Signs of the Times, Vol. 37, No. 34. (8/30/1910)

Signs of the Times

Aug 30, 1910

Pacific Press Publishing Association · Mountain View, California · Aug 30, 1910

Christ Our High Priest

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. Hebrews 8:1, 2

OUR BIBLE BAND

Schedule for Week Ending September 10, 1910


Sunday,	September 4	Psalms 80-84
Monday,	" 5	" 85-88
Tuesday,	" 6	" 89
Wednesday,	" 7	Malachi 1-4
Thursday,	" 8	Isaiah 40-42
Friday,	" 9	" 43-45
Sabbath,	" 10	" 46-49

THE first three days of the week continue the reading in the Psalms, including 80-89, and conclude the third book. Some of these psalms, like 84 for instance, ought to be committed to memory. September 7 we have the book of Malachi, the closing book of the Old Testament, the last appeal which God makes by His appointed prophet just a little later than or about the time of Nehemiah’s closing work. It is a strong appeal to them to be ready for the Messenger of the Covenant—Christ Jesus our Lord. The last part of the prophecy is a clear prediction of the last days and the closing of God’s work upon the earth in the utter blotting out of sin and all identified with sin.

THREE days of the week are upon Isaiah, who has been called “the Gospel prophet.” This is especially true of his prophecy, chapters 40 and onward. They have their local touches in color to much less extent than do the previous prophecies, and they all carry us forward to the sufferings of Christ and the glory of His reign. One of the most wonderful chapters in all the Bible is chapter 40, the comfort which God gives to His people in their backsliding and sinful condition. All His infinite powers are pledged to save,

"IF YE WILL INQUIRE, INQUIRE YE."

This Inquirers' Department is conducted for the purpose of helping those who are studying the Bible. The answers are oftentimes only suggestive. They are never to be considered infallible, only as they agree with the infallible Word. The writer who may answer them does not consider that his opinion is infallible. He will simply give the best that he has, and plead with the inquirer to search the Word. Such questions only will be answered as, to the editors, seem to minister to the good of the readers and to the mission of the paper. We can not answer repeatedly in the same volume questions upon the same scripture. The name and address must accompany question, not for publication, but as an evidence of good faith, and that answer may be made by letter if deemed advisable. No letters are answered which do not contain the name of the writer. It is well always to enclose stamp for reply.

3230.— Spirit of Prophecy, Fallen Angels, Present Truth

A correspondent writes us that he meets objection to the views which he holds regarding the spirit of prophecy, fallen angels, and also that the Seventh-day Adventists are making a mistake in giving the third angel’s message, because it is not due, as the image of the beast is not set up; and he wants help.

1. As to the spirit of prophecy, our correspondent may be able to get a little tract of his tract society. They are out of print now at the publishing house. The title of it is “Spiritual Gifts,” by J. N. Loughborough. Write to the Colorado Tract Society for it. However, if there is any doctrine or teaching established in the New Testament it is that in the remnant church, the church which is looking for and ready for the coming of the Lord Jesus Christ, there will be manifest all the gifts which were in the early church—every gift that is necessary for the building up of God’s church. See Romans 12, 1 Corinthians 12, and Ephesians 4. There are still other Scriptures, like 1 Cor. 1:4-7; 1 Thess. 5: 19, 20; Rev. 12: 17. Whenever God’s people have turned back to His law with all their heart, there has always come in with it more of His Spirit, and more of the manifestations of that Spirit in the special gifts which are needed for the upbuilding of His church. A book upon this subject is “Rise and Progress of Seventh-Day Adventists,” by J. N. Loughborough. Price $1.00 and $1.50. It may be obtained from any of our publishing houses.

2. As to fallen angels, one or two texts of Scripture ought to be sufficient upon this. First, 2 Peter 2:4, “For if God spared not the angels that sinned;” Jude 6, “And the angels which kept not their first estate, but left their own habitation;” Rev. 12:9, where we read that the devil was cast out into the earth and his angels were cast out with him; and these are mentioned by our Lord as “the devil and his angels.” Matt. 25:41. There are many other Scriptures which teach the same thing, but it seems to us that these are sufficient.

3. As to the third angel’s message, this includes several considerations. What is called the third angel’s message is directly connected with two preceding messages, the whole forming, when the third angel’s message is going, one great threefold message. God’s messages are not only protests against evils that really are, but they are warnings of the fruition of these things when more fully developed. For instance, Noah gave a message for 120 years of a coming flood. The objector we suppose said to him, “The flood is not here; why do you give this message?” But the flood was coming, and Noah was warning against the coming flood. Over and over we may find in the warnings which God has given through His prophets that He rose up “betimes” and warned them. He rose up early and warned them; He warned them so that they might have escaped all of the awful harvest of their wickedness.

The third angel’s message as such is a warning against the beast and his image. It takes in not simply the fully formed image to the beast; but it warns against the making of that image as well. For the image includes its making. It was only a few years ago when not a single indication of this was seen. Church and state were separate, absolutely so, in America. Every tendency toward it was reprobated and opposed by nearly all classes; but since that time the evil thing has grown apace, and there is a demand rising up from all sides and from every quarter for religious legislation, generally in the form of Sunday laws, tho not always. What does it mean? This country has already taken steps which have involved that principle. One of the fathers of the American Republic stated that the only true way to do was to see the thing in the principle and act before it is developed; and that is what God’s message contemplates. It sees the evil image in the very principle involved, and it warns against the making of the image, that it may save men from the awful mistake which will prove not only destructive to themselves but intolerant to others. When that time comes that the image is fully formed, then the world will have gone so far that it will be too late to give the warning.

3231.—The Beginning and End of the Sabbath

When does the Sabbath begin? Are we to understand from the expression, “God finished His work on the seventh day,” that He worked part of that day? A.

First, the day is composed of two parts, morning and evening. “And the evening and the morning were the first day,” second day, third day, and so on. See Gen. 1:5, 8, etc. The Sabbath, like all other days, began at evening. “From even unto even, shall ye celebrate your Sabbath.” Lev. 23:32. The evening began at the going down of the sun. This is clearly shown in Mark 1:32, “And at even, when the sun did set, they brought unto Him [Jesus] all that were diseased, and them that were possessed with devils.” They would not bring them upon the Sabbath. They waited until the sun set and then the next day had begun. See also Luke 4:40; and Matt. 8:16. All these passages show that the Sabbath closed at the setting of the sun. Neh. 13:19 is just as conclusive in showing that it began with the setting of the sun. “And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath.” As the sun declined, the heavy shadows of the walls of Jerusalem began to bring darkness and obscurity. Then the gates were to be closed, so that when the sun set no more merchants could enter within the city walls.

Secondly, when the Lord instituted the first week of time in connection with this earth, He had in mind the whole week, just such a week as man himself would have from that time forward; and the Lord in His wisdom wrought such a work as would fix that week for man’s observance forever. In that week for man there were to be six days for work, one day for rest; and God did what He did in order that man might have such a week as that. On six days of that week the Lord made the heavens and the earth. That is emphatically told all through the Scriptures. “In six days the Lord made heaven and earth, the sea, and all that in them is.” On the seventh day the Lord made the Sabbath, which was a part of His work for that week; so that it could be said that on the seventh day God finished His work; that is, not the work of forming the world, but the work of making the Sabbath a rest. The finishing pertains not to the physical labor alone, if we may so term the speaking into existence the works of nature, but to the worship part also, the institution of the worship day, the Sabbath.

If there are any who contend that it should refer to the work of arrangement for the material world, it may be said that the word “finish” has the effect of “ended;” that on the seventh day God’s work was ended.

Some of the early versions have “sixth day” for “seventh day,” “And on the sixth day God ended His work,” but to us it seems very clear that the finishing of God’s work included the Sabbath as a Sabbath. Consequently, man in following his Maker would work six days and would rest and enjoy the seventh, beginning the day with the evening where it begins, and closing it with the evening.

3329.—Italics in Scripture

By G. S.

What is the meaning of italics in Scripture? Does it mean that the words are to be especially emphasized?

G. S. AND OTHERS.

In ordinary books and printing italics are used to indicate emphasis, sometimes quotation, but this is not the case in Scripture. Italics in Scripture are used to represent words which are not in the original. Sometimes these words are absolutely necessary to the sense. Different languages have different idioms—that is, different forms of expressing thought; and idioms when transferred are not pleasant. Sometimes in one language one word will express a great deal, and it will require a whole sentence in the language into which it is translated to express the thought of the one word. Sometimes a whole sentence in the language translated can be expressed by one word in the language into which it is rendered. All these things must be taken into account. Sometimes in order to express the thought a word is necessary which is not in the original. In some languages the verb is expressed in the form of the noun itself. Not so in our English language. In such case sometimes the verb is placed in italics in Scripture, especially in our Common Version. You will find much fewer italics in the Revised Version than in the Common Version. We must not get the idea that because the words are in italics we can utterly ignore them, for sometimes they are absolutely necessary to the expression of the sense. There are instances perhaps where they could be ignored, and there may be other instances when some other word ought to have been supplied; but as a general thing they are necessary to the expression of the original in our language, and are true to the thought.

Communion with Those in Error

3232.— B. B. 1601.— As to whether we should commune with others or not will depend on two things: first, as to our conscience in the matter; and secondly, as to the effect that our communing might have upon them. They may be in error and we may not. Would our communion with them confirm them in error? If so, we ought not to do it. These are things which should be taken into consideration.

Man’s Sin and Saviour

By E. J. Hibbard

VIII. Meaning of the Sanctuary

The ancient sanctuary service, as commanded by the Lord through Moses, contained a graphic description of the Gospel in all its parts. In the various parts of this service, by types and shadows, not only was the remedy for sin made plain, but in case of stubborn and persistent sin, an extreme penalty was inflicted. It is therefore easy to see, by a thoughtful reading of the various commands in reference to the sanctuary, that the future of both repentant and unrepentant sinners was revealed.

That the whole temple service centered in Christ is plain from the Saviour’s words in John 2:19, “Destroy this temple, and in three days I will raise it up.” The literal temple was under discussion when Jesus uttered these words. He had just cleansed it from the defilement caused by the traffic of buying and selling within its sacred precincts, and the Jews had asked, “What sign showest Thou unto us, seeing that Thou doest these things?” Jesus in reply uttered the words above quoted. “Then said the Jews, Forty and six years was this temple in building, and wilt Thou rear it up in three days? But He spake of the temple of His body.”

From this we believe it fair to conclude that the temple under consideration, and all the services pertaining thereto, were but a type of His body, His sacrifice and priesthood. With this in view every part of the ancient sanctuary service becomes illuminated, and the Christian can well take a lively interest in studying its various offerings and services.

Tho not all the offerings were called sin-offerings, yet each one had special reference to sin, and without sin would never have been required; “for every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.” Heb. 5:1. But “whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John 3:4), and “where no law is, there is no transgression,” for “sin is not imputed when there is no law.” Rom. 4:15; and 5:13.

Since, therefore, the entire work of the Levitical priesthood was made necessary because

of sin, and since sin is the transgression of the law, it follows that the sanctuary service and all that pertained to it centered in that part of the sanctuary where the law rested; namely, the most holy place, in the ark of the testimony. Here Moses, according to God’s command, had deposited the two tables of stone upon which were written the ten words of God.

The book of Leviticus contains a complete outline of the various services of the tabernacle. Among the offerings might be noted burnt offerings, meat-offerings, peace-offerings, sin-offerings, and trespass-offerings. But, contrary to the supposition of many, these were no yoke of bondage forced upon the people, for thus it is written: “He shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord.” Now whatever is done at the dictation of our own voluntary will is far from a yoke of bondage. And this is true also of the anti-type Jesus Christ. The Gospel and the power of God give salvation to every one that believeth, “that whosoever believeth in Him should not perish, but have everlasting life;” and “whosoever will, let him take the water of life freely.” From first to last the Gospel of eternal salvation is only to him who accepts it of his own voluntary will.

The Sanctuary, Court, Camp of Israel, and Mount Sinai
(From Kelchner's Model) — The Sanctuary, Court, Camp of Israel, and Mount Sinai (From Kelchner's Model)

The Sin-Offering

God’s directions in reference to this are given in the following words: “If any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord concerning things which ought not to be done, and be guilty; or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned. And he shall lay his hand upon the head of the sin-offering, and slay the sin-offering in the place of the burnt offering. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar. And he shall take away all the fat thereof, . . . and the priest shall burn it upon the altar for a sweet savor unto the Lord; and the priest shall make an atonement for him, and it shall be forgiven him.” Lev. 4:27-31.

From this we gather, first, that whoever commits a sin “doeth somewhat against the commandments of the Lord;” second, when his sin comes to his knowledge he brings an offering; third, in laying his hands upon the offering and confessing his sin he shows that a substitution has been made—an innocent one has to suffer the penalty belonging to the guilty; fourth, the sinner himself was commanded to slay the offering, thus showing that each transgressor is guilty of the blood of Christ, and also that Christ would have come to earth and died for the salvation of one sinner; fifth, the priest, by sprinkling the blood of the victim in the places commanded of God, showed that satisfaction had been made for the transgression of God’s holy law; and sixth, the burning of the fat of the victim represents the cleansing from unrighteousness when sins are forgiven. Thus the psalmist viewed it when he said, “The wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away.”

Tho the remedy for sin here described was to be accepted only at the voluntary will of the transgressor, yet every part of the service was minutely regulated by law; for after describing all these offerings and God’s directions concerning them, it stands written thus: “This is the law of the burnt offering, of the meat-offering, and of the sin-offering, and of the trespass-offering, and of the consecrations, and of the sacrifice of the peace-offerings; which the Lord commanded Moses in Mount Sinai, in the day that He commanded the children of Israel to offer their oblations unto the Lord, in the wilderness of Sinai.” Lev. 7:37, 38.

We find, then, that in sinning some law was always transgressed; and in making the atonement for sin, directions were followed

which were minutely described by another law. One law, therefore, in the Word of God, points out sin, while another law directs us to the remedy for sin.

Peculiar among the offerings was one not intended to represent expiation of sin, but was rather the discoverer of sin; and this is called the meal offering. Let us remember that among the Israelites social purity was most rigidly enforced, and that for a wilful violation of the seventh commandment the penalty was death. If there were witnesses to the fact, that was the end of the matter; but in case the husband was suspicious of his wife, tho he had no direct evidence of her infidelity, she was brought to the priest, and with her an offering consisting of a tenth part of an ephah of barley meal. No oil or frankincense was to be mingled with this offering, for it was an offering of jealousy, an offering of memorial bringing iniquity to remembrance. In connection with this offering the priest was to administer bitter water, which, after drinking, if the party in question were innocent, would produce no evil results, but if guilty, would cause a condition which would lead to a speedy and dreadful death. In this way God would rid Israel of the very suspicion of impurity.

We also gather from the type that sin is not confined to the overt act, but rather that open transgression is but the fruit of an inward condition of the heart and character. Hence, “if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:9.

Of this cleansing power I now wish to speak. In the antitype Christ declares, “The bread of God is He which cometh down from heaven, and giveth life unto the world.” “I am that bread of life.” “This is the bread which cometh down from heaven, that a man may eat thereof, and not die.” “Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day.” John 6:33, 48, 50, 54.

God Wills to Abide in Us

In the type, on a table expressly prepared for the same, were twelve loaves of showbread, a loaf for each tribe, and this was placed on the table fresh every Sabbath morning. Now “showbread” means “bread of the presence”—the bread which brings God’s presence to men. Notwithstanding the fact that only the priests could lawfully eat the showbread, the one loaf standing for each tribe indicated that God’s presence was intended to abide in the inner life of each person in every tribe. It is the presence of God in the soul which cleanses from all unrighteousness.

In the antitype, Christ is the light of the world. “In Him was life; and the life was the light of men.” John 1:4. “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” In the type illustrating that which is to illumine the hearts of men who accept the Gospel, we have the candlestick with seven branches and burning perpetually before the Lord. The light of life never grows dim and never ceases burning. Last in consideration at this time, let us look at the altar of incense.

Another has said, “The incense ascending with the prayers of Israel represents the intercession of Christ, His perfect righteousness, which, through faith, is imputed to His people, and which can alone make the worship of sinful beings acceptable to God.”

That prayer and incense were offered together is clearly seen in the case of Zacharias, the father of John the Baptist, at the time the angel announced to him John’s birth. “According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense.”

Thus, in the type, we find as a remedy for sin, first, the innocent victim slain for the transgressor. Second, the sinner conferring his guilt upon the head of the innocent animal before it was slain, thus in type representing the transfer of guilt from man to Christ, through the atonement made by the death of the victim. “For without the shedding of blood there is no remission.” Third, the forgiveness of sin thus confessed and atoned for. Fourth, the cleansing from the effects of sin indicated by the showbread and the light of the candlestick. And fifth, the acceptability of our prayers in the courts above, being mingled with the incense of Christ’s perfect righteousness and intercession.

Furniture of the sanctuary. Reading from left to right on top row, table of showbread, ark of the covenant, golden candlestick; bottom row, altar of incense, altar of burnt offering, laver.

“Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Heb. 4:16.

Condemned by Righteousness

By Ellen G. White

Mrs. E. G. White

The whole world stands condemned before the great moral standard of righteousness. In the great day of judgment every soul that has lived on the earth will receive sentence in accordance as to whether his deeds have been good or evil in the light of the law of God. Every mouth will be stopped as the cross with its dying Victim shall be presented, and its real bearing shall be seen by every mind that has been sin-blinded and corrupted. Sinners will stand condemned before the cross, with its mysterious Victim bowing beneath the infinite burden of human transgression. How quickly will be swept away every subterfuge, every lying excuse! Human apostasy will appear in its heinous character. Men will see what their choice has been. They will then understand that they have chosen Barabbas instead of Christ, the Prince of Peace.

The mystery of the incarnation and the crucifixion will be plainly discerned; for it will be presented before the mind’s eye, and every condemned soul will read what has been the character of his rejection of truth. All will understand that they have erred from the truth by receiving the misinterpretations and bewitching lies of Satan instead of “every word that proceedeth out of the mouth of God.” They read the announcement, “Thou, O man, hast chosen to stand under the banner of the great rebel, Satan, and in so doing thou hast destroyed thyself.” Whatever may have been the endowment of talent, whatever may have been the supposed wisdom, the rejecter of truth has then no ability to turn unto God. The door is shut, as was the door of the ark in Noah’s day.

The great men of earth will then understand that they have surrendered mind and heart to ensnaring philosophy which pleased the carnal heart. Hope and grace and every inducement had been held out by One who loved them, and gave His life for them, that whosoever believeth in Him should not perish, but have everlasting life; but they refused the love of God. Their lofty opinions, their human reasonings, were extolled; they declared themselves sufficient in themselves to understand divine mysteries, and they thought their own powers of discrimination were strong enough to discern truth for themselves. They fell an easy prey to Satan’s subtlety, for he presented before them specious errors in human philosophy, which has an infatuation for human minds. They turned from the Source of all wisdom, and worshiped intellect. The message and the messengers of God were criticized and discarded

as beneath their human, lofty ideas. The invitations of mercy were made a jest, and they denied the divinity of Jesus Christ, and derided the idea of His preexistence before He assumed human nature. But the tattered shreds of human reasoning will be found to be only as ropes of sand in the great day of God.

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