of the Lord suddenly lose its meaning and its significance? Did it suddenly become untrue that the Lord commanded us to rest upon this day, “because that in it He had rested”?
Would it not be strange indeed for the Government of the United States to pass a law that the fourth day of July should no longer be observed to keep in memory the fact that our fathers on that day signed the famous Declaration of Independence, because, forsooth, Christopher Columbus died on the twentieth day of May, and that this later date would hereafter be observed instead?
But we repeat: What does the New Testament say about the matter? — It is remarkably silent. The words “first day of the week” are used but eight times in the entire book.
Matt. 28: 1 gives the first reference: “In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher.” Certainly this scripture proves conclusively that the first day of the week directly follows the Sabbath, and this after the resurrection.
The second mention will be found in Mark 16: 1, 2: “And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint Him. And very early in the morning the first day of the week, they came unto the sepulcher at the rising of the sun.” This scripture only repeats and makes more emphatic the same truth as the other, namely, that the Sabbath, even after the resurrection of Christ, was the day just before the first day of the week.
The 9th verse of the same chapter is the next mention of the first day, and simply declares that Christ then appeared to Mary Magdalene.
The fourth mention is in Luke 23: 56 and 24: 1. This reference is especially clear, in that it particularly mentions the fourth commandment of the Decalogue: “And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment. Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices.”
The fifth mention is in John 20: 1: “The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulcher.”
Nothing so far about the change of the Sabbath. And it is right here, somewhere in these records of the resurrection of the Master, that we might naturally suppose some mention or hint would be made of the fact — if fact it be — that this day was to be henceforth the newly installed sabbath.
The sixth mention is in the 19th verse of the same chapter: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith —” ah, surely now is the time when the Master6will make known that wonderful change which would mean so much to the world. Let us see what He said at this time: “and saith unto them, Peace be unto you.”
A Feeling of Disappointment
Perhaps some one may confess to a slight feeling of disappointment by this time.
The next text is in Acts 20: 7: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow.”
Still not a word is spoken regarding any change. Of course a meeting was held; but if the holding of a meeting would sabbatize a day, we should have as many sabbaths as there are days in the week. In the twentieth verse of this same chapter, we hear Paul saying that he has “kept back nothing that was profitable unto you,” so we look carefully in the context, thinking that as this chapter contains a record of a meeting which Paul held with his brethren — and a very long meeting at that — perhaps he has at least mentioned the new sabbath, because he “kept back nothing” profitable.
But we look in vain, not only in this chapter, but in every other chapter and every other verse ever inscribed by the great apostle.
In vain.
One text alone remains, 1 Cor. 16: 2: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.”
Still no change. The disciples are simply admonished to prepare their contributions “by them” at home, as they can spare, so that when he visits them, they may be ready.
And this is all the New Testament has to say about the first day of the week in any way whatever!
Not much? — No; not very much; certainly not enough to warrant any one who has any regard for truth, in saying that the Sabbath was changed by divine authority.
A Vision of Empires — 4
The Empire of the Spiritual
It has been noted in previous studies that there were eighteen particulars, or specifications, concerning the character and work of the little horn of Daniel 8. We believe that these specifications are applicable to Rome — in part to Rome in her pagan form; in their fulness to Rome under the falling away from the faith. And we wish to say, as we have before said, that our application of these principles set forth in this prophecy is in harmony with the great principles of Protestantism. We make no charge as to individual Roman Catholics. We feel as friendly toward them as we desire them to feel toward us. We have no sympathy with any propagandism which concerns itself with the actions, or failures, of individuals. Each soul must give account of himself to God. "We war with principles, not with men."
The three general parts of the chapter relating to the time of the fulfilment of the prophecy, and the first ten specifications concerning the little horn, were briefly considered in past issues. We begin the study of the last eight this week. The next prediction yet unconsidered is as follows:
Specification Eleven
It (the little horn) would take away from the Prince of the host the "daily" (sacrifice, or continual burnt offering) given into its power through transgression. Verse 11.
Thus read verses 11 and 12 of the prophecy in both the English and American Revised Versions:
Yea, it [the little horn] magnified itself, even to the Prince of the host; and it took away from Him [the Prince] the continual burnt offering, and the place of His sanctuary was cast down. And the host was given over to it together with the continual burnt offering through transgression.
The impersonal and personal pronouns clearly distinguish between the little horn and the Prince of the host, the latter of which terms clearly refers to our Lord Jesus Christ. This, too, is evident from the previous specification considered last week: The little horn "magnified itself, even to the Prince of the host"—the very acme of assumptive self-exaltation. "It" (the little horn) took away from the Prince the "continual" ("burnt offering" in the revisions, and "sacrifice" in the Common Version, are supplied).
The words "continual," "perpetual," "daily," are from the Hebrew tahmeed. It occurs in the original, as given in the "Englishman's Hebrew-Chaldee Concordance," 102 times; in Strong's Concordance, 101 times. The former gives tahmeed for "never" in Isa. 62: 4; Strong gives the simple negative loh, no, not. The word is rendered by the following English words in our Common Version: "alway" 4 times, "always" 6 times, "continual" 25 times, "continually" 53 times, "daily" 7 times, "ever" 3 times, "evermore" once, "perpetual" 3 times; in all 102. It applies to the showbread, or bread of God's presence (Ex. 25: 30); to the perpetually burning lamps (Ex. 27: 20); to the memorial of Israel worn upon Aaron's breast (Ex. 28: 29); to the holy miter (Ex. 28: 38); to the daily, or continual burnt offerings (Ex. 29: 38); to the perpetual altar fire (Lev. 6: 13); to the meal-offering (Lev. 6: 20); to God's presence in the pillar of cloud and fire (Num. 9: 16); to God's care for His people (Deut. 11: 12); to His people's seeking Him (1 Chron. 16: 11); to the services His priests should render before Him (1 Chron. 16: 37); to the attitude of God's child toward Him (Ps. 16: 8); to the praise which should be in our mouths toward God (Ps. 34: 1); to the regard we should have to God's law (Ps. 119: 44, 117); to the loving-kindness and guidance of our God (Isa. 58: 11). In short, it is used almost invariably to express the constant, living union which should exist between God and His people, as indicated in His loving-kindness and care, and in their service of faith. In this various authorities concur. The "Homiletic Commentary" on Daniel remarks:
Literally, the continual comprehends all that is of permanent use in the service, or worship, of God. So say Keil, Hengstenberg, Hävernick, etc.
Keil tells us that the Hebrew word —
Tahmeed is everything in the worship of God which is not used merely temporarily, but is permanent, as the daily sacrifice, the setting forth of the showbread, and the like; the limitation of it to the daily morning and evening service in the writings of the rabbis is unknown in the Old Testament. The word much rather comprehends all that is of permanent use in the holy services of divine worship [italic his].
Von Lengerke, quoted by Bevan, renders:
Even unto the Prince of the host it exalted itself, and took away from Him the continual offering.
Spurrell renders:
Moreover, against the Prince of the host it was magnified, and from Him was removed the daily sacrifice, and the habitation of His sanctuary was profaned.
Another authority, the Rev. Charles H. H. Wright, who bears many titles and honors, among which is Public Examiner in Semitic Languages in the Honours school, University of Oxford, 1894-95, renders similarly to the revisions, and thus comments:
Under that appellation [the continual, the perpetual service] the following acts connected with the temple worship are included: (1) the offering up of the incense (Ex. 30: 3); (2) the presentation of the showbread (Ex. 25: 30; Lev. 24: 9; Num. 4: 7); (3) the lighting of the candlestick (Ex. 27: 20; Lev. 24: 2); (4) the fire on the altar (Lev. 6: 5, 6, 12, 13, E. V.); together with (5) the daily sacrifice of the morning and evening lamb (Ex. 29: 42; Num. 28: 3, 6, 23, 24, etc.). The expression "the perpetual service" is not in the Old Testament as equivalent for the daily sacrifice, altho used in that sense in the Talmuds and later Hebrew. [See Keil above.]
Therefore Wright and others suggest the "continual service," or "perpetual service," rather than "daily sacrifice," or "continual burnt offering." "Continual mediation" has been suggested. It seems to the writer that neither word is broad enough or sufficiently comprehensive, inasmuch as it will appear all that makes for constant, living union between Christ and His people is concerned.
What Our Lord Is to His People
The Lord our God is eternal — "He continueth ever." Deut. 33: 37; Ps. 90: 1; Isa. 40: 28; Jer. 10: 10; Heb. 2: 10, 11; 2 Tim. 2: 12. Jesus has a continual priesthood. Heb. 7: 24. His Word endureth forever. 1 Peter 1: 25. He would have His children and church abide in Him, and He abide in them, thus making them fruit-bearing and representative of His character. John 15: 1-8. In that church in the hearts of His people He would be enthroned the Prince of the host, the Prince of Princes.
"Thy kingdom come," in the prayer which He taught, means first of all that the rule, authority, kingdom of God in Christ, shall be established in that little part of the earth, our own heart. All these are great Gospel truths, constantly taught and repeatedly emphasized. It is that abiding of God in His people, in their worship and character and conduct, which constitutes the very essentials of Christianity; for Jesus Christ as Prince of the host, Prince of Princes, implies all this. Note some of the superabundant statements of inspiration:
Jesus Christ is the Head of the church. Eph. 1: 22. He becomes this by being the Head of every one composing that church, for "the head of every man is Christ." 1 Cor. 11: 3. He is the Head of the church, "that IN ALL THINGS He might have the PREEMINENCE. For it was the good pleasure of the Father that IN HIM should all the FULNESS DWELL." "And in Him ye are made full, who is the HEAD OF ALL PRINCIPALITY AND POWER." Col. 1: 18, 19; 2: 10.
He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life. John 3: 36.
Joined to another, . . . that we might bring forth fruit unto God. Rom. 7: 4.
I have been crucified with Christ; and it is no longer I that live, but CHRIST LIVETH IN ME: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave Himself up for me. Gal. 2: 20.
If any man hear My voice and open the door, I will come in to him, and will sup with him, and he with Me." Rev. 3: 20.
The mystery of God is "Christ in you, the hope of glory." Col. 1: 27.
Abide in Me, and I in you. . . . If ye abide in Me, and My words abide in you, and whatsoever ye will, and it shall be done unto you. John 15: 4, 7.
Therefore the inspired prayer "that Christ may DWELL in your hearts through faith; to the end that ye, being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God." Eph. 3: 17-19.
Present tho Absent
For three and a half years Jesus was personally with His disciples upon the earth, representing the Father. In His personal, individual presence He was going away; yet He would not leave them comfortless — orphans. He nor His Father would leave them; They would come in another form, but that form not less potent to save, not less wise to guide. Hear Him:
If ye love Me, keep My commandments. And I will pray the Father, and He shall give you another Comforter, that He [the Father] may abide with you forever; even the Spirit of truth; whom the world can not receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you. I will not leave you comfortless ["orphans," margin]; I will come to you. . . . If a man love Me, he will keep My words: and My Father will love him, and We will come unto him, and make Our [the Father's and the Son's] abode with him. John 14: 15-23.7
That Spirit bringing the presence of Father and Son would dwell in each obedient believer, and so dwell with the church. Even so by this life union the branches abide in the vine. John 15: 1-6. "If ye abide in Me, and My words abide in you," are the conditions necessary to the perpetual service, and precedent to the fulfilment of God's great promises. For then shall the church ask what they will, and it shall be done. Verse 7. "Herein is My Father glorified, that ye bear much fruit; so [after this manner] shall ye be My disciples." Verse 8.
Herein is the acceptable, perpetual service born of the Spirit and fed by the life of the Word of God through faith.
A little more testimony concerning God's Word and its place in that union or perpetual life and service. Jesus ever emphasized the Word. By that He met the tempter. Matt. 4: 1-10. By that He demonstrated His mission. John 5: 39, 46, 47. By that He assured His disciples after His resurrection. Luke 24: 25-27, 44, 45. By that Word are they built upon the Rock Christ Jesus. Luke 6: 47, 48; Eph. 2: 19-22. By the spiritual life of that Word are they made to grow. 1 Peter 2: 1-5. By that sure Word of the Gospel are we purified, saved, born again. 1 Peter 1: 22-25. By the "word of prophecy" are we assured of Christ's mission and second coming. 1 Peter 1: 10, 11; 2 Peter 1: 19. That Word has He left for the world, a guide of the church, for "all Scripture [the Holy Scriptures — see verse previous] is given by inspiration of God [God-breathed], and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroly furnished unto all good works." 2 Tim. 3: 16, 17. Therefore the solemn charge: "Preach the Word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they shall not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." 2 Tim. 4: 1-4.
Therefore Jesus prayed earnestly, "Sanctify them through Thy truth: Thy Word is truth." John 17: 17.
The Bond of Union
The Spirit of God dwells with the church, binding together the church into one body, in the distribution of various gifts to each, in the fitting of every soul for sacrifice, and for the direction of the church according to the Word of God. These gifts are those of apostleship, prophecy, evangelism, teaching, pastorship, healing, miracles, wisdom, knowledge, government, ministry. But NONE OF THESE ARE BESTOWED BY MEN, or BEQUEATHED BY BIRTH, or GIVEN BY SCHOOL, or SEMINARY, or PRIEST, or COUNCIL, or POPE. All are gifts of the Spirit. See 1 Corinthians 12; Rom. 12: 3-5; Eph. 4: 8-14.
Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. . . . But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will. . . . For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 1 Cor. 12: 4-13.
These gifts were SET in the church until Christ should come again. 1 Cor. 12: 28; 13: 8-10. Let the Word answer these questions:
When Christ died what did He do? — "Gave gifts unto men."
What are samples of these gifts? — "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers."
For what purpose did He give them? — "For the perfecting of the saints, for the work of the ministry [service], for the edifying [building up] of the body of Christ."
For how long did He through the Spirit bestow these gifts? — "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Eph. 4: 8-13.
Here, then, at our Lord's first advent, we have the normal church, that normal relationship with her divine Head:
1. Christ is the Head. The church knows no other.
2. The church is composed of the called-out ones who have accepted His invitation through the Word of His Gospel. That church is His mystical body, united to Him by spiritual life union through faith.
3. Each member of that body has individual, life connection with Jesus Christ, through faith in His Word, by His Spirit.
4. That Spirit binds the believers together by life union.
5. Through that Spirit every member is fitted for service by some one or more of the spiritual gifts which fit the church for perpetual service.
6. That service is maintained by the church's ever looking to Christ as her head, feeding upon His Word, and guided by the Spirit according to that Word.
7. By looking to her Head, feeding on His Word, and rendering Him the service born of its life, is this life union and perpetual service maintained.
Therefore, that divine hiatus, or omission, made in the 11th verse of the 8th chapter of Daniel, could be supplied only as it is learned in the fulness of our Lord Jesus Christ. It includes all that Christ is, or would be, to His people, all that is implied in His rulership as the Prince of the host, Prince of Princes. He is our King, our Priest, our Sacrifice, our Mediator, our Life, our Power, our Director, our Friend, and the response of that church is in full-hearted service.
The Symbols
This life union between God and His people has been the normal condition throughout both the Levitical and Christian dispensations, and has been symbolized by the simple ordinances placed in His church, so that all the ordinances and ceremonies of the sanctuary spoke of this continual, life-union service between Him and His people. The bread of God's presence, the perpetual altar fire, the ever-fragrant incense, the consecration represented in the continual burnt offering, the constantly burning lamps, all were symbolical of that alone which could save, of perpetual life union with God. So also the ordinances of the Christian church, the ever-recurring remembrance of Christ's death, of His humility and service, at the Lord's Supper, and the death, burial, and resurrection shown in baptism, the marriage of the believer to Christ, the beginning of a life of service. It will be readily seen that faithful obedience would perpetuate that life union in service forever, and that transgression would break the life bond, and open the way for the removal of all that is expressed in the "continual."
The obvious meaning of the prophecy is, therefore, that the little horn power would take away this perpetual, continual channel of life, and light, and power, and service between the Prince and His children, so that some one else should reign in the church of Christ in His place, and in the hearts of His professed people. This self-exalted power should sit in the temple of God, setting himself forth as God. 2 Thess. 2: 4.
Through Transgression
The little horn power would accomplish this through transgression. Mighty the calamities and troubles that have come to God's people through transgression. Read Leviticus 26 and Deuteronomy 28, and a great many other instructions which God has given through His prophets. When Israel transgressed against God, unless repentance was speedy and deep, they set up other gods to worship and serve. "Thy Word have I hid in mine heart," writes the servant of God, "that I might not sin against Thee." God's presence abides in His abiding Word. Not until that is transgressed do men turn from God to the worship of another. Against this apostasy the apostle warned us in the early days of the Christian church: "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops [presbyters, elders, overlookers], to feed the church of the Lord which He purchased with His own blood. I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them." That the church might be saved from this the apostle says: "And now I commend you to God, and to the WORD OF HIS GRACE, which is able to BUILD YOU UP, and to GIVE YOU THE INHERITANCE among all them that are sanctified." Acts 20: 28-32. From which we learn that the apostasy of the latter days foretold by Daniel was confirmed by Paul, and would develop in the church itself. In this apostasy man would be exalted in the place of God. The apostate would contest the throne of the Prince of Princes.
Of that falling away he speaks elsewhere, a falling away which will reveal "the man of sin," "the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshiped; so that he sitteth in the temple [church, 1 Cor. 3: 16, 17] of God, setting himself forth as God." 2 Thess. 2: 3, 4. There was then One that restrained, even Christ in the heart, in the life, Christ in His Word, regnant in the church as King, as Law. It is clearly evident that as soon as Christ and that Word of grace are no longer pre-eminent in the church, the abiding, continual, perpetual worship and service is broken and taken away.
We have placed more time and space on the development of this specification of the prophecy, and what it means, than we designed. If this be the correct view — and the whole Word seems to sustain it — it is the very key of the prophecy, and will help in the understanding of what follows. The question now is, Has the thing predicted been done? Has the prophecy been fulfilled? This will constitute our next study.
A Soul Picture
By N. Kirkendall
By N. Kirkendall
To-day I painted a picture;
My brush was the brush of the soul.
It needed no master artist,
For faith led the way to the goal.
My canvas was stretched in the heavens,
My palette was fashioned of straw,
A lowly pallet its pattern,
That the shepherds of Bethlehem saw.
My colors were mixed by His wisdom,
Their shade held the tint of His wo;
But their light held the blessing of Heaven,
And the joys that eternity know.
The crown of my wonderful picture
Was a crown of heartrending thorn;
Yet out of the depths of its anguish
My love and my life were new born.
The light of my beautiful picture
Was the glorious light of the soul.
My Saviour brought it from heaven,
And faith led the way to the goal.
The Worth of Convicted Religion
A religion without conviction is worthless. A religion that can blend with everything is worthless. We respect a man more for decidedly disagreeing with us, even tho he may be wrong, than for following us without any inward sense of duty, just to please. A religion which is built on such loose lines will hardly hold the water of life.
The Promises to Abraham
By Eugene W. Farnsworth
By Eugene W. Farnsworth
III—The Family Inheritance
GOD not only promised Abraham a great host as his seed, but He also gave him a land in which to dwell. The seed is composed of all who are Christ’s. They become heirs with Him to the promise by virtue of the new birth. “If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Gal. 3:29.
What land did God promise His people? and for how long a time will it be given them? He said to Abraham, “Look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed forever.” Gen. 13:14, 15. “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.” Gen. 17:8.
A Stranger and Sojourner
An “everlasting” possession is certainly one that has no end. It surely is true that the Jews never had the land in that sense. If they ever possessed the promised inheritance, it was under the reign of David. At that time they had the land, and no earthly power could dispossess them; and yet, just before David died he offered this prayer: “For we are strangers before Thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.” 1 Chron. 29:15. Such words do not indicate that he had received an “everlasting” inheritance. No, he had not yet taken possession of it.
In the Thirty-ninth Psalm this stranger and sojourner, this pilgrim, pours his soul out before the Lord with crying and tears: “Hear my prayer, O Lord, and give ear unto my cry; hold not Thy peace at my tears: for I am a stranger with Thee, and a sojourner, as all my fathers were.” David recognized the truth that not only he, but all his ancestors, were pilgrims and strangers in the land, sojourners only.
The testimony of the writer to the Hebrews coincides with that of David. He says: “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. . . . And these all, having obtained a good report through faith, received not the promise.” Heb. 11:13, 39. Nothing could be clearer. The people who possessed the land of Canaan, and those who were born there, did not possess it as contemplated in the promise to Abraham. He himself did not possess it; for Stephen, under the inspiration of the Holy Spirit, declares, “And He gave him none inheritance in it, no, not so much as to set his foot on: yet He promised that He would give it to him for a possession, and to his seed after him, when as yet he had no child.” Acts 7:5. According to this, Abraham never possessed enough of the land to set his foot on, in the sense in which God gave it to him, yet it was promised to him and to his seed.
“The Lord Is Not Slack”
But the promise has not failed. “Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some men count slackness; but is long-suffering to usward, not willing that any should perish, but that all should come to repentance.” 2 Peter 3:8, 9. The promise still holds. It is the long-suffering of God that delays its fulfilment, but it will surely come. Paul speaks of this promise in these words: “For the promise, that he [Abraham] should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.” Rom. 4:13.
Such declarations make it very clear that God promised to Abraham and his seed, Christ and all who are Christ’s, the whole earth for an everlasting possession, an eternal inheritance; and so we read, “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all.” Rom. 4:16.
Of Great Importance
Of Christ it is said, “He took not on Him the nature of angels; but He took on Him the seed of Abraham.” Heb. 2:16. And so all who, by faith, put on Christ, become also the seed of Abraham, and heirs of the promised inheritance. They become members of the family by adoption, and share with Christ the possession of the whole earth.
Great importance is attached to the question as to whether we have made good the title to our share in this possession. There is no question as to its value, for it surpasses all the estates owned by the great men of this world. Those counted worthy of ownership when Abraham and his seed divide the land, will sing a new song, saying, “Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.” Rev. 5:9, 10.
In the next article consideration will be given to the condition of the earth when it is given to the righteous.
Robert Morrison's Helper
ROBERT MORRISON, the noted missionary, wrote to friends in England, asking for an assistant.
In response a young man from the country came and offered himself. He was an earnest Christian, but was rough and unpolished. He was introduced to the gentlemen of the board, and had a long talk with them. They then asked him to call again in an hour or two, and they would give him an answer. In talking the matter over after he was gone, they came to the conclusion that this young man would not do to go as a helper to Dr. Morrison. Finally, they said to Dr. Phillips, one of their members, “Doctor, you see the young man when he calls again, and tell him that we do not think him fit to be a missionary; but that if he would like to go out as a servant to the missionary we will send him.” The doctor did not much like to do this, but he did it. He told the young man just what the board said.
Now, many a young man would have been angry on hearing this, but this young man did not feel or act so. After hearing what the doctor said, his answer was: “Well, sir, if the gentlemen don’t think me fit to be a missionary, I will go as a servant. I am willing to be a hewer of wood or a drawer of water, or do anything to help on the cause of my heavenly Master.”
He was sent out as a servant; but he soon got to be a missionary, and turned out to be the Rev. Dr. Milne, one of the best missionaries that ever went to that country.—The Christian.
Forbearance
By Ralph Waldo Emerson
Hast thou named all the birds without a gun?
Loved the wood-rose and left it on its stalk?
At rich men's tables eaten bread and pulse?
Unarmed, faced danger with a heart of trust?
And loved so well a high behavior
In man or maid, that thou from speech refrained,
Nobility more nobly to repay?
O, be my friend, and teach me to be thine!
—Emerson.