Review and Herald, Vol. 79, No. 5. (2/4/1902)

Review and Herald

Feb 4, 1902

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 4, 1902

A TEST OF GRATITUDE AND LOYALTY.

By Ellen G. White

MRS. E. G. WHITE.

“Honor the Lord with thy substance, and with the first fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.”

This scripture teaches that God, as the Giver of all our benefits, has a claim upon them all; that His claim should be our first consideration; that a special blessing will attend all who honor this claim.

Herein is set forth a principle that is seen in God’s dealings with men. The Lord placed the first parents in the garden of Eden. He surrounded them with everything that could minister to their happiness, and He bade them acknowledge Him as the possessor of all things. The garden He caused to grow every tree that was pleasant to the eye or good for food; but among them He made one reserve. Of all else, Adam and Eve might freely eat; but of this one tree God said, “Thou shalt not eat of it.” Here was the test of their gratitude and loyalty to God.

So the Lord has imparted to us Heaven’s richest treasure in giving us Jesus. With Him He has given us all things richly to enjoy. The productions of the earth, the bountiful harvests, the treasures of gold and silver, are His gifts. Houses and lands, food and clothing, He has placed in the possession of men. He asks us to acknowledge Him as the Giver of all things; and for this reason He says, Of all your possessions I reserve a tenth for myself, besides gifts and offerings, which are to be brought into my storehouse. This is the provision God has made for carrying forward the work of the gospel.

It was by the Lord Jesus Christ himself, who gave His life for the life of the world, that this plan for systematic giving was devised. He who left the royal courts, who laid aside His honor as Commander of the heavenly hosts, who clothed His divinity with humanity in order to uplift the fallen race; He who for our sake became poor that we through His poverty might be rich, has spoken to men, and in His wisdom has told them His own plan for sustaining those who bear His message to the world.

The Lord has devised this plan because it is best for us. Satan is constantly working to foster in men worldliness, covetousness, and avarice, that he may ruin their souls, and hinder the work of God. The Lord is seeking to cultivate in us gratitude and liberality. He desires to free us from selfishness, which is so offensive to Him, because so contrary to His character. In carrying out God’s plan, men may, by His grace, so relate themselves to Him and to their fellow men that they will be registered in the books of heaven as co-laborers with Christ in the great plan of redemption.

Not only does the Lord claim the tithe as His own, but He tells us how it should be reserved for Him. He says, “Honor the Lord with thy substance, and with the first fruits of all thine increase.” This does not teach that we are to spend our means on ourselves, and bring to the Lord the remnant, even though it should be otherwise an honest tithe. Let God’s portion be first set apart. The directions given by the Holy Spirit through the apostle Paul in regard to gifts, present a principle that applies also to tithing: “On the first day of the week let every one of you lay by him in store, as God hath prospered him.” Parents and children are here included. Not only the rich, but the poor, are addressed. “Every man according as he purposeth in his heart [through the candid consideration of God’s prescribed plan], so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” The gifts are to be made in consideration of the great goodness of God to us.

And what more appropriate time could be chosen for setting aside the tithe and presenting our offerings to God? On the Sabbath we have thought upon His goodness. We have beheld His work in creation as an evidence of His power in redemption. Our hearts are filled with thankfulness for His great love. And now, before the toil of a week begins, we return to Him His own, and with it an offering to testify our gratitude. Thus our practice will be a weekly sermon, declaring that God is the possessor of all our property, and that He has made us stewards to use it to His glory. Every acknowledgment of our obligation to God will strengthen the sense of obligation. Gratitude deepens as we give it expression, and the joy it brings is life to soul and body.

The duty and privilege of systematic giving to the cause of God is a matter that should by no means be neglected by our ministers. God has called them to watch for souls as they that must give an account. He has commissioned them to bear His message to the churches. They should see that none are left in ignorance concerning this subject. They should seek to impress the people with a sense of their entire dependence upon God, and their accountability to Him for all His benefits.

God has given special direction as to the use to which the tithe should be devoted. He does not design that His work shall be crippled for want of means. That there may be no haphazard work and no error, He has made our duty on all these points very plain. The portion that God has reserved for himself is not to be diverted to any other purpose than that which He has specified. Let none feel at liberty to retain their tithe, to use according to their own judgment. They are not to use it for themselves in an emergency, nor to apply it as they see fit, even in what they may regard as the Lord’s work. God has shown honor to men in taking them into partnership with himself in the great work of redemption. He expects His agents to labor not against Him, but in unison with Him, that His treasury may be supplied.

The minister should, by precept and example, teach the people to regard the tithe as sacred. He should not feel that he can retain and apply it according to his own judgment, because he is a minister. It is not his. He is not at liberty to devote to himself whatever he thinks is his due. Let him not give his influence to any plans for diverting from their legitimate use the tithes and offerings dedicated to God. Let them be placed in the Lord’s treasury, and held sacred for His service as He has appointed.

The tithe is God’s portion, not at all the property of man, and the Scripture declares that he who withholds it is guilty of robbery. Who, then, will stand with clean hands before the Lord?

In the night season I was in my dreams in a large meeting, with ministers, their wives, and their children. I wondered that the company present was mostly made up of ministers and their families. The prophecy of Malachi was brought before them in connection with Daniel, Zephaniah, Haggai, and Zechariah. The teaching of these books was carefully investigated. The building of the temple, and the temple service, were considered. There was close searching of the Scriptures in regard to the sacred character of all that appertained to the temple service. Through the prophets, God has given a delineation

of what will come to pass in the last days of this earth’s history; and the Jewish economy is full of instruction for us.

The offering of beasts did not cleanse away sin, but was a symbol of the great and complete sacrifice that was to be made for the sins of the whole world. The rivers of blood that flowed at the harvest thanksgiving, when sacrifices were offered in such large numbers, were meant to teach a great truth. For even the productions of the earth, the bounties provided for man’s sustenance, we are indebted to the offering of Christ upon the cross of Calvary. God teaches us that all we receive from Him is the gift of redeeming love. From His instruction to Israel, He would have us learn that He has made ample provision for the poor to receive the comforts of this life, and also for the gospel to be carried to all those who are perishing in their sins.

The whole sanctuary service was designed to impress the people with the fact that the things which God has set apart for himself are holy. They were ever to observe the distinction between the sacred and the common. Holy things must be kept holy.

All these things were closely studied by the company before me in my dream. Scripture was compared with scripture, and application was made of the word of God to our own time. After a diligent searching of the Scriptures, there was a period of silence. A very solemn impression was made upon the people. The deep moving of the Spirit of God was manifest among us. All were troubled, all seemed to be convicted, burdened, and distressed, as they saw their own life and character represented in the word of God, and the Holy Spirit was making the application to their hearts.

Conscience was aroused. The record of past days was making its disclosure of the vanity of human inventions. The Holy Spirit brought all things to their remembrance. As they reviewed their past history, there were revealed defects of character that ought to have been discerned and corrected. They saw how through the grace of Christ the character should have been transformed. The workers had known the sorrow of defeat in the work intrusted to their hands, when they should have had victory.

The Holy Spirit presented before them Him whom they had offended. They saw that God will not only reveal himself as a God of mercy and forgiveness and long forbearance, but by terrible things in righteousness He will make it manifest that He is not a man that He should lie.

Words were spoken by One, saying, “The hidden, inner life will be revealed. As if reflected in a mirror, all the inward working of the character will be made manifest. The Lord would have you examine your own lives, and see how vain is human glory.” “Deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me. Yet the Lord will command His loving-kindness in the daytime, and in the night His song shall be with me, and my prayer unto the God of my life.”

The period of our probation is fast closing. Soon our opportunity to give the last message of mercy to the lost will be forever past. The help of every one that loves Jesus is needed now, in the Lord’s work. Let there be no idlers in the Master’s vineyard. Let there be no robbery of God in tithes and offerings, which are needed to sustain His cause.

Those who are laborers in word and in doctrine will have all that they can possibly do in improving their God-given charge: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” The minister’s wife may be a great help to her husband in seeking to lighten his burden if she keeps her own soul in the love of God. She can teach the word to her children. She can manage her own household with economy and discretion. United with her husband, she can educate her children in habits of economy, teaching them to restrict their wants. Those who have large families will have burdens in the home life. Those who have but one or two children to engage their time and attention may educate themselves to do service for the Lord in helping their husbands in more general work.

“The liberal deviseth liberal things; and by liberal things shall he stand.” “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.” The promise to those who honor God with their substance still stands upon record on the sacred page. If the Lord’s people had faithfully obeyed His directions, the promise would have been fulfilled to them. But when men disregard the claims of God, plainly set before them, the Lord permits them to follow their own way, and reap the fruit of their doings. Whoever appropriates to his own use the portion that God has reserved, is proving himself an unfaithful steward. He will lose not only that which he has withheld from God, but also that which was committed to him as his own.

Let all study with special care the third chapter of Malachi. That chapter contains warning and instruction in righteousness for every soul. The Lord is still testing us to see whether we will prove faithful servants. He is calling upon His people to consider His goodness, to respond to His mercy, and to give proof of their loyalty by bringing all the tithes into His storehouse. “Prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.”

TO-DAY

By J. H.

J. H.

Upon the threshold of “to-day” I stand,— It lies before me, fresh from God’s own hand; Without a blemish,—mine, for good or ill. But, if I trust to self, to my weak will, To keep it spotless, I shall surely fail; Thy strength and guidance can alone avail. So now my heart goes out in earnest plea, That, for to-day, thou wilt abide with me.

Life’s yesterdays for evermore have passed Beyond my reach; and now, O Lord, thou hast Them in thy keeping. Let thy righteousness Hide the dark stains they bear. Help me to press On toward the mark. Humbly, dear Lord, I pray, That, as each “morrow” merges in “to-day,” I may surrender all I am to thee, And that thy presence may abide with me.

For, so abiding, doubt and strife must cease. With thee to lead me on, the perfect peace That passeth understanding I shall know; While through calm and gale I needs must go My way content. Then, on that morrow fair Which brings deliverance, grant thou my prayer,— That immortality my part may be; So shall I evermore abide with thee.

THE LAODICEAN MESSAGE, THE SIFTING, AND THE LOUD CRY.

By John A. Brunson

ELDER JOHN A. BRUNSON.

From a careful analysis of Rev. 18:7, taken in connection with the preceding context, we conclude that selfishness is the principle of Babylon. By comparing this text with Isa. 14:12–15 and with Eze. 28:12–19, we trace the origin of this principle back to Satan, and see that it was selfishness that changed “the anointed cherub that covereth,” Lucifer, the light-bearer (for such is the meaning of Lucifer), into Satan, the malignant accuser, the enemy of righteousness and truth; led to his expulsion from heaven; and will ultimately bring him to utter annihilation. Selfishness is sin, and “the wages of sin is death.” Man is not selfish because he is a sinner; he is a sinner because he is selfish.

Now contrast for a moment this satanic principle of selfishness, which disturbed the symphonies of heaven, and marred the beauty of God’s fair creation, with the opposite principle, which was perfectly embodied and accurately reflected in Christ. The mind which was in Christ led Him, though He was on an equality with God, to empty himself, take upon Him the form of a servant, and being found in fashion as a man, to humble himself and become obedient unto death, even the shameful death of the cross. Wonderful, wonderful condescension, far exceeding our ability to comprehend and appreciate! In the presence of such unselfishness and disinterested love, we prostrate ourselves in the dust, and cry, Unclean, unclean!

On the other hand, the mind which was in Satan led him to attempt acts of self-exaltation, saying within himself, “I will exalt my throne above the stars of God. . . . I will ascend above the heights of the clouds. I will be like the Most High.” Discontent found a lodgment in his heart, and soon ripened into envy. But it did not stop here, for Envy is prolific, the mother of many evils. She, dark-faced, deceptive, and revengeful formed a hellish coalition with disappointed, wounded Pride, and in her womb conceived the seed of anarchy, and gave birth to the offspring of cruel Rebellion. Selfishness is satanic. Unselfishness is heavenly. Selfishness is the mother of that foul, malignant brood,—envy, jealousy, injustice, cruelty, hatred, murder,—yea, of all that is sinful. Unselfishness is the benign parent that gives birth to, and presides over, the household of patience, long-suffering, gentleness, tenderness, love—all that is Christlike. The fleshly embodiment of the one produces Babylon. The incarnation of the other is Zion. When the satanic principle of Babylon, which is selfishness, prevails, the heavenly principle of Zion, which is unselfishness, must be suppressed, and vice versa.

Now with these facts in mind, give heed to the injunction of the Holy Spirit given by the mouth of His servant Paul, “Let this mind be in you, which was also in Christ Jesus.” With the followers of Christ, standing in His stead, are expected by Christ to do the works that He did; for His own words are, “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.” “The works that I do shall he do also.” But in order to do the works of Christ we must have the mind of Christ, that mind of unselfish love. This alone can qualify the believer to fulfill Christ’s expectations. Christ certainly expects us to do the works that He did, and He has made all necessary provision therefor. Hence, we hear His disciples praying “that signs and wonders may be done by the name of thy holy child Jesus.” Why do not such prayers now arise? and why do not corresponding works in answer to these prayers appear? The answer is clear: We have not the mind in us that was in Christ Jesus. O for more of the meekness of the Master, who “was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth.” The Christlike quality of mind must be incarnated between this and the giving of the message with great power. The sin of selfishness in God’s people is the source of their weakness, the cause of their barrenness. Ponder well the following words: “The Lord does not now work to bring many souls into the truth, because of the church members who have never been converted, and those who were once converted, but have backslidden. What influence would these unconsecrated members have on new converts? Would they not make of no effect the God-given message which His people are to bear?”—“Testimonies for the Church,” Vol. VI, page 371.

Please, dear reader, consider prayerfully the appalling statement that the condition of church members is now hindering the Lord from bringing many souls into the truth. Are you one of those stumbling-blocks? Examine yourself in the light of the exhortation, “Let this mind be in you, which was also in Christ Jesus.” Achans in camp are cowards in action, and the defeat of Ai will surely follow. The selfishness of Babylon in the heart effectually disqualifies one for the unselfish work of Christ.

Now we can clearly see why there must be a sifting of God’s people before the loud cry can be given. The cause of weakness must first be removed before valiant service can be expected in the field. A Gideon’s band is mightier than the hosts of Midian. God’s people will never be prepared to attack the sins of Babylon as long as the principle of Babylon is in their hearts. Therefore the giving of the loud cry must be preceded by a message to God’s people, which will accomplish an entire separation from Babylon. This message must be clear, definite, penetrating, turning the search-light of truth upon the darkened corners of the heart. The messenger must unite the fervor of Jeremiah with the fearlessness of Elijah. “Cry aloud, spare

not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” The effect produced by this heart-searching message will be twofold. Some will heed, humble themselves, confess their sins, and be sanctified by the truth. Others will rebel, reject the light, and fall into darkness.

“I asked the meaning of the shaking I had seen, and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard, and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.”—“Early Writings,” pages 131, 132.

The effect of this straight testimony is more fully described in the following words: “As the storm approaches, a large class who have professed faith in the Third Angel’s Message, but have not been sanctified through obedience to the truth, abandon their position and join the ranks of the opposition. By uniting with the world and partaking of its spirit, they have come to view matters in nearly the same light; and when the test is brought, they are prepared to choose the easy, popular side. Men of talent and pleasing address, who once rejoiced in the truth, employ their powers to deceive and mislead souls. They become the most bitter enemies of their former brethren.”—“Great Controversy,” page 608.

Please, dear reader, observe who will be disaffected by the straight testimony. They are professed Christians who unite with the world and partake of its spirit, and in consequence, when the test comes, they “view matters in nearly the same light” as the world, grow offended, and ultimately fall out by the way. Are you one of these worldly minded Christians? If so, you may justly tremble for your safety. “Woe to them that are at ease in Zion.”

But the fact we wish especially to mention in this connection is the division that is caused among the professed people of God by the close message that precedes the loud cry. This division causes a line of separation to be made among them, the result of which is that the true and tried remnant, freed from Babylon, will stand apart by themselves, like Gideon’s three hundred, while the disaffected ones return to the world, and oppose the cause they once advocated. To this remnant, purified by obedience to truth, and separated from the selfish principle of Babylon, will be intrusted the cry, “Come out of her, my people.” They have the mind of Christ, and are made great by His gentleness. Their lives are the exponents of heavenly purity, their characters the embodiment of Christ’s principles. Consequently they are invincible. They will penetrate to earth’s remotest bounds. The dark corners of earth will be lightened with the truth of salvation, and the far-distant hills will be made to resound with the gospel call. “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers.”—“Great Controversy,” page 612.

Now the question arises, What is the message that causes the “shaking among God’s people,” and prepares the remnant to give the loud cry? Answer: It is “the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” But what is the basis of that testimony? Answer: RIGHTEOUSNESS BY FAITH. Turn to Rev. 3:14–19, and see the truthfulness of this statement. In verse 17 we see that the message is given to a people, a professedly godly people, who say to themselves, in a self-gratulatory way, We are rich, and increased with goods, and have need of nothing. Here is an exhibition of self-importance. Its spirit is similar to that of the self-righteous Pharisee who said, “God, I thank thee, that I am not as other men;” or, in other words, it is the principle of Babylon. But all agree that the Laodicean message is for Seventh-day Adventists. Therefore there is among Seventh-day Adventists the principle of Babylon. Is there any of it in you?

But, praise the Lord, this message is given to eradicate that very principle of self-exaltation. Therefore it reveals to us first our true condition as God sees us. It plainly declares that we are “wretched, and miserable, and poor, and blind, and naked.” How different God’s opinion of us is from our opinion of ourselves! Do you wonder that we are barren? that we are weak and cowardly? Can a people that are miserable, poor, and blind, produce mighty results? Can you expect such to be valiant soldiers, ready to rush to the battle’s front when duty’s call is heard?—Nay, we expect to find them hiding away in places of ease and safety, praying that others may go, but excusing themselves. Such are the people of God when the trumpet tones of the Laodicean message fall upon their ears, to arouse them from their spiritual lethargy, and prepare them for effective service.

Now carefully mark the burden of the message, the heaven-born remedy that is offered: (1) “Buy of me gold tried in the fire, that thou mayest be rich.” The gold is faith and love; (2) “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” The white raiment is the righteousness of Christ; (3) “anoint thine eyes with eyesalve, that thou mayest see.” “The eyesalve is that spiritual discernment which will enable you to see the wiles of Satan, and shun them.” It is the anointing of the Holy Spirit. From this analysis it is clear that the righteousness of Christ is the antidote for the miserable, poor, blind, naked selfishness of Babylon. But the righteousness of Christ is righteousness by faith. And when righteousness by faith is accepted truly, and we are clothed with the “white raiment,” then is given the eyesalve, the heavenly anointing, the power of the Holy Spirit which prepares us for the loud cry. “Only when selfishness is dead, when strife for supremacy is banished, when gratitude fills the heart, and love makes fragrant the life,—it is only then that Christ is abiding in the soul, and we are recognized as laborers together with God.”—“Christ’s Object Lessons,” page 402.

“We cannot receive the Holy Spirit until we break every yoke that binds us to our objectionable traits of character.”—Review and Herald, April 25, 1899. Righteousness by faith is the message for the hour. It is the straight testimony of the True Witness. It will puncture the bubble of Babylonian selfishness, humble the creature, exalt the Creator, and prepare a people to give the cry, with mighty power, “Come out of her, my people.” May God raise up messengers to give it, and prepare hearts to receive it.

TO THE ISOLATED ONES.

By G. W. Kennedy

G. W. KENNEDY. (Belvoir, Kan.)

SEEING D. M. Canright’s comments in the REVIEW in regard to those isolated and left to perish, wither, and become spiritually dead, etc., I reply: I am one of those Mr. Canright refers to. I have been alone for about twenty-five years, and in delicate health; have not been able to attend camp-meeting in summer, nor work much in winter; and I can testify truly, I am neither dead nor dying. On the contrary, I never was stronger in the message. I know the work of God will triumph. Yes, my dear lonely ones, be of good cheer, hold the fort just a little longer. It takes little drops of water to make the grand old ocean, little grains of sand to build great mountains. Did you ever see a mighty river without rills, a large, spreading tree without many little branches? Can Mr. Canright stop the Mississippi River by throwing pebbles into its rushing torrents? The great message of God will flow right on; and let all the isolated ones say, Amen. A few more strong pulls, brother, and we will anchor our little boats (with the larger ones) safe on the other shore; and may God bless the isolated ones.

Christ was alone in the garden; Noah and his family were alone in the ark; David went alone to slay Goliath; Daniel was cast alone into the den of lions; Elijah was alone with four hundred and fifty against him; there were three Hebrews cast into the furnace of fire, but there appeared the fourth Person. Alone, yet not alone, has been the testimony of Christians all along the line.

We isolated ones will work and be patient. God is good, and doeth all things right.

WM. BRICKEY

By Wm. Brickey

NOTES ON GALATIANS.— NO. 3 (Concluded).

WM. BRICKEY

(Kimball, Minn.)

“Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” The words in italics, “to bring us,” are supplied words, not being in the original. If they were left out, as some do, it would read, “The law was our schoolmaster unto Christ.” Jesus said that all the prophets and the law prophesied until John. This seeming discrepancy is easily explained. The transition from the old covenant to the new began with the preaching of John, and ended with the preaching of Christ. When Christ said, “The time is fulfilled” (Mark 1:15), without doubt He meant the seventy weeks of Dan. 9:24,—the fullness of the time (Gal. 4:2–4),—the time of reformation (Heb. 9:10),—the time when the Seed should come. Gal. 3:16, 19.

Some good people still believe that this schoolmaster is the Ten Commandments, but they seem to be confused, and divided in opinion, as to what is meant by the words “under the law.” But this law was added till the Seed should come. But the Ten Commandments were never added to anything; for they are as eternal as God. They are truth and righteousness. Ps. 119:142, 151, 172. They express the character of God, and are eternal and unchangeable. They were never given as a remedy for sin, nor because of transgression; but were given to warn us against transgression, not till the Seed should come, but for all time and eternity. Ps. 119:152. Their principles were originally stamped in the very nature of mankind. Rom. 2:14, 15. This must be so if man was made in the image of God. But those righteous principles have been so far effaced by the power of sin that men cannot understand their errors; therefore to warn us against violating those holy principles they were written and spoken. Ps. 19:11, 12. “And in keeping of them there is [not a yoke of bondage, nor condemnation, but] great reward.”

For us to apply this schoolmaster to the Ten Commandments, and this faith spoken of, to a personal experience, and argue that men had faith in the old dispensation, and seek to prove it by the eleventh of Hebrews, is an error. We have no disposition to deny that some men had faith in the old dispensation, and a certain knowledge of Christ, and even prophesied of Him, but they did not fully comprehend His work. 1 Peter 1:11, 12. But with the fullness of the time, a new era of faith began, and a flood of light

came in, which is compared to the sun. Rev. 12:1. This was “the time of reformation,” and Paul would be perfectly justified in speaking of such a time as the coming of faith.

It is interesting to notice the circumstances which called out this epistle to the Galatians. Please read Acts 15:1–10. Then compare Paul’s argument in the second chapter of Colossians with the book of Galatians. You will readily see that the zealous Pharisees had been spoiling the disciples through philosophy (Col. 2:8), bewitching them (Gal. 3:1), persuading them to observe days, and weeks, and months, and years (Gal. 4:10; Col. 2:14, 15), had brought them under the yoke of circumcision (Acts 15:1–10; Gal. 5:1, 2; Col. 2:11), under the rudiments of the world (Col. 2:8, 20), which is the handwriting of ordinances. Col. 2:14, 15.

Is it really true that the Ten Commandments are a yoke of bondage? All our enemies, including Satan, say they are. God says they are a law of liberty. James 1:25; 2:12. I am afraid to call them a yoke of bondage; but I feel perfectly free to say that circumcision is a yoke of bondage; for Paul calls it such. Gal. 5:1, 2. And Peter calls it a yoke (Acts 15:8–10), and contrasts it with the new faith which was able to purify the hearts of the Gentiles. Was such a faith ever preached in the old dispensation? I do not wish to argue the duties of a schoolmaster, but I am perfectly free to say that I am unable to see how the Ten Commandments can be justly called a yoke of bondage or a schoolmaster. But I can readily see that all the Jewish ceremonies did point to Christ, whether the people fully comprehended it or not. And I can easily see that as they were a shadow of good things to come, they would be like a school. And as Christ said the law and the prophets prophesied until John, He must have meant that they were really teachers, or tutors, or schoolmasters, until the time appointed of the Father. And Paul says, “But after that faith is come we are no longer under a schoolmaster.” Gal. 3:25. Now this means one of two things: it either means under obedience or under condemnation. As I said before, I do not wish to argue the duties of a schoolmaster, nor to argue the meaning of the word in the Greek. But I will venture to say this, I never knew a school board to employ a teacher simply because he could condemn his pupils. It would be a strange expression to say that after faith is come, we are no longer under the condemnation of a schoolmaster; but perfectly natural to say that we are no longer under obedience to a schoolmaster.

Test the matter a little further: “Tell me, ye that desire to be under the law.” Chapter 4:21. Do you really believe the Galatian brethren had a desire for condemnation? or had they been deceived by those zealous Pharisees, and brought under obedience to some of those ceremonies which had been taken out of the way by the cross? Was he not chiding them because they observed days and months and times and years? Gal. 4:10; Col. 2:14–17. No doubt they desired to be right, but were deceived and brought under obedience to circumcision, thinking it was right till Paul’s epistle taught them better.

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