Signs of the Times, Vol. 3, No. 6. (2/1/1877)

Signs of the Times

Feb 1, 1877

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Feb 1, 1877

The Centurion's Son.

By Ellen G. White

BY MRS. E. G. WHITE.

After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.

The miracle that Jesus had performed in Cana prepared the way for his cordial reception. The people who had returned from the passover had brought back the report of his cleansing of the desecrated temple, followed by his miracles of healing the sick and restoring sight to the blind and hearing to the deaf. The judgment passed upon his acts by the dignitaries of the temple, opened his way at Galilee; for many of the people lamented the abuse of the temple and the lofty arrogance of the priests, and hoped that this man, who had the power to put these rulers to flight, might indeed be the looked-for Deliverer.

The news that Jesus had returned from Judea to Galilee, was spread throughout Galilee and the region round about. It reached the ears of a nobleman in Capernaum, who was a Jew of some honor. He was much interested in what he had heard of the power of Jesus to heal the sick, for he had a son suffering with disease. The father had consulted the most learned physicians among the Jews, and they had pronounced the case incurable, and told him that his son must die.

But when he heard that Jesus was in Galilee his heart was encouraged; for he believed that one who could miraculously change water into wine, and drive out the desecrators of the temple, could raise his son to health even from the brink of the grave. Capernaum was quite a distance from Cana, and the centurion feared that, if he left his home to seek Jesus and present his plea to him, the child, who was very low, might die in his absence. Yet he dared not trust this errand to a servant; for he hoped that the prayers of a fond parent might touch the heart of the great Physician with pity, and induce him to accompany the father to the bedside of his dying son.

He went to Cana, hastening for fear of being too late. Forcing a passage through the crowd that surrounded Jesus, he at length stood before him. But his faith faltered when he saw only a plainly dressed man, dusty and worn by travel. He doubted that this person could do what he had come to ask of him; yet he determined to make a trial. He secured a hearing from Jesus, told him his errand, and besought the Saviour to accompany him to his home for the purpose of healing his son. But Jesus already knew of his sorrow. Even before the centurion had left his home, the pitying Redeemer had read the father's grief, and his great heart of love had gone out in sympathy for the suffering child.

But he was also aware that the father had made conditions in his mind concerning his belief in the Saviour. Unless his petition should be granted he would not have faith in him as the Messiah. While the father waited in an agony of suspense, Jesus addressed him, “Except ye see signs and wonders, ye will not believe.” He here revealed the superficial faith of the centurion, that would lead him to accept or reject Christ according as he did or did not perform the work required of him.

Jesus designed, not only to heal the child, but to illuminate the darkened mind of the father. He saw unbelief struggling with his faith. He knew that this man had sought his help as a last and only hope. In this centurion he saw represented the condition of many of his nation. They were interested in Jesus from selfish motives; they desired some special benefit that they hoped to receive through his power, but they were ignorant as to their spiritual disease, and saw not their terrible need of divine grace, but staked their faith on the granting of some temporal favor. Jesus met this case as illustrating the position of many of the Jewish people. He contrasted this questioning belief with the faith of the Samaritans, who were ready to receive him as a teacher sent by God, and to accept him as the promised Messiah without a sign or miracle to establish his divinity.

The father's soul was stirred to its depths with the thought that his doubts might cost him the life of his son. The words of Jesus had the desired effect; the centurion saw that his motives in seeking the Saviour were purely selfish; his vacillating faith appeared before him in its true light; he realized that he was indeed in the presence of One who could read the hearts of men, and to whom all things were possible. This thought brings his suffering child to his mind with new vividness, and he cries out in an agony of supplication, “Sir, come down ere my child die!”

He fears that while he has been doubting and questioning, death may have closed the scene. This was enough. The father in his need seizes the merits of Jesus as his Saviour. In demanding him to come down ere his child dies, he clings alone to the strength of Jesus as his only hope. His faith is as imperative as was that of Jacob, when, wrestling with the mighty angel, he cried, “I will not let thee go, except thou bless me!”

Jesus responds to the demands of the centurion by commanding him, “Go thy way; thy son liveth.” These brief and simple words thrill through the heart of the father; he feels the holy power of the speaker in every tone. Instead of going to Capernaum, Jesus, by a flash of divine telegraph, sends the message of healing to the bedside of the suffering son. He dismisses the suppliant, who, with unspeakable gratitude, and perfect faith in the words of the Saviour, turns his steps homeward with a peace and joy he has never felt before.

At the same hour the watchers stood around the dying child, in the distant home of the centurion. The form that had been so strong and symmetrical in its youthful grace was now worn and emaciated. The hollow cheeks burned with a hectic fire. Suddenly the fever leaves him, intelligence beams from his eyes, his mind becomes clear, and health and strength return to his body. The fever has left him in the very heat of the day. The attendants behold the change with amazement; the family is summoned, and great is the rejoicing. No signs of his malady linger about the child, his burning flesh has become soft and moist, and he sinks into the peaceful slumber of childhood.

Meanwhile the father hastens on his way with a hopeful heart. He went to Jesus with grief and trembling. He leaves him in joy and confidence. He feels the solemn assurance that he has talked with One whose power is unlimited. No doubt crosses his mind that Jesus has really healed his son at Capernaum. While still some distance from home, his servants meet him with the glad tidings that his son has recovered. With a light heart he hurries on, and, as he approaches his house, is met by the child, bounding out to receive him, radiant in health and beauty. He clasps him to his heart as one restored from the dead, and thanks God again and again for this miraculous restoration.

The centurion and all his household become disciples of Jesus. Thus their affliction was sanctified to the conversion of the entire family. They publish this miracle through all Capernaum, and thus opened the way for Christ's further labors there. Many of his most wonderful works were done at that place.

This case of the centurion should be a lesson to all the followers of Christ. He would have them place implicit faith in him as their Redeemer, ready and willing to save all who come unto him. But he sometimes delays bestowing his precious gifts, in order to impress our hearts with a sense of our deep need of that true piety which entitles us to ask of him what we will. We are to lay by the selfishness that is frequently the sole cause of seeking him, and, confessing our helplessness and bitter need, trust in his promises. He invites all to come unto him who are weary and heavy-laden, and he will give them rest.

Put the “Spiles” Under.

DURING the religious revival of 1857–8, a circle of ministers were discussing the peculiar features of that awakening. One of these ministers, a distinguished professor in a theological seminary, had just come from a large meeting in one of the churches. He gave his views respecting the phase of Christian experience which he had observed there, and concluded his remarks with these words: “If I am not mistaken, the pastors of the churches will soon have to dig down and put spiles under a good deal of this religion.” However we may explain it, that remarkable awakening was characterized more by breadth than depth. It was wonderful to see such multitudes drawn together in religious meetings held on week-days and at all hours. It was amazing how well-nigh universal was the attention to religion. Great numbers became members of the church. All denominations received a large accession of numerical strength. But it was no less observable that the average type of experience lacked some of the characteristics which are generally looked for. There was less than usual of deep and pungent conviction of sin—less of that profound solemnity which was seen in the revivals of 1831—less despondency, fewer groans and tears. All was jubilant, and it seemed as if we had come upon a new dispensation of grace which almost left the cross out of discipleship.

The last few years of our church life have borne the same marks. It may be idle to attempt explanation. The pulpit has remitted its terrors very considerably. Persuasion has largely supplanted the earlier form of preaching to alarm the conscience. The typical text has been, “Whosoever will, let him come.” “Flee from the wrath to come,” has been little used. Heaven has been portrayed in every form of fascination. Few ministers have thought it best to speak much of hell. The technical difficulties of religious experience have been reduced to their minimum. Subjective religion has given place to the objective. Experience has been pretty much dispensed with, while the convert has been satisfied to begin some active service of doing good. Meanwhile the regimen of Christian life has been made easier from year to year. The old ideas of consistency have been much relinquished.

The line of separation between the church and the world has been erased. It would be difficult to say now-a-days what, if any, pleasures the Christian is bound to relinquish for the sake of Christ. Things for which people were put under discipline some years ago are now practised by members of the best standing in our best churches. We have certainly drifted very far away from the religious ideas and experiences which prevailed in the days of Payson, and Nettleton, and Spencer. The offense of the cross has ceased. Gratification is largely the inspiration of our present work, in pulpit and in pew. Nothing is so much deprecated as a somber and too serious putting of religion to the young. How to please, how to win, how to leave out the cross, is more and more the study in many, perhaps in most, quarters.

Now it is idle to attempt the analysis of invisible forces which elude our scrutiny. It was unwise to set ourselves against the inevitable. By all means we should avoid the spirit of moroseness and narrow devotion to the past. We should purge ourselves of bigotry. We must keep abreast with the age, and mingle our service and sympathy with the throbbing present. But there is no reason that we should delude ourselves as to the type of our current Christianity. We have gained immensely in breadth, but we have correspondingly lost in depth. The young Christian of to-day, wearying himself in every kind of worldly pleasure, is certainly in unfavorable contrast to the cross-bearing and scrupulous convert of former days. We are losing Abraham’s faith and sacrifice and power of intercession, and are taking on Lot’s dubious type of godliness in the plains of Sodom.

Something is wrong. We are not sure that we can say what it is. The foundations of Christian experience and example are certainly settling. The walls of our modern Zion show many ominous cracks. We have reason to fear that the bottom courses do not stand as they ought. Will some one tell us what will become of our building if repairs are neglected? or how we can get spiles under our settling walls? How can we make our religious structure equal to the weight it must carry before we reach the top stone?—Presbyterian.

Resignation.

All my griefs by Him are ordered Needful is each one for me, Every tear by Him is counted. One too much there cannot be; And if when they fall so thickly, I can own His way is right, Then each bitter tear of anguish Precious is in Jesus' sight.

Far too well my Saviour loved me To allow my life to be One long, calm, unbroken summer, One unruffled, stormless sea; He would have me fondly nestling Closer to his loving breast, He would have that world seem brighter Where alone is perfect rest.

Though His wise and loving purpose, Once I could not clearly see, I believe with faith unshaken, All will work for good to me; Therefore when my way is gloomy, And my eyes with tears are dim, I will go to God, my Father, And will tell my griefs to him.

Judicious Praise.

NO HEART is insensible to words of praise, or the kindly smile of approbation; and none are above being effected by censure or blame. Children are particularly sensitive in this respect. Nothing can discourage a child more than a spirit of incessant fault finding; and perhaps nothing can exert a more baneful influence upon both parent and child.

If your little one through the day has been pleasant and obedient, and you say to him, “My son, you have been good to-day, and it makes me very happy;” and with more than a usual affectionate embrace, you say, “Good night, my dear child,” a throb of joy fills his breast, and he resolves on always earning such approval.

If your grown son or daughter has accomplished some difficult piece of work, rendering you some great assistance; or has climbed some steep in the daily drill of study; or has acquired some new accomplishment, or added grace; or, better than all, has gained the victory over some bad habit, or besetting sin—acknowledge it, see it, praise them for it. Let them see by your added tenderness, the deep joy and comfort it gives you. Thus you will create a great incentive to right conduct, and lay a broad foundation for a character which shall be redolent with succulent fruit and fragrant blossoms.

THE WAY OF LIFE

By James White

FROM PARADISE LOST TO PARADISE RESTORED.

Fourth Paper—The Earth.

Once man was lord of creation. God said “let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” Gen. 1:26. Adam had dominion over all the earth. But in the transgression and fall he lost his Eden home, lost the peaceable dominion of the earth, and called the curse of God down upon the fair work of the Creator’s hands. The peculiar circumstances under which Noah and seven others were placed immediately after the flood, made it necessary that the fear of them should be upon the beasts; but from the time of the fall, man has not held the peaceable dominion of the earth and the other living creatures God made upon it.

The plan of redemption brings back the dominion of the earth through Christ, which was lost in Adam. This truth is stated by Paul in his epistle to the Hebrews, where he mentions the mysterious union of the divine and the human in Christ, that the Redeemer and the redeemed might be fellow-heirs to the inheritance which lies beyond the resurrection of the dead, and the destruction of the author of sin. The lengthy extract which follows should be carefully studied:—

“Unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands. Thou hast put all things in subjection under his feet. For in that he put all things in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor, that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one, for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil, and deliver them, who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 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. For in that he himself hath suffered being tempted, he is able to succor them that are tempted.” Heb. 2:5–18.

The close student of prophecy will readily observe the bearing which these words of Paul have upon the subject of the redemption of the fair and peaceful domain which the representative of the race lost in the fall. It is to assist those who have not studied the subject that we make the following points:—

1. In the plan of redemption the world to come is not put in subjection to angels, but in subjection to redeemed men. Angels are not to rule in that future domain, but redeemed men will there reign with their adorable Redeemer.

2. Adam was made a little lower than the angels, yet crowned with glory and honor, in that he was made lord of the works of the Creator’s hands. All things were put in subjection under him without reserve.

3. This dominion, lost in Adam, was not restored in Paul’s day. The apostle says, “But now we see not yet all things put under him.” Paul looked to the future for the redemption of this dominion through Christ at his second coming. He continues: “But we see Jesus,”—conveying the idea clearly that the redemption and restoration of the very dominion which was lost in Adam will be accomplished through Jesus Christ.

4. Jesus is represented as the captain of the salvation of the redeemed, who will lead many sons unto glory. He is represented as taking on him the seed of Abraham, and not the nature of angels; that he might through temptations and sufferings be perfectly adapted to feel our woes and sympathize with our sorrows. This makes both the Redeemer that sanctifieth and the redeemed that are sanctified of one family, so that Christ is “not ashamed to call them brethren.”

5. Christ will come the second time to destroy his enemies, and to deliver his people of all the ages from the power of death and the grave. He will remove the curse from off the earth. And, having subdued all his enemies, the Redeemer and the redeemed will take the dominion which Adam lost, and they will evermore reign with Christ in the redeemed inheritance.

6. In the expression “for whom are all things, and by whom are all things”—as applied to Christ—the apostle clearly conveys the idea that the very dominion which was made for Adam and his posterity, is, in the plan of redemption, in reserve for Christ’s future glorious reign.

The dominion promised to Abraham and to his seed was not received by them. These promises will be fulfilled in the future inheritance and reign of the saints with Christ in the world to come. From the time that the dominion was taken from Adam we pass down the brief sacred history of the fallen race to Abraham, and there we find the joyful news of redemption through Jesus Christ, to be extended to the nations of the earth, proclaimed to the trusting, obedient patriarch. Paul speaks of it thus: “And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.” Gal. 3:8. The apostle here quotes from Gen. 12:3. And in the same chapter we read the Lord’s promise of the land to Abraham’s seed. “Unto thy seed will I give this land.” Verse 7. After Lot separated from Abram, the Lord said unto him, “Lift up now thine eyes, and 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.

Later, when God establishes his covenant with Abram, he promises the land to him and his seed for an everlasting possession. “And I will establish my covenant between me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. 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.” Gen. 17:7, 8.

This promise of the land was confirmed to Isaac in these words: “Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father.” Gen. 26:3.

In his wonderful dream, Jacob saw a ladder reaching from earth to Heaven, and the angels of God were ascending and descending upon it. This ladder represents the plan of redemption through Christ, which plan connects earth with Heaven. Jacob saw the Lord standing above the ladder, and heard him declare: “I am the Lord God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.” Gen. 28:13.

We have set before the reader the repeated promise of the land, made to Abraham and to his seed. And now we inquire, Does this promise receive its entire accomplishment in Abraham, Isaac, Jacob, and their seed according to the flesh? Or, does it have its complete and ultimate fulfillment through Christ in the future immortal state in the eternal inheritance of all the redeemed? The reader will please accept the plainest declarations of the New Testament in answer to these important questions.

The testimony of the holy martyr Stephen is to the point. In his defense before his accusers he states that Abraham did not inherit the land of promise. That portion of his appeal which relates to the promise of the land, reads thus: “Men, brethren, and fathers, hearken. The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. Then came he out of the land of the Chaldeans, and dwelt in Charran; and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 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.” Acts 7:2–5.

And as further proof that the promise of the land was not fulfilled to Abraham and to his seed according to the flesh, we quote from Paul to the Hebrews: “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance obeyed, and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which hath foundations, whose builder and maker is God.” Heb. 11:8–10. Please notice these points:—

1. The apostle here speaks of the place, or the land, which Abraham should after receive for an inheritance. He did not receive it during his mortal life.

2. He sojourned in the land of promise as in a strange country with Isaac and Jacob, who were not inheritors, but simply heirs with him of the same promise.

3. In looking forward to the period when the promised land would be inherited, Abraham saw a city which had foundations, whose builder and maker is God. He did not enjoy such a city as this at any time during the period of his long life of one hundred and seventy-five years. Men have builded cities on the earth in past ages, and they have crumbled to decay. But no city has existed on earth of which it could be said that its builder and maker is God. This is evidently the new earth city which will appear when the curse shall be removed, and the dominion of the earth shall be restored to all the redeemed. “And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away, and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” Rev. 21:1–3.

The golden city of God will be the grand metropolis of the immortal kingdom when all its component parts shall be brought forth, and the entire family of Heaven shall be gathered. Then, obedient to the call of the Redeemer—“Come, ye blessed of my Father, inherit the kingdom prepared for you,”—the redeemed of all ages will come from the east, and from the west, and from the north, and from the south, and sit down with Abraham, Isaac and Jacob in the kingdom of God.

The reader will not tire over the description which John gives of the eternal city of God with its garnished foundations and towering wall, its gates of pearl and broad street of purest gold, though we quote to considerable length. The prophet states that the city “had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.”

“And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the angel. And the building of the wall of it was of jasper; and the city was pure gold, like unto clear glass.”

“And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper, the second sapphire, the third a chalcedony, the fourth an emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth a topaz, the tenth a chrysoprasus, the eleventh a jacinth, the twelfth an amethyst. And the twelve gates were twelve pearls; every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass.” Rev. 21:12–21.

Happy Abraham! When the promise of the land shall be fulfilled to him in the immortal state he will recognize the precious stones in the foundations of this very city for which he looked.

The gospel of the Son of God as proclaimed to Abraham in the promise of the land to him and his seed, is really a promise of Christ, as argued by the apostle in Gal. 3:16. “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” The promise to Abraham that in him all the families of the earth should be blessed, embraces Jesus Christ as the only hope of salvation of men from all the nations, as stated by the apostle in verse 14: “That the blessing of Abraham might come on the Gentiles through Jesus Christ.” The faith of Abraham embraces Christ as its glorious object. This is seen in Christ’s reply to the Jews, who boasted in Abraham as their father. “Your father Abraham rejoiced to see my day; and he saw it, and was glad.” John 8:56.

The promise of the land, as explained by Paul, was made to Abraham and Christ. But Abraham, though he should be heir of the world through the righteousness of faith, Rom. 4:13, was a sojourner in Canaan as in a strange country. He, with all the other examples of faith mentioned in the eleventh chapter of Hebrews, “having obtained a good report through faith, received not the promise,

God having provided some better thing for us, that they without us should not be made perfect.” Verses 39, 40.

But when Christ, and all the heirs of promise shall take the kingdom upon the New Earth, then will Abraham and his seed inherit the promised land. “If ye be Christ’s,” says Paul, “then are ye Abraham’s seed, and heirs according to the promise.” Gal. 3:29. Abraham, the father of the faithful, will be there, and Christ, and all his, will be there. Then the promise to Abraham will have reached its ultimate and complete fulfillment, not only of the land, but of his seed, like the stars of heaven and the sand upon the seashore, innumerable. J. W.

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