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Review and Herald, Vol. 92, No. 17.

Our Refuge in That Day

Review and Herald

Apr 8, 1915

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Apr 8, 1915

Our Refuge in That Day

By C. P. Bollman

C. P. Bollman
Probation’s hour is passing; Time’s speeding fast away, And soon we’ll face in judgment The issues of that day.
The end is swiftly coming, The end of sin’s dark sway: Earth shall be purged by fire, The burning of that day.
But when the rocks are melting, When islands flee away, We know a certain refuge From fear in that dread day.
The Lord will be our refuge; We’ll wait and watch and pray; And we’ll not be o’ertaken By destruction in that day.

THE WORK AND THE WORKERS

By Editor

The judge of the supreme court of Florida, who recently declared the Florida Sunday law null and void, has sent in 50 cents for the renewal of his subscription for Liberty.
The executive committee of the Greater New York Conference recently voted to mail a copy of the March or “Congressional Free Press Hearing” number of the Protestant Magazine to 1,000 Protestant clergymen in New York and Brooklyn.
What are you doing to circulate the beautiful and practical April number of Life and Health? It would take too long to even mention its many valuable, vital features. Send 10 cents in stamps for a sample copy, or, better still, $1.00 for 20 or $2.00 for 50 copies.
Following an address upon “Rome and the United States in the Light of the Bible and History,” on Sabbath, March 13, the Bronx (New York City) church members subscribed sufficient funds to mail the March or “Congressional Free Press Hearing” number of the Protestant Magazine to 150 Protestant clergymen in the Bronx.
Brother A. F. Harrison, field missionary agent of the Southwestern Union Conference, Keene, Tex., writes: “On my arrival home this week from an institute in Arkansas, I found the March number of the Protestant on my desk, and it certainly is fine.” He says that in two hours he took eleven six-months’ subscriptions, which he forwarded in his letter.
Visit the prayer meetings of the Protestant churches in your neighborhood, and request the privilege of announcing the April and “Rome and the War” Extra numbers of the Protestant Magazine at the close of the meeting. A number of our agents report success through this method. Try it. True Protestant leaders of prayer meetings will welcome you. We know it.
The new “Eastern Question,” “Free Press Hearing,” “Sunday Law Agitation,” and “Prohibition Movement” number of Liberty, our 48-page quarterly organ of the Religious Liberty Association, is now ready. A striking war picture adorns the front cover page. Send 25 cents for 5 copies, $1.00 for 20, or $2.00 for 50 copies, TODAY. A ready seller. All thoughtful persons wish to know the meaning of the Eastern Question, the forcing of the Dardanelles by the Allies, the future movements of the Turkish Empire, etc. Scatter and sell this number everywhere.
Prof. Samuel F. B. Morse, the distinguished inventor of the electric telegraph, issued this warning to the American people in 1835: “The dominance of popery in the United States is the certain destruction of our free institutions. . . . Our liberties must be preserved; and we say, and say firmly, to the popish bishops and priests: . . . ‘Come out and declare your opinion on the LIBERTY OF THE PRESS, ON LIBERTY OF CONSCIENCE, and ON LIBERTY OF OPINION. Americans demand it. We may sleep, but the enemy is awake; he is straining every nerve to possess himself of our fair land. We must awake, or we are lost. . . . It is LIBERTY ITSELF that is in danger, not the liberty of a single State; no, nor of the United States, but the LIBERTY OF THE WORLD.’”—“A Foreign Conspiracy Against the Liberties of the United States,” New York, 1835.
Some of the thrilling subjects treated in the April “Rome and the War” Extra of the Protestant Magazine are: “The Papal Revival: Will the United States Be Taken in the Pope’s Net?” “Rome and the War; a Divine Judgment Upon the Nations for Robbing the Pope of the Temporal Power;” “The Basis for Papal Intervention; the Authority Over Princes;” “The Vatican and Peace; the Campaign to Make the Pope the Judge Among the Nations;” “The Papacy in Prophecy.” Three full-page cartoons also picture this great subject in a telling manner. They are: “England Bending the Knee to Rome;” “The Real War Lord” (showing the European nations holding up the Pope with their bayonets); “The Vacant Chair; Who Will Be Chief Justice of the Coming International Supreme Court?” Prices of this great campaign number: single copy, 5 cents; 5 to 999 copies, 1 cent each; 1,000 copies, $8.00. Mailed to 10 addresses, 15 cents; to 100 addresses, $1.50.

Rome and the War Extra

This is the way the front cover of the “Rome and the War” Extra of the April Protestant Magazine looks. Three striking cartoons, each a sermon! “The Vatican and Peace: the Campaign to Make the Pope the Judge Among the Nations,” is the theme. Single copy, 5 cents; 5 to 999 copies, 1 cent each; 1,000 copies for $8.00. Mailed to 100 different addresses by publishers for only $1.50. A GREAT CAMPAIGN DOCUMENT! CIRCULATE IT EVERYWHERE!

The Secret of a Happy Day

By Frances R. Havergal

JUST to let thy Father do What he will; Just to know that he is true, And be still; Just to follow, hour by hour, As he leadeth; Just to draw the moment’s power As it needeth; Just to trust him,—this is all! Then the day will surely be Peaceful, whatsoever befall, Bright and blessed, calm and free.
Just to let him speak to thee Through his Word, Watching that his voice may be Clearly heard; Just to tell him everything As it rises, And at once to him to bring All surprises; Just to listen, and to stay Where you cannot miss his voice,— This is all! and thus today, Communing, you shall rejoice.
Just to leave in his dear hand Little things, All we cannot understand, All that stings; Just to let him take the care Sorely pressing, Finding all we let him bear Changed to blessing,— This is all! and yet the way Marked by him who loves thee best! Secret of a happy day, Secret of his promised rest!
—Frances R. Havergal.

A Word About the Spirit of Prophecy

By E. HILLIARD

E. HILLIARD
THE gift of prophecy was placed in the church by God to guide his people safely through the perils that surround them. There never was a time when this gift was needed more than now. Darkness covers the earth, and gross darkness the people. This gift tells of coming events. It penetrates the dark future and lights up the pathway for God's people. How can they prepare for these coming events unless they are forewarned? It is through the prophets that God has warned, reproved, and spoken words of encouragement. These holy men of God, who lived prior to Christ's advent, foretold events that are taking place around us. They have given us signs in the heavens and in the earth that are unmistakable omens of the great decisive day that settles the eternal destiny of all men. But the times which the people of God are to pass through just prior to the return of our blessed Lord will be fraught with an intensity greater than that of any former period of our world's history. It is now that the people of God need to study faithfully the instruction imparted through this gift.
We are living in extremely perilous times. Every day the perils are thickening around us. The priceless books written through the agency of the spirit of prophecy should be in every Seventh-day Adventist family—not to be laid upon the shelf unread, but, with the Bible, to be read daily, and the teachings treasured up in the heart. Then disputings and dissensions, which are so fatal to spirituality, will find no place among the chosen people of God.
Do all who have these books read them and cherish the truths they teach? Those who have prayerfully read them can truthfully say that they have sat together with Christ in heavenly places. None of these books are to take the place of the Bible. They are helps in understanding its teachings. They elucidate the truths of the Word and electrify the soul.
Some who are not of the Seventh-day Adventist faith have greatly appreciated the privilege of reading these books. Allow me to relate one or two instances. When in the Friendly Islands, of the South Pacific, I lent “Patriarchs and Prophets” to an intelligent European business man. Upon returning the book he said, “I have read the works of many eminent lady authors, but I have never read a book like this. It must be inspired.” He then asked for other books, which I gladly lent him.
One day while laboring in Tasmania, my colaborer and I boarded a train in order to reach the village where we were to canvass for “Christ’s Object Lessons.”
A middle-aged man entered the train and took his seat by my side. After a short conversation on current events, I drew forth my book and began to show him its valuable contents. He looked me in the face a few seconds, and then said, “Let me take the book.” He opened to the title page and read the author’s name aloud, then turning to me, he asked, “When do you deliver the book?” I gave him the date. “You may bring me one,” he said; “I always buy every book that bears the name of Mrs. E. G. White on the title page.” I soon learned that his residence was but a few doors below me, upon the same street. I invited him to visit our tract society office to look through our literature. A few days later he called at the office; and while looking over the tracts, he discovered the one entitled “The Sufferings of Christ.” Seeing the author’s name, he said, “I read but one paragraph of her writings before feeling it right down in here,” placing his hand over his heart. This man was the superintendent of the largest Sunday school in Launceston, a city of twenty-two thousand inhabitants.
What a spiritual revival and forward movement there would be among us as a people if all would spend more time in earnest and prayerful study of the Bible, and read in connection therewith the writings of the spirit of prophecy. We should read and study these precious books more earnestly than the gold miner studies his guidebook that he may be enabled to obtain the coveted object of his search. Eternal riches await the faithful, prayerful student of God’s Holy Word, and an unending life in which to enjoy the heavenly treasures. Let us awaken and read, study, watch, and pray, lest the enemy of our souls cheat us out of the crown of life that awaits us at the end of the journey.
St. Paul, Minn.

The Voice of Faithful Warning

By Ellen G. White

(Concluded)
MRS. E. G. WHITE
RICH and abundant are the promises made to those who are watchful to bring joy and blessing into the lives of others. “If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water.whose waters fail not.” Isa. 58: 10, 11.
The idolatrous course of Ahaz, in the face of the earnest appeals of the prophets, could have but one result. “The wrath of the Lord was upon Judah and Jerusalem, and he . . . delivered them to trouble, to astonishment, and to hissing.” 2 Chron. 29:8. The kingdom suffered a rapid decline, and its very existence was soon imperiled by invading armies. “Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz.” 2 Kings 16:5.
Had Ahaz and the chief men of his realm been true servants of the Most High, they would have had no fear of so unnatural an alliance as had been formed against them. But repeated transgression had shorn them of strength. Stricken with a nameless dread of the retributive judgments of an offended God, the heart of the king “was moved, and the heart of his people, as the trees of the wood are moved with the wind.” Isa. 7:2.
In this crisis, the word of the Lord came to Isaiah, bidding him meet the trembling king, and say:—
“Take heed, and be quiet; fear not, neither be faint-hearted. . . . Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, . . . thus saith the Lord God, It shall not stand, neither shall it come to pass.” The kingdom of Israel, and Syria as well, declared the prophet, would soon come to an end. “If ye will not believe,” he concluded, “surely ye shall not be established.” Isa. 7:4-7, 9.
Well would it have been for the kingdom of Judah had Ahaz received this message as from heaven. But choosing to lean on the arm of flesh, he sought help from the heathen. In desperation he sent word to Tiglath-pileser, king of Assyria: “I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.” The request was accompanied by a rich present from the king’s treasure and from the temple storehouse. 2 Kings 16:7, 8.
The help asked for was sent, and King Ahaz was given temporary relief, but at what a cost to Judah! The tribute offered aroused the cupidity of Assyria, and that treacherous nation soon threatened to overflow and spoil Judah. Ahaz and his unhappy subjects were now harassed by the fear of falling completely into the hands of the cruel Assyrians.
“The Lord brought Judah low” because of continued transgression. In this time of chastisement, Ahaz, instead of repenting, trespassed “yet more against the Lord: . . . for he sacrificed unto the gods of Damascus.” “Because the gods of the kings of Syria help them,” he said, “therefore will I sacrifice to them, that they may help me.” 2 Chron. 28: 19, 22, 23.
As the apostate king neared the end of his reign, he caused the doors of the temple to be closed. The sacred services were interrupted. No longer were the candlesticks kept burning before the altar. No longer were offerings made for the sins of the people. No longer did sweet incense ascend on high at the time of the morning and the evening sacrifice. Deserting the courts of the house of God, and locking fast its doors, the inhabitants of the godless city boldly set up altars for the worship of heathen deities on the street corners throughout Jerusalem. Heathenism had seemingly triumphed; the powers of darkness had well-nigh prevailed.
But in Judah there dwelt some who, amid the prevailing apostasy, maintained their allegiance to Jehovah, steadfastly refusing to be led into idolatry. It was to these that Isaiah and Micah and their associates looked in hope as they surveyed the ruin wrought during the last years of Ahaz. Their sanctuary was closed, but the faithful ones were assured: “God is with us. . . . Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary.” Isa. 8:10, 13, 14.
In this time of “trouble and darkness” and “dimness of anguish” (verse 22), the future was made bright by means of many precious communications to the church of God concerning her future triumph. Judah was to suffer much from Assyrian oppression, and from the scourgings of other nations, and was finally to be carried away captive; yet this sore chastisement, grievous though it might seem at the time, would be used by a merciful Providence as a means of salvation. “By this,” Isaiah declared, “shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin.” Isa. 27:9. At the close of the period of captivity, those who had remained faithful, together with those who might choose henceforth to serve the living God, were to be permitted to return to the land of their fathers.
The promise of restoration was accompanied by many prophecies concerning the advent of the Messiah. In the fullness of time Immanuel, the promised Deliverer, was to appear, to dispel the darkness of centuries of apostasy. Those dwelling “in the land of the shadow of death” were to see “a great light.” Isa. 9:2. The prophet, looking with rapture upon this glorious deliverance of those who had so long been groping in darkness, exclaimed: “Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this.” Verses 6, 7.
“In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: when the Lord shall have . . . purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” Isa. 4:2-4.
“And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel.” “They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.” Isa. 29:18, 19, 24.
“O Lord, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth. . . . Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. . . . And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.” Isa. 25:1, 4, 6.
“In that day shall this song be sung in the land of Judah: We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord forever: for in the Lord Jehovah is everlasting strength.” Isa. 26:1-4.

The Age-to-Come Doctrine

By J. O. CORLISS

— No. 5

Object of the Old Covenant

J. O. CORLISS
THE everlasting covenant was an established fact as the basis of creation. To serve throughout countless ages. By its authority Christ brought the peopled world into existence (John 1: 3; Col. 1: 16), by it his blood was pledged to redeem from sin (Rev. 13: 8; Heb. 13: 20), and by it eternal salvation was secured for sinners. Heb. 5: 9; Eph. 3: 8-11. Christ was from the beginning its pledge and “sure mercies.” Acts 13: 34. Through Christ alone could its provisions ever be fulfilled. Acts 4: 12. It mattered not how many other covenants might be framed, this everlasting covenant must forever hold its place as the sinner’s refuge, to attest the faithfulness of God’s eternal purpose, as at first confirmed in Jesus Christ. Heb. 6: 16-20.
This settled, eternal purpose of God was confirmed to Abraham by an immutableoath, that all following generations might have a strong assurance for help to lay hold upon the hope that covenant provided. Heb. 6: 18-20. It was, however, needful, in view of man’s helplessness, for Christ first to enter within the veil as forerunner, that is, one who goes on before to prepare the way (John 14: 1-3), as minister of peace. In the day of the oath’s confirmation to Abraham, Melchizedek was God’s high priest ministering in man’s behalf. He was king of Salem, as well as priest of God. Gen. 14: 18. When Christ assumed the high priesthood for man, he became such in continuance of the same Melchizedek line, even though that distinctive priestly name had been forgotten since the time when Israel went into Egyptian bondage, and there lost sight of the guiding hand of Jehovah. But somewhat more than four hundred years later when, under the leadership of Moses, God delivered his people and led them to the base of Sinai, another covenant was presented to them for acceptance. Yet, since the one before confirmed through Christ to Abraham was an everlasting covenant, the Sinaitic arrangement could in no wise supersede it. Gal. 3: 15-17.
The Sinaitic covenant, however, was not therefore purposeless. The people with whom it was made were descendants of the patriarch with whom the covenant of all ages had been confirmed. The purpose of God was to confirm unto them also the same everlasting covenant, which he did. Ps. 105: 8-10. But as they had been reared in Egypt, under heathen influence, and consequently knew little of God and his ways, it was necessary not only to have them pledge loyalty to their Deliverer, but also to hedge them about against the corrupting influences of surrounding heathenism.
Besides, were they to mingle freely with other nations, and intermarry with them, the pedigree of Christ as the “Seed of Abraham,” would be entirely clouded. It was therefore necessary so to guard these contingencies that no doubt should follow the entrance of Christ upon his earthly work, as the promised Seed and Minister of the covenant. Ps. 89: 27, 28; Mal. 3: 1. So essential was it that all the predicted tokens of the Messiahship should center in Christ that, first of all, Matthew took pains, in the first chapter of his book, to trace the lineage of Christ from Abraham to Joseph, the Lord’s reputed father, before recording a single incident of his earthly pilgrimage. Luke, too, felt it necessary in his early record to follow Christ’s family line from Mary’s side of the house, not only back to Abraham, but to Adam, the father of the entire race, who is there called the “son of God.” Luke 3: 38.
To this end it was necessary to have a local covenant for the house of Israel, by which to regulate its social relations, and keep them a separate and distinct race. Ex. 19: 5, 6. Whoever attempted to violate the conditions of that compact, by blending the blood of aliens with that of his own offspring, was summarily executed. Compare Num. 25: 1-9; Rev. 2: 14; Num. 31: 9-16. In fact, whatever course was taken which tended to make that nation like others surrounding it, was visited with swift retribution. Lev. 18: 26-30. Indeed, everything was done to prevent Israel from gaining a desire to be like alien nations. The Sinaitic covenant could therefore be but a temporary, national affair, at best; for as already learned, when Christ’s priesthood was inaugurated, it was accounted as the extension of the Melchizedek priesthood recognized in the days of Abraham, with whom the everlasting covenant was established, to make him the father of all the faithful. Rom. 4: 11, 16. This of itself would show that at no time following the establishment of the covenant with Abraham was it in any way invalidated. More than this, the resumption of the Melchizedek priesthood under Christ would certainly displace the Sinaitic covenant with its Levitical priesthood.
This will be more readily seen after considering the relationship each covenant sustained to the people. The one established with Abraham was confirmed by the oath of God (Heb. 6: 17), without any word of promise from that patriarch. Gen. 17: 7. The one entered upon at Sinai rested entirely on the promise of the people for its fulfillment. Thus God said, “If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me.” To this proposition the people all together replied, “All that the Lord hath spoken we will do.” Ex. 19: 5-8.
This promise of the people was therefore that which sealed the contract, and became the condition upon which they would receive benefit from it. When they failed to keep their promise, God was under no obligation to make of the nation the peculiar people he had promised to make them. Less than forty days sufficed to show the inability of the people to do of themselves what they had so positively promised, and yet no one would dare affirm that God asked conditions that were impossible for them to perform of themselves, without providing necessary assistance. That would be entirely unlike God, who loved his people with an everlasting love. Jer. 31: 3. The help available for them was the everlasting covenant, the benefits of which they might have turned to account had they appreciated their need. But because they did not do this, they made void their national covenant, thus permitting their branches to be broken (Rom. 11: 19-21), which made it necessary for Gentiles to be grafted in to form a complete Israel.
The failure of the Sinaitic agreement was not so much with the covenant itself as with the people. It was with them that the Lord found fault. Heb. 8: 8. Neither did the people lack zeal; for of this they had a large supply. Rom. 10: 2-4. But they did not discover the end, or design, of the requirement, which was Christ (verse 4), and so did not seek by faith the necessary strength to carry out the precept. Rom. 9: 32. This inspired testimony concerning the source of their failure is good evidence that the everlasting covenant was their sure refuge in Christ, had they but availed themselves of the opportunity.
All through this period they might have stood on the “Rock of their salvation,”—the Lord Jesus,—who went with them to Sinai, there delivering to them the law of “ten words” (Acts 7: 37, 38), and from there went before them in the fiery, cloudy pillar, to be their support and strength, even to the Promised Land. 1 Cor. 10: 1-4. Indeed, they might, in such an experience, have acquainted themselves with the Author of the everlasting covenant, and so made themselves partakers of its benefits.
God is no respecter of persons. That which was Israel’s privilege was also the privilege of all other people. So when Christ returns to earth to gather his own, the work of the covenant for redeeming man is done. This cannot be otherwise, since that covenant has been operative throughout all the ages, and those not receiving its benefits are alone at fault. He who rests his hope on the theory of a millennial dawn, when those of past ages will rise from their dusty beds to enjoy opportunities of a second probation, are sure to be disappointed, both for themselves and for their friends. It is far better to hang the hope of life on Christ while in the present state of existence.
Glendale, Cal.

The Schools of the Prophets

By M. E. CADY

— No. 5

The Study of History

M. E. CADY
From the spirit of prophecy we have found that in addition to the oral instruction given in the schools of the prophets, “the youth also learned to read the Hebrew writings and the parchment rolls of the Old Testament Scriptures.” The distinction here is clearly made as to the two classes or divisions of reading material — one being the “Hebrew writings” and the other “the parchment rolls of the Old Testament Scriptures.” This distinction is further maintained in another quotation from the spirit of prophecy, already given in a previous article, but which we here repeat: “The chief subjects of study in these schools were the law of God, with the instruction given to Moses, sacred history, sacred music, and sacred poetry.”
From this last quotation we gather an idea of what composed the “Hebrew writings” which were studied in addition to the Sacred Scriptures. These Hebrew writings consisted of sacred history, sacred poetry, and sacred music, especially the two former. To express in more modern terms the chief subjects of study, we should say that the students studied Bible, history, literature, and music.
The purpose of this article is to give the reader some idea of what was embracedin the history course as given in the school of the prophets. In the first place, we are informed that the course was not one in secular or profane history, but sacred history.
We have no secular or profane history reaching back to the times of the schools of the prophets, established by either Samuel or Elijah, and our only source of knowledge is that contained in the history in the Bible. Does the Bible give us any light on the existence of sacred historical books in the days of Samuel, David, Solomon, and Elijah? — It does. Below we give the information contained in the Bible regarding these sacred history books, with the names of the authors, and the subject matter dealt with in each volume: —

Sacred History Library of the Schools of the Prophets

Volume I, “book of the wars of the Lord.” This book contained a record of the wars fought by Israel during their sojourn in the wilderness. The first mention of this book is found in Ex. 17:14. Moses was asked to preserve a knowledge of the victory gained by Israel over the Amalekites, by writing it “for a memorial in a book.” The name of this book is given in Num. 21:14. Here it is declared that “the book of the wars of the Lord” contains a record of “what he [God] did in the Red Sea, and in the brooks of Arnon, and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.” This sacred history volume begins with the victory of the Israelites over the Egyptians at the Red Sea, and probably contains a record of all the battles fought until Israel passed over Jordan into the Promised Land — a record of forty years of war.
Volume II, “the book of Jasher.” After Israel had entered the land of Canaan, they went to war against the Amorites. As the day was not long enough to completely destroy their enemies, Joshua, desiring more time, prayed to the Lord, and “said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher?” Joshua 10:12, 13. Just what this book contained is not fully known. But, like “the book of the wars of the Lord,” it contains a record of some of the battles of Israel with surrounding nations. This “book of Jasher” is referred to as containing information concerning the use of the bow in battle, and in David’s lamentations over Saul and Jonathan, mention is made of the children of Judah being taught the use of the bow according to the record contained in “the book of Jasher.” 2 Sam. 1:18.
Two other books, not of a historical character, but of value in the education of the youth, I will merely mention here before considering other historical volumes. One was a geography written in the days of the early settlement of the land of Canaan. The subject matter was gathered by thirty-six men, three from each tribe of Israel, as they walked through the land, taking note of the cities and topography of the country. All this data was written in a book divided into seven parts. Joshua 18:3-9. A book on civil government, setting forth the “manner of the kingdom” under a king was written by Samuel the seer. This book was laid up before the Lord, and was the guidebook in civil affairs. 1 Sam. 10:25.
The next three books of the sacred history library (Volumes III, IV, V) treated of the life and times of David.
Volume III was written by Samuel the seer.
Volume IV, by Nathan the prophet.
Volume V, by Gad the seer.
These three volumes were written by prophets who were closely associated with David from early boyhood to the end of his reign, and their counsel and advice were eagerly sought by him in administering the affairs of the kingdom. These were comprehensive volumes; for they covered David’s early life, as well as the forty years of his reign and might. They treated also not only of the “times that went over . . . Israel” during the forty years of conquest and subjection of the enemies of Israel, but also of the “times that went over . . . all the kingdoms of the countries.” 1 Chron. 29:26-30.
Volumes VI, VII, and VIII, books of “the acts of Solomon.” These volumes contain a record of “the acts of Solomon, and all that he did, and his wisdom,” covering a period of at least forty years. 1 Kings 11:41-43. This history of the acts of Solomon is said to have been written by three men, as was also the life and times of David. Each wrote a separate book, so we have three volumes to add to the sacred history library. 2 Chron. 9:29.
Vol. VI, written by Nathan the prophet.
Vol. VII, written by the prophet Ahijah, the Shilonite.
Vol. VIII, written by Iddo the seer.
Nathan the prophet assisted in writing the history of both David and Solomon. These prophet-historians undoubtedly wrote by inspiration. The six volumes covering the life work of Israel’s two greatest kings, a period of eighty years, must have been filled with very interesting and important matter for the consideration of the sacred history students in the schools of the prophets. The Scriptures do not speak of any history covering the life and reign of Saul being written by a prophet. Undoubtedly a daily record of historical events was kept in the royal courts, as is so often referred to by the expressions “the book of the chronicles of the kings of Israel,” “the book of the kings of Israel and Judah.” But in addition to the records kept in the royal courts by especially appointed secretaries, the Lord in wisdom moved upon certain of the prophets to write the life history and reign of a few of the good kings, and
also of a few of the bad kings, that their lives might be studied and pondered by the youth in Israel.
The life and reign of Rehoboam, son of Solomon, was written in “the book of the chronicles of the kings of Judah” (1 Kings 14:29); but the Lord had his life and reign also written by two of his prophets, thus adding two more volumes to the sacred history library. 2 Chron. 12:15.
Volume IX, written by Shemaiah the prophet.
Volume X, written by Iddo the seer.
The latter volume contained genealogical records which the Lord desired to have preserved for future use.
On the death of Rehoboam, Abijah, his son, took the throne; after his death, another volume was added to the sacred history library.
Volume XI was written by Iddo the seer, and contained a record of “the acts of Abijah, and his ways, and his sayings.” 2 Chron. 13:22. This same prophet wrote Volume VIII, on the life of Solomon, and Volume X, on the life of Rehoboam.
Volume XII was written by Jehu, the son of Hanani, and covers the life and reign of Jehoshaphat. 2 Chron. 20:34. Jehu was a prophet of the Lord and reproved Jehoshaphat for joining Ahab in war against the Syrians. 2 Chron. 19:2. Several kings succeeded Jehoshaphat of whose reigns no special books were written. All the books written by prophets pertained to the kings of Judah; only the records in the royal courts were written concerning the kings of Israel.
Volume XIII covered Uzziah’s reign, a period of fifty years. 2 Chron. 26:22. It was written by the prophet Isaiah, the author of the Old Testament book bearing his name. Many important lessons undoubtedly were drawn from the life of Uzziah, who was blessed and prospered, but whose heart in his prosperity “was lifted up to his destruction.”
Volume XIV was also written by the prophet Isaiah, and covered the twenty-nine years of the reign of Hezekiah. This volume contained a complete record of his kind and benevolent administration, and the prosperity that attended his reign. 2 Chron. 32:32, 33. When Hezekiah died, he was greatly honored and given the chiefest of the sepulchers as a burying place. A full and complete history of his reign was also recorded in “the book of the kings of Judah and Israel.”
In addition to the sacred history library of fourteen volumes, “the book of the chronicles of the kings of Judah” and “the book of the chronicles of the kings of Israel” contained valuable material. In extent, these writings really embrace many volumes, because they comprehend all the records made in the royal courts regarding the reigns of all the kings of both Judah and Israel. Undoubtedly these records were available to the prophets who taught in the schools of the prophets. In both these royal court volumes were recorded many of the religious as well as secular acts
of the kings. With reference to the historical record of King Manasseh, son of Hezekiah, we read: “Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spake to him in the name of the Lord God of Israel, behold, they are written in the book of the kings of Israel. His prayer, also, and how God was entreated of him, and all his sins, and his trespass, and the places wherein he built high places, and set the groves and graven images, before he was humbled: behold, they are written among the sayings of the seers.” 2 Chron. 33:18, 19.
Surely from the Bible we glean abundant evidence of a thorough, complete course of instruction in sacred history, taught in the schools of the prophets. The fourteen volumes written by the prophets were sufficient for the pupils to gain broad, comprehensive views of “the times that went . . . over Israel, and over all the kingdoms of the countries.” 1 Chron. 29:30.
From the spirit of prophecy we gain some idea of how the study of history was carried on in the schools of the prophets: —
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of his dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of his purpose in the rise and fall of nations.” — “Ministry of Healing,” pages 441, 442.

THE SACRED HISTORY LIBRARY OF THE SCHOOLS OF THE PROPHETS

Vol. I, Book of the Wars of the Lord, by Moses.
Vol. II, Book of Jasher, by Joshua.
Vol. III, Life and Reign of David, by Samuel the seer.
Vol. IV, Life and Reign of David, by Nathan the prophet.
Vol. V, Life and Reign of David, by Gad the seer.
Vol. VI, Life and Reign of Solomon, by Nathan the prophet.
Vol. VII, Life and Reign of Solomon, by Ahijah the prophet.
Vol. VIII, Life and Reign of Solomon, by Iddo the seer.
Vol. IX, Life and Reign of Rehoboam, by Shemaiah the prophet.
Vol. X, Life and Reign of Rehoboam, by Iddo the seer.
Vol. XI, Life and Reign of Abijah, by Iddo the seer.
Vol. XII, Life and Reign of Jehoshaphat, by Jehu the prophet.
Vol. XIII, Life and Reign of Uzziah, by Isaiah the prophet.
Vol. XIV, Life and Reign of Hezekiah, by Isaiah the prophet.
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