The following earnest words relative to the influence of dancing, by Fred D. Hale, a Baptist pastor of wide experience, as published in the Baptist Standard of January 27, only voice the sentiments and convictions of many earnest Christians, both pastors and laymen, who have had opportunity to witness the evil of this form of recreation:—
I have never known a dancer that was a soul-winner. I have asked of almost every congregation to which I have ever preached if there was any person present who knew of a dancing soul-winner, and have never yet found a person who was willing to testify, in public or in private, that he knew of a dancing soul-winner. There are “church workers” who dance; but when a church-member realizes the lost condition of those around him, sets out to lead sinners to Christ for salvation, feels his unfitness for this difficult work, and asks the Holy Spirit to prepare his heart and life for this service, somehow or other he feels that being known as a dancer will hinder him in this undertaking, and he voluntarily relinquishes the form of recreation in order that he may be successful in his God-given enterprise of soul-winning.
The main business of a church-member is soul-winning. One of the evils of dancing is seen in that it brings the undeveloped church-member under the influence of, and into intimate association with, worldly-minded non-Christians who care nothing for soul-winning. These worldly-minded non-Christian dancers influence the church-member away from the soul-winning life more than the dancing church-member influences them toward Christ as a Saviour.
Because of this well-established fact, the preachers and the churches should set themselves heroically against this form of recreation—this queen in the realm of worldly amusement. Their first duty to the “babes in Christ” who come into church fellowship is to develop them into soul-winners. If a church-member is decoyed by the devil, through non-Christian worldlings, into the ballroom, he at once becomes a subject of church discipline.
These are good words, and their truth will be recognized by every observing Christian. May they be heeded by those who need the admonition. F. M. W.
Hatred and Eternal Life
“WHOSOEVER hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.”
A Lesson in Health Reform
By Ellen G. White
MRS. E. G. WHITE
“In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure-house of his god.
“And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; children in whom was no blemish, but well favored, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
“Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.
“But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Now God had brought Daniel into favor and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.
“Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee and the countenance of the children that eat of the portion of the king’s meat; and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.
“As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.”
This record contains much of importance on the subject of health reform. In the experience of the four Hebrew children a lesson is given regarding the need of abstaining from all spirituous liquors, and from indulgence of perverted appetite. The position taken by these Hebrew youth was vindicated, and at the end of ten days they were found fairer in flesh and better in knowledge than all the rest whom the king was proving.
In this our day, the Lord would be pleased to have those who are preparing for the future, immortal life follow the example of Daniel and his companions in seeking to maintain strength of body and clearness of mind. The more careful we learn to be in treating our bodies, the more readily shall we be able to escape the evils that are in the world through lust.
There are many who believe that in order to be fitted for acceptable service, they must go through a long course of study under learned teachers in some school of the world. This they must do, it is true, if they desire to secure what the world calls essential knowledge. But we do not say to our youth, You must study, study, keeping your mind all the time on books. Nor do we say to them, You must spend all the time in acquiring the so-called higher education. Let us ask, What is the object of true higher education? Is it not that we may stand in right relation to God? The test of all education should be, Is it fitting us to keep our minds fixed upon the mark of the prize of the high calling of God in Christ Jesus?
What is needed by our youth is an education like that which Daniel and his three companions gained. These faithful Hebrews were in important positions. They were placed where they must be careful to observe every principle of righteousness in order to bring others to an understanding of the principles of righteousness. It would not do for them to be lax. They could not afford to indulge appetite. They were to stand where they could, by their example, give proof of the importance of strict adherence to the principles of right living. To do this they were willing to place themselves under test and trial. Ten days was sufficient to prove that the diet they chose was a wholesome one, and that in adopting it they had made no mistake. The evidence which this experience gave to the authorities led them to have a higher opinion of these youth than of all the other students under their care.
We are to learn how to equalize the labor done by brain, bone, and muscle. If you put to task the faculties of the mind, loading them with heavy burdens, while you leave the muscles unexercised, this course will tell its story just as surely as the wise course of the Hebrew youth told its story. Parents should follow a consistent course in the education of their children. Our youth should be taught from their very childhood how to exercise the body and the mind proportionately. It is not wise to send the children to schools where they are subject to long hours of confinement and where they will gain no knowledge of what healthful living means. Place them under the tuition of those who respect the body and treat it with consideration. Do not place your children in an unfavorable position, where they can not receive the training that will enable them to bear test and trial.
With all the precious light that has continually been given us in the health publications, we can not afford to live careless, heedless lives, eating and drinking as we please, and indulging in the use of stimulants, narcotics, and condiments. Let us take into consideration the fact that we have souls to save or to lose, and that it is of vital consequence how we relate ourselves to the question of temperance. It is of great importance that individually we act well our part, and8have an intelligent understanding of what we should eat and drink, and how we should live to preserve health. All are being proved to see whether they will accept the principles of health reform or follow a course of self-indulgence.
Let no one think that he can do as he pleases in the matter of diet. But before all who sit at the table with you, let it appear that you follow principle in the matter of eating, as in all other matters, that the glory of God may be revealed. You can not afford to do otherwise; for you have a character to form for the future, immortal life. Great responsibilities rest upon every human soul. Let us comprehend these responsibilities, and bear them nobly in the name of the Lord.
To every one who is tempted to indulge appetite I would say, Yield not to temptation, but confine yourself to the use of wholesome foods. You can train yourself to enjoy a healthful diet. The Lord helps those who seek to help themselves; but when men will not take special pains to follow out the mind and will of God, how can he work with them? Let us act our part, working out our salvation with fear and trembling,—with fear and trembling lest we make mistakes in the treatment of our bodies, which, before God, we are under obligation to keep in the most healthy condition possible.
(To be concluded)
God's Ways
By Francis McLellan Wilcox
F. M. WILCOX
CLOSER than a brother dear,
Than any friend, however near,
Inspiring hope, dispensing cheer,
So standeth God,
Standeth watching o’er his own
In noontide’s hour, in night so lone,
He noteth every tear and moan;
So watcheth God.
He scans the battle-field of life,
He marks the heroes in the strife
Who bravely stand where sin is rife;
So seeth God.
Sometimes the light reveals his grace.
Sometimes the darkness veils his face,
He seems withdrawn sometimes a space
When he’s most near.
’Tis ours to trust where he shall guide,
In good or ill, whate’er betide,
Knowing he standeth by our side
In every hour.
Takoma Park, D. C.
Baptism in the Greek
By W. E. Howell
W. E. HOWELL
A RECENT exchange, in an article entitled “A Preposition and Its Meaning,” says:—
“The arguments for immersion are usually founded upon misunderstood and mistranslated words and phrases. Many simple minds, unable to appreciate the great analogies of Scripture, have been misled into believing immersion to be the form of baptism because they read, in Matt. 3:16, that Jesus ‘went up straightway out of the water.’ They are told that he must have been in the water and under the water in order to have gone out of the water.
“Now the fact is that the Greek preposition ἀπό should not have been translated ‘out of,’ since its real meaning is ‘away from.’ Had the passage been translated properly, it would have stated that ‘Jesus went up straightway away from the water,’ and the inference would have been that he ascended the bank away from the margin of the stream where John had poured or sprinkled water upon him, in accordance with the great Scripture analogies of the outpoured Spirit and the sprinkling of the nations.”
It is necessary to vary the language of this extract but slightly in order to make it speak the real truth, for the article itself furnishes an excellent illustration of the very thing it condemns. Thus:—
The arguments for sprinkling as a method of baptism are usually founded upon misunderstood or mistranslated words and phrases. Many simple minds, unable to appreciate the great analogies of Scripture, have been misled into believing sprinkling or pouring to be the form of baptism because they are told that Matt. 3:16, instead of reading, “Jesus went up straightway out of the water,” should read, “Jesus went up straightway away from the water,” and that therefore the inference would be that he ascended the bank away from the margin of the stream where John had poured or sprinkled water upon him in accordance with the great Scripture analogies of the outpoured Spirit and the sprinkling of the nations.
This “great analogy” and this still greater “inference” are based upon the fact that in Matt. 3:16—nowhere else in any New Testament record of baptism—the Greek preposition used in the original before “water” is ἀπό, meaning from, away from, and not ἐκ, meaning out of.
There are two considerations why such an inference, from even the record in Matthew, is not justifiable. The first is that Matthew, like Mark (these being the only two New Testament writers who record this event), does not describe the act of baptism itself, which shows that this was not the thing uppermost in his mind. The main object of both Matthew’s and Mark’s recording the event is clearly to establish the identity of Jesus as the Christ by the descent of the Spirit and the voice from heaven which immediately followed the baptism, and which was the conclusive evidence of his Messiahship to John the Baptist himself.
The other consideration is that while the preposition does not specifically express that he came up out of the water, it by no means precludes the idea. We have only to compare the use of ἀπό in Matt. 3:13, which says that Jesus came from Galilee to be baptized of John. Does this mean that he did not or could not come out of Galilee? Mark says he came from (ἀπό) Nazareth. Does this necessarily mean that he came merely “away from the margin” of Nazareth, and did not come out of the city?
Nor is the citing by the author of the article, of ἀπό compounded with στέλλω, forming the verb ἀποστέλλω, I send forth, from which comes the noun ἀπόστολος, apostle, to the point in this connection. Is the one who goes forth as a missionary sent merely “away from the margin” of his home or his country? Or is he rather sent in reality out of his home and his country?
Still less to the point is the citing of ἀποκαλύπτω, I uncover, from which comes the noun ἀποκάλυψις, an uncovering, apocalypse. Every Greek student knows that a preposition compounded with a verb often suffers considerable modification of its individual force, sometimes losing it altogether, so far as can be detected. In this verb, as often, ἀπό is used to negative the verbal idea; καλύπτω = I cover; ἀποκαλύπτω = I uncover: as also δοκιμάζω = I approve (1 Cor. 16:3); ἀποδοκιμάζω = I disapprove, reject (Matt. 21:42).
The preposition ἀπό also often denotes, in compounds, back, again: δίδωμι = I give; ἀποδίδωμι = I give back, or restore. It is also used to intensify the idea in the verb: γράφω = I write; ἀπογράφω = I enroll (for permanent use, Luke 2:1, 3, 5—in modern Greek it = I take the census; Heb. 12:23); κρύπτω = I hide; ἀποκρύπτω = I hide (fully or for a long time, Col. 1:26). The more legitimate way to study ἀπό as a preposition is in its independent use, not compounded with a verb.
It can easily be seen from the foregoing that ἀπό is a very flimsy foundation on which to build a doctrine, especially when based on only one independent use of it. Drawing so great an “inference” under such circumstances for guidance in spiritual practise, may “mislead many simple minds.”
To make this doctrine of sprinkling appear still more inconsistent, it may be asked what was the necessity of John’s taking Jesus down to a river merely to sprinkle or pour water on him? To make the doctrine appear outrightly absurd, it is but necessary to call attention to John 3:23, where it is said that John was baptizing in Ænon (which means springs) “because there was much water there.” It does not require very “much” to sprinkle or pour.
We are by no means dependent on such inferential evidence for the doctrine of immersion. Mark (1:10) says plainly of the event of Christ’s baptism, “straightway going up out of [ἐκ] the water.” This does not contradict but supplements Matt. 3:16.
To make it still stronger, it is said of Philip and the eunuch, that “they went down into [εἰς] the water, both Philip and the eunuch, and he baptized him. And when they came up out of [ἐκ] the water,” etc.,—neither of which would have been necessary for two travelers if the rite had consisted in sprinkling or pouring.
Consistent with this is Christ’s solemn assertion to Nicodemus, “Unless one be born out of [ἐξ, a euphonic form of ἐκ] water and the Spirit,” etc. It certainly would have perplexed Nicodemus still more to be born from the “margin” of something.
Further, Mark 1:5 says, “And there were going out to him all the land of Judea and all the Jerusalemites and were being baptized by him in [ἐν] the Jordan River.” A “river” is a very suitable place for immersion. This is fully in harmony with John the Baptist’s own statement of his work, “I baptize in [ἐν] water” (John 1:26); “He who sent me to baptize in [ἐν] water” (John 1:33). These two passages are not consistently rendered “with water;” just as well say in Mark that all Judea and all the Jerusalemites were being baptized “with the Jordan River”!
The evidence, both direct and indirect, for immersion is so abundant that it can not be exhausted in one short article, but one more fundamental proof may be allowable. The word βαπτίζω, I baptize, is from a shorter form, βάπτω, I dip, which is built on the primitive root, βαφ, appearing9in the noun βαφή, which from Homer (800 B. C.) down has meant a dipping (as of hot metal in water to temper it), and somewhat later, a dyeing (of cloth). It would be difficult to perform either of those operations on the “margin” of the water or the dye; nothing short of immersing would suffice in either case. βάπτω is the verb which means to perform such an act of immersing. Jesus dipped [from βάπτω] the sop (bread) and gave it to Judas Iscariot. The rich man asked that Lazarus might dip (from βάπτω) the tip of his finger in water and cool his tongue. βαπτίζω is an intensive form of βάπτω, and could therefore assuredly mean no less than to immerse.
In the light of this short study, is there any possible ground for any one who professes to know the Greek, to say, as did a writer in the Herald and Presbyter recently, whose article called forth this one: “No one has any right to use words that imply that Christ was in the water and came out of it, and yet, just on this very mistranslation and perversion, the faith of many simple ones has been fixed for immersion as the form of baptism”?
Would there were more whose faith is simple enough to take the Bible as it reads when interpreted as a consistent whole. And would there were many more of such faith who had sufficient knowledge of the original Greek of the New Testament not to be “misled into believing” so unscriptural a doctrine as sprinkling, and who could enlighten other “simple minds,” when attempt is made to misguide them into error by such narrow and unscientific interpretations of the Holy Scriptures.
Takoma Park, D. C.
J. O. CORLISS
By J. O. Corliss
The History of the Hebrew Sanctuary — No. 3
J. O. CORLISS
The Furniture and Its Use
It was as a flaming fire that God chose to appear before Moses while he was still an alien in the land of Midian. Ex. 3:1-6. This “great sight” was the attraction which drew the “man of God” toward him who was about to deliver the house of Israel from its Egyptian bondage. In like manner Jehovah designed to attach himself to a rescued Israel, as the type of a proposed eternal union between himself and the finally redeemed of all ages. 2 Cor. 3:18; Col. 3:4; 2 Cor. 4:17. To this end the proclamation of the moral law from Sinai was attended by the brightness of God’s glory, as a pledge that those who should be guided by the law, would also have the brightness of that glory constantly shining on their pathway.
In other words, the visible brightness accompanying the moral law was intended to be the symbol of the divine presence. To preserve this force in the minds of Israel, it was necessary to provide for it, in connection with the law, to accompany the people in their wanderings toward the promised land. The command was therefore issued for the people to bring specified offerings for the building of a sanctuary, that God might “dwell among them.”
The divine pattern of this earthly abiding-place for God was a structure the length of which was to be three times its width. The tabernacle itself was divided into two apartments, the one at the eastern end being twice the size of the one in the western part. The entrance was at the eastern front. Just inside the portal, and to the left, stood a seven-branched candlestick made of solid gold. From this seven small jets of light issued night and day, as an early reminder to any one entering, that he was approaching into the dwelling and presence of Jehovah. Opposite this radiant mentor was a table upon which were two loaves of bread, freshly placed every Sabbath, as a token of God’s providing mercy toward his twelve chosen tribes. In the rear center of this room was placed a square shrine, known as the “altar of incense.” Before this was daily offered a specific compound of sweet spices, which created a most pleasant odor. The ascending fragrance thus offered by the high priest (Ex. 30:7, 8) was a token of the people’s desire to please him whose servants they were. No strange mixture was to be so presented, neither was the duplicate of this one to be prepared for any other purpose. Ex. 30:34, 35, 37.
Directly back of the altar of incense was the curtain which separated the two apartments of the sacred tent. Passing through the opening of this “veil,” into the “holy of holies,” the high priest came in close proximity to the one portion for which all other parts of the tabernacle existed, and to which they were but the preliminary part. There stood the chest, or ark, in which were deposited the stony tablets of the law of Jehovah. On each end of its cover, called the mercy-seat, stood a golden cherub, facing inward, its wings extending in the same direction, with bowed head, as if watching over the sacred treasure beneath its feet.
That the law with its attending glory within the ark stood in the place of a visible Deity to the Israelites is clearly shown by the shout rendered whenever the ark, in journeying, was lifted to the shoulders of its bearers: “Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.” So also when the ark rested, the cry was: “Return, O Lord, unto the many thousands.” Num. 10:35, 36; Ps. 68:1. When moving, the ark was always covered from sight, but its glory, as a visible “pillar of fire,” was seen in advance of the marching columns. Evidently this display was expected to appear, as the foregoing formula was repeated at the covering and setting forth of the ark. In like manner at the resting of the ark, the recital: “Return, O Lord,” was to impress all Israel with the idea that the glory of their God would resume its place in their midst.
One other incident in the history of the ark, though out of chronological order here, may serve to illustrate the point under consideration. After settling in Palestine, the Hebrews were almost constantly challenged to battle by other nations, especially by the Philistines. It was customary for the latter to take the images of their gods to the field of battle, in order to assure victory to their arms. 2 Sam. 5:21. The Israelites were ready imitators, and so when they were being driven with great loss before the Philistines at the battle of Aphek, the ark was hurried to the field from Shiloh in charge of Hophni and Phinehas, sons of the priest Eli. When the army of Israel saw the ark, they shouted (probably the ancient formula, “Arise, O God”) “so that the earth rang again.” So well was the intent of this movement known, that the Philistines, hearing the shout, became afraid, and they too declared that “God is come into the camp.” 1 Sam. 4:1-7.
One prominent feature is seen throughout the entire appointment of the earthly sanctuary. The people to whom its care was first committed had been educated to “walk by sight,” that is, to recognize no deity that was not visible. To meet the needs of their darkened condition, God gave such symbols of his being and presence as would allay their doubts, and so gradually educate them to believe in his works (John 10:38), even though no perceptible emblem of him was present.
But as we may yet be able to see, the service of the earthly sanctuary did not prevent the human tendency of the people from increasing, especially after they entered upon their promised possession in Palestine. Apparently they grew more stiff-necked, and uncircumcised in heart and ears, as the years went by, until they were cast off as a nation. We hope to trace the reason for this in future articles.
Mountain View, Cal.
Remarkable Incidents of Answered Prayer
By Emma L. Lawrence
EMMA L. LAWRENCE
My father and mother were associated with the work in the early days of the message, and thinking that some of the incidents in their experience of answered prayer might be interesting and helpful to others, as they have been to me, I will relate some of the most remarkable.
In the year 1850 my mother was very ill. For eight days and nights in succession she had been without sleep, and began to feel that she would not recover, but felt that she could not die and leave her husband and baby. My father went out alone into the field behind a brush-heap, and prayed until he received the evidence that her life would be spared until she was willing to die.
My mother began to gain from that hour, and the prayer was entirely answered more than fifty years afterward in her triumphant death.10
Some years after this incident my mother was again taken sick, and her life despaired of by both friends and physician. She was so low that she could not raise her hand to her head, and to all appearances she was dying. Realizing her condition, and that her helpless little ones sadly needed a mother's care, she prayed in the night for the Lord to send some one to pray for her, that she might be healed.
The next morning, Brother Lewis Haskell, a man of great faith, who lived in another county thirty miles away, arose as usual, and being a farmer, went out to the field to work. He was expecting men to help him harvest his grain that day, and was very busy; but he soon returned to the house, and began to make preparations to go away, telling his family that he felt impressed that Sister Lawrence was in need of help, and that he must go without delay.
He drove as rapidly as possible. Arriving at my father's house, he learned the particulars, and, joining with my father, first prayed that my mother might be strengthened so that she could hear prayer, which was impossible in her low condition. This prayer being answered, they went into her room, and prayed for her recovery, which began from that hour.
My oldest brother, a boy about fifteen years of age, was taken ill with rheumatism, which seriously affected his heart. My father felt that in his zeal for the salvation of others he perhaps had neglected his own son, and not having the evidence that my brother had experienced a change of heart, felt that he could not give him up, and in his great anxiety and anguish prayed for the Lord to spare the boy's life a year. My brother not only recovered, but gave every evidence from that time of being truly converted, and his daily life was such that its influence upon his family was felt long after his life had ended.
Just a year from the time of his first illness he was taken sick again with the same disease. My father felt that the Lord had answered prayer, and that now he must be reconciled to let him die.
Years afterward my mother was very feeble, not able to do her work. My father was going away to hold some meetings, and wanted her to go with him, thinking the ride might do her good. Before starting, Brother Haskell, who was present, prayed that my mother might be healed, and received the assurance that the work was done, and that the witness would be given my mother three days later, when she was twenty miles from home.
She went with my father; and at the close of a Sunday-night meeting, just three days afterward, as she started to tell some of the people of her recent experience, the witness came to her, and she received such a blessing that she shouted the praises of God.
Another time, after the incident just related, my mother was awakened at midnight with the impression that one of my brothers who was away from home, was in great danger. She was so burdened that she awoke my father, telling him that they must pray for their son without delay. My father at this time did not share her burden, thinking it might be the result of her imagination or of a bad dream. But my mother could not rest, and rising from bed, prayed until the burden left her, and she felt that the danger was over.
Afterward they learned that my brother at that time was very ill, and was on his way home from the West. Seeing that he was rapidly growing worse, he had decided to stop at the Battle Creek Sanitarium for treatment. On this particular night he had reached Battle Creek, and not finding a cab, started to walk from the station to the sanitarium.
He was so weak he could scarcely walk, and feared that he would not be able to get there. In this condition he was accosted by two rough-looking men, one seizing him by the throat, the other taking the small satchel he had in his hand. He was too weak to resist, but he told them that he was a sick man trying to get to the sanitarium for help. To his great surprise they released him, gave him back his satchel, and at his request directed him to the sanitarium, which he finally reached, and where he remained until he was able to continue his journey home.
These are only a few of the many wonderful instances of answered prayer in the life experience of my parents.
West Bangor, N. Y.
God's Purpose in Man, and the Stability of Divine Government
By William Covert
WILLIAM COVERT
ANTEDATING the genesis of our race, God said to One associated with himself: “Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” Gen. 1:26.
And so man was given a place on the earth to stand for that which was good and holy in the sight of God. The earth was presented to man (Ps. 115:16), and he was “to dress it and to keep it.” Gen. 2:15. In speaking of man the Lord said, “I have created him for my glory” (Isa. 43:7); and when talking to man, he said, “Thou wast precious in my sight.” It is also said, “God saw everything that he had made, and, behold, it was very good.” Gen. 1:31. It is evident, therefore, that when he was placed on the earth to represent his Maker and to rule over his works, man was good, was very good. He was holy and without blame. And it was God’s desire that he should remain so.
It is also God’s present desire that man should be holy, pure, and good, for he says, “I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting.” 1 Tim. 2:8.
God never designedly made a place for wickedness to dwell, nor did he purposely make anything to be wicked. God himself is good, and wholly good; nor will anything contrary to his goodness be allowed to permanently remain anywhere in all the wide domain of his kingdom. So it is said, “For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.” This statement shows that the whole universe will sometime be clean, and that every being and everything in it will then conform to God’s eternal purpose in righteousness. His purposes and plans, like himself, are unalterable. A prophet once said: “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” Num. 23:19. And another prophet spoke, saying, “I know that, whatsoever God doeth, it shall be forever: nothing can be put to it, nor anything taken from it: and God doeth it, that men should fear before him.” Eccl. 3:14.
If God were constantly changing, men could not depend upon him, nor understand what his purposes are. Nothing could be stable if the Creator himself had no settled purpose. But with God there is no variableness, neither shadow of turning. He says, “I am the Lord, I change not: therefore ye sons of Jacob are not consumed.” Mal. 3:6. Were God changeable, his works could not stand, the world would be wrecked, and his people would be consumed. Since God is good (Ps. 34:8), and his commandments are holy, just, and good (Rom. 7:12), it will always be required of all men to be good, for “the steps of a good man are ordered by the Lord: and he delighteth in his way.” Ps. 37:23. Because he does good and walks in God’s ways, he shall be “preserved forever.” Ps. 37:28. It is also said that “the righteous shall be in everlasting remembrance” (Ps. 112:6); and again, that “the righteous is an everlasting foundation.” Prov. 10:25.
The solid rock upon which all things must stand is Jesus Christ, the righteous One. This foundation rock is so firmly laid, and so well settled and grounded, that no weight can sink it, nor anything move it. In speaking of this solid foundation, the prophet said, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation.” Isa. 28:16.
The prophet is here prophetically speaking of the model life of Christ, which he lived in human flesh upon the earth, and of the precious testimony that he bore in righteousness by which he laid deep and solid the chief corner-stone of Zion, his church.
Upon this foundation we are to be built, and God will allow nothing to remain in our character that can be crushed by pressure, shaken by winds, or burned by fire. Says the apostle: “Ye are God’s building. . . . Other foundation [for this building] can no11man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Cor. 3:9, 11-13.
Besides the trial by fire, there are deceptive teachings and ocular representations which the cunning craftiness of the lying adversary uses so adroitly that none but those who are firmly founded upon the eternal rock can discern the wrong or escape the snare. It is the effect of these things that will bring on the period called “the time of shaking.” By this the Lord says, “I will shake the heavens, and the earth, and the sea, and the dry land.” Haggai 2:6. This will be a time of testing character, when every fiber of every man will be tried. The devil will then be making his final desperate effort against the people of God. In his desperation he will teach every subtle theory to deceive, and hurl every fiery dart to hurt. Paul says he will work “with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.” 2 Thess. 2:9, 10.
But the Christian is to put on the whole armor of God, that he may be able to stand against the wiles of the devil. And having done all that God requires, these tried ones will stand. These can not be shaken, because they will be standing firm on the Rock of Ages. They will “be made white and tried,” so as to stand faultless before their Maker. They can not be shaken by the tempest and the mighty storm of evil that will overrun the world. How beautiful before heaven must such characters be! Admired are they by the angels who guard over them, and loved by the Father and the Son who made and redeemed them.
Chicago, Ill.
Where Sympathy Counts
By Helena M. Thomas
As the observant woman awaited her turn one “bargain day” afternoon, she forgot her eagerness to be served, in watching the girl behind the counter as she carefully fitted the hands of one who preceded her, for it was plainly to be seen that will power alone kept the pale-faced clerk at her task. Still, in reply to such impatient exclamations as, “Do be more expeditious or I will lose my car!” she replied sweetly: “I am doing my very best. If I hurry, I am liable to tear them.”
“And now it is your turn,” said the clerk as the impatient woman walked away, and she smilingly turned to the woman who endeavors to live up to the golden rule, under all conditions, “and I am sorry to have kept you waiting so long.”
“And I am sorry to add to your burdens by having you wait upon me,” was the rejoinder, in so sincere a tone that the clerk, with a puzzled look, said: “O, I might as well wait upon you as any one, for my services are always in demand. What number, please?”
“I have noticed that you are always busy,” remarked the customer, after giving her glove number, “but I never saw you look as you do to-day. But it has been an enervating day, withal, and I am glad for your sake that closing time is near.”
The clerk then hurriedly faced about, ostensibly to take down more gloves, which gave her a chance to brush aside tears right and left, and then, winking back others, she said, tremulously, as, with bent head, she proceeded to fit the hand of the woman who felt for others: “I thought I was ready to drop when I turned to you, but I am all courage again, for—you—”
“What, child?”
The question was not answered at once, however, for the girl evidently feared a scene if she did not get herself well in hand before replying, so no further words passed between them until the second glove was nearly adjusted, and then the clerk finished her sentence, saying, in a scarcely audible tone: “You gave me just the tonic I needed—sympathy. To tell the truth,” she continued, after a slight pause, “I had a nervous headache when I came to the store this morning, and it has been a hard fight for me to stand here all day, but you are the only one who seemed to look upon me as anything but a soulless machine.”
“Why, you poor child!” was the mother-comment, “how hard it must be to stand here and wait upon thoughtless people when you are ill and tired.”
Just then the fitting process was over, and as the clerk folded up the gloves, she said, with a winsome smile: “I thought I was both a few moments ago, but, thanks to you, I have had such a tonic that I feel equal to anything now.”—Helena M. Thomas, in the New York Observer.