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Review and Herald, Vol. 88, No. 7.

The Commonplace

Review and Herald

Feb 16, 1911

Review and Herald Publishing Association · Washington, D. C. · Feb 16, 1911

The Commonplace

By Blanche Goodman

God bless the commonplace! We strain and fret Through wearisome and unproductive days, Striving to carve new destinies, or blaze A trail through unaccustomed lands. We let The feverish years possess us, and forget, In our tense seeking for untrodden ways, The common heritage, nor care to raise Altars to dear, familiar things — and yet When shadows lengthen, and the busy hum Of life falls faintly on half-hearing ears, With vision dimmed and feeble step we come Back to the homely joys of bygone years. Love, and a hearthstone, and a dear, worn face,— And through our tears we bless the commonplace!
— Blanche Goodman, in Outlook.

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The Seven Deacons

By Ellen G. White

MRS. E. G. WHITE
“And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.”
Among the believers were not only those who were Jews by birth, and spoke the Hebrew tongue, but also residents of other countries, who used the Greek language. Between these two classes there had long existed distrust and even antagonism; and though their hearts were now softened and united by Christian love, yet their contentions were easily aroused. Thus it came to pass that as disciples were multiplied, there arose a murmuring of the Grecians against the Hebrews. The cause of complaint was an alleged neglect of the Greek widows “in the daily ministration.” Such inequality would have been contrary to the spirit of the gospel, and prompt measures were taken to remove all occasion for dissatisfaction.
Summoning a meeting of the believers, the apostles stated that the time had come when they should be relieved from the task of apportioning to the poor, and from similar burdens, so that they would be left free to preach Christ. “Wherefore, brethren,” they said, “look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word.” This advice was followed, and the seven chosen men were solemnly set apart for their duties by prayer and the laying on of hands.
The appointment of the seven was greatly blessed of God. The church advanced in numbers and strength. “And a great company of the priests were obedient to the faith.” This success was due both to the greater freedom secured to the apostles and to the zeal and power manifested by the seven deacons. The fact that these brethren had been ordained for a special work did not exclude them from teaching the faith. On the contrary, they were fully qualified to instruct others in the truth, and they engaged in the work with great earnestness and success.

Order in the Church

The same order and system that were necessary in the days of the apostles should be maintained in the church of to-day. The prosperity of the cause depends very largely upon its various departments being conducted by men of ability, who are qualified to fill the positions in which they are placed. Those who are chosen of God to be leaders in the cause of truth, having the general oversight of the spiritual interests of the church, should be relieved as far as possible from cares and perplexities of a temporal nature. Those whom God has called to minister in word and doctrine should have time for meditation, prayer, and a study of the Scriptures. Their clear spiritual discernment is dimmed if they are obliged to enter into the lesser details of business, and to deal with the various temperaments of those who meet together in church capacity. All difficult matters of a temporal nature should be brought before the proper officers, to be adjusted by them. But if these matters are of so perplexing a character as to baffle the wisdom of these officers, they should be carried into the council of those who have the oversight of the entire church.
God is a God of order, and he is well pleased with the efforts of his people in trying to bring system and order into his work on the earth. Everything connected with heaven is in perfect order. Subjection and thorough discipline mark the movements of the angelic host.
Only by order and harmonious action can success be attained. God requires order and system in his work now, no less than in the days of old. He desires his work to be carried on with thoroughness and exactness, that he may place upon it the seal of his approval. Christian is to be united to Christian, church to church, the human instrumentality cooperating with the divine, every agency subordinate to the Holy Spirit, and all combined in giving to the world the good tidings of the grace of God.
“God is not the author of confusion, but of peace, as in all churches of the saints.” There was order in the church when Christ was on the earth, and after his departure, order was strictly observed among the disciples. And now, in these last days, when God is bringing his children into the unity of the faith, there is more real need of order than ever before; for as God seeks to unite his people, Satan and his angels strive to destroy this unity.

The Human Body an Example

As all the different members of the human system unite to form the entire body, and each performs its office in obedience to the intelligence that governs the whole, so the members of the church of Christ should be united in one symmetrical body, subject to the sanctified intelligence of the whole. “As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many.”
“If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. . . .”
“God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.”

Another Illustration

While traveling in Switzerland, we passed a large building in process of erection. Many men were at work. Some were bringing stones from the quarry, others were squaring, shaping, and measuring these stones, and yet others were placing them in their proper positions in the building. In charge of the different departments were experienced workers, whose part it was to see that the work was done with faithfulness and thoroughness. Over all the men, superintending the work on the entire building, was the master-builder. United action and perfect order prevailedamong the men, and the work moved forward rapidly. Every one was doing something. I was told that in the mountains other men were at work, felling trees for the timber needed in the building, and floating them down the stream.
To me this sight was an object-lesson of the way in which the Lord’s work is to be carried forward. In his work there are many different branches. Workers of different talents and capabilities are needed. Every one is to do his best, and all are to work under the direction of the great Head of the church, Christ Jesus.
The apostle says: “There are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. . . . For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.”
God has entrusted different gifts to the different members of his body. He has given them such talents and opportunities as will best promote the advancement of his kingdom. In their different lines of work, they have one Head. The same Spirit works through them. There is to be harmonious action, though the gifts differ.

The Sanhedrin

By George I. Butler

GEO. I. BUTLER
It has been interesting to the writer to learn the facts about the Sanhedrin, the celebrated highest court in the Jewish nation for several centuries. Before it our Saviour’s case was considered, and by it he was condemned as a malefactor and a false prophet. The Jews claim that it was a continuation of the large council which Moses chose, and over which he himself presided. Seventy prominent men from the ranks of Israel’s hosts were endued with the Holy Spirit; they were the counselors upon whom Moses relied.
In later years, however, the claims of the Jews that their Sanhedrin was the continuation of the council of seventy-one have not been accepted. As no mention of any such council after Moses’ death is to be found in the Old Testament writings, it is therefore evident that the council of seventy-one terminated with Moses’ work.
The noun Sanhedrin is derived from the Greek word Sunedrion. There was no Hebrew noun to be found in the Bible for it. This fact indicates that the noun originated during the time when the Greek language was generally known and spoken, which was after the Babylonian captivity. None can tell the exact time when the Sanhedrin originated, but it was probably within a century or two after the return from Babylon. It was really the supreme court of the Jewish nation for several hundred years previously to the destruction of Jerusalem by Titus. During the time when Christ was upon earth, its authority was great. After the captivity its seat of authority was moved from place to place. It ceased to exist A. D. 425. in the city of Tiberias.

Its Power and Authority

The Sanhedrin was a powerful civil and ecclesiastical court. On one occasion it summoned before its tribunal even Herod the Great, who was acting as governor. “It had the power of life and death. It had the oversight of all things ecclesiastical.” “This body had authority, first, over all matters pertaining to religion and the different religious institutions, and, second, to give decisions in matters concerning a whole tribe (when it was accused of having departed from the living God), a high priest, a disobedient sanhedrist, false prophets, seducers of the people, blasphemers, etc. It determined whether a war with any nation contemplated by the king was to be waged, and gave the sovereign permission to do so. It also appointed the provincial sanhedrins, or courts of justice, and regulated the calendar. It inflicted not only bodily punishments (Acts 5:40), but also capital punishments, as stoning, burning, beheading, and strangling.”—“Schaff-Herzog Religious Encyclopedia,” article Sanhedrin.
From these statements it will be seen that the Sanhedrin was the highest authority existing among the Jewish people at the time of Christ’s first advent. It decided that he was a false prophet, a seducer of the people, and therefore must be put to death. After he was murdered, and the Spirit of God was poured out on the day of Pentecost, the apostles were summoned before the Sanhedrin several times. The counsel of Gamaliel, one of the most famous members of the Sanhedrin, seems for the time being to have given the disciples opportunity to carry on their preaching of the gospel message.
The Sanhedrin was composed of the leading men of the nation. The high priest was a member of it. Joseph of Arimathæa, and Nicodemus, both disciples of Christ, seem also to have been members. Pharisees, Sadducees, and scribes, as well as leading rulers, were members of this famous council.
It seems plain that in the origin and full development of this half-civil and half-ecclesiastical council, or body, a similar process of growth was seen as that which resulted in the Papacy. It was very similar, also, in its development, to the process now in progress among the so-called Protestants,—a mixing up of the civil and ecclesiastical elements to decide religious questions, and dominate and persecute all who will not yield to their authority. Great claims to piety are made, but doctrines of man’s devising are in the lead, and the animus is of worldly influence. Traditions are of more real authority than the Word of God. Pretense and hypocrisy are abundantly manifest.
In the case of the Jews, the return from the Babylonian captivity and the establishment once more of the true worship of God among that people in Judea and Jerusalem by the consent of Cyrus the Great and his successors, the agency of Zerubbabel, the governor, and of Jeshua, the high priest, and the powerful assistance of Ezra and Nehemiah,—this was a great and marvelous event in human history. It was all of God’s providence, working through human instrumentalities. But the influence of the true and the Scriptural gradually departed, supplanted by the wordly and the traditional. Great outward reverence for God’s authority seemed to be present; but in reality a greater love for that which was popular took its place. The outward services were kept up, but the true Spirit of God was largely lacking. Worldly, proud men took the lead. They claimed to revive Moses’ grand council of seventy-one, including himself. The council in Moses’ day was composed of holy men, baptized with the Spirit of God; but in Christ’s time, the Sanhedrin was composed largely of men who were ambitious, bigoted, and cruel.
During the history of the Sanhedrin, the law concerning the high priesthood was utterly violated. The high priesthood was often changed in brief periods of time, as the result of political exigencies. No attention was paid to the laws of the Bible concerning it. The New Testament shows how bitter and wicked were most of the men who made up the Sanhedrin. How similar in spirit and action was this council to the Papacy in its awful history! Christ was persecuted and murdered by the former, and a vast number of his followers by the latter.
Similar influences are increasingly powerful in our day, developing rapidly for the final great conflict. Ecclesiastical tyranny is the most terrible of all tyrannies. Satan himself works especially through it. To look out upon the broad sea of humanity at the present time, and carefully scan the religious influences busily at work to bring about a condition in many respects similar to that pervading the Jewish nation in Christ’s time, is truly an appalling sight. The traditions and opinions of men are in the ascendent. A worldly spirit pervades the religious masses. A binding together for one common purpose of incongruous elements, is urged by the large majority of so-called Protestant churches, with appeals even to Catholics to accomplish certain purposes. Sunday exaltation stands in the forefront of the measures of reform urged by this body of professed Christians.
What will the end be?—Evidently a repetition, just before Christ’s second advent, of Jewish history and of Catholic intolerance. The Scriptures have warned us of it, and the signs of the times indicate it. Let us be vigilant, carefully watching and praying much, that we be not left to the disintegrating processes evidently at work in the world at the present time.
Bowling Green, Fla.

Things Definite

By George F. Watson

GEORGE F. WATSON
Every person who has made a success in the business world has had definite plans by which to work. How carefully the merchant marks his goods, that he may know just how much profit he has when a sale is made! Having this knowledge of a definite income, he knows just how much he can safely enlarge his business. Thus it is in all the walks of life. With a definite purpose, working with a definite plan in mind, success is assured.
In all of God's plans, we find him dealing with definite things. In his work of creation, from speaking the world into form, to the lowest order of animal and plant life, we see well-defined organization. How clearly the definite can be seen in his plan to save man! All his messages of mercy have been given at definite times, and were definite in their character.
If possible, this definiteness is still more apparent in the last of all these messages. A definite message is to be given to the world at a definite time, by a people whose characteristics are clearly defined; namely, keeping the commandments of God and possessing the faith of Jesus.
There has never been a time in the history of this last message, nor of any other, that has required more definite action on the part of God's people than the present. At the late council held at Washington, D. C., this point was not only emphasized, but was acted upon by a large number of men who are carrying burdens in this cause. As we think the situation over, we wonder how the Mission Board has done so well, without a definite income with which to meet the demands made upon it. Thank the dear Lord, we now have something definite. This has been God's plan from the beginning. He must have had this in mind when he reserved one tenth with which to carry on his work, not in a local sense, but throughout the wide world.
This definite message is to go to all the world, and a definite support should go with the message-bearer. Once more we desire to thank God for the plan which has been instituted.
Keene, Tex.

He Shall Come to His End

By P. T. Magan

P. T. MAGAN
My last article on the Turkish question, which appeared in the REVIEW some months ago, was entitled, “The Rise of the Ottoman Empire.” In it I showed how, in three centuries, the descendants of Othman, the founder of the Ottoman empire, had made themselves masters of a magnificent domain embracing over two million square miles. The magnitude of this vast territory will be better understood in the light of the fact that the square mileage of the continental United States, exclusive of Alaska, aggregates 2,970,230 square miles, or less than one third more than that of Turkey in her halcyon days. Viewed through the medium of another comparison, her area was nearly double the size of Europe, Russia excepted.
Now how came Turkey to lose nearly all of this grand empire? How shrank she from such giant proportions to be, in Europe, at the present time, a mere pigmy, ruling over the shabby pittance of 26,018 square miles,—an area so insignificant that it totals only thrice the size of the little commonwealth of Massachusetts, and is even smaller than the State of South Carolina? (See Monroe, “Turkey and the Turks,” chap. 1, par. 9.)
Certain it is that there never was one spectacular, world-shaking Cæsarean or Napoleonic war or campaign, which swept this vast domain from beneath the Turkish scepter. No man can point to such an event as this, for the simple reason that there never was such an event. Yet Turkey has been “drying up” for years. The “Star and Crescent” empire has been declining. The decline has been fairly slow, but it has been going on surely and steadily. Many statesmen have prophesied the end long before the present day. Ever since the beginning of the last century, it has looked as if the dissolution of the Ottoman empire was imminent.
Nevertheless the Turkish power lived, and has continued to live even to the present hour. The reason for this must be sought, first of all, in the Word of God.
The eleventh and twelfth chapters of Daniel give the history of the great movements which have convulsed, and which will continue to convulse the near East until the end of time. It is not the purpose of this article to analyze or explain these chapters. Space will not permit this. Near the end of the eleventh chapter—in the fortieth verse—the “king of the north” is mentioned. He is spoken of as going forth “like a whirlwind, with chariots, and with horsemen, and with many ships.” It is written of him that “he shall enter also into the glorious land, and many countries shall be overthrown. . . . He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Dan. 11:40 to 12:2.
Now note some of the territory which this power designated “the king of the north” conquers and occupies. “The glorious land” is mentioned. The margin of the Authorized Version denominates this “the goodly land;” literally, “the land of delight or ornament.” This clearly refers to Palestine, the good land of Canaan. Again it is said that from this “king of the north” the “land of Egypt shall not escape,” and that “the Libyans [North Africans] and the Ethiopians shall be at his steps.”
Now these countries have all formed, and some of them do still form, a very considerable and valuable part of the Turkish empire. Moreover, in the earlier verses of this eleventh chapter of Daniel this same “king of the north” is brought to view, and there the prophet clearly refers to the power which occupied Syria, Asia Minor, and Thrace. And this, again, is the territory of the Turkish empire.
Again, in the forty-sixth chapter of the book of Jeremiah there is another reference interesting in this connection. This chapter is “the word of the Lord . . . against the Gentiles.” Among other things Jeremiah states: “Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates. . . . For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates.” Jer. 46:6-10.
Here, then, “the north country” is identified with “the river Euphrates,” and the names and terms are used inconnection with a time which is styled “the day of the Lord of hosts, a day of vengeance,” the expressions which above all others refer in Scripture to the end of the world.
But the term “the river Euphrates” is the name by which the Bible designates the Ottoman empire. Therefore, as surely as the term “the river Euphrates” applies to the Turkish empire, so also do the terms “the north country” and the “king of the north.”
The Scripture says that “tidings out of the east and out of the north shall trouble” Turkey, the king of the north. Russia is the power which occupies the territory to the north of Turkey. And it is hardly necessary even to state that “tidings out of” Russia have been a source of trouble to Turkey for hundreds of years, and especially ten times during the last two hundred years. And the Turks themselves expect nothing else, and have stated and written it, than that Russia will ultimately drive them out of Europe. As one Turkish magistrate remarked in 1895:—
“Yes, we expect nothing else than that the Christian powers will take Constantinople from us, and force us to leave Europe. This may not be done just now; but there is no doubt that sooner or later they will do it. Then we shall establish a new capital somewhere in our possessions in Asia: and, if not immediately, it will be ultimately at Jerusalem.”
And the prophet shows that Jerusalem, “the glorious holy mountain” between the Mediterranean and the Dead seas, is where the Turk, when driven out from Constantinople, will “plant the tabernacles of his palace.” And then it is added concerning this same Ottoman power, “the king of the north:” “Yet he shall come to his end, and none shall help him.”
This last statement is a fundamental one. It proves conclusively that the reason Turkey comes to an end is because “none shall help him.” And to any one understanding political workings and logic it would show that the only reason why Turkey has not come to an end long before the time here specified is because some one has helped her.
It is therefore a fair question, Does history record that some one has helped the Turk? Is it a notorious international fact that some one has been helping the Turkish empire ever since the days when the Empress Catherine II of Russia resolved that “the possessions of the sultans should become the heritage of the tsars”? Has this thing of helping Turkey to maintain his house in Europe and in Constantinople been carried on to such an extent by at least one great power that the world has stood aghast at the enormous sacrifices of blood and treasure that have been expended?
If history records an affirmative verdict to these questions, she at the same time verifies a remarkable prophecy made some twenty-five hundred years ago by Daniel, the great prime minister and prophet statesman of Babylon and Medo-Persia.

GEORGE E. TACK

By George E. Tack

Truth

GEORGE E. TACK

TRUTH dwells upon the eminence of light, Yea, up the smile-lit steeps of God, afar Beyond the utmost verge of sun and star That flash their cheery glances through the night. Truth reigns with God upon the thronèd height, Yet all may draw anear; the contrite heart Is dear to him who doth the light im- part, And he will make each darkened path- way bright.
Like Pilate, many query, “What is truth?” Yet linger not to find the holy ray. Though it seems far away, its voice is near, Its whispers thrill the hearts of age and youth As low it bends, and in the listening ear Proclaims, “I am the Truth, the Life, the Way.”
Baltimore, Md.

He Leadeth Me

By G. W. Shone

G. W. SHONE
A SURRENDERED life—what is it? A surrendered will—what does it mean? A yielding of the life, with its joys and sorrows, its tenderest affections and dearest earthly treasures, yea, all that seems to make life worth living, to the divine will, to be fashioned and molded after the pattern—Christ Jesus. He pleased not himself, but sought only to please the Father who sent him into the world, “leaving us an example, that ye should follow his steps.”
His gracious invitation is still sounding: “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me: . . . and ye shall find rest unto your souls.” The promise is sure and emphatic,—“I will give you rest;” and again, “Ye shall find rest.” “O taste, and see that the Lord is good! Blessed is the man that trusteth in him.” “Trust ye in the Lord forever: for in the Lord Jehovah is the Rock of Ages,” margin. Again, “Trust in the Lord with all thine heart, and lean not unto thine own understanding;” for “no good thing will he withhold from them that walk uprightly.” “Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. Receive . . . the law from his mouth, and lay up his words in thine heart. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. . . . Then shalt thou have thy delight in the Almighty, and . . . shalt make thy prayer unto him, and he shall hear thee.” “Delight thyself also in the Lord; and he shall give thee the desires of thine heart. Commit thy way unto the Lord; trust also in him; and he shall bring it to pass.” “Have faith in God.” We know that what he has promised, he is also able to perform, and not only able, but willing. “For how many soever be the promises of God, in him [Christ] is the yea; wherefore also through him is the Amen, unto the glory of God through us.”
‘As we contemplate these exceeding great and precious promises, we become changed into the image of our Saviour—“partakers of the divine nature.” Sons of God! Wonderful love! And “we shall be like him; for we shall see him as he is.” We surrender self first to his all-perfect will; then, when he comes, this vile body will be changed like unto his glorious body. God is love. He does not ask us to give up that which is for our good to retain. When we are required to yield up that which is cherished and dear to us, it is because he has something far better for us. It may cost us all to yield, but the promises are sure: “My grace is sufficient for thee.” “As thy days, so shall thy strength be.” “Underneath are the everlasting arms.”’
Cape Town, South Africa.
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