Review and Herald, Vol. 81, No. 21. (5/26/1904)

Review and Herald

May 26, 1904

Review and Herald Publishing Association · Washington, D. C. · May 26, 1904

My Bosom Friend

By G. H. Heald, M. D.

G. H. HEALD, M. D.

Who is my bosom friend? Is it he Who shares his purse and store with me, Who feeds and clothes me in my need, Who from my foes protects me, or from greed Of selfish rivals? He, my benefactor is, indeed, And grateful I shall be for all such kindness shown. But friendship’s more than all of this: ’tis known Not by the outward act alone. My bosom friend is he whose heart In unison with mine does beat, who has a part In all my joys and griefs, who knows My failings all, and weaknesses, but shows His sympathy while pointing me to better ways, My heart with courage filling by his praise Of what he finds is noble in my life, Thus leading me to struggle on in earnest strife For that grand goal in heaven above.

My Friend of friends is He on whom the dove Of peace descended, He who manifests his love In ways unnumbered. Through his Word He shows my faults. With loving, gentle chide, He calls me to his wounded side, To yield my life to him who died That I might live. But even He on earth has yearned For human sympathy from lips that burned The story to repeat. He knew the loneliness Of solitude, e’en when surrounded by a throng Of people whom he loved, to whom he gave His virtue in the loaves and fishes, then to save Them, his own blood. They understood him not, They knew him not. With swords and staves, They came and took him as a thief. His own disciples fled the spot Where he was taken. Filled with grief, Their hopes destroyed, they safety sought In their own upper room, or found relief From conscience sore by following the Master At a distance, to the judgment hall. Betrayed by one, forsaken by the twelve (The loved disciple, John, excepted), The Master, at the cross, was led to feel The worth of woman’s love; For in that awful hour, when the unfeeling mob Reviled and jeered, there were a few Who dared to brave the angry crowd that they a final view Might have of their loved Master, And to his last sad moments comfort give By loving sympathy. His mother, true, Was there. She loved him, as all mothers do Their offspring; and her mother’s heart was wrung With anguish, as upon the cross he hung. But there were depths of grief That filled his soul, and brought, in death, relief From all his suff’ring. These, she fathomed not, Nor any of her friends. His deepest agony was known by One alone. ’Twas He who sits upon the throne, By whom the pulse of all the universe is known. The knowledge of the Father’s love had stayed The Son through every trying hour; But now, in this the time of Satan’s power, The Father’s love seemed to depart. The Friend of man was left to die alone. “My God, hast thou forsaken me?” this thought, The last great crushing blow that broke the heart Of Him who died without the knowledge of one friend Who understood and shared his grief, Though He had been the Friend of all.

Scripture References

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A FEW days ago one of our ministers, who is using the Family Bible Teacher quite extensively, wrote the following letter to the Southern Publishing Association, the publishers of these studies:—

“I am enclosing you a little circular [printed] which I prepared this week to be given out with the first lesson of the course for our use here. It saves doing much talking at the door in introducing the work; besides, it relieves the people from the impression that perhaps after a time a bill may be presented for payment, and at the same time it reminds all that they will be permitted to donate to the work if they choose to do so. I feel confident that good results will follow. . . .

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The Family Bible Teacher

This is the name of an important course of Bible readings embracing twenty-eight printed lessons for home study. Beginning with the foundation principles of Christianity, the lessons gradually advance in a systematic way until many of the most interesting and important Bible doctrines are covered.

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Believing that this little announcement would be helpful to new workers especially, some are now being printed, and will be furnished at small cost to those who desire them. By using these introduction slips those who have had no experience whatever in missionary work can do effectual service in carrying the truth to others.

Wherever a tent is to be pitched during the summer, much better results can be expected if such efforts are preceded by the free distribution of the Family Bible Teacher. When people become interested in the message from reading, there is always greater interest in hearing the living preacher, and they are better enabled to understand the truths that may be presented from the pulpit. In circulating the Family Bible Teacher all may have a part.

Lessons may be ordered through your State tract Society. The price of the complete set, postpaid, is only 10 cents, with discount when ordered in quantities. When ordering, ask for circular, “Family Bible Teacher and Suggestions for Its Use,” which also tells how the work may be made self-supporting.

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The Bible Text Book; A Pocket Edition

A practical compendium of studies on Bible subjects, by Prof. O. A. Johnson, being the gist of a course in Bible study at one of our Western colleges. Also contains charts, general index to Bible subjects, table of contents, etc.,—everything to make it a handy and convenient volume to carry at all times for Bible reference. Bound in two styles.

Cloth, 30 cents Leather, 50 cents

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In its new presentation cover is one of the prettiest small books published, and would be readily accepted by any friend as a desirable present. Neither is the cover alone the attraction, for the contents tell of the beautiful things God has prepared for those who choose to love him, and of what he has sacrificed in their behalf, and what will be their eternal reward. Price, 75 cents, postpaid. Also in board covers, 25 cents; cloth, 50 cents.

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Order of State Tract Societies

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Editorial

By Editor

Law and Lawlessness

REBELLION against the sovereignty of God and disobedience to his law are responsible for the present condition of things in this world. This is sin. “Every one that doeth sin doeth also lawlessness; for sin is lawlessness.” To save from sin is to save from lawlessness. To continue in sin is to continue in lawlessness. An increase of sin means an increase of lawlessness. When therefore we are told that just before the coming of the Lord “iniquity shall abound,” and that as a consequence “the love of many shall wax cold,” we may expect that a spirit of increasing lawlessness will mark the closing years of the great controversy. To meet this situation there must be such a preaching of the gospel that in those who receive it “the righteousness of the law might be fulfilled.” This is righteousness by faith, a righteousness which is revealed in obedience to the law of God. Law-keepers, then, are those who have really accepted a genuine righteousness by faith. Lawlessness is a manifestation of the lack of righteousness by faith. This is true both in the church and in the world. When therefore professed Christians, church-members, cultivate and reveal the spirit of lawlessness, it is demonstrated that they have not accepted the gospel of righteousness by faith. Those who preach righteousness by faith are seeking to establish the law, but those who assert that the law of God is abolished, and that we are under no obligation to obey its precepts, are really removing the very foundation of the gospel of righteousness by faith, and are opening the flood-gates of lawlessness.

This is the course which has been pursued by a large majority of the professed ministers of the gospel since the obligation to observe the Sabbath of the fourth commandment, the seventh day of the week, has been urged upon the people, and thus instead of holding in check the spirit of lawlessness, these men have sought to make lawlessness one of the Christian graces. Is it any wonder that we are now confronted with what is termed “the reign of lawlessness”? Those who preach against God’s law are preaching in favor of lawlessness.

The Only Way

THE offer of salvation from sin through faith in the atonement made by the sacrifice of Christ is not one of several ways of salvation. It is the only way. Christianity is an exclusive religion. The invitation has always been, “Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else.” And there is only one way of approach unto God. “Jesus saith unto him, I am the way, . . . no one cometh unto the Father, but through me.” Those who are unwilling to confess their sins and to accept “the redemption that is in Christ Jesus” may seek to climb up some other way, but they will be disappointed at last. Sin is of such a nature that even divine wisdom could not devise any other way of deliverance from it and its consequences than the union of divinity with humanity in the person of the only begotten Son. “For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh.” “And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved.” It is quite the thing now to stigmatize as narrow in their views those who are unwilling to admit that all the so-called religions are simply so many steps in the evolution of humanity to the perfection of character, but such arguments will not move those who appreciate the infinite price paid for the redemption of the human family. The Author of Christianity has himself said: “Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it.” The narrowness is not in the provision made. That is broad enough to meet the need of the whole family. But “the assertion of self and of self-sufficiency,” which led to the first sin, leads to the refusal of the only remedy for sin. But the pride of man can neither change God’s plan of salvation nor provide one of its own. There is only one atonement for sin. There is only one sufficient Saviour. There is only one way of life. There is only one genuine gospel.

Who Is This Son of Man?

STANDING in the very shadow of the cross upon which he was to be uplifted, Christ said, “Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto me.” The people who heard him said, “We have heard out of the law that Christ abideth forever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?” Speaking to Nicodemus in the earlier part of his ministry, Jesus said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

And although the people had heard his words, had shared in the benefits of his ministry, had seen his works for more than three years, yet when at the close he told them that the Son of man must be lifted up, they, remembering the teaching of the prophets that the Christ was to abide forever, said, “We have heard out of the law that Christ abideth forever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?”

The very people in whose hands was the Word of God in which this question was answered over and over again, when the Son of man was revealed, even

though his works and his ministry bore witness to his character, yet with minds blinded, they said, “Who is this Son of man?”

Who is this Son of man?—Ask Adam, and he will tell you that he is the seed of the woman, which was to bruise the serpent’s head. Ask Moses, and he will tell you that he is the prophet to be raised up like unto himself from among the brethren. Ask Joshua, and he will tell you that he is captain of the Lord’s host. Ask David, he will tell you that he is the priest after the order of Melchizedek. Ask Isaiah, and he will tell you that his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Ask Jeremiah, and he will tell you that he is the Lord our righteousness. Ask Daniel, and he will tell you that he is the Messiah, the Prince. Ask Micah, and he will tell you that it is he whose goings forth are from old, from the days of eternity. Ask Zechariah, and he will tell you: “Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.” Ask Malachi, and he will tell you that he is the Messenger of the covenant. Ask John the Baptist, and he will tell you: “Behold, the Lamb of God, that taketh away the sin of the world.”

And yet with all that testimony from the Word, reaching from Adam to the living prophet in their time, when he who was the Son of man stood before them to set before them his death and its meaning, they said, “Who is this Son of man?” In replying he did not declare himself by name to them, but when they said, “Who is this Son of man?” he said, “Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have that light, believe in the light, that ye may be the children of light.” And the answer meant to them that they did not need further teaching, but they needed to walk in the rays of light which had already been given unto them; and if they had walked in the light, they would not have been found asking, “Who is this Son of man?” He had already told them of the very heart of the gospel which he had come to bring them, when he said to them previously, “If ye believe not that I am he [or that I am], ye shall die in your sins.” And he repeated it again when he said, “When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself.” That is, he had declared himself to be the “I AM.”

When Moses was commissioned to go to the children of Israel in bondage to bring them deliverance out of Egypt, he asked, “Who shall I say sent me?” And the answer came, “I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you . . . this is my name forever.” Jesus in the flesh, instead of now being in the burning bush, declared himself to the people of that time, and to the people of all time, to be the “I AM.” He had done this in his works, he had done this in his words, he had said, “I am the bread of life,” “I am the light of the world,” “I am the true vine,” “I am the door,” “I am the way, the truth, and the life,” “I am the resurrection.”

And when he met his disciples that stormy night on the sea, and they were so frightened, they heard him saying, “I AM, Be not afraid.” Just as the assurance “I AM,” given from the throne, was a pledge of divine power for the deliverance of the children of Israel, so the pledge of Jesus, “I AM,” is an assurance both to them and to us of divine power for deliverance from sin, for lifting up above the power of sin, for lifting up into heaven to sit in heavenly places with Christ Jesus,—I AM, the union of the divine and the human,—I AM, brought into the flesh,—I AM, revealed as a living Saviour,—I AM, the Saviour of the world. Jesus in his ministry had revealed himself both as Son of God and as Son of man, and he had brought to the flesh in himself the power that is necessary to triumph over sin; now the time has come when he is to be offered as a sacrifice, and he said, “I, if I be lifted up from the earth, will draw all unto me.” The Son of man must be lifted up. Why?—Because God is just, as well as a justifier, and he does not merely pass over sin, but in the person of his own Son he gave himself for sin. The death on the cross, the death which he died for us, was necessary in order that the penalty for sin might be paid, that the triumph might be gained over sin.

Let us gather about the cross, and let us behold the Son of man lifted up, and let us see what it means to us in our relation to this experience. The picture ought to be very familiar to our minds, so that we need not enlarge upon it. There he was, Son of God, Son of man, lifted up on the cross between two malefactors. In order that they might show the greatest contempt for him, they crucified him between two thieves, the just man in the midst, as if they would show that of the three he was the worst criminal, yet in that very experience we behold the Saviour in his divine character. One on the one side complained and cursed, the other on the other side, when the rulers mocked the Saviour, and the soldiers mocked him, and the priests mocked him, and the multitude mocked him, looked to him for salvation that day, confessed his sin, and believed for salvation. “Lord, remember me when thou comest into thy kingdom.” “Thou shalt be with me in paradise,” the Saviour replied. That day he was still the Saviour of man. Even that day when the powers of darkness seemed to triumph, the love of God was triumphing. Behold in this experience a picture of to-day. Behold in this experience a difference between being crucified with Christ, and being crucified at the same time with Christ. The unrepentant thief died. He was crucified at the same time with Christ, but he was not crucified with Christ. The other was crucified, but he was crucified with Christ, and he expected that day to be with Christ in paradise. So crucified between the two sinners, we see how the Son of man is received to-day, some refusing his death and his salvation, and others believing on him for salvation.

Said Paul, “I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and the 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.” It is personal salvation, and it is in laying hold upon the death of Christ, that we are also raised up together with him and live with him, and can share in the glorious ministry of his life.

“Dying with Jesus by death reckoned mine, Living with Jesus a new life divine, Looking to Jesus till glory doth shine; Moment by moment, O Lord, thou art mine. “Moment by moment I’m kept in his love, Moment by moment I’ve life from above, Looking to Jesus till glory doth shine, Moment by moment, O Lord, I am thine.”

I have been crucified with Christ that I might live with Christ. This Son of man who had committed no sin, laid down his life of himself, for he says, “I have power to lay it down, and I have power to take it again.” And after he had shown himself alive by many proofs, he ascended into a cloud, and was received out of their sight. He came to the world as a conqueror, he lived as a conqueror, he died as a conqueror, and he ascended on high as a conqueror, and took with him his trophies of victory. So he, the Son of God, the Son of man, one who had walked and talked with them, whose words they had heard, and whose works they had seen, and whose ministry they had shared,—Son of man, in whose hands was seen the prints of the nails,

who had proved himself to be the same Jesus,—was received up into heaven, taking with him his trophies of victory, and he was met by the angelic host. The Son of man leads the way, attended by a company of angels and by these trophies of victory. As they come up to the gates of the city, the angels within, waiting for them, listening for their call, hear this song from the attending company: “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.” And those within with glad welcome inquire in song, “Who is this King of glory?” And then the attending angels again take up the song, and answer, saying, “The Lord strong and mighty, the Lord mighty in battle.” And then the angels within the gates sing again, “Who is this King of glory?” and the answer comes back from the attending company, “The Lord of hosts, he is the King of glory,” and they go in through the gates into the city.

Who is this Son of man?—He is the King of glory. In his suffering that day on the cross when he bore your sin, my sin, the Son of man earned the right to stand before the Father as our advocate for sin. “In all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” He “made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” And when he paid the penalty for sin, when he laid down his life that he might take it again, he earned the right to stand in the presence of the Father as our advocate for sin. So when he ascended on high, it was not to forget those whom he had left behind. He said on the cross, “It is finished,” yet not his work in ministry. But the sacrifice for sin was made, the all-sufficient, all-inclusive, all-atoning sacrifice for sin was made. Now welcomed to heaven as he is by songs of attending angels, and by songs of receiving angels, yet he has not gone there to share the glories of heaven merely for himself—he has gone there as the Son of man, and “there is one mediator between God and man, the man Christ Jesus.” In the person of his Son, God has adopted human nature, and carried it up into the highest heaven, and humanity dwells in heaven to-day.

Who is this Son of man?—He is our elder brother. Who is this Son of man?—He is our complete Saviour. Who is this Son of man?—He is the King of glory, he who sits with the Father on the throne of glory as priest, and the counsel of peace shall be between them both. Who is this Son of man?—He is the “priest forever after the order of Melchizedek,” “able to save to the uttermost them that draw near unto God through him.”

Now in our personal experience the thing which we are to lay hold upon, which is the very center and heart of our experience, is this: we must believe that that Jesus who was here in the flesh as the Son of man is also the Son of the living God. Our faith must lay hold very definitely upon the fact that we individually have an advocate with the Father, Jesus Christ the righteous, and we must accept his experience as our experience. We must be ready to die with him that we may live with him. We must meet him where he met us, and that is at the very lowest point. We must lay hold upon his merits where he has brought them, and our faith must not be an indefinite faith, not an indefinite hope that in some way it will be all right, and we shall be saved, but we must identify ourselves with this Son of man in the heavenly sanctuary above, that what he does there he shall do for us, and that he shall not be merely a general representative of humanity, but he shall there be my representative, that he shall there be your representative, so that when the Father shall say to the Son, standing in the presence of his glory, as he said to him in his humiliation, “Thou art my beloved Son, in thee I am well pleased,” we by our faith being there in him, can be also assured that that word is spoken unto us; and therefore we can have boldness in the day of judgment, because “as he is, so are we in this world.” And faith lays hold upon the living Saviour as a personal representative, offering to us personally the benefit of his mediation. And while he is the minister of the heavenly sanctuary, that true sanctuary which the Lord pitched and not man, while he as the Son of man in glorified flesh stands before the Father to plead his own merits and righteousness in our behalf, he is also the minister of his church on the earth, and in the person of the Holy Spirit he is still the power for salvation in the flesh, just as he was in his own experience when he was here and walked the earth.

Christ and Humanity

By L. A. S.

JESUS CHRIST identified himself with the human family in order that the members of that family might become identified with him. He died for our sins in order that we might, in him, die unto sin, and yet live. Because of sin, we must all die; there is no escape from that; but we have our choice of two forms of death, and of vast consequence to us is the result of this choice. We may fall on the Rock and be broken; or it may fall on us and grind us to powder. We can escape the latter fate only by being crucified with Christ; and that means death, for death was the result of that crucifixion. But a blessed truth goes with this experience, as it is written: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me.” By our identification with him, we die, and yet live; but we could not become identified with him if he had not first identified himself with humanity. “Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.”

The mystery of this life after crucifixion is the mystery of the new birth; and this is the mystery of the union of God with humanity. This union is represented in every Christian life. Without this new birth, there could be no salvation for man. Man would pay the penalty of his sins, and remain dead. Without the union of God with humanity, there could be no new birth. But that there might be in us a union of God with humanity, it was necessary that the Son of God should identify himself with the human family, and become “the Man Christ Jesus.” Therefore it was that in presenting himself a sacrifice for sin, “he took not on him the nature of angels; but he took on him the seed of Abraham.”

L. A. S.

Continue reading: The Call of God to Our People at This Time