Earlier text: Parental ResponsibilityTHERE are no isolated, independent truths in the great plan of salvation, even as there is no special “saving” duty in Christian life. It takes the sum of all the graces to make a perfect Christian character; and so also it takes all the truths and doctrines of the gospel to make the one complete system of salvation. The great foundation of the whole is the sacrifice of Christ; the shedding of his blood for the sins of the world. Heb. 9:22. To us belongs reconciliation through his death. Rom. 5:10; 2 Cor. 5:20. As the work of the priests under the law only reached its ultimate object when the high priest went into the most holy place with the blood of the sin offering, and cleansed the sanctuary of God from the sins of the people, so the result of the gospel of remission is fully accomplished, not by the death of the sacrifice; not by our repentance and reconciliation to God; but, by the action of our great High Priest, who appears in the presence of God for us, in blotting out our sins and removing them forever from the presence of the throne of the Most High. The subject of the Judgment may be considered a continuation of the subject of the preceding article, namely, the Atonement. The word “Judgment” may, however, cover or include much more than the word “Atonement.” The latter has to do solely with the people of God, for the Atonement is made only for those who are reconciled to God by the death of his Son; whereas the Judgment has to do with all mankind, for “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” But the subject of this article is not thus extensive, as it will be confined to the judgment of the righteous. The prevailing ideas of the Judgment are vague and indefinite. Probably a majority, certainly many, look upon it in the following light: That the Lord shall appear in the clouds of heaven; that all the dead, both the righteous and the wicked, will be raised, and the Judgment will then sit upon the whole human race. Another view, and a popular one, is that each one is judged immediately after death. Both these views are forbidden by the Scriptures, which say that the saints shall judge the world, 1 Cor. 6:2, and that God hath appointed a day in which the Judgment shall take place. Acts 17:31; see also 2 Peter 2:9, and 3:10. Now it is not reasonable to suppose that the saints will judge the world in their present state, or previous to the time when themselves are judged. The following from Bliss’ review of Prof. Bush on the Resurrection is more reasonable and scriptural than the views which are generally entertained:— “We are inclined to the opinion that the judgment is after death, and before the resurrection; and that before that event the acts of all men will be adjudicated; so that the resurrection of the righteous is their full acquittal and redemption—their sins being blotted out when the times of refreshing shall have come (Acts 3:19); while the fact that the wicked are not raised proves that they were previously condemned.” Eld. Josiah Litch, in a work entitled “Prophetic Expositions,” said:— “The trial must precede the execution. This is so clear a proposition that it is sufficient to state it. . . . But the resurrection is the retribution or execution of judgment, for they that have done good shall come forth to the resurrection of life. . . . There can be no general Judgment or trial after the resurrection. The resurrection is the separating process, and they will never be commingled again after the saints are raised, no matter how long or short the period to elapse between the two resurrections.” That the judgment of the saints is fully accomplished while the Saviour is in the sanctuary in Heaven, before his coming, and therefore before the resurrection, is evident; for (1) Their judgment must be closed while Jesus is their advocate, that he may procure their acquittal. And (2) They are raised immortal, which is the evidence of their acquittal. The judgment of the wicked must be subsequent to the redemption of the righteous (for the saints will take part in that transaction; see 1 Cor. 6:1-3), and yet previous to the second resurrection. It is quite reasonable to consider that the wicked are merely rejected while Christ is a priest, their cases being passed over for future consideration; indeed, this is the only view that will harmonize all Scripture; and as the resurrection of the righteous to immortality and eternal life is the announcement of the decision of the judgment to them, so the wicked are raised to condemnation and the second death, which is the execution of the judgment before determined in regard to them. While none would deny the typical nature of the sacrifices and the work of the priests under the Levitical law, there are few, comparatively, who ever trace the subject to its logical conclusion. By this we would not have any understand that we favor that system of speculation which holds it necessary to find a spiritual meaning in every loop and fold, every pin and tenon of the tabernacle. Such a system of interpretation subverts the truth by leading into a field of conjecture which is always unprofitable, and has a tendency to turn away the mind from the things which are plainly revealed. What we do mean is this: There are few who endeavor to learn all that the type teaches of the antitype as presented in the words of the Scriptures. The New Testament gives some very clear explanations of the types; but these are often overlooked, especially by those who disregard the plain declarations of the word, and are only satisfied when the words of the Scriptures are “spiritualized.” And this spiritualizing process becomes a pleasing one, because it gives license to the imagination, and each investigator feels at liberty to put that construction upon the sacred text which best suits him. But what a sad use is this to make of Heaven’s message to fallen man! In a careful study of the book of Revelation we have found that a knowledge of certain other portions of the Bible is indispensable to an understanding of many of its symbols. These are, the law of Moses, the prophecy of Daniel, and Paul’s letter to the Hebrews. Or, we may say, which amounts to the same thing in fact, that a solution of the types in the law of Moses, is found in the study of the prophecy of Daniel, the letter to the Hebrews, and the book of Revelation. It has been noticed that, although the work of the priests was “continual,” or daily, in the holy place, which may properly be considered an intercessory work, the atonement was the work of an appointed day, occupying but a short period of the yearly service. And when this work was completed,—when the sanctuary was “cleansed and hallowed from the uncleanness of the children of Israel,” Lev. 16:19, then the people stood acquitted; then the high priest put their sins upon the head of the scapegoat, and they were borne far away from the camp; then the high priest could pronounce the heavenly benediction upon the waiting people of God, who had “afflicted their souls” before the sanctuary. As Kitto says: “On this day the high priest gave his blessing to the whole nation.” The work of this day was not for a few individuals; it was for the nation,—for the whole people of Israel. This was a type of the “day of Judgment” for God’s people. We have been informed by learned Jews that they looked upon it in this light; they considered it their day of Judgment. The Talmudists say: “Penitence itself makes atonement for slight transgressions; and in the case of grosser sins it obtains a respite until the coming of the day of atonement, which completes the reconciliation.” As that day was appointed, announced, and well known to all the people, so is provision made in the antitype that God’s people may understand their true relation to the great day of atonement. In Rev. 14:6, 7 is presented one of the most interesting and important proclamations found in the sacred word. It reads as follows:— “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him, for THE HOUR OF HIS JUDGMENT IS COME; and worship him that made heaven, and earth, and the sea, and the fountains of waters.” Related to the fact of this proclamation are several points of great interest to the student of the Bible. 1. By reading the chapter we discover that this message is given before the second advent, and during the probation of man. Verse 8 makes an announcement concerning Babylon, which is supplemented by another on the same subject in chapter 18. In verses 9-12 of chapter 14 is given yet another message, containing a most solemn warning against false worship, and a call to keep the commandments of God and the faith of Jesus. Of course this message is given before the close of probation. In verses 14-20 the second advent of Christ, the Son of man, is presented, together with the object of his coming—to reap the harvest of the earth,—and a description of the terrible fate of those who are not his. Compare 2 Thess. 1:7-10. This is in perfect harmony with the view that is presented in these pages, that the Judgment must precede the resurrection; and this, the resurrection, takes place at Christ’s appearing. 1 Cor. 15:51-54; 1 Thess. 4:13-18. 2. We say that the Judgment precedes the resurrection, but it does not follow that all the saints will be in the grave when the judgment of the righteous takes place; for some are found keeping the commandments of God and the faith of Jesus—that is, they are heeding the warning of the “third angel”—when Christ appears. And Paul says that “we shall not all sleep;” that some will be “alive and remain” at the coming of the Lord. Of course their judgment takes place while they are living; for as the sleeping saints are raised immortal, proving that they have been fully acquitted in the great assize above, so the living saints at that time will be changed, translated, “in a moment, in the twinkling of an eye.” Upon them, in the same instant, will be conferred the same immortality which is given to the resurrected saints. 3. In Rev. 11:15-18 is shown that the dead are judged—not through the whole dispensation, but—under the sounding of the seventh trumpet. This is the last of a series of trumpets covering the whole period of the gospel dispensation. Under this trumpet the dead are judged, and reward is given to the saints. Compare Matt. 16:27; Luke 14:14; Rev. 22:12. Under this trumpet are destroyed the wicked—those who corrupt the earth. See 2 Peter 2:9. Under this trumpet Christ receives dominion over the kingdoms of the earth, which is given at the close of his priestly work on his Father’s throne. Please read Ps. 2:6-9; 110:1; Heb. 10:12, 13. 4. This message of Rev. 14:6, 7 is called “the everlasting gospel,” though it is different from any proclamation made in the ministry of Christ and his apostles. Paul reasoned of judgment to come; Acts 24:25; he said God has appointed a day in which he will judge the world. Acts 17:31. He did not and could69not say that that day was then present—that it had come. 5. Yet it is not “another gospel,” but an essential part of the same gospel which they preached; a part which could not be preached in their day, as the Judgment had not then yet come. In further proof of this, compare Isa. 61 with the facts of the New Testament. The first two verses of that chapter of the prophecy read thus:— “The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn,” etc. Jesus went to Nazareth, and, “as his custom was,” he went into the synagogue on the Sabbath day, and stood up for to read. The book of the prophet Isaiah being given to him he turned to chapter 61, as the book is now divided, and read the words quoted above as far as to the sentence, “to proclaim the acceptable year of the Lord,” and abruptly stopped, not reading the words which follow—“and the day of vengeance of our God.” As Christ sat down, he said to the people assembled: “This day is this scripture fulfilled in your ears.” That day the acceptable year, or season, or time, of the Lord was preached to them. Paul made the same declaration in 2 Cor. 6:2: “Behold, now is the accepted time; behold, now is the day of salvation.” This was as far as Jesus could read in the prophecy and say it was fulfilled in their ears; this was all that the apostle could declare. The “time accepted” (2 Cor. 6:1) had come; it could be then proclaimed; the day of vengeance—the day of Judgment—had not come; it had to be reserved for a future proclamation. See our text, Rev. 14:6, 7. The day of vengeance is equivalent to the day of Judgment, for men are not only judged in that day, but in that day rewards are given to all. Rev. 11:18 says the dead are judged and reward given to the saints in that time; 2 Peter 3:7 calls it “the day of judgment and perdition of ungodly men.” This earth is reserved unto fire against that day. As “the day of salvation” or “the accepted time” has now continued nearly two thousand years, so “the day of Judgment” is a period more than one thousand years in length—how much more is not revealed,—covering the judgment of investigation of the cases of all the righteous, and the giving of reward to them; followed by the further investigation of the cases of the wicked (in which the saints take part, 1 Cor. 6:1-3; Rev. 20:1-4), and their final overthrow or entire destruction. EDITOR. R. F. COTTRELL
By Roswell F. Cottrell
It is not natural for the human heart to confess its own faults without any effort at extenuation. We feel a disposition to palliate and excuse our wrongs, and to lay the blame on others. Adam’s excuse was that the woman that God gave him, gave him of the fruit of the forbidden tree; she claimed that the serpent beguiled her; and from that day to this the race have been disposed to follow their example. It is easier to confess other people’s faults than our own; hence we often hear one undertake the work of confessing his faults, but before his work is half done, he begins to give extenuating reasons for his course, reasons that transfer his blame to others, and instead of frankly confessing his own sins, and lamenting over the deep depravity of his own corrupt and deceitful heart, he is found confessing the sins of others, which made his own bare-faced and enormous sins almost, if not quite, a matter of necessity. Of course, it was sin against a plain command of the decalogue, but then he was so beguiled and infatuated that he could hardly be said to be in his right mind. That may be so. The apostle speaks of the “deceitfulness of sin;” and it is presumable that when one yields to temptation, it really seems to him that he will be the gainer. This is all deception; for the sinner is the loser every time. Therefore, in a sense, the sinner is not of a sound mind; and the plea of insanity, which is so often made, is not very far out of the way. This being a known and established fact, it is not necessary to revert to it in our confessions. Better, like David in Ps. 51, confess frankly to the enormity and bloodguiltiness of our transgressions, and, with a realizing sense of our deep depravity, plead for undeserved pardon. “If We Had Been in the Days of Our Fathers.”
By W. N. Glenn
WHAT a profound sense of self-satisfaction is produced in the minds of mankind generally, by the contemplation of the mistakes of others. A few learn the lessons designed by the inspired record of the past errors of our race, while the many either disregard the record entirely, or merely comment upon the folly of their ancestors and keep on doing the same things themselves—if not in very deed, at least in principle. It is easy to comprehend the evil effect of an unwise course after seeing the result, but not so easy to realize results yet in the future when brought face to face with a trial of faith. The Jews, prior to and during the sojourn of the Saviour on the earth, built tombs for the prophets whom their fathers had slain, and flattered themselves with the idea, “If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.” Matt. 23: 29, 30. Yet at the same time they were filling up “the measure of their fathers,” and bringing upon themselves “all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias.” Verses 32–36. And from that day to this, each succeeding generation has sharply criticized the blunders of its predecessors, while men have continued to let slip golden opportunities because they knew not the things that belonged to their peace. Luke 19: 42. There are many professing godliness in our day who pride themselves upon their superior culture, advantages, and improvements, and boastfully draw comparisons with the past generations; are “heady” and “high-minded;” they censure the antediluvians, the Israelites, and all others who have made serious mistakes in the past. And they are apparently oblivious of the fact that we are on the eve of a crisis in the world’s history of more importance than any in the past. The very advantages of which they boast add to their obligation, and, if not improved, will rise in the Judgment against them. There is great reason for the men of this generation to beware lest a “sorer punishment” come upon them than upon those who lived in the past. While they may say, If we had lived before the flood, we would have believed Noah and been saved in the ark, they overlook the fact that “As it was in the days of Noah, so shall it be also in the days of the Son of man.” Luke 17: 26, 27. As in Noah’s time they rejected the Lord’s messenger, and knew not the day of their visitation, so men in the last days, with their boasted wisdom and superior endowments, will reject the message pertaining to their time.” Many now feel sure that had they been in the days of their fathers, they would not have crucified the Lord; yet they seem unconscious of the solemn denunciations against those who, having believed, shall crucify him again through apostasy. Heb. 6: 4–6; 10: 28–31. Why was he crucified? On account of our sins. 1 Pet. 2: 24; Gal. 3: 13. When we remember that “Sin is the transgression of the law,” 1 John 3: 4, we have the real cause of his death. Then if the transgression of the law led to his crucifixion, what else could “put him to an open shame” again? It is clear that many who profess to follow him now, and live in open rejection of his law, are virtually doing the same thing that they condemn in his ancient enemies. Popular Christianity looks back with horror upon the scenes of papal persecution in the “dark ages,” and even the votaries of the Roman Church disclaim the cruel deeds of their fathers, while there is a quite general clamor for a law of Congress to compel men now to worship God not according to his commandments, nor in harmony with their own consciences. This “Christian” demand is being made upon the politicians of the land with a zeal and menace that must soon bring compliance. Nor are these “Christians” ignorant of the hardship that such a law would work upon those who persist in keeping the commandments as God gave them himself; and their action in this matter plainly manifests the spirit of their ancestors whose actions they profess to deplore. And some of them even go so far as to boast of what they will do with a certain class of commandment-keepers when they get law on their side. “Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.” Rom. 2: 1. They that walk in the light do not judge their erring fathers, but they take warning by their example, and by close adherence to the law and the exercise of faith and charity, are kept from doing like deeds. There are examples of faithfulness in good works recorded in the Scriptures of truth for our benefit; if we follow these faithfully, performing the work given for our own time, there will be no danger of our doing over again the things which God has condemned in the past. W. N. GLENN. ALONE WITH GOD.
By Mary C. Wilson
Alone with God! What feasts he spreads
Unto my eager, hungry soul.
Oh, how my heart doth leap for joy!
To hear his words, “Be thou made whole.” Alone with God! The clouds disperse
With darkness like the pall of night;
His gracious presence breaks the gloom,
And gives me inward peace and light. Alone with God! Oh, wondrous love!
My Saviour’s wounds for me I see;
I fall upon the Corner-stone.
I die, for Jesus lives through me. MANY of the darkest days in history have borne the choicest fruit to the glory of God and the good of man. It was a dark day when Israel groaned in the bitterness of the Egyptian bondage. But if the bondage had been less bitter, Israel would have rested content in Egypt; out of the bondage came the exodus, the Messiah. It was a dark day when the ardent, brave, eloquent Stephen, hope of the early church, was stoned; but out of that day came Paul. It was a dark day when the persecution that arose about Stephen ravaged the disciples; but out of it came the world-wide preaching of the gospel. It was a dark day when the Puritans, finding no rest for the sole of their feet, sailed from the Old World; but out of it came America. Darkest of all days was that on which the sun hid his face from the Divine Man expiring on Calvary; yet all our hopes and all our happiness come from that day.—National Baptist. The Sabbath-School.
By W. N. Glenn
LESSON FOR THE PACIFIC COAST—FEB. 9. The Acts of the Apostles.
ALTHOUGH the title of this book is much broader in expression than its contents would seem to warrant, the record is one of great importance. It brings forward into prominence but two of the apostles, Peter and Paul, and the account of the doings of these is indeed meager. But, like all Scripture, the words are few but very expressive. In the language of a leading commentator, “It is a connecting link between the Gospels and the other parts of the New Testament.” It is the inspired idea of the practical application and probationary use of the doctrines of the Lord himself. Here we have many “infallible proofs” of the divine approval of the apostolic plan of carrying on the work of the gospel. Here is a pattern of things shown to the apostles by the Lord and his Holy Spirit. If this be followed in close connection with the other Scriptures, there need be no uncertainty in the church about the forms of doctrine. The Acts is the practical key-stone of the New Testament structure. There is a harmony between this record of the execution by the apostles of the work laid out by their Master, as also with the epistles and prophecies, that give an indelible stamp of genuineness to the whole volume of Scripture. The Christian who knows well the contents of this book is well armed. THAT the book of Acts was written by Luke, is substantiated by a comparison of chapter 1:1 with Luke 1:1–3. Who Theophilus was is a question upon which there has been much speculation, all to no profit. The sacred writings are silent upon the subject, and we have no positive information outside of the Scriptures. Therefore we may conclude that it is a matter of little consequence. The manner in which he is addressed would indicate that he was either a prominent personage or a highly esteemed friend—perhaps both. “WAIT for the promise of the Father.” Verse 4. In Luke 24:49, this promise is also designated “power from on high.” In Isa. 44:3, the Father promises his Spirit to the seed of Jacob, as also in Joel 2:28, 29. See also, John 14:16; 15:26; and in John 16:7, it is shown that this promise could not be fulfilled until the Saviour had ascended to his Father. This positive injunction to “wait” shows the importance of the power of the Holy Spirit in the work of salvation. If those disciples, after all their preparation, could not go forth in their own wisdom and strength, how can others expect to move without this heavenly guide. And mark that even “he shall not speak of himself, but whatsoever he shall hear, that shall he speak.” The fulfillment of this promise is shown in chap. 2:33. HOW far the eleven apostles came short of preparation for the great work before them, is shown by their question in verse 6: “Lord wilt thou at this time restore again the kingdom to Israel?” Perhaps no other scripture could better illustrate their need of some power to bring to their remembrance all things that he had said unto them. John 14:26. If they had remembered a tithe of what he had said to them in plain language, they would not have asked such a question. It is so to-day; the Lord has said enough for our comfort, or consolation, or encouragement, or warning, or reproof, or guidance under any circumstance, if it could only be brought to remembrance at the right time. Luke 24:61; John 2:17, 22; 12:16; chap. 11:16. But their hearts were set on temporal glory, and they forgot his saying, “Of that day and hour knoweth no man, no, not the angels of Heaven, but my Father only.” Matt. 24:36. It is possible that some even now are setting their hearts on temporal things, while remembering his words. THE answer of the Lord to the question of his disciples is pertinent: “It is not for you to know the times and seasons, which the Father hath put in his own power.” Verse 7. Many construct unwarranted excuses for willful ignorance from this declaration, as also from Matt. 24:36, above quoted. They argue that we cannot know aught of any prophetic times and seasons, and thus excuse themselves from the special duties of their own time, as revealed in the Scripture. But, while the Father has reserved some times and seasons within his own power, the knowledge of some others has been placed in the power of his prophets and disciples. A notable example is found in Dan. 9:2, where the prophet says he “understood by books” (the prophecy of Jeremiah) concerning the time of the desolation of Jerusalem. The vision of Nebuchadnezzar, and those of Daniel, recorded in the 2d, 7th, 8th, and 9th chapters, are also in point. Also the case of Simeon, Luke 2:25, 26; and the pointed explanations of the Lord himself, Matt. 24, regarding future times and circumstances, and signs given by which these should be known. And Paul had knowledge regarding the end, which he imparted to the Thessalonians. 2 Thess. 2. So also the Revelation was given “to show unto his servants things which must shortly come to pass.” Chap. 1:1. And these things, it is said, “the wise shall understand.” “YE shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” Verse 8. What a contrast to their expectations. They knew what it meant to bear witness throughout the land of Palestine. There was before them the example of John, and also of their Master—both of whom had been witness-bearers—besides their own experience as companions and co-laborers. And now, as they were expecting to enter upon their reward, they were bidden to go over the same ground with an unpopular truth, bearing the stigma of a crucified Master, and even to extend their labors “to the uttermost part of the earth.” With their then limited comprehension, this commission would seem to have been very discouraging but for the fact that, as Luke records in his Gospel, the Lord pronounced his blessing upon them as he suddenly began to ascend toward Heaven. Luke 24:50, 51. ONE surprising scene is immediately followed by another: “And while they looked steadfastly toward heaven, as he went up, behold, two men stood by them in white apparel,” verse 10, and comforted them with the assurance that “this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Verse 11. Knowing their great need of sympathy on being so suddenly left to themselves, their affectionate Master had sent two angels from his escorting “cloud” to once more reassure them. And what could more effectually do this than the assurance that this same Jesus would come again. And the message had the designed effect, as we learn from Luke 24:52, 53 that they “returned to Jerusalem with great joy, and were continually in the temple praising and blessing God.” IN the matter of prayer the disciples had received a new and comforting assurance. The time had come of which he had told them, that they should ask in his name. They had returned to their place of abode in the city, with great joy, and now they gave themselves to prayer. Now they could “ask and receive,” that their joy might be full. John 10:22–27. They felt now that they had a sure personal connection with Heaven, and prayer was their means of communication. And their privilege is ours, for the Saviour’s promises to them were “even unto the end.” Matt. 28:20. “If any of you lack wisdom, let him ask of God, . . . and it shall be given him.” Jas. 1:5. CONCERNING the election of an apostle to fill the place of Judas, we take the following from “The Great Controversy”:— “Two men [Joseph and Matthias] were selected who, in the careful judgment of the believers, were best qualified for the place. But the disciples, distrusting their ability to decide the question farther, referred it to One who knew all hearts. They sought the Lord in prayer to ascertain which of the two men was more suitable for the important position of trust as an apostle of Christ. The Spirit of God selected Matthias for the office. Both men were considered to be persons of stern integrity, and in every way worthy of the vacant position; but notwithstanding the disciples were intimately acquainted with them, they felt that their own judgment was imperfect, and trusted the selection only to the Lord, whose eyes could read the hidden secrets of the heart. There is a lesson for our time in this occurrence. Many who are apparently well qualified to labor for God are urged into the ministry, without a proper consideration of their cases, and at length become a grievous burden to the church instead of burden-bearers. If the church of the present time would act as cautiously and wisely as did the apostles in filling the vacancy among them, much perplexity and serious injury might be saved the cause of God. The work has often suffered much by putting persons forward to do that which they were not capable of doing.” “AND when the day of Pentecost was fully come,” &c. Chap. 2:1. Strenuous effort is made by some to place this occasion on the first day of the week, as an argument for Sunday observance. The comments of Dr. Barnes on this point will be interesting, as coming from an able scholar and a Sunday believer:— “It has been supposed by many that this took place on the first day of the week; that is, on the Christian Sabbath. But there is a difficulty in establishing this. There was probably a difference among the Jews themselves as to the time of observing this festival. The law said that they should reckon seven Sabbaths; that is, seven weeks, “from the morrow after the Sabbath.” Lev. 23:15. By this Sabbath the Pharisees understood the second day of the Passover, on whatever day of the week it occurred, which was kept as a day of holy convocation, and which might be called a Sabbath. But the Caraite Jews, or those who insisted on a literal interpretation of the Scriptures, maintained that by the Sabbath here was meant the usual Sabbath, the seventh day of the week. Consequently with them the day of Pentecost always occurred on the first day of the week; and if the apostles fell in with their views, the day was fully come on what is now the Christian Sabbath. But if the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday, as many have supposed, then the day of Pentecost would have occurred on the Jewish Sabbath, that is, on Saturday.—Kuinoel; Lightfoot. It is impossible to determine the truth on this subject. Nor is it of much importance. According to the later Jews, the day of Pentecost was kept also as a festival to commemorate the giving of the law on Mount Sinai; but no trace of this custom is to be found in the Old Testament.” A SOUND “filled all the house where they were sitting.” Verse 2. This sound was “as71of a rushing mighty wind;” but this expression indicates that it was not a wind. Commentators and speculators have quibbled a great deal over the question as to what house this was. There is no revealed means of knowing; consequently discussion is worse than useless, as it can only lead to dissension. OF the extent of the gift of tongues mentioned in verses 4–11, there has been no little discussion. Some think it too much to suppose that any of the gifted ones could speak all the languages referred to, or of “every nation under heaven;” but that some spoke one language and others spoke other languages. Others teach that the gift was not permanent, but could be used only as occasion required. A little thought might save controversy on the subject. This was the power of God, who is not limited as to language. It was no more for him to give one power to speak all the languages, than to speak one unknown tongue. It would have been impossible for the apostles to have executed their commission then without this gift, as they could not in a lifetime have learned all the languages spoken. Here is a pointed sentence from “The Great Controversy:” “From this time forth the language of the disciples was pure, simple, accurate in word and accent, whether they spoke their native tongue or a foreign language.” Spiritual Effects of Intemperance.
AN editorial in “Topics of the Time,” of the December Century says:— The loss of self-respect, the lowering of ambition, and the fading out of hope, are signs of the progress of this disease in the character. It is a mournful spectacle—that of the brave, ingenious, high-spirited man sinking steadily down into the degradation of inebriety; but how many such spectacles are visible all over the land! And it is not in the character of those alone who are notorious drunkards that such tendencies appear. They are often distinctly seen in the lives of men who are never drunk. Sir Henry Thompson’s testimony is emphatic to the effect that “the habitual use of fermented liquors, to an extent far short of what is necessary to produce intoxication, injures the body and diminishes the mental power.” If, as he testifies, a large proportion of the most painful and dangerous maladies of the body are due to “the use of fermented liquors, taken in the quantity which is conventionally deemed moderate,” then it is certain that such use of them must result also in serious injuries to the mental and moral nature. Who does not know reputable gentlemen, physicians, artists, clergymen even, who were never drunk in their lives, and never will be, but who reveal, in conversation and in conduct, certain melancholy effects of the drinking habit? The brain is so often inflamed with alcohol that its functions are imperfectly performed; and there is a perceptible loss of mental power and of moral tone. The drinker is not conscious of this loss; but those who know him best are painfully aware that his perceptions are less keen, his judgment less sound, his temper less serene, his spiritual vision less clear, because he tarries every day a little too long at the wine. Even those who refuse to entertain ascetic theories respecting these beverages may be able to see that there are uses of them that stop short of drunkenness, and that are still extremely hurtful to the mind and the heart as well as the body. That conventional idea of moderation, to which Sir Henry Thompson refers, is quite elastic; the term is stretched to cover habits that are steadily despoiling the life of its rarest fruits. The drinking habit is often defended by reputable gentlemen to whom the very thought of a debauch would be shocking, but to whom, if it were only lawful, in the tender and just solicitude of friendship, such words as these might be spoken: “It is true that you are not drunkards, and may never be; but if you could know, what is too evident to those who love you best, how your character is slowly losing the firmness of its texture and the fineness of its outline; how your art deteriorates in the delicacy of its touch; how the atmosphere of your life seems to grow murky and the sky lowers gloomily above you,—you would not think your daily indulgence harmless in its measure. It is in just such lives as yours that drink exhibits some of its most mournful tragedies.” Whose offering small was valued by the Lord?
What king in prayer a victory implored?
Where did St. Paul a vision see by night?
What king did Abram vanquish in the fight?
What ruler came to learn of Christ by night?
Of whom did Paul as his “work-fellow” write?
From whence were gold and precious stones conveyed?
The man with whom the apostle three days stayed?
Whose nurse at Bethel in her grave was laid?
Who asked her husband's life at David's feet?
Whom does St. Paul exhort to be discreet?
Who spake unto his brother with disdain?
What was in Isaac's stead the offering slain? THE Indian corn looked over the fence,
And what do you think he spied?
A field of tobacco, just ready to bloom,
And stretching in lordly pride. To his broad-leaved neighbor at once he called,
In accents loud and clear,
“I thought you belonged to a sunnier clime;
Pray what are you doing here?” So then, with haughty air, replied
The plant of power and pelf,
“You are pleased to ask of my business, sir,
What do you do yourself?” “I feed the muscle, and blood, and bone,
To make our farmers strong,
And furnish blood for the little ones,
That round their tables throng.” “I move in a somewhat loftier sphere,”
The foreign guest rejoined,
“As the chosen friend and companion dear
Of men of wealth and mind. “I’m the chief delight of the gay young spark;
O’er the wise my sway I hold;
I lurk in the book-worm student’s cell,—
In the dowager’s box of gold. “Thousands of hands at my bidding work;
Millions of coin I raise—”
He ceased to speak, and in angry mood
Responded the tasseled Maize: “You’re in secret league with dyspeptic ills—
A merciless traitor hand—
With clouds of smoke you pollute the air,
With floods of slime the land. “You tax the needy laborer sore;
You quicken the drunkard’s thirst;
You exhaust the soil—and I wish you’d go
To the place whence you came at first.”