THIS know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, . . . unholy, . . . despisers of those that are good, . . . lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: . . . ever learning, and never able to come to the knowledge of the truth.” 2 Tim. 3:1-7.
That this is a description of professed believers, is evident from the fact that they are “lovers of pleasures more than lovers of God,” implying that they love God some, while professing to love Him much; and in fact the next phrase, asserting that they have a form of godliness but deny the power thereof, proves their profession of Christianity. Only professed believers could have a form of godliness; the world certainly does not have it.
Denying the Power of Godliness
Higher Criticism is the boasted product of the world’s religious leaders. A better description of the workings and effects of Higher Criticism than the above quotation, it would be impossible to find in so few words. Higher Critics deny the power of godliness in that they deny the Gospel. Paul was “not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth.” Rom. 1:16. But Higher Critics teach doubt as an art essential to the right understanding of the Bible, discard most of the miracles as foolish or impossible, label the story of the fall as childish myth; and consequently the necessity of a Saviour from the curse is not seen; nay, is denied. “The Gospel of Christ,” then, is no longer the “power of God” to them; but they retain the “form of godliness.” In fact they shine like angels of light. They bring to bear matchless learning and almost unlimited wealth of genius to infuse the “power of God” into their “form of godliness.” But all of their Herculean efforts are of no avail, for they are “ever learning, and never able to come to the knowledge of the truth.”
Building Structures of Doubt
With covert insinuation or sneering gibe, these modern idolaters of reason build upon their numerous unproved assumptions, problematical hypotheses, and imaginary facts, a vast superstructure of “scientific doubt;” and with linked arms, Romanist and Protestant, naturalist and deist, infidel and Christian, invite the world to come under their banner of doubt, and to aid in casting down Revelation from its God-given supremacy, and in exalting, under different names and with varied objects, an arrogant but blinded reason on the throne of the God of Revelation. It would seem that the spirit of error which was exorcised at the Reformation, has returned with seven more worse than himself, and finding the religious chambers swept and garnished, has entered in to resume possession.
Is unfettered reason to be worshiped because it riots in its liberty and lays unconsecrated hands even on the ark of God? Shall we commit ourselves to the leadership of Higher Critics because they are able to clothe error with the intellectual lace of genius? Does vast learning make wrong right? Is a pleasant literary style any substitute for the presence of Christ? Is error any less error because advocated by world-renowned theological professors? Is infidelity any less infidel because it is baptized and stands behind the pulpit?
That these questions are not beside the subject, is startlingly evident when we read in Briggs’s “Study of Holy Scriptures,” page 80, that Higher Critics regard infidels like “Hume, Strauss, and Voltaire as guided in their attacks on the Bible by God!” Infidels, the most rabid and sneering in the whole course of centuries of blasting criticism of the Bible, guided by God Himself in the betrayal and subverting of His own Book! It is impossible for blasphemy and sacrilege to stalk more openly, more unblushingly, in the midst of men; nay, into the very sanctuary of God itself. No wonder Talmage was constrained to say that Higher Criticism should “go clear over to the devil’s side where it belongs.”
Those who uphold the tearing asunder of the Bible by atheists, as guided by God, should read the instruction given by the very first writer in the Bible to those who were thus minded: “Ye shall not add unto the Word which I command you, neither shall ye diminish aught from it.” Deut. 4:2. And they should heed the warning of the very last writer in the Bible to the same class of critics: “I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto them, God shall add unto him the plagues which are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the Tree of Life, and out of the holy city, which are written in this book.” Rev. 22:18, 19.
Taking Away the Truth
As the result of the work of Higher Criticism, many unsettled souls are crying out, with Mary, “They have taken away my Lord, and I know not where they have laid Him.” John 20:13. Or as a Higher Critic himself puts it:
“The Bible, no longer the book of witness to the simplicity and intelligibleness of God, no longer the book of divine promises touching a kingdom of God that shall come on earth, no longer the book of that Christ who is humanity’s Amen to all the divine promises,—the Bible ceases to be the Bible, the joyous and refreshing study of God’s search for us; and adds itself to the number of those great books that tell us the fine yet pathetic story of man’s search — the search of the philosopher, and the sage, and the monk, and the mystic — after God.”—“History of Higher Criticism,” page 24. In short the Bible becomes a wax nose that is twisted this way and that to suit the fancy or caprice of the critic.
The terrible harvest of this Higher Criticism is already seen in the unsettled beliefs, the destroyed faith, the multiplied infidels, the weakened and empty churches, and the consequent increase of crime and vice. Aliens from God, outcasts from society, broken-hearted millions, curse their miserable and squalid existence, long for death as a desired release, and each year an ever increasing number seek relief in suicide, while more plunge still deeper into drink and crime. From Africa’s burning sands, from Russia’s frigid steppes, from India’s arid plains, from China’s crowded lands, from the rocky cliffs of countless islands, — from every land in every clime, the cry of human wo is ascending in increasing volume from the destitute, the afflicted, the diseased, and the dying.
To these misery-laden souls the Higher Critic can give only a gospel of “scientific doubt,” a Bible of patches, a Bible of myths — a Christless Bible. Martineau, after giving rules for excluding certain parts of the Bible, says: “The portions of the . . . texts which remain on hand, after severing what the foregoing rules exclude, can by no means be accepted en masse as equally trustworthy. They are simply relieved of the impossible [divinity of Christ, miracles, etc.], and contain only what might be true.” And what is left, and how precious little that is, “must be judged by considerations gathered from the whole field of probabilities.”—“Seat of Authority,” pages 577, 602. These are the husks of salvation the Higher Critics have to offer the sin-burdened and empty-souled salvation seeker.
A Comfortless Religion
When the outcast, suffering, and sin-laden millions read the tender words of Christ, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest,” and the cheering rays of hope light up the dark chambers of the soul, the Higher Critic, with a superior smile, seeks to blast their hope by informing them that Christ had not the power to give any one rest, as He was never more than a man such as they, only a very superior man. When the millions of conscience-stricken men read that “tho your sins be as scarlet, they shall be white as snow; tho they be red like crimson, they shall be as wool,” and their hearts leap with hope as they “behold the Lamb of God, that taketh away the sin of the world,” the Higher Critic, with condescending pity for their simple faith, learnedly informs them that there is no sin; that what we call sin is only a phase in the process of evolution, and is a necessary condition of its development. Thus it is that countless precious passages are treated. In fact there is not a passage in the whole Bible whose veracity he does not impugn, whose morality he does7not attack, or whose spirituality he does not ridicule.
The Old Book Stands
But while traduced, ridiculed, and subverted, by avowed friend and secret enemy, while attacked without and betrayed within, the Bible to-day stands forth in greater grandeur than it has ever done in all the ages past. The multiplied attacks of whole colleges of professed believers, but in reality as actually infidelic as ever was Paine, have served only to make clearer to our enraptured view the saving truth that “Jesus Christ came into the world to save sinners; of whom I am chief.” 1 Tim. 1:15. The storms of criticism that are beating against the Rock of Ages, leave it as unmoved as would be the sun if struck by an insect. “For the Word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.” Heb. 4:12, A.R.V.
The light of divinity radiates from every chapter. Its authority and truth are corroborated and established by recent discoveries of science and disclosures of exploration; certified, demonstrated, and verified beyond doubt by the millions of Christians of ages past, who have never found a promise to fail; and the whole is climaxed and eternally crowned with glory by the character of Christ. As McIntosh says: “A tone of authority, an air of certainty, a breath of eternity, and a voice of God seems ever to pervade the book; and creeps around the reader’s spirit like the speaking silence of the lonely mountains; and sinks down into the sympathetic soul as the voice of the Eternal Father—like the deep and solemn tone of the ever sounding sea.”
As down through the ever widening vista of time we see the prophecies fulfilling, we know that God will be found true, and the “heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Matt. 5:18. And then it is that “the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.” 2 Thess. 1:7, 8.
Willing to Go Unpaid
No ONE is more miserable than the person who always wants to be thanked. It is well to be doing things constantly for others, but such service is tainted and well-nigh ruined by selfishness when it is accompanied by an alert and unhindered quest for gratitude. Nothing destroys the graciousness of our love and our life more surely than our making it evident that we look for thanks. And nothing adds more to the beauty of a service than the entire absence of any desire for thanks.
This is not easily accomplished. The desire for thanks is strong in most of us. Perhaps the devil keeps it there in order to nullify, as much as he can, the effectiveness of our service for others. But we can outdo him, if we will, by resolutely setting ourselves against this destroyer of our highest usefulness.
When we have rendered a genuine service of unselfishness, let us not concern ourselves as to even knowing whether the one for whom we did it is thinking about us at all. We must not try to be thanked; we must not want to be thanked. We must turn squarely away from the whole idea of gratitude-getting — and the best way to do this is to busy ourselves over some new service for some one else. If thanks ever come our way, let us look on this as an undeserved evidence of God’s love, not as payment for value given.—Great Thoughts.
“Take Heed”
By H. A. Weaver
By H. A. Weaver
[[FIGURE]] "FOR if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversary." Heb. 10: 26, 27. In reading this text many are in doubt as to the thought the apostle desires to convey thereby. By noting carefully the wording of the text, and comparing with other portions of Scripture, which reveal the nature of God’s dealings with fallen creatures, it will be seen that, as in all cases, the creature and not the Creator is the one who condemns himself for the sin he has committed. The individual who sins has it in his power to be forgiven, just as God has it in His power to forgive; but the forgiveness on God’s part is contingent on the true repentance of the sinner.
Genuine repentance for sin is a sacrifice. "The sacrifices of God are a broken spirit." Ps. 51: 17. Wilfulness and sacrifice are directly opposite conditions. They can not exist in the same heart at the same time. But because a wilful sin has been committed, it does not necessarily follow that at some subsequent time it will be impossible to repent. This is not implied in the text; tho many take this meaning from it. But if a sinful course is wilfully continued, it is improbable that the sin will be forgiven, since wilfulness and not repentance or sacrifice has possession of the heart.
Either wilfulness or willingness will have full possession of the heart; there is no neutral ground. Wilfulness is synonymous with stubbornness and rebellion, while willingness is equivalent to obedience, repentance, sacrifice, etc., etc. It would be just as impossible for repentance to come from a wilful heart, as it would be for a fountain to "send forth at the same place sweet water and bitter." Hence so long as we "sin wilfully after that we have received the knowledge of the truth, there remaineth [in the wilful heart] no more sacrifice for sins." But there does remain a fear for the result of our sin, as manifested by a "certain fearful looking for of judgment."
The case of Cain might be cited in connection with this. The reason why God had "respect" to Abel, and unto Cain "He had no respect," was that in the case of the former a true repentance and sacrifice were offered, while in the latter case God said, "Sin lieth at the door [of the heart]." But God did not forsake Cain, tho Cain had wilfully sinned; but sought in many ways to reveal His love and long-suffering, in the hope that the latter would yet banish the wilfulness from his heart and thereby present "a broken and a contrite heart," which the Lord has said He will "not despise." Yet a determined and wilful course pursued led Cain, step by step, away from God, until a hardened and "seared" conscience could no longer hear the tender call of the Father.
Likewise in the case of Esau, the Scripture says, "He found no place of repentance, tho he sought it carefully with tears." In "Patriarchs and Prophets," page 181, we read: "Esau was not shut out from the privilege of seeking God by repentance; but he could find no means of recovering the birthright. His grief did not spring from conviction of sin; he did not desire to be reconciled to God. He sorrowed because of the results of his sin, but not for the sin itself."
Thus it will be seen that the statement, "There remaineth no more sacrifice for sins," refers to the condition of the heart while wilful sin is being committed, and remains in force just so long as wilfulness is retained in the heart, whether it be for one minute, one year, or a lifetime. Therefore the apostle reasons, "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience." Heb. 10: 22. And again: "Now the just shall live by faith: but if any man draw back [again become a wilful sinner], My soul shall have no pleasure in him." Heb. 10: 38.
Esau "sought" a place of repentance, but could not find it. Why? — Because while seeking a "place," he still cherished a hatred for his brother in his heart; and thus the only place where true repentance could find a lodging place, already possessed a tenant, and that tenant was wilful sin.
Let us all profit by the admonition of the writer of this wonderful epistle to the Hebrews, by "looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled."
Port Huron, Mich.
“And He Died”
By Ada D. Wellman
By Ada D. Wellman
“DEAD!” Such is the news that the press tells, to-day, of a person
But yesterday deemed the most honored and happy of men;
One who had attained the fulfilment of highest ambitions,
His life a success, and new prospects still beckoning — then;
Now — dead? Ah! the loftiest heights of our poor aspirations
For influence, luxury, learning, for power or fame,
But lead to the low-lying valley to which we all hasten,
Where highest and humblest, all stations and ranks, are the same.
Heaven and the Bended Knee
“HEAVEN knows nothing of the bended knee until the heart is bowed also.”
Creative Power
IN the beginning God created the heaven and the earth," the whole material universe, or universes, as astronomers tell us; for they declare that our visible near-by stars, constellations, systems, which must be measured by light years, taken together, are after all but a little thing, almost a point in God's great creation. And the words of the old Idumean emir express the same thought: "By His Spirit He hath garnished the heavens. . . . . Lo, these are parts of His ways: but how little a portion is heard of Him? but the thunder of His power who can understand?" Job 26:13, 14.
Strength
STRENGTH. Even the youths [in their own strength] shall faint and be weary, and the young men shall utterly fall: but they that wait for Jehovah shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint.” Isa. 40: 28-31. Blessed assurance! The creative and upholding power of the infinite God is pledged to every trusting soul. O friend, make the motive thought of your life, “In the beginning God” — the Creator, Preserver, Redeemer.
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Design in Creation
A gentleman who had discarded the thought of Deity from his mind, while traveling in Australia was led in a remarkable way to a belief in His existence. His own account of it is as follows:
"Journeying on a day as close and sultry as can well be imagined, I became, after some hours' travel, so weary, that at length I cast myself down beneath the most shady tree I could find, unable to hold out any longer, and determined to await the cool of the evening. As I lay thus, after some time I saw the seed-stem of a little plant, close before me, move in the slightest degree several times, each time accompanying the motion with a single low, sharp sound like the tick of a watch. Interested to discover the connection between the motion and the sound, I leaned over and examined it. It was a small plant, with a short and more than proportionally thick flower-stem, having a single seed-pod at the extremity. The seed-pod was an oblate spheroid, not much larger than a garden-pea; but it was composed of a number of sections, which, shrinking as it ripened, separated themselves from one another: and finally each section detached itself at the bottom of the stalk, which ran right through to the upper side, and sprang out nearly straightening itself; so that eventually, when all the sections had extended themselves, it would be something like an open umbrella. But to the extremity of each of these sections, before it sprang out, on the inside was attached a single small round seed, which was cast, by the spring of the section to which it belonged, to a considerable distance. I struck the stem lightly, and thus artificially expedited the process of disjunction, and found that the seeds were thrown out upwards of two feet. On paying close attention to the plant itself, I observed that its stem was so stiff, that the wind could have no power to sway it to and fro, and thus scatter the seed; so low, likewise, that amidst the surrounding grass, the wind would scarcely ever reach it in force sufficient to carry the seed away; and lastly, that it was placed in the midst of leaves all spreading upwards and outwards in a funnel-form from the root, so that, if the seed were not cast beyond them, they would catch and carry it back again to the bosom of the plant itself. The disadvantage, then, was threefold, and so complete in the whole as to bar this little fraction of nature from the performance of one of its grand generic offices,—that of properly depositing its seeds. Nothing could relieve it but some mechanical contrivance; and here was that mechanical contrivance; and not only was it a contrivance in itself, but there was design and adaptation in fixing the very juncture of its operations. The seed should not be thrown off till it was ripe; and, till it was so ripe that its very reservoir began to separate into fragments, this mechanical contrivance could not act. The completion of the ripening process was the condition on which the contrivance for scattering the seed depended for coming into action. It was an instance of design and contrivance so indisputable, that there was no leaving it to be accounted for in any way but by the agency of a God."
Our Bible Reading
Creator and Redeemer
1. By whom did all things come into existence?
"In Him [the Son of God] were all things created, in the heavens and upon the earth, things visible and things invisible." Col. 1:16.
2. What else do we have in Him besides our Creator?
"In whom we have our redemption, the forgiveness of our sins." Col. 1:14.
3. What is said of Christ's relationship to the Father?
"Who is the image of the invisible God." Col. 1:15.
"Being the effulgence of His glory, and the very image of His substance." Heb. 1:3.
4. What assurance does He give us in His creative power?
"Thus saith Jehovah that CREATED thee, . . . and He that formed thee, . . . Fear not, for I have REDEEMED thee, I have called thee by thy name, thou art Mine." Isa. 43:1.
5. What is said of those who by faith enter into life relationship with Christ?
"If any man is in Christ, he is a new CREATURE [margin, "there is a new creation"]: the old things are passed away; behold, they are become new." 2 Cor. 5:17.
NOTE.—The hope which God sets before the children of earth who have fallen into despairing sin, is based in creative power. He does not leave mankind to struggle through long ages of evolution or transmigration of souls; but to come to Him, let His Word speak, and live and grow thereby. Redemption is re-creation, of which more next week.
Excellence of the Bible
By Daniel Webster
When in Paris, some years ago, I received an account of a French infidel, who happened to find in a drawer of his library some stray leaves of an unknown volume. Altho in the constant habit of denouncing the Bible, like most infidel writers he had never read any part of it. These fugitive leaves contained the prayer of Habakkuk (chapter 3). Being a man of fine literary taste, he was captivated with its poetic beauty, and hastened to the club-house to announce the discovery to his associates. Of course they were anxious to know the name of the gifted author, to which inquiries the elated infidel replied, "A writer by the name of Hab-ba-kook, of course a Frenchman!" Judge of the infidel's surprise when informed that the passage he was so enthusiastically admiring was not produced by one of his own countrymen, nor even by one of his own class of so-called freethinkers, but was penned by one of God's ancient prophets, and was contained in that much-despised book, the Bible. This I regard as one of the sublimest passages of inspired literature; and often have I wondered that some artist, equal to the task, has not selected the prophet and his scene of desolation as the subject of a painting.—Daniel Webster.
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The Stupendous Thought of Creation
Read, friend, the fortieth chapter of Isaiah. Endeavor to think God's thoughts after Him. "Lift up your eyes on high, and see who hath created these, that bringeth out their host by number; He calleth them all by name; by the greatness of His might, and for that He is strong in power, not one is lacking." If we were stationed far out on the farthest sun which the big 36-inch refractor of the Lick Observatory could bring to our vision, the light of which has been untold years on the way, or could place foot on a still farther sun which the unwearying eye of the camera discloses, and could look out, still out, in a direct line of vision beyond, who can say that we would not see new suns, new systems, new constellations, new milky ways, new nebulæ blazing, shining, swinging on in the great light leagues of space, even as we now see these which have witnessed to man for ages the mighty power of God! The thought is stupendous, staggering, overwhelming. We can only repeat with the psalmist: "When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; what is MAN, that THOU art mindful of him? and the SON of man, that Thou visitest HIM?"
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The Infinite Creator’s Comforting Power
And yet God — the Creator — presents before us His wonderful greatness not to terrify, but to inspire awe, reverence, admiration, devotion, and to comfort the hearts of the children of earth. For be it known that the Creator is the Infinite One. His infinite POWER is the MEASURE of His WISDOM, His LOVE, His CARE. He is not alone infinite in the maxima of nature; He is infinite in its minima. He not only measures and controls the mightiest, He equally knows and controls the smallest creations. For the mightiest sun which thrusts the lances of his light through ethereal space is composed of molecules, atoms, electrons, ions, and we know not how many other divisibilities infinitesimal; and while in His sight all the nations of earth are but the small dust of the balance, which affects not its accuracy, and "are nothing and less than nothing," the overwhelming thought is pressed upon us that we may better appreciate — we can not comprehend — His infinite love. For that wonderful chapter of Isaiah from which we have quoted opens with the very thought: "Comfort ye, comfort ye My people, saith your God."
Power to the Faint
Then, discouraged soul, listen: "Hast thou not known? hast thou not heard? The everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not, neither is weary; there is no searching of His understanding. He GIVETH POWER TO THE faint; and to him that hath NO MIGHT He increaseth
Most of the week we spend in our journey in resting with the wonderful Psalms 46 to 72 inclusive. Psalm 46 is the one on which Luther's great hymn is based, but God's people will never know its fulness until they pass through the last of the troubles just this side of the kingdom. What lessons are given in these psalms! How man's frailty and weakness and utter need are set forth! And yet supplementing all these are the great strength and love and mercy of God. Chapter 50 refers to Christ's second coming, and the need of God's people's standing so clean and clear from sin that they shall be able to meet Him with full hope. Psalm 51 is David's prayer on the repentance of his great sin; and yet it is one inspired by the Spirit of God, which most people can pray with sincere heart. Psalms 62 and 63 are excellent psalms for meditation; songs which one can make their own in times of trouble. What a beautiful poem of God's goodness is Psalm 65. All these psalms contain blessed memory verses, which would prove a real keeping power in times of trouble. Take for instance verse 19 of Psalm 68, "Blessed be the Lord, who daily beareth our burden, even the God who is our salvation." Or verse 28, "Thy God hath commanded thy strength: strengthen, O God, that which Thou hast wrought for us." Our lesson of this week in Psalms closes with the prophecy of Christ's kingdom, and with the second division of the Psalms, Book II.
The book of Chronicles was probably written by Ezra. Its title in Greek means "the things omitted or passed over." It deals more largely with the things of Judah than with matters in Israel. We can rapidly pass over these first chapters of chronology; and yet there are gems shining with helpfulness, and also striking facts, brought out in connection with the dry record, as for instance, 1 Chron. 1:12, and 2:7.
"Elijah the Prophet"
I. John the Baptist
THE Old Testament canon closes with the following prophecy by God's messenger:
"Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come. And he shall turn the heart of the fathers with the children, and the heart of the children with their fathers; lest I come and smite the earth with a ban [devoting to destruction]." A.R.V., margin.
Was this prophecy fulfilled in John the Baptist?
Is it yet to be fulfilled, and how?
I. It was in part fulfilled in John the Baptist, but only in part. Of John before his birth it was said:
"He shall be filled with the Holy Spirit; . . . and he shall go before His [the Lord's] face in THE SPIRIT AND POWER OF ELIJAH, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for Him." Luke 1:15-17.
In an outline of John's character and work Jesus said:
"And if ye are willing to receive it, this [John's message and work] is Elijah, that is to come." Matt. 11:14.
After John's death, in answer to the question from His disciples, "Why then say the scribes that Elijah must first come?" Jesus replied:
"Elijah indeed cometh, and shall restore all things: but I say unto you, that Elijah is come already, and they knew him not, but did unto him whatsoever they would. Even so shall the Son of Man suffer of them. Then understood the disciples that He spake unto them of John the Baptist." Matt. 17:10-13.
But when John, who knew his mission, was asked, "Art thou Elijah?" he emphatically declared, "I am not." John 1:21.
What is the meaning of these seemingly paradoxical statements?
1. There was a great similarity between conditions in Elijah's day and in John's time. Elijah had before him a backslidden and idolatrous people, a king—Ahab—of occasional good impulses, but weak, ease-loving, led by a strong, unscrupulous, wicked woman—Jezebel. John's message was to be given to a backslidden pharisaical people, over whom was a king—Herod—of occasional good impulses, but weak and licentious, led by a strong, unscrupulous woman—Herodias.
2. The same work of reform needed to be done in both cases, by a messenger from God, who was not "a reed shaken by the wind," nor an effeminate man "clothed in soft raiment." Elijah was God's messenger in the first period. With his rough garb he comes before the king with, "As Jehovah, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." 1 Kings 17:1. He builds no great center. He gathers around him no admirers to shout his praises. He is God's messenger to bring back Israel if it be possible; that is all. He did it in a measure; and God translated him to His presence without seeing death.
John the Baptist bore a similar message before the proud King Herod, which touched his sensual heart. He denounced the proud, dead formalism of the Pharisees and leaders. His few disciples he instructed in the truths of God, and so made them ministers of the message. He was content to be simply a messenger of God, the "voice of one crying in the wilderness" as foretold by the prophet. In his life, in his spirit and power, he met on God's part, in giving the message, the prophecy to that one people, and many were truly turned to the Lord. But the people as a nation did not meet that message. They did not receive it. They did not see in John the Baptist the fulfilment of prophecy. They "rejected for themselves the counsel of God," and put not alone John to death, but the King whose messenger he was. Luke 7:30; Matt. 17:12.
3. A people was made ready to receive Christ, but they were few. The nation rejected both the messenger and his King; and so the curse, the ban, the devoting to destruction, came upon that nation. Mal. 4:6; Luke 11:42-52; Matt. 23:32-38.
4. The great and terrible day of the Lord came to that nation in its rejection and destruction, but to that nation as a nation only. The prophecy is broader and greater. Israel of old was a type of God's children of this age. Every judgment upon city and kingdom and people is a type of the great final judgment to come upon the unrepentant cities and kingdoms and peoples of this world.
II. Has the coming of Elijah before the great and terrible day of the Lord to the world been fulfilled? If so, how? These questions we will answer next week, the Lord willing.
He Is Coming
JESUS CHRIST is coming again. He came once. All who believe in Him believe that. He came literally. He came as was foretold.
The same Book that told of His first advent, tells of His second. The first coming was literal; the second will be. The first coming was a necessary part of God's plan for the redemption of humanity; the second is equally necessary. Those who love Him will be glad that He is coming again. Do you love Him for what He has wrought for you? Then would you not like to see Him and be with Him? "This same Jesus" is coming again. Prepare to receive Him.
A New Bible Wanted
THE men who frequently ridicule the Bible are those who know it least, even as a book. Mr. Moody used to tell of a man in Montreal who did not like the Bible we had, and would not be a Christian till we could have a new one. The minister told him that probably could not be, but before he threw away the Old Book, to see whether he was through with it, and then asked the objector, "Which is the first book, Genesis or Revelation?" And the man who wanted a new Bible did not know enough about the Bible to know which book was first; yet he was sure the world needed a new Bible.
Two Extremes
By Editor
MORE and more do we find creeping into the religious teachings of the time the two extremes of a nominal religion: on the one hand, an obeying of the form of dogma and creed and tradition; and on the other, an utter setting aside of the Word of God, making all depend on "intuition," "divine immanence," etc. Verily there is need of coming back to the simple Word of God as it is in Jesus. It is to this Word we invite the reader.
Christ Fills the Empty Heart
Our need, yea all our need, is met in Jesus Christ. And why not? All the fulness of the Godhead is found in Him. And the fulness of God was in Him while in the flesh, according to His needs, that it might be manifest in us according to our needs. He "emptied Himself," and God filled Him. If we empty ourselves, Christ will fill us.
