Review and Herald, Vol. 93, No. 26. (5/25/1916)

Review and Herald

May 25, 1916

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · May 25, 1916

Salvation Only in Christ

It is impossible for us, of ourselves, to escape from the pit of sin in which we are sunken. Our hearts are evil, and we cannot change them. “Who can bring a clean thing out of an unclean? not one.” “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” Education, culture, the exercise of the will, human effort, all have their proper sphere, but here they are powerless. They may produce an outward correctness of behavior, but they cannot change the heart; they cannot purify the springs of life. There must be a power working from within, a new life from above, before men can be changed from sin to holiness. That power is Christ. His grace alone can quicken the lifeless faculties of the soul, and attract it to God, to holiness. The Saviour said, “Except a man be born from above,” unless he shall receive a new heart, new desires, purposes, and motives, leading to a new life, “he cannot see the kingdom of God.” The idea that it is necessary only to develop the good that exists in man by nature, is a fatal deception. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” “Marvel not that I said unto thee, Ye must be born again.” Of Christ it is written, “In him was life; and the life was the light of men,” the only “name under heaven given among men, whereby we must be saved.”—Mrs. E. G. White, in “Steps to Christ,” pp. 20, 21.

Note and Comment

By Editor

Conditions After the War

As we have remarked before, the conditions created by the great European conflict have so engrossed the minds of men that many conditions of less importance, and yet of real significance, are passing without notice. During the past few months there has been much unrest among those engaged in industrial pursuits. Strikes in New York, Pittsburgh, Chicago, and other large commercial centers, involving thousands of workers in several industries, have passed with ’but little notice. These are the more significant, for the reason that business conditions have been comparatively very prosperous in consequence of increased demands from Europe in almost every branch of commercial activity. What the effect will be upon the laboring masses when this wave of prosperity recedes, as in the judgment of many it is bound to do, and particularly what conditions will prevail in the great industrial world of Europe after the present conflict is over, is a question of grave concern.

The words of the apostle James indicate that the last days will be marked with growing unrest, and that the conflict between the rich and the poor will deepen. This prospect is giving grave concern to some in the Old World at the present time. Lord Rosebery of England believes that from the bankrupt condition in which Europe will be left by the war, there will come a great social upheaval. According to the Washington Post of May 12, 1916, he says:—

“One thing is absolutely certain: the war will leave all the combatants, whether victorious or otherwise, financially exhausted. It will mean general impoverishment all over Europe, both of the individual and of the state; and that impoverishment must immediately produce new social conditions. That is a grave outlook.”

Lord Rosebery also seriously questions whether or not the bringing about of peace conditions will amount to anything more than an armed truce. He says:—

“No one knows whether the condition of affairs after the war will be a real and permanent peace or a constant armed anticipation for war. It depends on the policy of the states of Europe whether they will come to realize the hideous curse inherent in war, to both victors and losers.”

On whatever conditions peace may be arranged, we are fully warranted by the Scriptures of truth in saying that peace will be only temporary. It will only serve as an opportunity to the nations of Europe to prepare for a still more mighty struggle, even the battle of the last great day. The prophet Joel (Joel 3:9-16) clearly outlines the state of affairs that will exist just prior to the coming of the Lord. If the present conflict does not gradually deepen into the last great struggle, it is but the prelude of that which will come.

Crisis in Presbyterianism

It seems strange that there ever should arise in connection with the great Christian church a question as to the belief of its clergymen in the Scriptures of truth. But this is a problem which has seriously affected the presbytery of New York for a long time. More than a year ago the action of this body was seriously called into question on account of its ordaining to the Presbyterian ministry men who disavowed their faith in some of the cardinal doctrines of Scripture. The revival of this agitation has been occasioned by a recent similar action of the same body. Three candidates were admitted as ministers of the church. It is charged that their profession of Christian faith was not in accord with the doctrines of the church. The minority of the presbytery registered an earnest protest. This protest, according to the New York Times of April 11, 1916, contained the following charges against the candidates:—

“The candidates, both in written and verbal statements, have refused to affirm faith in the virgin birth, as it is recorded in the Gospels of St. Matthew and St. Luke; they refused, after prolonged questioning, to change their stand. As to Mr. Chaffee, he refused to assert his belief in the resurrection of Lazarus and in the resurrection of the body of Christ. Mr. Douglas has said that the Scriptural writings embody contradictions.

“Both Mr. Douglas and Chaffee, in regard to certain parts of the Old Testament relating to Moses leading the people out of Egypt, have failed to show a proper belief in that part of the Scripture which describes the ‘pillar of fire by night and the pillar of cloud by day,’ and in the miracle of the bread from heaven.”

These protests were formally accepted by the presbytery, and spread on the minutes, but a request to appoint a committee to carry the question into the General Assembly was voted down. This, however, did not appear to settle the matter in the church at large.

The Cincinnati presbytery, by vote of forty-two to twenty-nine, presented an overture petitioning the general presbytery of the church to cut off the presbytery of New York from membership, because of long-continued disloyalty. It is reported that six other presbyteries later joined in this protest, likewise presenting overtures to the General Assembly. Dr. Maitland Alexander, of Pittsburgh, formerly moderator of the Presbyterian General Assembly, says this regarding this recent crisis in Presbyterianism:—

“The Presbyterian Church has come to the place where she must decide as to whether she will make her own deliverances as to doctrine and practice and what shall be required of her candidates for the ministry, or whether her policy and practice shall be dictated by a small body of men who look from their places of preferment with contempt upon all who do not agree with them, and who, while holding views radically different from the theology of the Presbyterian Church, prefer the loaves and fishes of her communion to the husks of the communion in which their views entitle them to a place.”

The General Assembly is now in session. What action will this representative body of the church take? The editor of the New York Weekly Witness justly remarks:—

“It is high time that drastic action should be taken, not only by the Presbyterian Church, but by all the denominations that are more or less honeycombed with infidelity. If the church of Christ is to be a spiritual body, built on the teachings of Christ and his apostles, it must separate itself absolutely from those who proclaim and boast of their disbeliefs. The disbelievers will fight to the last gasp, however, to maintain their right to remain in the evangelical churches, because they know full well that if they should set up for themselves by starting churches of their own, these churches would never have any vitality.”

Christian Peace and Joy

PEACE and joy are the fruits of Christian experience. Surely the one who knows that his sins are forgiven, that his name is written in heaven, and that in Christ Jesus he possesses an eternal inheritance, has a right to be happy and joyful. Unlike the peace which the world gives, his peace of mind and joy of heart are not dependent upon favoring material conditions. He is able to rejoice even in sorrow and tribulation, knowing through faith that “all things work together for good to them that love God.”

THE joy of the Christian stands apart from levity and foolishness. It does not descend to the level of cheap witticism or unseemly jollity. It stops short of these, even as sobriety and seriousness stop short of moroseness. It holds itself within the bounds of wise propriety. It maintains a dignity free from cold reserve on the one hand, and cheap commonplaceness on the other. Hope and cheerfulness, gentleness and kindness, forgetfulness of self and regard for others’ welfare, patience under trial, trust in tribulation, resignation in sorrow,—these are the true expressions of the peace and joy which the Holy Spirit imparts to the believer.

AFTER all, words and actions are the truest indications of the condition of the mind and the state of the soul. One’s profession is judged by the fruit which that profession produces in the life. If Christ dwells in the heart, it will be witnessed in the words, for “out of the abundance of the heart the mouth speaketh.” By our words we shall be justified, and by our words we shall be condemned. In view of this, how necessary that when we speak we should speak as God’s oracle, that when we minister we should do it as of the ability which he giveth. By our deportment our fellows will judge the character of the heavenly government, of which we are ambassadors. Recognizing this relationship, we should seek to deport ourselves as becometh our high calling in order that our fellows may be won to render allegiance to the heavenly King.

WE cannot conceive of our Great Example engaging in foolish jesting and joking. We think of him as brave and courageous in danger, as hopeful and cheerful amid difficulties, as kind and tender in his compassion, as untiring in his ministry of love, affectionate as a friend, considerate of others’ weaknesses; but that he was careless in speech or given to levity is utterly unthinkable. “He that saith he abideth in him ought himself also so to walk, even as he walked.” Christ’s followers should be like him. Indeed, it is their likeness to the divine Pattern which constitutes them the children of the Highest. Says the inspired apostle: “Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.” Our citizenship is in heaven. Let us be careful to order our lives in harmony with the spirit and principles of the heavenly country we represent.

The Final Clash of Earthly Empires

By W. A. S.

Armageddon

The Final Clash of Earthly Empires

The sure word of prophecy that foretold the rise and fall of ancient empires, and outlined the general course of world history through the ages, describes also the last great struggle of the nations.

The proverb says, “Peace is the dream of the wise, but war is the history of man.” And divine prophecy assures us that the history of this present world ends amid scenes of conflict.

Many in our time have come to think that civilization must reach a better way of composing the rivalries of the nations. The prophecy forewarns us otherwise. In fact, the prophetic word points to the talk of peace and safety amid preparations for war, as a distinct sign of the latter days. “In the last days,” says Isaiah, “many people shall go and say.”— “They shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” Isa. 2: 2-4.

This is what “many people” were to be saying. But the real conditions in the last days are described as exactly the opposite. The prophet Joel describes the spirit of the world in these times:—

“Proclaim ye this among the Gentiles [the nations]: Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: beat your plowshares into swords, and your pruning hooks into spears: let the weak say, I am strong.” Joel 3: 9, 10.

The context shows that the prophet is speaking of the last times, when “the day of the Lord is near.” Verse 14.

The Prophecy Fulfilling

This is what we have seen in our time, as never before in the history of man—the product of the plowshare and the pruning hook being turned into instruments of war. About twenty-five years ago the late Marquis of Salisbury, speaking as a man grown gray in the service of state, asked a London audience the question, “What is the great change that marks this time as different from the times when most of us were young men?” The aged statesman answered his own question, saying that it was the arming of the nations, the swift race of increasing naval and military armaments upon which the powers had then recently entered. It is a sign of our times, answering to the prophetic forecast.

Throughout the present generation the thoughtful have watched the preparations of the nations for war with grave forebodings. Queen Alexandra, of Britain, now the queen mother, once said of it:—

“I was educated in the school of a king who was, before all things, just, and I have tried, like him, always to preach love and charity. I have always mistrusted warlike preparations, of which nations seem never to tire. Some day this accumulated material of soldiers and guns will burst into flames in a frightful war that will throw humanity into mourning on earth, and grieve our universal Father in heaven.”

As the race of armaments went forward on a scale never before thought of, statesmen and writers began to make use of the word “Armageddon” to describe

the conflict that they saw inevitably preparing. Years ago the London Contemporary Review said:—

“Odd things are happening everywhere. . . . Russia, Germany, England—these are great names; they palpitate with great ideas; they have vast destinies before them, and millions of armed men in their pay, all awaiting Armageddon.”

In June, 1909, Lord Rosebery, in a speech before a press convention in London, commented gravely upon the significance of the feverish haste with which the nations were arming themselves “as if for some great Armageddon—and that in a time of the profoundest peace.”

To quote from a popular American fict. magazine of the same year,—

“Today all Europe is divided into two armed camps, waiting breathlessly for the morrow with its Armageddon.”—Everybody’s, November, 1909.

Thus, everywhere, observers have seen that the rivalry of interests among the nations was leading to a conflict so overwhelmingly vast that only the Scriptural word “Armageddon,” with its appeal to the imagination, seemed properly to describe its proportions.

Every passing year added to the intensity of feeling and the antagonism of interests. In 1911 the London Nineteenth Century and After said:—

“Never was national and racial feeling stronger upon earth than it is now. Never was preparation for war so tremendous and so sustained. Never was striking power so swift and so terribly formidable. . . . The shadow of conflict and of displacement greater than any which mankind has known since Attila and his Huns were stayed at Châlons, is visibly impending over the world. Almost can the ear of imagination hear the gathering of the legions for the fiery trial of peoples, a sound vast as the trumpet of the Lord of hosts.”—Quoted in the Literary Digest, May 6, 1911.

What the ancient prophecy foretold—the preparing of war in the last days, the waking up and arming of the nations—we have seen fulfilling before our eyes in this generation.

Satanic Agencies at Work

In prophecies of the gathering of the nations for the last great struggle, Inspiration draws aside the veil, and allows us to see the agencies that have been stirring up the world for the war. As the prophet John was shown in vision the scenes of the last days, he saw the invisible powers of Satan, “the spirits of devils,” going forth—

“unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.” Rev. 16: 14.

Earnest-minded statesmen have lamented their helplessness to combat the forces and influences pressing the world on toward conflict. In one of his last speeches, as premier of Great Britain, the late Marquis of Salisbury was defending yet further calls for army and navy appropriations. He said:—

“For years public opinion was in favor of a pacific policy, but now that state of opinion has passed away. The tide has turned, and who am I, and who are we, that we should attempt to stem the tide? If the tide has turned, we shall have to go with it. We are in the presence of forces far larger than we can wield.”

What those forces were, the aged statesman did not recognize. But the prophecy tells us. The prophet was shown the evil spirits from Satan going forth everywhere as the end nears, to stir up the whole world to the last great conflict. Sir Edward Grey, British foreign secretary, described these agencies very accurately. Speaking in the House of Commons, Nov. 27, 1911, he said:—

“It is really as if in the atmosphere of the world there were some mischievous influence at work, which troubles and excites every part of it.”

It is all coming to pass exactly as the sure word of prophecy foretold.

The conviction that great and decisive events are at hand has taken possession of many hearts in all the world. When the European war broke out in 1914, on a scale unprecedented in human history, it was no wonder that the question sprang to many lips, “Is it Armageddon?”

The question was not lightly asked. The committee of the Church Missionary Society (Church of England), one of the greatest missionary organizations in the world, sent a message to its missionaries in all lands at the outbreak of the war. In this message was a call to prepare for the coming of the Lord:—

“It may be that these events will quickly usher in the return of Christ to gather his saints together from the four quarters of the earth. . . . Many see in the events preceding and accompanying this terrible cataclysm of war the signs of our Lord’s near return. If so, blessed will that servant be whom his Lord when he cometh shall find giving ‘their food in due season’ to those fellow servants who have been put in his charge.”—Church Missionary Review, November, 1914.

Timely as this call was, it was evident from the prophetic scriptures that the great European war could not be the Armageddon of the Apocalypse. The prelude to that final clash of nations is an event yet in the future—the downfall of a nation whose part in the closing scenes is clearly described in the prophecy of the coming Armageddon.

W. A. S.

(To be concluded)

Immortality Through Christ

By L. L. C.

ONE of the most striking misinterpretations of the teaching of the Scriptures is the prevalent view concerning the natural immortality of man. Many think that when man was created he was given an immortal soul. But the Scripture record is, “The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Gen. 2:7. A careful reading of this text shows that when the Lord breathed the breath of life into the man which he had made from the dust of the ground, man became a living soul, not that he received an immortal soul, as this scripture is sometimes misread.

The doctrine of the immortality of the soul has become so prevalent that many suppose that the words “immortal” and “immortality” occur frequently in the Bible; but this is not the case. “Immortal” occurs only once, and “immortality” five times.

In 1 Tim. 1:17, we read:—

“Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever.”

Here the adjective “immortal” is not applied to man, but to God; and 1 Tim. 6:16 plainly says that God only has immortality. We quote:—

“Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting.”

On the other hand, man is spoken of as mortal, as in Job 4:17: “Shall mortal man be more just that God? shall a man be more pure than his Maker?” Still, though he is mortal, through the gospel the hope of immortality is brought to him. We are told, in 2 Tim. 1:10, that our Saviour “hath abolished death, and hath brought life and immortality to light through the gospel.”

It is therefore right for Christians to cherish the hope of receiving immortality, and to seek for it earnestly. To them is given the promise of Rom. 2:5-7:—

“God . . . will render to every man according to his deeds: to them who by patient continuance in well-doing seek for glory and honor and immortality, eternal life.”

The Scriptures are very plain as to when this gift will be given to the faithful. We read in 1 Cor. 15:51-54:—

“Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the sayingthat is written, Death is swallowed up in victory.”

Death is here spoken of as a sleep. This word is frequently used in the Scripture as a synonym of death. Job said, in speaking of death, “So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.” Job 14:12. The Lord, when telling Moses that he must die, said, “Behold, thou shalt sleep with thy fathers.” Deut. 31:16. Christ himself, in speaking of the death of Lazarus, told the disciples, “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.” John 11:11.

The idea of death as a sleep is not a gloomy doctrine, but a beautiful truth. When we become tired with the work of the day, the quiet of the night, when we may lie down to peaceful rest, is not a thing to be dreaded. As consciousness slips from us, we have no fear but that God will awaken us in the morning:—

“He wakeneth [me] morning by morning, he wakeneth mine ear to hear as the learned.” Isa. 50:4.

When sleep is sound, to the sleeper there is no consciousness of the passing of time, and he seems to awake immediately after falling asleep. Thus will it be to those who sleep the sleep of death. What a blessed thought for the Christian, that as consciousness ebbs away in what would be an eternal sleep, he may lie down in hope, knowing that his Saviour has already met and vanquished death, and that in Christ is assured an awakening at the dawn of the bright and eternal day.

L. L. C.

Trust in the Lord

“TRUST in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.”

Adversity

By G. B. T.

THERE is no text used oftener to comfort those in affliction than Rom. 8:28: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” The text is true under all circumstances of life, yet it is easier to admonish others who are passing through the fire of affliction to receive it as a comforting promise than to take comfort from it ourselves when the biting winds of adversity are blowing, and we are groping in darkness, feeling that the foundation beneath our feet is slipping away.

But it is when the fondest hopes of life are being blasted, when every cherished plan is being thrown to the winds, that we need to believe in God. Adversity will come, but it is often used as a purifier. Wintry snows destroy vermin, so adversity may destroy certain forms of besetting sins. The chastening which seems so grievous now, may later bear the peaceable fruits of righteousness.

Think of Joseph. Surely he, riding under a hot sun as he was being taken to Egypt, must have concluded that every plan and high ambition he had formed was blighted. He was but a boy, unaccustomed to being away from home. How he must have wept as he sat on the camel, riding into slavery in a strange land.

But it is when adversity has dried up the fountains of comfort and hope, that the great springs of God’s salvation flow the fullest and freshest. It is said that the springs at the base of the Alpine mountains are fullest and freshest when the sun has dried and parched the surrounding country. The heat that burns the plains, melts the snow and mountain glaciers, and increases the volume of the streams.

So God turned the adversity of this slave boy into a wonderful blessing. In the midst of temptation and sin he remained true to God. The things that seemed to be against him, were for him. Joseph from the dungeon of adversity became the greatest man in Egypt. He became a statesman of note, greater in reality than the Pharaoh who sat on the throne.

Adversity, if endured, brings out the best there is in us. It sometimes develops heroes. The giant oak growing on the summit of some lonely, barren moor, apparently starved on the naked rocks, and beaten upon by the winds and tempests, takes deeper root than a tree in a protected location. It sends its roots down into every crack and crevice, and is thus enabled to stand the strain occasioned by the greatest tempest and the chilling blasts of winter.

In the stress of adverse battle, men have sometimes refused to yield. They have nailed the colors to the masthead, and defied the opposing enemy. So in life’s rugged battles, when the wind of adversity whistles about us, amid the thunder’s roar and the lightning’s glare, we are to develop faith, and, like David, encourage ourselves in the Lord. See 1 Sam. 30:6. Though weak, we must be strong. Though hungry, thirsty, and naked, and with no certain abiding place, we must still hope in God. Like those who were stoned, mocked, scourged, and imprisoned, who wandered in sheepskins and goatskins, tempted, destitute, afflicted, and tormented, we must cling by faith to the arm of Jehovah. We can be assured that though the road may be rough, it cannot be long. Though some den or cave of earth be our shelter, we know that for those who trust in God there is a home untarnished by sin, which the storm-tossed pilgrim will soon enter.

G. B. T.

Mercy and Truth

“LET not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: so shalt thou find favor and good understanding in the sight of God and man.”

Lutheran Faith in the Second Coming of Christ

In the Lutheran of May 4, 1916, a correspondent inquires what the Lutheran Church teaches regarding the second coming of Christ. In response to this inquiry the Lutheran says:—

“The Lutheran Church teaches that Jesus Christ the God-man will return from heaven, literally and personally, visibly and publicly, unexpected to most men, and gloriously ‘terrible to the wicked and greatly longed for by the pious.’ As to the time of his return, the Holy Scriptures are silent, and all speculations and calculations are not only vain but sadly disappointing and misleading. Yet, the Lord has prophesied certain signs which are to precede and indicate his near approach. To the seeing eye these signs are appearing now more than ever before, and this is another strong reason why the second coming of our Lord should be presented to our people in due and proper proportion with other articles of our Christian faith and hope.”

The Tithe

By L. L. C.

It is interesting to find the tithe being discussed more and more in religious papers. Almost all Christians are willing to agree that this system of finance is one of the most successful for the forwarding of religious work. Some go farther and recognize that the plan is a divine one, and that it is the Christian’s duty as well as privilege to return the tenth to God. There are some persons, however, who feel that a poor man may be exempt from the observance of the tithe because its payment requires more sacrifice of him than of the rich man.

But when we turn to the business world, we find that no such feeling of injustice arises when the same rent per acre is asked from the poor man as from the rich man. One man may be well-to-do, with money in the bank, and plenty of this world’s goods, while another may have but little, with a sick wife and a large family of little children not old enough to help. This latter man would not think of suggesting his obligations as a reason for asking the farm owner to reduce the rent per acre. He would consider it discreditable to himself to expect to pay less than the rent which others pay for property of the same value.

How much better it would be if in all our church work we were to deal on the basis which is usual in business. One tenth is the Lord’s share in the business partnership; the nine tenths is our share, and in God’s plan will accord with the service that we have done. Let us be careful of the expenditure even of this nine tenths, in order that, besides procuring for ourselves the necessities of life, we may have something left which we can return to God in freewill offerings. · L. L. C.

The Day-Star

By H. A. St. John

H. A. ST. JOHN

Has the Day-star, spoken of in 2 Peter 1:19, arisen in your heart? If not, make haste to take heed to the sure word of prophecy. I will give you the sure word of prophecy, spoken nearly two thousand years ago, which you must receive, believe, and obey, in order to have this blessed experience. Here it is: Rev. 3: 14-22. Open your Bible and read it.

If you heed this by a zealous repentance of lukewarmness, and thus open the door of your heart, Jesus will come in, and sup with you, and you with him. That will be the Day-star arising in your heart, for Jesus is the day-star, the bright and morning star. And if he comes in and abides with you, without question the Day-star will shine in your heart, and in your word life, thought life, deed life — in your whole life.

In this way only can you fill your place and act your part in the closing work of God in the earth. Thus will the whole earth be lightened with the everlasting gospel shining through the remnant church.

Sanitarium, Cal.

Saul and Moses

By C. H. Bliss

C. H. BLISS

We read in 1 Sam. 10:9 that God gave Saul another heart, and verse 6 tells how this was brought about: “The spirit of the Lord will come upon thee, and thou shalt . . . be turned into another man.” Nothing but the Spirit of the Lord could do this. While under its direct influence, the prophet said to Saul, “Do as occasion serve thee; for God is with thee.” We are safe if we follow the directions of the Holy Spirit, for we have been told, “He will guide you into all truth.”

But there is another law in our members opposed to the leadings of the Spirit; and if we permit it to rule our lives, the Spirit of God cannot abide in the heart. When Saul allowed pride, envy, and jealousy to come into his life, an evil spirit assumed control, and he soon became an exceedingly wicked man. Contrast his experience with that of Moses.

When the seventy elders were selected and given authority, two of their number began to prophesy in the camp. Moses, when asked to forbid them, answered, “Would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them!” No envy or jealousy had place in his heart.

Saul sought to kill David rather than share with him the honors of the kingdom: Moses rejoiced that others were honored with him. The difference was not in the men, but in the spirit which controlled them. One life showed the result of the control of Satan; the other showed the fruit of the Spirit, which is “love, joy, . . . meekness.”

Peoria, Ill.

The Mystery of the Kingdom of God

By Allen Moon

ALLEN MOON

“A MYSTERY is not the unknown or unknowable, but that which is known only to the initiated.” Jesus said, “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables.” Many things are mysterious merely because they are covered, but when the covering is removed, they are plain and comprehensible to the natural mind. Some mysterious questions require special mental training in order fully to know and understand their depth of meaning.

“The mysteries of the kingdom of God are above and beyond the sphere of the finite mind. They are of another realm than that to which the finite mind belongs, and all things pertaining to that realm are unsolvable parables to the finite mind. Jesus is the Son of the Infinite, having power over mind, being the author of mind. He has power to say to all who are initiated into the kingdom, even while they are in the flesh, “Unto you it is given to know the mysteries of the kingdom of God.” And not only so, but men in the flesh may become channels through which the mystery is revealed, as it is written, “We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.” 1 Cor. 2:7, 8.

Since the world began, these things have been hidden from the worldly-wise, but they have been revealed unto babes—those so regarded by the princes of worldly fame. When these “babes” have been initiated into the realm of infinity and have minds transformed, or made conformable thereto, they are able so to “speak the wisdom of God in a mystery” as to make it a revelation, an unfolding of the mystery, as the apostle has said: “Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began.” Rom. 16:25. It has been kept secret from those without, since the world began, but to those who are inside, the gospel of Jesus Christ has opened up to the mind a revelation of a new realm, a new kingdom, which was to the natural man unknown, and could not be understood.

One must himself first be initiated into the realm of mystery, and must be made acquainted with the hidden secret, before he can reveal it to others. One who was famous as a preacher, evidently entertained this view of the gift of preaching. In writing to Gentile Christians he said, “If ye have heard of the dispensation of the grace of God which is given me to youward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit.” Eph. 3:2-5.

In the dispensation of the grace of God, there was given to Paul a revelation of the mystery of the kingdom of God, and through this revelation he was made a preacher; as he said again, “Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.” “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” Verses 7, 9.

Even the learned and mighty Paul of Tarsus could not make men know what he himself did not know. And he could not know sufficiently well to enable him to be a minister of the secrets hid with God from the creation, except by revelation direct from God. The individual must first become partaker of the deep things of God, and then he is able to portray the glories of the kingdom of God with such power as to make men know the reality.

“Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.” Eph. 1:9, 10. God’s purpose for the children of men evidently constitutes a part, at least, of the mystery of the kingdom of God. At the present time this world seems cut off and separated from all the creation of God, but he has purposed in himself to gather once more all things in Christ, both which are in heaven and which are in earth. Furthermore, it is revealed that, through the making manifest of Christ the Son of God, “life and immortality” are brought “to light through the gospel: whereunto,” says Paul, “I am appointed a preacher, and an apostle, and a teacher of the Gentiles.” 1 Tim. 1:10, 11.

No finite mind could ever penetrate the mind of divinity and bring to light the hidden treasures, for “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love

him.” 1 Cor. 2:9. While it is true that the carnal heart of man has had no conception of God’s purpose for those who are his, yet he has means by which to reveal his mind, and to make the renewed mind of man to know the things so revealed. Paul continues by saying, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. . . . Even so the things of God knoweth no man, but the Spirit of God.” Verses 10, 11.

Paul was a subject of the kingdom of God, having been initiated through the Spirit of God into the hidden meaning of the plans and purposes of that realm, so that he could truly say, “We speak the wisdom of God in a mystery.”

Cambridge, Mass.

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