Review and Herald, Vol. 32, No. 26. (12/22/1868)

Review and Herald

Dec 22, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 22, 1868

PAUL'S DESIRE TO DEPART AND BE WITH CHRIST.

By John Nevins Andrews

“For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor; yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better; nevertheless to abide in the flesh is more needful for you.” Phil. i, 21–24.

What did Paul mean by departing?

It is fair to answer it by his words to Timothy: “The time of my departure is at hand.” 2 Tim. iv, 6. It was his death.

Could he be with Christ by dying?

That depends upon the place to which the dead go.

Where do the dead go?

To sheol or hades, the one of these names being the Hebrew and the other the Greek term to designate the place of the dead.

How do you know that the dead go to sheol or hades? The Psalmist asks what man there is that can deliver his soul from death and sheol. Ps. lxxxix, 48. Jacob, at death, entered sheol. Gen. xxxvii, 35; xlii, 38; xliv, 29, 31. Korah and his company went down into sheol. Num. xvi, 30, 33. Joh was to be hid in sheol and wait there till the resurrection. Joh xiv, 13; xvii, 13. All the wicked go into sheol. Ps. ix, 17; xxxi, 17; xlix, 14. All mankind go there. Ps. lxxxix, 48; Eccl. ix, 10. (N. B. These words in our English version are sometimes translated grave, and sometimes hell.)

Have you any other proof that the dead are in hades? Yes. When the resurrection occurs, all the righteous, being rescued from death and the place of the dead, triumph over both in most exultant language. 1 Cor. xv, 51–55. And at the second resurrection, both death and hades give up the wicked dead. Rev. xx, 11–15. Paul did, therefore, enter hades by departing this life.

Did Paul find Christ in hades?

No; indeed. Christ had been there before Paul, but was not there when Paul entered the silent abode of the dead. We have express statements on this point. Peter says that David spoke of Christ’s resurrection when he said, “Thou wilt not leave my soul in hell.” [Greek, hades.] And he informs us that at the resurrection of Christ “his soul was not left in hell,” or hades. Observe this is not spoken of his death that his soul was not left in hades; for then it might be evaded as meaning that his soul should not have suffered to enter hades at all. But it is spoken of his resurrection that his soul was not left there. And this proves, beyond dispute, that his soul did enter this abode of the dead, but remained there only till the morning of the third day. Compare Acts ii, 25–31; Ps. xvi, 8–11.

But was not Paul grievously disappointed on entering the place of the dead not to meet Jesus there?

There is no reason to believe that he expected to meet him in hades. In fact, there is excellent testimony to show that he looked to a very different occasion for the meeting with Christ. But there was no sadness, gloom, nor disappointment, to Paul in hades. It is a place where there is no knowledge. Eccl. ix, 10. Those who enter there have no thoughts. Ps. cxlvi, 4.

All is silence, darkness, sleep, rest. The wicked therein are silent in death. Ps. xxxi, 17. The righteous in sheol do not praise God, and do not even remember him whom they have given their lives to honor. Ps. vi, 5; Isa. xxxviii, 10–19; Ps. cxv, 17.

But how sad and gloomy such a prison-house to Paul, and how long and dreary his confinement therein.

To the living the grave may be dark and cold, and the period of waiting may seem long and tedious. But not so to the silent sleeper in its quiet rest. There is no lapse of time to those whose thoughts have perished. There is no gloom to those who “know not anything.” Eccl. ix, 5. There can be nothing tedious nor distressing nor unpleasant to those in hades. In fact, there can be no time to them at all. It is simply a blank. Rather it is an atom of time as the twinkling of an eye. This is proved by facts of frequent occurrence. Men receive blows upon the brain which destroy the power of thought. They remain in this condition sometimes for months. When consciousness is restored, thought begins at the very point where it was suspended. An officer wounded in battle, and remaining months without a thought, when relieved by surgical operation has arisen in bed and finished the order he was giving when struck down. This shows that to those who have no power of thought time is annihilated. To Stephen, who fell asleep while gazing upon the glory of Heaven, it will ever be the same as though without one moment’s delay he had entered it. Acts vii, 55–60. And so of many Christians who have had rapturous views of Heaven in the hour of their death. It will never seem to them as though Heaven had even disappeared from their view. In winking we cease to gaze upon that which is before us. It disappears from our view, yet we do not even notice the disappearance of the object. Such is the sleep of death. To the sleeper it is an imperceptible atom of time of which he can take no account.

Have you any evidence that Paul did not expect to be with Christ till the resurrection?

Judge for yourself in the light of such words as the following: “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me IF THE DEAD RISE NOT? let us eat and drink for TO-MORROW WE DIE.” 1 Cor. xv, 32. If Paul entered Heaven by dying, and by that event was taken to be with Christ, where there is fullness of joy, was not this of some advantage to him? Suppose there never should be a resurrection, would not Paul’s immortal soul—if he had one—in the felicity of Heaven find something to compensate his cross-bearing life? Indeed he would, were he to enter Christ’s presence at death, even though there were no resurrection. But he plainly indicates that if there was to be no resurrection there would be no reward; a decisive proof that he knew nothing of the entrance into the heavenly city by the gate of death. In fact, had he entertained such an idea, instead of speaking of immediate death as a sad thing if there were no resurrection beyond it, he would have said, “Courage, brethren, to-morrow we die, and that shall usher us into our Lord’s presence.” His words convey, in every respect, the opposite idea.

Was there not some point of time to which Paul looked for deliverance and reward? Was this the day of death, or of the coming of Jesus?

There is a certain day which he has emphasized very remarkably. It bears the designation in his epistles of “THAT DAY.” It is thus presented:

1 Thess. v, 2, 4: “For yourselves know perfectly that THE DAY OF THE LORD so cometh as a thief in the night. . . . But ye, brethren, are not in darkness, that THAT DAY should overtake you as a thief.”

2 Thess. i, 10: “When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in THAT DAY.”

2 Thess. ii, 1–3: “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for THAT DAY shall not come, except there come a falling away first, and that Man of Sin be revealed, the son of perdition.”

2 Tim. i, 12: “For the which cause I also suffer these things; nevertheless I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against THAT DAY.”

2 Tim. i, 18: “The Lord grant unto him [Onesiphorus] that he may find mercy of the Lord in THAT DAY; and in how many things he ministered unto me at Ephesus, thou knowest very well.”

2 Tim. iv, 6–8: “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a

crown of righteousness, which the Lord, the righteous Judge, shall give me at THAT DAY; and not to me only, but unto all them also that love his appearing.”

These scriptures do plainly teach the fact that the advent of Jesus was the time to which Paul looked for the deliverance of the saints, for the gathering of himself and all the others to Christ’s presence, and for the placing of the crown upon his own head, and upon the heads of all that really love the appearing of Jesus. He refers to the time of this great reward as “THAT DAY.” But he marks it over and over in such a manner that we cannot mistake the point of time. It is not the day of his death, but it is the day of the Lord Jesus.

But can you give a text from Paul’s writings in which both the time and the manner of the taking of the saints to be with Christ is presented?

The following text is exactly to the point:

1 Thess. iv, 16, 17: “For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them to meet the Lord in the air; and SO shall we ever be with the Lord.”

The word “so” [Greek οὕτω] signifies “in this manner,” or “thus.” This text shows with distinctness the time and the manner of meeting the Lord, and being received into his presence. It is indeed a testimony of the same character as that in 2 Thess. ii, 1, where the coming of the Lord Jesus Christ is made the point for the gathering together of Paul and his brethren to him.

There can be no doubt that this was Paul’s hope, but can you confirm it by the words of the Lord Jesus?

If a direct statement of the Saviour will answer, here it is:

John xiv, 2, 3: “In my Father’s house are many mansions; if it were not so I would have told you. I go to prepare a place for you; and if I go and prepare a place for you, I will come again and receive you unto myself; that where I am there ye may be also.”

Now observe, 1. Jesus was going away personally. 2. While absent he was to prepare a place for his people. 3. Then he was to come back and receive them. 4. That thus they might be where he was. Then it follows that they cannot be with him till he comes after them. He will not come after them till he has completed the preparation of the place for them. And observe this fact, if they could go to him before he comes after them, they would find the place unprepared for their reception. Heaven is a prepared place for a prepared people. Our Lord has fixed the time and the manner of the saints’ being received to be with Christ. It is at his glorious advent.

Then how do you reconcile all these testimonies with the language of Paul, quoted at the head of this article, in which he says, “Having a desire to depart, and to be with Christ; which is far better?”

The reconciliation is not a matter of difficulty. The departure is by death; the being with Christ is by the resurrection. These are two events, and not one and the same thing. “To depart, AND to be with Christ; which is far better.” We may illustrate this by a supposition. We will say that Paul, when at Miletus, being very anxious to see the brethren in Jerusalem, and to find rest from the severe labors of the field he had, in the face of bitter opposition, so long cultivated, used this language: “Having a desire to depart, and to be with James at Jerusalem.” No one would misunderstand that language. The departing was one thing; the being with James another thing at some distance in the future.

Can you illustrate this out of Paul’s language relative to death and the appearing of Jesus?

I can give an illustration that meets the point exactly, and that uses one of the very terms of the disputed text. Here is the passage:

2 Tim. iv, 6, 8: “For I am now ready to be offered, and the time of my departure is at hand. . . . Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.”

Paul’s “departure” was at hand. This was his violent death by the ax of the executioner. But his reward was laid up for him till the day of Christ’s appearing. The word “henceforth” covers the period between his departure and his being with Christ.

But might not Paul be with Christ before the appearing of Jesus, though he received not his crown till that time?

No. Paul could not be with Christ, if that any advantage, without a resurrection from the dead, unless there was some advantage to reward his labor, even though the dead rise not. 1 Cor. xv, 32. He could not be with Christ on his own showing, as we have seen, until Christ comes back after him. “So shall we ever be with the Lord.” Besides this text relative to the crown must not be set aside too summarily. A crown implies a throne, a kingdom, and a reign. Paul will not have these withheld after entering his Lord’s presence. But the time to reward the saints, small and great, does not come till after the sounding of the seventh angel. Rev. xi, 15, 18. We say, therefore, that 2 Tim. iv, 6–8, is a good illustration of Phil. i, 23.

But why should Paul speak of these two events, death, and the entrance into Christ’s presence, in so closely connected a manner if they are really separated by a long space of time?

Several reasons may be assigned.

1. The Scriptures often speak of events widely separated in such a manner that the careless reader would suppose them one and the same thing; or at least that they were both to transpire at the same point, or very near to each other.

Heb. ix, 27: “And as it is appointed unto men once to die, but after this the Judgment.” But with most men there is a very long space between.

Rev. ii, 10: “Be faithful unto death and I will give thee a crown of life.”

James i, 12: “Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” But we do know from plain testimony that the crown is not given as soon as man falls in death, but when he arises in the resurrection of the just. 2 Tim. iv, 8; 1 Pet. v, 4. As a further illustration of the fact that there is need of care in reading the Bible that we may give everything its proper place, take this text:

Luke ii, 39: “And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.” Now who would suppose that between this performance of all things required by the law when our Lord was eight days of age [see verse 21], and their return into Nazareth, occurred the flight into Egypt? Yet such was the case. Matt. ii. It appears that they returned unto Bethlehem, and were there found of the wise men. Then, at the warning of God, Joseph fled into Egypt, and stayed till Herod’s death, then returning out of Egypt he was afraid to stop in Bethlehem, and so retired to his old home in Nazareth. But all these things Luke passes over.

2. A second reason for Paul’s manner of expression is found in the fact that his death would close his probation, and make it certain that he should be with Christ when Christ comes after his saints.

3. A third reason is that to him it would be the same thing as though death did usher him into Christ’s presence. For there would not be even a moment to him between departing and being with Christ.

Paul was in a strait betwixt two. He was now an aged man, and a prisoner of Jesus Christ. He had borne the burden in the heat of the day. Being bowed to the earth with burdens, cares, toils, labors, and sufferings, he felt that for himself it was better to die; but when he saw the flock of God contending with Satan, and wrestling for life, he felt that it was needful that he should live yet for a season for their furtherance and joy of faith.

Paul rests in the silence of hades. He is not yet with Christ. But Christ has been in hades, and when he left it took away the key. Acts ii, 31; Rev. i, 18. If the dead should not rise, Paul would have no advantage from all his labor. But Christ shall call, and Paul shall answer. He shall stand up an immortal being. He shall ascend to meet the Lord in the air. The crown shall be placed on his head. And “so” shall he “ever be with the Lord.”

J. N. ANDREWS.

I SHALL BE SATISFIED.

By M. C. C.

If I in thy likeness, O Lord, may awake, And shine a pure image of thee, Then I shall be satisfied, when I can break The fetters of flesh, and be free; I know this stained tablet must first be washed white, To let thy bright features be drawn; I know I must suffer the darkness of night, To welcome the coming of dawn.

Oh! I shall be satisfied when I can cast The shadow of nature all by, When this cold, dreary world from my vision is passed; To live in an unclouded day; I now feel the blest morning begins to draw near, When time's dreary fancy shall fade If then in thy likeness I may but appear, In glory and beauty arrayed.

To see thee in glory, O Lord, as thou art, Freed from mortal and perishing clay, My spirit is longing to be where thou art, And sighs for the dawn of that day; And when on thine own image in me thou hast smiled, Within thy blest mansion, and when The arms of my Father encircle his child, Oh! I shall be satisfied then.

—Copied for REVIEW by M. C. C.

PRACTICAL THOUGHTS ON BIBLE SUBJECTS.

By John Nevins Andrews

HUMILITY

Is that grace which enables us to put a just estimate upon ourselves. It is just what is requisite in order that we may know our place and keep it. It enables us to obey the injunction not to think of ourselves “more highly” than we ought to think. Rom. xii, 3. It opens our eyes to our own defects. It gives us a sense of our own failure to imitate the heavenly pattern. Without it we could not hunger and thirst after righteousness, for we should think ourselves good enough already. We learn lessons of humility with much pain; yet nothing is sweeter and more divinely peaceful than this excellent grace. The pain which we experience in taking lessons in humility is because that our nature is entirely averse to this lowly disposition. Vanity and pride fill the hearts of the sons of men. The grace of God alone can effect this wondrous change. Dying to pride is a painful process. The change, when wrought, is one of heavenly serenity and blessedness. It is our business to humble ourselves. If we leave this work to be done for us by the Lord, we shall infallibly bring upon ourselves his afflicting hand, for it is by this that he humbles the children of men. God humbles men as Gideon “taught the men of Succoth, with ‘thorns of the wilderness and briers.’” Judges viii, 16. Better learn humility this way than not at all. But far better would it be to make it a business to humble our own hearts daily and continually before the Lord. We can abase ourselves or we can have the Lord abase us. The valley of humiliation is in itself the sweetest, and, what is of greater consequence, the safest part of the heavenly journey. John Bunyan tells us that in this valley our Lord, in the days of his earthly sojourn, had his country house. One thing is certain, that whoever walks in this valley will have the Saviour for his companion.

FALSE HUMILITY

This is one of the worst forms of pride. Persons under this deception suppose themselves very humble and lowly in heart. In fact, they really believe that they are far in advance of their brethren in all that renders men acceptable in the sight of God. Under this impression, people become proud of their humility. If there were one particle of honesty or frankness to sin, we should not so often fall into it. But sin deceives us. That is its very nature. The deceitfulness of sin is that which makes it so dangerous an adversary. Sin is the eldest born of Satan. He is the arch-deceiver.

Deception is his business. Cheating is an art which he has carried to the highest perfection. Nothing but fraud and guile can proceed from such a source. Though the prince of darkness, he can transform himself into an angel of light. 2 Cor. xi, 14. And such is his skill in beguiling men that he is able to give to pride the outward form of humility, and to make it, many times, pass for this excellent grace.

This kind of humility is often manifested in acts of austerity or apparent self-denial for the purpose of attention or securing the approval of others. Sometimes it is shown in the wearing of mean and slovenly apparel, that thereby one’s humility may be declared. But all these acts of apparent humility are performed to gratify the pride of a self-righteous heart, or to receive the approval of those whose good opinion is specially desired. One test generally if not invariably distinguishes false humility from that which is genuine. One can bear reproof, the other is altogether too lowly to allow of any such treatment of its exalted piety. Another almost universal test is found in the fact that spurious humility seeks by word and act to draw men’s attention to itself; but that which is genuine would hide from every eye but God’s. “Most men will proclaim every one his own goodness; but a faithful man who can find?” Prov. xx, 6. Reader, have you genuine or spurious humility?

MODERATION

This becomes the Christian at all times, when in prosperity or adversity. Overmuch joy at any earthly blessing is entirely out of place. Our mountain does not stand so strong that it shall certainly continue even one day. Our griefs are not so great that we should abandon ourselves to unrestrained sorrow. Our case might be worse. This will always be true until we find ourselves—if we should be so unfortunate—among the lost. Let us restrain both joy and sorrow so far as earthly blessings and calamities are concerned, within the bounds of moderation. An eastern monarch asked one of his wise men for some saying that would moderate his joy in great prosperity, and his grief in deep affliction. The sage replied, “Remember this too shall pass away.” This is an admirable saying, but it is not equal to this one from St. Paul: “Let your moderation be known unto all men. The Lord is at hand.” Phil. iv, 5. If we walk in the presence of God and of the great day of account, prosperity and adversity will alike seem small to us in the presence of eternal realities.

SOWING AND REAPING.

“Whatsoever a man soweth that shall he also reap.” Men cannot sow thistles and reap grain. They cannot do evil deeds and receive the reward of well doing. Every act on our part is one whereby we sow something; and everything sown shall bear its own proper fruit. Could we realize that every act of wrong doing shall be followed by its own natural consequences, and that every thing thus sown by us shall bear a plentiful harvest of evil, how circumspect should we be in walking in the fear of the Lord. What a fatal error on the part of parents to allow the young to “sow their wild oats.” Such a crop once sown needs no care in order to have it bear a plentiful harvest, and nothing is more certain than that they who sow the seed shall themselves reap the harvest in the very kind which they sow. Beware of wrong doing. You must meet it again, and with it all the evil which it has caused in the world.

A PROMISE.

“If we suffer we shall also reign with him; if we deny him, he also will deny us.” 2 Tim. ii, 12. Our Lord proposes to do great things for those who are worthy to receive them. Reigning with Christ will be no less than actually sitting down with him upon his throne, and wearing a crown which his own hand shall place upon our heads. But none shall show in this exaltation who do not prove themselves worthy by enduring the proper test. Every one who reigns with Jesus shall first suffer with him. The anguish of the cross shall precede the triumph of the saved. No man who shuns the cross shall ever sit down upon our Lord’s throne of glory.

He is to confess his people before the Father and the angels. But every one thus confessed has first been proved worthy of this great honor. Those who now deny Christ before men shall then be denied by him. How wise it would be in us to make the last day our ever-present companion. Then every act would be wrought in God, and all our work such as we would willingly meet in the Judgment.

REPROOF.

It is often painful to give reproof, yet it is a duty which cannot be neglected. Some persons, from lack of experience, or from error in judgment, may be incapable of administering reproof by word of mouth. Let such do it by their example, or if some word must be spoken let them do it with real humility and reserve. Many of this class have done great harm by their utter lack of heavenly wisdom. Observe Nathan’s course with David. A terrible crime had been committed by David. A most severe and cutting reproof was called for. But only witness the wisdom of Nathan. It was not merely to rebuke David, it was also to save him from utter ruin, upon the brink of which he stood, that Nathan labored. Few persons could have given to such a man, in such a snare of Satan, a reproof so wisely directed that it should lead him to genuine repentance. The 51st Psalm is the language of that repentance which does not need to be repented of. Let those who are reproved by the testimonies of the Spirit of God read that Psalm again and again. Drink deep into its spirit. It is infinitely wiser than to yield to the stubborn hardness of our natural heart, and to the sorrow of the world that worketh death.

DAVID’S SPIRIT WHEN REPROVED.

“Make me to hear joy and gladness; that the BONES WHICH THOU HAST BROKEN may rejoice.” Ps. li, 8.

Language can hardly be found to express with greater force the effect of the terrible rebuke upon David. The blow had broken his bones. Now what did David do? Did he say I am utterly disheartened; it is no use to make further efforts? This would be the language of most persons. They would say with Cain, “My punishment is greater than I can bear.” Gen. iv, 13. It was not the sin but the punishment that troubled Cain. Instead of seeking the face of the Lord he went out from his presence, and to drown his reflections built a city. Not like this did David. He is anxious about his sin. So anxious that he makes a public confession which he puts on record for all coming time. And so zealous to return to God that he prays to be purged with hyssop, and washed till he is whiter than snow. He knows the joys of God’s salvation, and he never could be satisfied till these were returned to him. How admirable is this spirit in David. Why not we manifest it when crushing reproof breaks our own bones?

UNJUST GAINS.

“He that sacrificeth of a thing wrongfully gotten, his offering is ridiculous; and the gifts of unjust men are not accepted.” This is from the Apocrypha, [Ecclus. xxxiv, 18,] but it is worthy of serious attention. We cannot divide with the Lord things wrongfully obtained and so bribe him to allow us to retain our unjust gains by giving him a part. What can we do with such money? Use it to make restitution, and remember to add something to it when you restore. See Luke xix, 8, 9.

THE LAST TRUMPET.

The righteous dead shall be raised to immortality at the sound of the last trump. 1 Cor. xv, 52. This trumpet is sounded at the descent of the Lord from Heaven. 1 Thess. iv, 16. It is called the trump of God. It is the signal by which Christ sends the angels after his saints. Matt. xxiv, 31. Zechariah says the Lord God shall blow the trumpet. Zech. ix, 14. Isaiah calls on all the inhabitants to hear when the Lord blows the trumpet. Isa. xviii, 3, 4. When the great trumpet is blown then those who are ready to perish shall come and worship the Lord in the holy mount at Jerusalem. Isa. xxvii, 13. This is a literal trump and shall be literally heard. That is a symbolical trump like the six which precede it. They have not been literally heard. This one will not be. The fulfillment of predicted events has marked their sounding. So of the seventh trumpet. One is blown by the Son of God, the other by an angel. Therefore the trump of God is not the same as the trump of the seventh angel. The trump of the angel begins to sound before the close of human probation Rev. x, 7. A period of time denominated days, i. e., years at the commencement of his voice is occupied in the finishing the mystery of God. But not so with the trump of God. When that sounds in an instant all the righteous are changed to immortality. But if this be not the seventh trumpet why is it called “the last trump?” The answer I think is this: The trump of God has been heard upon the earth before. When God spoke the ten commandments his trumpet was literally heard. Ex. xix, 16; xx, 18. It shall be heard again when the Son of God descends. That will be the last trump. The one event was the Father’s descent, the other the descent of the Son in the Father’s glory. Matt. xvi, 27. There is an intimate connection between the two events. Heb. xii, 26.

REPENTANCE.

This always involves the ceasing to do evil. Whatever passes for repentance that allows a man to retain any of his sinful ways, or to continue any of his sinful acts, or to return to any of his old sins after a time, is a repentance that needs to be repented of. How forcible are the words of the Apocrypha, Ecclus. xxxiv, 25, 26: “He that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing? So is it with a man that fasteth for his sins, and goeth again, and doeth the same; who will hear his prayer? or what doth his humility profit him?”

WHAT GOD GAVE MAN AT CREATION.

“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Gen. ii, 7. Observe it does not say that the breath of life became a living soul, but that the man formed of the dust of the ground became a living soul. In other words, the man became a living person. What was it, then, which God gave to the man he had formed? The language of Job xxxiii, 4, clearly states the answer: “The Spirit of God hath made me, and THE BREATH OF THE ALMIGHTY HATH GIVEN ME LIFE.”

This, then, is what God gave to man, even LIFE. Not unconditional life; the man was created to answer the pleasure of his wise Creator. Rev. iv, 11. If he fulfill this gracious purpose of his Maker he shall continue to live, and when his probation is accomplished, and his fidelity proved, he shall have life with no condition. A life this, as certain never to end as the life of Him who made him. But if he fails in his probation, his right to live is forfeited.

Mankind have been favored with a second probation. Their first was, in a state of innocence, that they might become confirmed in virtue. They failed in their probation, and their innocence was lost. They have a second probation in which to recover their lost innocence, and to become established in virtue. The angels that sinned, did this against greater light than man, and hence can have no further probation. Man sinned being tempted by their chief, and God gives to men a second trial. But they must in it meet and overcome the temptations of the evil angels. The failure in our first probation brought death upon all our race. The life that we now have, has no immortality to it. “What is your life?” says James. “It is even a vapor, that appeareth for a little time, and then vanisheth away.” James iv, 14. Yet such as ourselves may live forever. This life is long enough for the recovery of our lost innocence, and for our establishment in virtue. Life eternal, which is ours now by promise, shall at the close of our trial be our infinite reward.

J. N. ANDREWS.

MY HOPE.

The kingdom of God is before me, Its brightness illumines my way; This world has no power to enthrall me, No more can it tempt me to stay. I have heard of the light and the glory That beam on the bright world to come, And, unmindful of earthly allurements, I haste to that beautiful home.

The kingdom of God is before me; What though I may journey alone? What though I am tired and fainting, With the weight of the cross I have borne? What matter though rough be my pathway, And tears in my weariness fall? I shall rest in the home of the ransomed, Where gladness and peace are for all.

The kingdom of God is before me; 'Tis sufficient to hasten me on To know that such glory awaits me As the word of Jehovah has shown; To know I shall share in the blessings Of the home of which prophets have told; To know I shall dwell 'mid its brightness, And the King in his beauty behold.

The kingdom of God is before me; In the patience of hope I'll endure, Content with the lot of a pilgrim, If I may the promise secure. Not long shall the dark cloud of evil Envelop the world in its gloom, Ere a King shall in righteousness govern, And earth's deserts like Eden shall bloom.

—Copied for REVIEW by M. C. C.

God Avenges His People’s Enemies

THOUGH God suffers not his people to sin in avenging their enemies, yet he suffers not the sin of their enemies to go unavenged.

JOB, THE PERFECT MAN.

By Roswell F. Cottrell

HIS SECOND CONVERSION.

There are some persons who, to vindicate the Bible doctrine of entire consecration, feel called upon, not merely to exemplify it in their lives, but to profess that they have attained to a sinless state, thus exhibiting themselves as an example and illustration of the doctrine, and calling upon others to come up where they are. They see no spiritual pride, egotism, nor boasting in this. All they want is to glorify God and prove to his praise that the doctrine is true, by a practical, living illustration of it.

There is no danger of exalting the standard of holiness and Christian perfection too high; but the question comes up, Is it necessary for me to hold myself up as a perfect pattern of it? What holy men of old have done this? There is Paul, the great apostle. What did he profess? Not that he had already “attained, or were already perfect.” And in his letter to the Hebrews, he exhorts his “holy brethren” to give the more earnest heed to the things they had heard, lest at any time they should let them slip, and to fear lest they should come short of the promised rest, falling by their unbelief. Chaps. ii–iv. But when Paul had finished his course, having kept the faith, henceforth—from that time—there was laid aside a crown for him. 2 Tim. iv, 6–8.

Perhaps Moses, the meek servant of God, shall be my example. But he makes no profession of perfection, and being exceedingly tempted, he sins, and dies before crossing the Jordan.

David, chosen to be king over Israel because he was a man after God’s own heart, by temptation falls into grievous sins, which he acknowledges before God, and pleads for mercy and pardon. Ps. li. And Solomon, his son, comes to the conclusion that “there is not a just man upon earth, that doeth good, and sinneth not.” Eccl. vii, 20.

But there is Job, the “perfect and upright” man of the land of Uz, one of whom the Lord says that there was “none like him in the earth, a perfect and upright man,” who do find him maintaining his integrity, and not only challenging his friends, but invoking the judgments of God upon him, if blots and stains were found on his moral character. See chap. xxvii, 3–6; xxxi, 5–40. In self-justification he was too much in argument for his three friends, and though they condemned him, they could not convict him of sin. Chap. xxxii, 1–3.

But after Elihu had reproved him for saying that he was righteous; that his “wound was incurable without transgression,” making his own “righteousness more than God’s,” who had suffered grievous judgments to come upon him, as he supposed, without cause (see chap. xxxiv, 5, 6; xxxv, 2, 3), and after the Lord had asked him several questions which were too hard for him, he was convinced that God knew his character and what was right in his case better than he did, and confessed that he had uttered what he understood not, things too wonderful for him, which he knew not, and he exclaims, “I abhor myself, and repent in dust and ashes.” Chap. xlii.

Here Job had a new conversion, and doubtless, was a better man than before, while he was honestly pleading his own righteousness before God. From his example I am admonished not to make the profession of perfect attainment in holiness too soon; for God may humble me as he did him. I will strive for a perfect and constant consecration to him, and pray that I may be converted, and reconverted, till the image of Christ be fully reflected in me, and he shall say, It is enough, the work is done. Let me humble myself, that he may exalt me in his own time. He requires nothing short of the whole heart. Let me give it, and may the God of peace sanctify me wholly; and I pray God that I may be wholly, spirit and soul and body, preserved blameless unto the coming of our Lord Jesus Christ. He is able and willing to do this work. “Brethren, pray for us.” 1 Thess. v, 22, 25.

R. F. COTTRELL.

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