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Signs of the Times, Vol. 4, No. 28.

General Articles

Signs of the Times

Jul 25, 1878

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Jul 25, 1878

General Articles.

By Mrs. E. G. White

THE CRUCIFIXION.

BY MRS. E. G. WHITE.
THE thieves who were crucified with Jesus suffered like physical torture with him; but one was only hardened and rendered desperate and defiant by his pain. He took up the mocking of the priests, and railed upon Jesus, saying, "If thou be Christ, save thyself and us." The other malefactor was not a hardened criminal; his morals had been corrupted by association with the base, but his crimes were not so great as were those of many who stood beneath the cross reviling the Saviour.
In common with the rest of the Jews, he had believed that Messiah was soon to come. He had heard Jesus, and been convicted by his teachings; but through the influence of the priests and rulers he had turned away from him. He had sought to drown his convictions in the fascinations of pleasure. Corrupt associations had led him farther and farther into wickedness, until he was arrested for open crime and condemned to die upon the cross. During that day of trial he had been in company with Jesus in the judgment hall and on the way to Calvary. He had heard Pilate declare him to be a just man; he had marked his Godlike deportment and his pitying forgiveness of his tormentors. In his heart he acknowledged Jesus to be the Son of God.
When he heard the sneering words of his companion in crime, he "rebuked him, saying, Dost thou not fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds; but this man hath done nothing amiss." Then, as his heart went out to Christ, heavenly illumination flooded his mind. In Jesus, bruised, mocked, and hanging upon the cross, he saw his Redeemer, his only hope, and appealed to him in humble faith: "Lord, remember me when thou comest into thy kingdom!" And Jesus said unto him, "Verily I say unto thee to-day, shalt thou be with me in paradise."
Jesus did not promise the penitent thief that he should go with him, upon the day of their crucifixion, to paradise; for he himself did not ascend to his Father until three days afterward. See John 20:17. But he declared unto him, "I say unto thee to-day—" meaning to impress the fact upon his mind, that at that time, while enduring ignominy and persecution, he had the power to save sinners. He was man's Advocate with the Father, having the same power as when he healed the sick and raised the dead to life; it was his divine right to promise that day to the repentant, believing malefactor, "Thou shalt be with me in paradise."
The criminal upon the cross, notwithstanding his physical suffering, felt in his soul the peace and comfort of acceptance with God. The Saviour, lifted upon the cross, enduring pain and mockery, rejected by the priests and elders, is sought by a guilty, dying soul with a faith discerning the world's Redeemer in Him who is crucified like a malefactor. For such an object did the Son of God leave heaven, to save lost and perishing sinners. While the priests and rulers, in their self-righteous scorn, fail to see his divine character, he reveals himself to the penitent thief as the sinner's Friend and Saviour. He thus teaches that the vilest sinner may find pardon and salvation through the merits of the blood of Christ.
The Spirit of God illuminated the mind of this criminal, who took hold of Christ by faith, and link, after link, the chain of evidence that Jesus was the Messiah was joined together, until the suffering victim, in like condemnation with himself, stood forth before him as the Son of God. While the leading Jews deny him, and even the disciples doubt his divinity, the poor thief, upon the brink of eternity, at the close of his probation, calls Jesus his Lord! Many were ready to call him Lord when he wrought miracles, and also after he had risen from the grave; but none called him Lord as he hung dying upon the cross, save the penitent thief, who was saved at the eleventh hour.
This was a genuine conversion under peculiar circumstances, for a special and peculiar purpose. It testified to all beholders that Jesus was not an impostor, but sustained his character, and carried out his mission to the closing scene of his earthly life. Never in his entire ministry were words more grateful to his ears than the utterance of faith from the lips of the dying thief, amid the blasphemy and taunts of the mob. But let no one neglect present opportunities and delay repentance, presuming on the eleventh-hour conversion of the thief, and trusting to a death-bed repentance. Every ray of light neglected leaves the sinner in greater darkness than before, till some fearful deception may take possession of his mind, and his case may become hopeless. Yet there are instances, like that of the poor thief, where enlightenment comes at the last moment, and is accepted with an intelligent faith. Such penitents find favor with Christ.
With amazement the angels beheld the infinite love of Jesus, who, suffering the most excruciating agony of mind and body, thought only of others, and encouraged the penitent soul to believe. While pouring out his life in death, he exercised a love for man stronger than death. In Christ's humiliation, he, as a prophet, had addressed the daughters of Jerusalem; as priest and Advocate, he had pleaded with the Father to forgive the sins of his destroyers; as a loving Saviour, he had forgiven the iniquity of the penitent thief who called upon him. Many who witnessed those scenes upon Calvary were afterward established by them in the faith of Christ.
The serpent lifted up in the wilderness represented the Son of man lifted upon the cross. Christ said to Nicodemus, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life." In the wilderness all who looked upon the elevated brazen serpent lived, while those who refused to look died. The two thieves upon the cross represent the two great classes of mankind. All have felt the poison of sin, represented by the sting of the fiery serpent in the wilderness. Those who look upon and believe in Jesus Christ, as the thief looked upon him when lifted upon the cross, shall live forever; but those who refuse to look upon him and believe in him, as the hardened thief refused to look upon and believe in the crucified Redeemer, shall die without hope.
The enemies of Jesus now awaited his death with impatient hope. That event they imagined would forever hush the rumors of his divine power, and the wonders of his miracles. They flattered themselves that they should then no longer tremble because of his influence. The unfeeling soldiers who had stretched the body of Jesus upon the cross, divided his clothing among themselves, contending over one garment, which was woven without seam. They finally decided the matter by casting lots for it. The pen of inspiration had accurately described this scene hundreds of years before it took place: "For dogs have compassed me; the assembly of the wicked have inclosed me; they pierced my hands and my feet." "They parted my raiment among them, and for my vesture they did cast lots."
The eyes of Jesus wandered over the multitude that had collected together to witness his death, and he saw at the foot of the cross John supporting Mary the mother of Christ. She had returned to the terrible scene, not being able to longer remain away from her son. The last lesson of Jesus was one of filial love. He looked upon the grief-stricken face of his mother, and then upon John; said he, addressing the former: "Woman, behold thy son." Then to the disciple: "Behold, thy mother." John well understood the words of Jesus, and the sacred trust which was committed to him. He immediately removed the mother of Christ from the fearful scene on Calvary. From that hour he cared for her as would a dutiful son, taking her to his own home. O pitiful, loving Saviour! Amid all his physical pain, and mental anguish, he had a tender, thoughtful care for the mother who had borne him. He had no money to leave her, by which to insure her future comfort, but he was enshrined in the heart of John, and he gave his mother unto the beloved disciple as a sacred legacy. This trust was to prove a great blessing to John, a constant reminder of his beloved Master.
The perfect example of Christ's filial love shines forth with undimmed luster from the mist of ages. While enduring the keenest torture, he was not forgetful of his mother, but made all provision necessary for her future. The followers of Christ should feel that it is a part of their religion to respect and provide for their parents. No pretext of religious devotion can excuse a son or daughter from fulfilling the obligations due to a parent.
The mission of Christ's earthly life was now nearly accomplished. His tongue was parched, and he said, "I thirst." They saturated a sponge with vinegar and gall and offered it him to drink; and when he had tasted it, he refused it.And now the Lord of life and glory was dying, a ransom for the race. It was the sense of sin, bringing the Father's wrath upon him as man's substitute, that made the cup he drank so bitter, and broke the heart of the Son of God. Death is not to be regarded as an angel of mercy. Nature recoils from the thought of dissolution, which is the consequence of sin.
But it was not the dread of death which caused the inexpressible agony of Jesus. To believe this, would be to place him beneath the martyrs in courage and endurance; for many of those who have died for their faith, yielded to torture and death, rejoicing that they were accounted worthy to suffer for Christ's sake. Christ was the prince of sufferers; but it was not bodily anguish that filled him with horror and despair; it was a sense of the malignity of sin, a knowledge that man had become so familiar with sin that he did not realize its enormity, that it was so deeply rooted in the human heart as to be difficult to eradicate. As man's substitute and surety, the iniquity of men was laid upon Christ; he was counted a transgressor that he might redeem them from the curse of the law. The guilt of every descendant of Adam of every age was pressing upon his heart; and the wrath of God, and the terrible manifestation of his displeasure because of iniquity, filled the soul of his Son with consternation. The withdrawal of the divine countenance from the Saviour, in this hour of supreme anguish, pierced his heart with a sorrow that can never be fully understood by man. Every pang endured by the Son of God upon the cross, the blood drops that flowed from his head, his hands, and feet, the convulsions of agony which racked his frame, and the unutterable anguish that filled his soul at the hiding of his Father's face from him, speak to man, saying, It is for love of thee that the Son of God consents to have these heinous crimes laid upon him; for thee he spoils the domain of death, and opens the gates of paradise and immortal life. He who stilled the angry waves by his word, and walked the foam-capped billows, who made devils tremble, and disease flee from his touch, who raised the dead to life and opened the eyes of the blind, offers himself upon the cross as the last sacrifice for man. He, the sin-bearer, endures judicial punishment for iniquity, and becomes sin itself for man.
Satan, with his fierce temptations, wrung the heart of Jesus. Sin, so hateful to his sight, was heaped upon him till he groaned beneath its weight. No wonder that his humanity trembled in that fearful hour. Angels witnessed with amazement the despairing agony of the Son of God, so much greater than his physical pain that the latter was hardly felt by him. The hosts of heaven veiled their faces from the fearful sight.
Inanimate nature expressed a sympathy with its insulted and dying Author. The sun refused to look upon the awful scene. Its full, bright rays were illuminating the earth at midday, when suddenly it seemed to be blotted out. Complete darkness enveloped the cross, and all the vicinity about, like a funeral pall. There was no eclipse or other natural cause for this darkness, which was deep as midnight without moon or stars. The dense blackness was an emblem of the soul-agony and horror that encompassed the Son of God. He had felt it in the garden of Gethsemane, when from his pores were forced drops of blood, and where he would have died had not an angel been sent from the courts of heaven to invigorate the divine sufferer, that he might tread his blood-stained path to Calvary.
The darkness lasted three full hours. No eye could pierce the gloom that enshrouded the cross, and none could penetrate the deeper gloom that flooded the suffering soul of Christ. A nameless terror took possession of all who were collected about the cross. The silence of the grave seemed to have fallen upon Calvary. The cursing and reviling ceased in the midst of half-uttered sentences. Men, women, and children prostrated themselves upon the earth in abject terror. Vivid lightnings, unaccompanied by thunder, occasionally flashed forth from the cloud, and revealed the cross and the crucified Redeemer.
Priests, rulers, scribes, executioners, and the mob, all thought their time of retribution had come. After a while, some whispered to others that Jesus would now come down from the cross. Some attempted to grope their way back to the city, beating their breasts and wailing in fear.
At the ninth hour the terrible darkness lifted from the people, but still wrapt the Saviour as in a mantle. The angry lightnings seemed to be hurled at him as he hung upon the cross. Then "Jesus cried with a loud voice, saying, Eloi, eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?" As the outer gloom settled about Christ, many voices exclaimed, The vengeance of God is upon him! The bolts of God's wrath are hurled upon him because he claimed to be the Son of God! When the Saviour's despairing cry rang out, many who had believed on him were filled with terror; hope left them; if God had forsaken Jesus, what was to become of his followers, and the doctrine they had cherished?
The darkness now lifted itself from the oppressed spirit of Christ, and he revived to a sense of physical suffering, and said, "I thirst." Here was a last opportunity for his persecutors to sympathize with and relieve him; but when the gloom was removed their terror abated, and the old dread returned that Jesus might even yet escape them, "and one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down."
In yielding up his precious life, Christ was not cheered by triumphant joy; all was oppressive gloom. There hung upon the cross the spotless Lamb of God, his flesh lacerated with stripes and wounds; those precious hands, that had ever been ready to relieve the oppressed and suffering, extended upon the cross, and fastened by the cruel nails; those patient feet, that had traversed weary leagues in the dispensing of blessings and in teaching the doctrine of salvation to the world, bruised and spiked to the cross; his royal head wounded by a crown of thorns; those pale and quivering lips, that had ever been ready to respond to the plea of suffering humanity, shaped to the mournful words, "My God, my God, why hast thou forsaken me?"
In silence the people watch for the end of this fearful scene. Again the sun shines forth; but the cross is enveloped in darkness. Priests and rulers look toward Jerusalem; and lo, the dense cloud has settled upon the city, and over Judah's plains, and the fierce lightnings of God's wrath are directed against the fated city. Suddenly the gloom is lifted from the cross, and in clear trumpet tones, that seem to resound throughout creation, Jesus cries, "It is finished;" "Father, into thy hands I commend my spirit." A light encircled the cross, and the face of the Saviour shone with a glory like unto the sun. He then bowed his head upon his breast, and died.
All the spectators stood paralyzed, and with bated breath gazed upon the Saviour. Again darkness settled upon the face of the earth, and a hoarse rumbling like heavy thunder was heard. This was accompanied by a violent trembling of the earth. The multitude were shaken together in heaps, and the wildest confusion and consternation ensued. In the surrounding mountains, rocks burst asunder with loud crashing, and many of them came tumbling down the heights to the plains below. The sepulchers were broken open, and the dead were cast out of their tombs. Creation seemed to be shivering to atoms. Priests, rulers, soldiers, and executioners were mute with terror, and prostrate upon the ground.
The darkness was again lifted from Calvary, and hung like a pall over Jerusalem. At the moment in which Christ died, there were priests ministering in the temple before the vail which separated the holy from the most holy place. Suddenly they felt the earth tremble beneath them, and the vail of the temple, a strong, rich drapery that had been renewed yearly, was rent in twain from top to bottom by the same bloodless hand that wrote the words of doom upon the walls of Belshazzar's palace. The most holy place, that had been sacredly entered by human feet only once a year, was revealed to the common gaze. God had ever before protected his temple in a wonderful manner; but now its sacred mysteries were exposed to curious eyes. No longer would the presence of God overshadow the earthly mercy-seat. No longer would the light of his glory flash forth upon, nor the cloud of his disapproval shadow, the precious stones in the breastplate of the high priest.
When Christ died upon the cross of Calvary, a new and living way was opened to both Jew and Gentile. The Saviour was henceforth to officiate as Priest and Advocate in the heaven of heavens. From henceforth the blood of beasts offered for sin was valueless; for the Lamb of God had died for the sins of the world. The darkness upon the face of nature expressed her sympathy with Christ in his expiring agony. It evidenced to humanity that the Sun of Righteousness, the Light of the world, was withdrawing his beams from the once favored city of Jerusalem, and from the world. It was a miraculous testimony given of God, that the faith of after generations might be confirmed.
Jesus did not yield up his life till he had accomplished the work which he came to do; and he exclaimed with his parting breath, "It is finished!" Angels rejoiced as the words were uttered; for the great plan of redemption was being triumphantly carried out. There was joy in heaven that the sons of Adam could now, through a life of obedience, be exalted finally to the presence of God. Satan was defeated, and knew that his kingdom was lost.
When the Christian fully comprehends the magnitude of the great sacrifice made by the Majesty of heaven, then will the plan of salvation be magnified before him, and to meditate upon Calvary will awaken the deepest and most sacred emotions of his heart. Contemplation of the Saviour's matchless love should absorb the mind, touch and melt the heart, refine and elevate the affections, and completely transform the whole character. The language of the apostle is, "I determined not to know anything among you, save Jesus Christ, and him crucified." And we may look toward Calvary and exclaim, "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world."
With the death of Christ the hopes of his disciples seemed to perish. They looked upon his closed eyelids and drooping head, his hair matted with blood, his pierced hands and feet, and their anguish was indescribable. They had not believed until the last that he would die, and they could hardly credit their senses that he was really dead. The Majesty of heaven had yielded up his life, forsaken of the believers, unattended by one act of relief or word of sympathy; for even the pitying angels had not been permitted to minister to their beloved Commander.
Evening drew on, and an unearthly stillness hung over Calvary. The crowd dispersed, and many returned to Jerusalem greatly changed in spirit from what they had been in the morning. Many of them had then collected at the crucifixion from curiosity, and not from hatred toward Christ. Still they accepted the fabricated reports of the priests concerning him, and looked upon him as a malefactor. At the execution they had imbibed the spirit of the leading Jews, and, under an unnatural excitement, had united with the mob in mocking and railing against him.
But when the earth was draped with blackness, and they stood accused by their own consciences, reason again resumed her sway, and they felt guilty of doing a great wrong. No jest nor mocking laughter was heard in the midst of that fearful gloom; and when it was lifted, they solemnly made their way to their homes, awe-struck and conscience-smitten. They were convinced that the accusations of the priests were false, that Jesus was no pretender; and a few weeks later they were among the thousands who became thorough converts to Christ, when Peter preached upon the day of Pentecost, and the great mystery of the cross was explained with other mysteries in regard to Messiah.
The Roman officers in charge were standing about the cross when Jesus cried out, "It is finished," in a voice of startling power, and then instantly died with that cry of victory upon his lips. They had never before witnessed a death like that upon the cross. It was an unheard of thing for one to die thus within six hours after crucifixion. Death by crucifixion was a slow and lingering process; nature became more and more exhausted until it was difficult to determine when life had become extinct. But for a man dying thus to summon such power of voice and clearness of utterance as Jesus had done, immediately before his death, was such an astonishing event that the Roman officers, experienced in such scenes, marveled greatly; and the centurion who commanded the detachment of soldiers on duty there, immediately declared, "Truly this was the Son of God." Thus three men, differing widely from one another, openly declared their belief in Christ upon the very day of his death—he who commanded the Roman guard, he who bore the cross of his Saviour, and he who died upon the cross by his side.
The spectators, and the soldiers who guarded the cross, were convinced, so far as their minds were capable of grasping the idea, that Jesus was the Redeemer for whom Israel had so long looked. But the darkness that mantled the earth could not be more dense than that which enveloped the minds of the priests and rulers. They were unchanged by the events they had witnessed, and their hatred of Jesus had not abated with his death.
At his birth the angel star in the heavens had known Christ, and had conducted the seers to the manger where he lay. The heavenly hosts had known him, and sung his praise over the plains of Bethlehem. The sea had acknowledged his voice, and was obedient to his command. Disease and death had recognized his authority, and yielded their prey to his demand. The sun had known him, and hidden its face of light from the sight of his dying anguish. The rocks had known him, and shivered into fragments at his dying cry. Although inanimate nature recognized, and bore testimony of Christ, that he was the Son of God, yet the priests and rulers knew not the Saviour, rejected the evidence of his divinity, and steeled their hearts against his truths. They were not so susceptible as the granite rocks of the mountains.
The Jews were unwilling that the bodies of those who had been executed should remain that night upon the cross. They dreaded to have the attention of the people directed any farther to the events attending the death of Jesus. They feared the results of that day's work upon the minds of the public. So, under pretext that they did not wish the sanctity of the Sabbath to be defiled by the bodies remaining upon the cross during that holy day, which was the one following the crucifixion, the leading Jews sent a request to Pilate that he would permit them to hasten the death of the victims, so that their bodies might be removed before the setting of the sun.
Pilate was as unwilling as they were that the spectacle of Jesus upon the cross should remain a moment longer than was necessary. The consent of the governor having been obtained, the legs of the two that were crucified with Jesus were broken to hasten their death; but Jesus was already dead, and they brake not his legs. The rude soldiers, who had witnessed the looks and words of Jesus upon his way to Calvary, and while dying upon the cross, were softened by what they had witnessed, and were restrained from marring him by breaking his limbs. Thus was prophecy fulfilled, which declared that a bone of him should not be broken; and the law of the passover, requiring the sacrifice to be perfect and whole, was also fulfilled in the offering of the Lamb of God. "They shall leave none of it unto the morning, nor break any bone of it; according to all the ordinances of the passover they shall keep it."
A soldier, at the suggestion of the priests, who wished to make the death of Jesus sure, thrust his spear into the Saviour's side, inflicting a wound which would have caused instant death if he had not already been dead. From the wide incision made by the spear there flowed two copious and distinct streams, one of blood, the other of water. This remarkable fact was noted by all the beholders, and John states the occurrence very definitely; he says: "One of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true; and he knoweth that he saith true, that ye might believe. For these things were done that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced."
After the resurrection, the priests and rulers caused the report to be circulated that Jesus did not die upon the cross, that he merely fainted and was afterward resuscitated. Another lying report affirmed that it was not a real body of flesh and bone, but the likeness of a body, that was laid in the tomb. But the testimony of John concerning the pierced side of the Saviour, and the blood and water that flowed from the wound, refutes these falsehoods that were brought into existence by the unscrupulous Jews.

The Crucifixion.

By L. D. A. S.

Behold upon the shameful cross, The spotless victim dies. Mid cruel foes he yields his breath! A priceless sacrifice.
The pitying sun, withdraws his face, And shades of darkest night, Their black and dismal mantles throw, Upon Mount Calvary's hight.
The flinty rocks are rent in twain! The graves give up their trust; And sleeping saints immortal rise, From out the silent dust.
Inanimate Creation groans, And pitying angels weep! And o'er the Master's lonely tomb, Their sacred vigils keep.
But He will come again to earth, Who once for us was slain, In glorious majesty and power, Forever more to reign.
L. D. A. S.

The Holy Spirit.

By Dudley Marvin Canright

THE HOLY SPIRIT NOT A PERSON, BUT AN INFLUENCE PROCEEDING FROM GOD.

ALL trinitarian creeds make the Holy Ghost a person, equal in substance, power, eternity, and glory with the Father and Son. Thus they claim three persons in the trinity, each one equal with both the others. If this be so, then the Holy Spirit is just as truly an individual intelligent person as is the Father or the Son. But this we cannot believe. The Holy Spirit is not a person. In all our prayers we naturally conceive of God as a person, and of the Son as a person; but who ever conceived of the Holy Ghost as being a person, standing there beside the Father and equal with him? Such a conception never enters any one's mind. If you say that it does, we ask of what form is the Holy Ghost? Is it like the Father and Son, in the form of a man? Who can tell? Again, the Father himself is said to be a spirit. Are there, then, two spirits, both divine, both God, both equal to each other, both alike? Then how is one different from the other? God is said to be a spirit; and it is everywhere declared that the Holy Ghost is the Spirit of God. Is it then the spirit of a spirit? What kind of spirit would that be? Again, "God is a spirit." John 4:24. Now if the Holy Ghost is a distinct person from the Father, here are two spirits.
That the pre-existent Word, the Son, is another person, our opponents contend; and that he has a spirit they will not deny. Here, then, are three spirits—the son is a spirit, and the Holy Ghost is a spirit, and both equal in substance and power. Well, now the Son has a spirit, for "God hath sent forth the Spirit of his Son into our hearts crying, Abba, Father." Gal. 4:6. Again, "If any man have not the Spirit of Christ he is none of his." Rom. 8:9. This makes four spirits. God also has a spirit. "The Spirit of God." Gen. 1:2. And if the Holy Ghost be equal to the other two persons, then it must have a spirit too. Here are six spirits, and according to our trinitarian brethren, six persons.
How absurd! The simple truth is that God is a real person, in bodily form; and the Holy Spirit is truly the Spirit of God, a divine influence proceeding from the Father and also from the Son, as their power, energy, etc. The Bible never in any case calls the Holy Spirit a person, though it frequently does both the Father and Son. Another fact having an important bearing upon this question, one which shows the utter falsity of the trinitarian creed that makes the Holy Ghost equal with the Father and Son is that the Holy Spirit has no throne, and is never worshiped. Many times it is explicitly declared that both the Father and the Son have a throne, and are seated upon that throne. Rev. 3:21. "But the throne of God and of the Lamb shall be in it." Rev. 22:3. But where is the throne of the Holy Spirit? Who ever heard of that? How astonishing, if the Holy Spirit is the same as the Father and the Son, and is one of the trinity, equal with them in power, substance, and glory! How is it, we ask, that it has no throne while the others have?
Then, again, as before stated, while worship is offered both to the Father and to the Son (see Rev. 5) in no single case is worship ever offered to the Holy Spirit. How can this be harmonized with the supposition that the Holy Ghost is equal with both the Father and the Son? Also we are required to love God the Father and his Son Jesus Christ; but no one is ever required to love the Holy Spirit. No such precept is given, nor is there any reference to it.
Another important fact is, that while very much is said about the great love that exists between the Father and the Son, how tenderly the Father loves the Son, and how devotedly the Son loves the Father, yet not one word is said about the Father's loving the Holy Ghost, nor that the Son loves the Holy Ghost, nor that the Holy Ghost loves either the Father or the Son. No such thought is ever expressed. How shall we account for this fact if the Father, Son, and Holy Ghost, are three persons alike and equal? How astonishing, we say, that so much is said about the mutual love between the Father and the Son, and yet, not one word is said about a similar love between the Holy Ghost and the other two persons! Why is it left out in this manner? The truth is evident. The Holy Spirit is not a person, not an individual, but is an influence or power proceeding from the Godhead.
Furthermore, it is never said that the Holy Spirit ever loves man; yet it is frequently declared how greatly both the Father and Son do love man. But no such thing is ever said of the Holy Ghost. How shall we account for this? Then, almost every illustration that is given of the Holy Spirit is inconsistent with the idea of its being a person. Let us notice a few. It is compared to water being poured out. "I will pour out of my Spirit upon all flesh." Acts 2:17. It is compared to water shed forth. "Having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." Acts 2:33. How could a person be shed forth? Believers are to be baptized with the Holy Spirit. "He shall baptize you with the Holy Ghost." Matt. 3:11. How could you baptize one person with another person?
We are to drink of the Holy Spirit. "Have been all made to drink into one spirit." 1 Cor. 12:13. How could you drink into a person? It is compared to lamps of fire. "And there were seven lamps of fire burning before the throne, which are the seven Spirits of God." Rev. 4:5. Has God seven personal spirits, then instead of one? Is each one distinct from the other? Has each one a person? Or is this one person divided into seven parts? What does this mean? All these illustrations plainly show that the Spirit of God is not an individual.
D. M. C.
(To be continued.)

Candor and Honesty in Character

ENTIRE candor and honesty regarding ourselves, instead of being the first, is one of the last and highest attainments of a perfectly fashioned character.
Continue reading: VINDICATION OF THE TRUE SABBATH