THE GOSPEL IN THE RAIN by Stephen Nelson Haskell

Pacific Press Publishing Company · Oakland, California · Jun 26, 1893

FromSigns of the Times, Vol. 19, No. 33.

THE GOSPEL IN THE RAIN.

By Stephen Nelson Haskell

BY ELDER S. N. HASKELL.

THE apostle testifies: "I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." Rom. 1:16, 17.

From the above we learn that the gospel of Christ is the power of God. This is an eternal truth, whether men ever accept it or not. What, therefore, reveals the living power of God, reveals the gospel of Christ. Second, it becomes salvation to everyone who appropriates that living power to his own soul by faith, whether he be Jew or Gentile. Third, for therein, that is, in the power of God, which is the gospel of Christ, is the righteousness of God revealed from faith to faith.

The word of God is also the gospel of Christ, because it is the power of God; and the faith which appropriates it brings righteousness to the soul. And it is thus that the just live. They seek to recognize and hear his voice in his word, as we have it revealed to us in the manifestation of his living power in creation, and in all nature. The teachings of the Scriptures seek to impress upon the human mind this grand truth. All of God's creative works, as manifested in nature, from the mighty leviathan that plays in the water to the tiny mote that floats in the sunbeam; from the majestic forest to the tiny flower with its various hues; from the mighty rushing torrents to the dewdrops that give life to vegetation—all speak of the power of God.

In this lies the difference between him who worships nature as his god and him who through nature is directed to the worship of the true and living God. It is a superficial idea to look upon nature as controlled by fixed, arbitrary laws, accomplishing their own purpose and design, without seeing an intelligent Designer in the arranging, sustaining, and controlling of these laws. God speaks to man as follows: "Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion." He then speaks of the waters in heaven as existing as a direct result of the voice of God as much as was the creating of the heavens and the earth. "When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures." Jer. 10:11-13.

The prophet Amos uses a different form of expression, but is equally clear in showing that the power of God is manifest, not only in the falling of the rain, but in that condition of the atmosphere that brings rain upon the earth. "Seek Him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night; that calleth for the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name." Amos 5:8.

One noticeable feature in the above quotations is that he classes the forming of the mists which ascend from the ends of the earth, which causes the rain, with the creation of this earth and the heavenly bodies. He would impress the human mind that there is the same power of God continuing manifested in bringing about that condition of the atmosphere which causes rain, as there was in the creation.

The prophet describes the unbelieving and rebellious heart as not recognizing this truth: "Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season; he reserveth unto us the appointed weeks of the harvest." Jer. 5:24. But he would have them realize that when the land became polluted by their whoredoms and by their wickedness, therefore the showers were withheld, and there was no latter rain. Jer. 3:3. See also Hag. 1:10, 11.

This is sufficient to show that the moral condition of the people has much to do with God's sending rain upon the earth, there being a living power in his word that brings the atmosphere into a condition that will cause rain; consequently the belief or unbelief of his people, to a greater or less extent, leads the Lord to bestow or withhold blessings, all of which shows that nature is not independent of its author; but what we call nature's laws are, as has been said, the habits of God.

It was the voice of God six thousand years ago at the creation that caused the mists to ascend from the earth, which "watered the whole face of the ground." Gen. 2:5, 6. And for sixteen hundred years a shower of rain was never known. But there came a time when God again spoke and said, "I will cause it to rain upon the earth." Gen. 7:4. That very word brought upon the earth the long-continued torrents of rain which were seen at the deluge, when "all the high hills that were under the whole heavens were covered," "and the mountains were covered."

The bringing of rain did not nullify the first word that he spake, that brought the mist; but it went farther, and caused it to rain. That same word of God "liveth and abideth forever," for "the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you." 1 Peter 1:23, 25. The growing of the grass produced by the falling of the rain and the mist upon the earth, evidences the living power of God, which reveals the gospel of Jesus Christ.