The Holy and the Profane by F. M. W.

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 25, 1909

The Holy and the Profane

By F. M. W.

THE Word of God makes a plain and clear distinction between the holy and the profane. There are some things which are given man to use freely, but there are other things which God has reserved as holy unto himself. Satan has sought to destroy this distinction. He has made every effort to subordinate the holy to the level of the common, to bring the things of God down to the plane of the things of men. These efforts are illustrated in many doctrines taught today. Many apostles of so-called advanced thought advocate that the Bible possesses no inspiration peculiar to itself, and that the writings of Moses, Isaiah, Paul, and other Bible characters do not differ from the writings of heathen sages, and great men of all ages. Equally as pernicious, but more subtle, is the claim, which, while admitting the divine origin of the Sacred Scriptures, contends that God gave to other nations, as well as to the Hebrews, revelations of his will, as contained in the sacred books of heathen philosophies and beliefs.

The same principle is seen in the arguments used to deny the perpetuity of the Bible Sabbath. While some contend that in this dispensation the observance of no sabbath day is enjoined, others argue that all days are now holy, and that the Christian should observe every day as unto the Lord.

Another class, while admitting the distinction existing between sacred and common days, and between books of a holy and profane character, set up the claim that in the Christian age no part of man's income is reserved by God, but that all money is holy, the nine tenths equally with the one tenth, and should be used by the holder in good and laudable work, but not necessarily in gospel work.

All these classes claim that the old-time beliefs regarding inspiration, holy days, and holy money were designed as the initial steps, the first principles, leading to broader faiths and deeper experiences, where God could be seen in every religion, his presence sanctify every day, and all possessions be counted holy unto his service.

Regardless of the motives which prompt their advocates, all these specious arguments have but one influence and tendency, and that is to break down the plain and positive distinctions which God makes between the holy and the common. It matters not whether it be argued that there is no divine revelation to man, or that there are a dozen sacred books; that there be no sabbath, or that all days are holy; that no tenth is holy, or that the ten tenths are sacred; equally, in any case, the line of demarcation between the things of God and the things of men is obliterated, and it is left to each to follow the whim and caprice of his own mind with no chart or compass to guide him in his wanderings.

There is a sense in which all time may be dedicated to God, but this by no means removes the distinction which God has made between days, a distinction affecting the character of the days themselves. He made the seventh day holy; this is its character. This character was not bestowed upon the other days. Hence even though one may devote to God his whole time, as every Christian should, he still must recognize the distinct character of each day, in the class to which God has assigned it. And surely no man can acceptably devote his whole time to God, and fail to render to his Creator the one particular day which he has reserved for himself, and in the particular manner in which he says it should be rendered. God has given explicit directions as to how the seventh day should be used; the six days he permits man to use as he himself shall elect.

In the same specific manner God has made a difference between the tithe and the nine tenths. The former he declares to be holy for his service. Lev. 27:30. This holy character and holy use distinguishes it from the common character and common use to which the nine tenths may be devoted. And it is safe to say that he who truly devotes to God his whole income, and counts naught that he possesses as his own, will see to it that the one tenth of his income shall be used in the specific and particular manner which God designates in his Word. Otherwise it would be safe to conclude that his claim of having devoted all to God was but a subterfuge to cover up his selfish appropriation of the means which had been entrusted to him, but which God had reserved for his own service.

The church of God is threatened by an invasion which would juggle with the plain statements of divine revelation,

and seek to spiritualize away the truth of God. In revealing his will to the human family, God knew what he wanted to say, and was entirely capable of correctly expressing his will and purposes.

Let us conclude as well that he means what he says, and take his Word in its plain, obvious reading, making that distinction which he makes between the sacred and the common, between the things of God and the things of men. In this way only can we preserve inviolable the truth in its simplicity, of which God has constituted his children the conservators. F. M. W.