WHEN Jesus ceases his intercessions before the throne of mercy, the great day of wrath commences. The seven last plagues begin to be poured out. Under the sixth vial; the unclean spirits go out, by authority, to gather the armies of the earth to battle. Jesus comes taking vengeance on the nations that know not God and obey not the gospel, the battle in the day of the Lord is fought, the saints are taken to Heaven, and the remnant of the wicked are cut off, and the earth lies desolate, while the saints reign with Christ a thousand years. At the close of this period, Jesus and his people return to earth, the wicked are raised to life, having been judged by Christ and his saints, while they were dead, and they compass the camp of the saints and the beloved city, and fire comes down from God out of Heaven and devours them. With the destruction of the enemies of the Lord and the renovation of the earth, ends the day of the Lord's wrath, and the day of eternity begins. Then there will be no more evil or curse, but eternal felicity to all the overcomers; and they shall inherit the earth and dwell therein forever. The enemies of the Lord having been destroyed, there will be no more wrath, but all creatures living will join in ascriptions of praise to God. "For yet a little while, and the indignation shall cease, and mine anger in their destruction." Isa. 10:25. See Rev. 5:13.
Now we glance at some of the evidences that the great and terrible day of the Lord is nigh at hand. A large field opens before us; but we shall only refer to the principal signs, and not go into the details, or argue the points at length. Those who wish to investigate thoroughly, are referred to the publications advertised in the SIGNS OF THE TIMES.
In the first place, we call attention to the prophecy contained in the second chapter of Daniel. The four great kingdoms represented by the four parts of the metalic image of this chapter, have arisen, the fourth has been divided and nothing remains of this prophecy but that the God of Heaven should set up his everlasting kingdom.
The vision of Dan. 7 presents the same earthly kingdoms under the symbols of four great beasts. Then the papacy is presented by the symbol of the little horn, and the time of its continuance is given—a time, times, and a half a time—or, literally, twelve hundred and sixty years. This period has elapsed since the division of the Roman empire and the establishment of the Papacy in the ancient seat of the dragon. The period commenced in 538, and ended in 1798; its beginning and ending being clearly marked by historical events. What more does the prophecy contain? The taking away of his dominion to consume and destroy to the end. Or, as Paul has expressed it, "Whom the Lord shall consume with the spirit of his mouth and destroy with the brightness of his coming."
In harmony with these prophecies, the civil power of the pope has been consuming away, since the taking away of his dominion in 1798, till scarcely a shadow of it remains, and as this power is to remain to the advent, to be destroyed by the brightness of Christ's coming, it is plain that his coming is at hand. The beasts of this chapter have had their fulfillment in the four great empires. The fourth has been divided, as represented by the ten horns. Three of these have fallen, and the Papacy has been established. This has continued its full time of 1260 years, when his dominion was taken away. Since that event, this power has been consuming, and what remains to be fulfilled? Nothing but the destruction of this Man of Sin by the brightness of Christ's coming. The coming of Christ is the very next event in this prophecy.
The signs which the Saviour gave of his coming the second time have also been fulfilled. The sun and moon have been darkened, the stars have fallen according to his word; and nothing remains in this line of prophecy but such that take place after the close of probation, and after the day of the Lord has actually commenced; viz., the shaking of the powers of heaven, the sign of the Son of man, and his actual personal coming. Says our Saviour, "Now learn a parable of the fig-tree. When his branch is yet tender and putteth forth leaves, ye know that summer is nigh. So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, this generation shall not pass, till all these things be fulfilled." All in this has been fulfilled, up to the commencement of the day of the Lord; and we are assured that the generation living when this is the case, will not pass, till Christ shall come and send forth his angels and gather his elect.
The preaching of the gospel of the kingdom is another sign that the end is near. As we come down to the close of the great prophetic periods, the closing messages are proclaimed. And though this is fulfilled through the agency of fallible men, yet it is as certain and infallible a sign, as those in the sun, moon, and stars. These messages, recorded in Rev. 14:6-12, are being fulfilled. As the period of 2300 days of Dan. 8:14, was drawing to its close, the first of these was announced: "The hour of his judgment is come." To the believing, who have thoroughly investigated, there can remain no doubt that this prophecy points to, and has its fulfillment in, the great Advent movement of 1840-44. The assertion that that preaching was false—that the hour of judgment did not come, because we have witnessed no change, is sufficiently answered by the fact that the judgment-hour message is not the last—that it is followed by another, and still another, that of the "third angel," before the Son of man appears upon the white cloud. And in this order we see the fulfillment. The second message, and then the third have been announced. And for us to doubt at this stage of the fulfillment, shows a want of faith in God and his word.
The third message warns the people of the coming of the day of the Lord, the great day of his wrath. Now, there is a proclamation that claims to be its fulfillment, and it bears the characteristics of the genuine work. Other signs show that it is now time to expect this message. All who study the prophecies, know that we are living in the last days: and if S. D. Adventists are not fulfilling this prophecy, those who believe that the day of the Lord is at hand, should point to something now taking place which is the true fulfillment. It will not do to expect the coming of that day without a manifest fulfillment of this most solemn message of the word of God. Those who do, will be sadly disappointed—the day will find them unprepared; for those who do not heed the message will drink the wine of the wrath of God, which will be poured out in that great day of wrath.
Now, while the day is at hand, the solemn warning of the third angel is being given. God's word is verified, and his throne guiltless, though men may fail to believe. And of all poor deluded souls, those will be most wretched who profess to believe that the day of wrath is at hand, and still slight the only message that can prepare them to meet it with joy.
The nations are angry, and the wrath of God is sure to follow. Rev. 11:18. In mercy God is warning men of what is coming, and pointing to the means of escape. All who will be saved alive, must "keep the commandments of God and the faith of Jesus."
Who would reject God's last compassionate effort to save them? The gracious message is addressed to all. Sinners, professors, ministers, will you receive it? R. F. COTTRELL.
THE REASON WHY.
By A. M. Lindsley
THE reason we believe as we do is not because it is the popular belief, neither is it that we cherish rebellion, although it may be so reported, and Gashmu may have said it. Neh. 6:6. But we have a regard for the word of the Lord. He has commanded, and what are we that we should be found fighting against God? None ever prospered that entered into controversy with the Almighty. We have learned that in the way of righteousness, that is, obedience, is the way of peace. The man who declared that "he would have peace, if he had to fight for it," did not have the spirit of peace in his heart. Yet we, as lovers of righteousness, order, and harmony, are obliged to fight, and fight a hard warfare; but, if we strive lawfully, with spiritual and not carnal weapons, we shall be approved of true wisdom.
We do not plant ourselves so decidedly on what we feel to be truth, in opposition to others, because we love opposition for its own sake, nor because we love to make ourselves a spectacle for others' curiosity or gossip. No; it is for none of these things. Like others, we would choose the easier road only that we know it leads not to life.
We know that to be pure and perfect beings we must follow the divine Pattern given us. We have fallen in love with the character of God. We take him for our sovereign—his laws we must obey. Not all the combined hosts of error shall drive us from our decision in this matter. We would not daringly challenge these evils; but we know we shall have them to meet, and have tried to count the cost beforehand. We rely on the promised aid of Him who has called us; and we expect in his strength that we shall conquer. He has said that "no weapon formed against us shall prosper."
Here, everything that is lovely soon fades; but we know that He that is to restore all things cometh, and our fainting spirits now and then catch glimpses of the ineffable glory of that kingdom that is so soon to be established. We desire a place among his saints there, and we would gladly welcome all the crosses that he would have us bear, hoping they will more perfectly fit us to become loyal subjects of his government whose right it is to reign. These are a very few of the reasons why we choose the course we do, and we hope many more will be persuaded to follow our example in keeping the commandments of God and the faith of Jesus.
A. M. LINDSLEY.
GENESIS THIRTEENTH CHAPTER.
By Stephen Nelson Haskell
THIS chapter can be studied with much interest and profit. It reveals to us the real characters of Abraham and Lot. The wealth of Abraham at this time must have been immense. His household was large. His encampment could not have held less than a thousand to fifteen hundred persons, of whom three hundred and eighteen (besides those of Lot), were home born, and fit for war; besides this he had vast herds and flocks. It is not therefore to be wondered at that difficulties should arise in reference to water and pasturage. Hence the wisdom of a separation. Abram's conduct in this is worthy of imitation. It reveals his character, and the true way of avoiding difficulties. Being the eldest and the uncle of Lot, he might have dictated to him: but he kindly defers even to his inferior. "Let there be no strife, I pray thee, between me and thee." "Is not the whole land before thee?" "If thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left." This was a commendable spirit of conciliation, a grand exemplification of Christian meekness. How many bitter feelings, heart-burnings, expensive litigations, and domestic miseries would be avoided if all took this course.
How consistent it would have been for Lot to have given his uncle his choice; but a different motive actuated him. "And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord, like the land of Egypt, as thou comest unto Zoar. Then Lot chose him all the plain of Jordan; and Lot journeyed east; and they separated themselves the one from the other."
Thus Lot chose the fairest portion, but it proved his ruin. But was it not his privilege? Did not Abraham give him his choice? Abraham accepted what was left, and found in it the blessing of God. It was just then the Lord said to Abraham, "Lift thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed forever." "The blessing of the Lord, it maketh rich, and he addeth no sorrow with it." This Abraham found to be true.
Lot's experience teaches that nothing is gained by selfishness, and Abraham's, that nothing is lost by generous self-sacrifice. It shows that a mere worldly consideration is a very untrustworthy guide to success in life. The plain of Jordan "was well watered everywhere," "even as the garden of the Lord," but it was a failure, financially, to Lot and his family. There are more important considerations than mere worldly prosperity, and without these our riches will avail nothing in the day of God. Educational opportunities, social culture, moral and religious influences, should have the most weight in the choice of a place for a home. Lot left them out in the account, and the day came when, for the want of them, the value of real estate fell in Sodom, till a money panic would have been a trifling disaster beside it. The school and the church are needed to throw their shadow365over the home. Intelligent piety is a richer investment for the wants of a household than well watered acres or ten per cent stocks.
The experience of Lot also proves that the first step in the wrong direction is the real crisis in our lives. That taken, the rest soon follow. Lot chose the plain where Sodom was, and though their iniquities "vexed his righteous soul from day to day," he soon ventured into their city and took up his abode there. His children are subjected to all their evil influences, find there their society, become deaf to the voice of danger, and perish in their destruction. The first step was the mistake that led to the final doom.
"Vice is a monster of so frightful mien,
As to be hated needs but to be seen.
But seen too oft, familiar to the face,
We first endure, then pity, then embrace."
The only safe course in life is to consider the future, not the present, welfare of ourselves. God has a cause on the earth and its interests should be ours instead of those which yield us the pleasures of selfish gratification. Purely personal interests and worldly considerations will always prove a snare.
We are in the world to live for others, to develop a character of disinterested benevolence. It is only such a character that God accepts, and that will stand the test of the Judgment. This cannot be formed by now and then doing a great act of generosity, but by continually practicing such acts so that the nature itself becomes transformed. A tender conscience, a heart which is susceptible of divine impressions, one which will ever feel for others, is to be highly prized in a world like this. It connects us with God, and brings him near until his Spirit fills the heart with peace and joy. S. N. HASKELL.
ART OF SECURING ATTENTION.
Closely allied to what we have called mechanical methods is the practice of recapitulation, by diligent and thorough interrogation, not only at the end of the whole lesson, but also at the end of each separate division of it.
The best teachers are always those who, in addition to a knowledge of their subject, and the other qualifications which are necessary, possess also what may be called pictorial power. By this we mean the power of describing scenes and incidents, so that they shall appear to a child's imagination as if they were really present to him. The imagination is a very active faculty in a child. It is developed far earlier, in the life of all of us, than the judgment and those reasoning powers which we are generally so anxious to cultivate. Now, how many of us are there can tell a story well, or who can so describe a thing which we have seen that those who hear our description shall think they can almost see it too? Yet a man is never a perfect teacher till he can do this; and no appeals to the reason and the conscience, and the feelings of a child, will be so effective as they might be unless we can also appeal to his imagination.
Need we remind you how constantly this is recognized in the word of God; how continually the Bible writers, and especially the great Teacher himself, condescended to the weakness of man in this respect, and addressed their teachings not to the understanding directly, but indirectly, through the medium of the senses and the imagination? What else is the meaning of our Lord's parables? What else are those glowing Eastern metaphors, sparkling like rich gems over the whole surface of the Bible, but helps to the comprehension of great truths, optical instruments, so to speak, through which our dim eyes might behold doctrines and principles, and deep lessons, which otherwise they could not have perceived?
Consider, again, in regard to the lessons which lie hid in allegories and stories, that we often receive them far more effectively into our minds for the very reason that they are indirect, and do not at first seem to apply to ourselves. If we obtrude our moral teaching too early, or if we begin by telling the children that we hope they will learn a useful lesson from what we are going to say, children fancy that we are preaching, and are perhaps indisposed to listen. But if we take care that the religious truth, or the rule of conduct, which we wish to enforce, seems spontaneously to grow out of the lesson, and keeps its place as an inference to be gathered from the story we are telling, it is far more likely to be efficacious.
When Nathan was commissioned to reprove David, you know that if he had gone at once, and taxed him with the offense, and said, "You have committed a great sin, and I am come to rebuke you," David would probably have been prepared with some answer. But, instead of this, the prophet began to tell him a narrative: "There were two men in one city, the one rich, and the other poor." He went on further and further, detailing the various incidents of his story, till "David's anger was greatly kindled against the man, and he exclaimed, "As the Lord liveth, the man that hath done this thing shall surely die." Not till the solemn words, "Thou art the man!" had been uttered in his hearing, did the conviction come thoroughly home to his heart that he was really guilty.
Now, why was it that Nathan's method was so effective? Because David had listened with interest to the story without supposing that it concerned him. And we may see the same thing illustrated in our Lord's parables constantly, that they not only chain the attention of the listener by their pictorial character, but they set him thinking for himself, and drawing inferences about truths of the highest value almost without being aware of it. The most effective lessons which enter the human heart are not those which take the form of lessons. It is when we are least conscious of the process by which we are impressed that we are impressed most deeply. And it is for this reason, if for no other, that the indirect teaching which is wrapped up in stories and metaphors often secures more attention than teaching of a more direct and didactic kind.
Suppose we endeavor to remember carefully things which we have seen, and to describe them afterward. Suppose we practice ourselves a little more than we do in the art of telling a story. Suppose, when we have read of a circumstance, or met with one which has interested us, we sit down and try to reproduce it in our own language in writing. Suppose we watch carefully the sort of illustration and metaphor which excites our own attention, and then carefully husband it in our memories, with a view to making use of it in our classes. Suppose, when we are going to give a lesson on some Bible narrative, we study all its details and all its surrounding circumstances so well, that we can almost realize the picture of it to ourselves. Suppose, in short, we always keep in view the necessity of rendering our teaching more vivid, and are always on the watch for material by which it may be made more so; I believe that we shall make a step in the right direction at least.
Any man whose heart is in his work may do all this, and may become a very interesting teacher without being a poet, and without possessing any peculiar natural gifts. If you go to the seaside, and hear the rolling of the waves, or if you stand on a hill in view of some fair landscape, which the summer sun lights up with unusual glory, try to retain your impressions, and see how far you are able to convey the picture of the scene to others. If you want to give a lesson on St. Paul's preaching at Athens, try to find out what it was that the apostle could see as he stood on Mars Hill, with the temples of Minerva and of Theseus near him; with an eager inquisitive crowd thronging round his feet; with the altar, and its mysterious inscription, "To the unknown God," just in sight; and with the blue waters of the Piræus spreading out beyond. And if you will do this; and if, meanwhile, you take care that your love of illustration never betrays you into levity or trifling; that you never tell stories for the sake of telling stories, but always for the sake of some valuable lesson which the story illustrates, there can be no doubt that, by God's blessing, you will become possessed, not only of one of the best instruments for keeping up the attention of little children, but also of a key which will unlock their hearts.
Do not get into a stereotyped routine method of giving lessons. You will often, at conventions, hear a good model lesson; you will admire its style and its method; you will think it, perhaps, the best lesson you ever heard. But do not suppose that is a reason for imitating its method precisely next Sabbath, and for casting all your lessons in the same mold. Different subjects admit of and require great diversity of treatment.—S. S. Hand Book.
A SCOFFER SILENCED.
By Charles Haddon Spurgeon
A MINISTER of the Presbyterian church in America delivered a series of discourses against infidelity in a town in Louisiana on the Red river, some of the citizens of which were known to be skeptical. A few days afterward he took passage in a steamer ascending the Mississippi, and found on board several of the citizens of that town, among whom was a disciple of Tom Paine, noted as the ring-leader of a band of infidels. So soon as he discovered the minister he commenced his horrid blasphemies; and when he perceived him reading at one of the tables he proposed to his companions to go with him to the opposite side of the table and listen to some stories that he had to tell upon religion and religious men, which he said would annoy the old preacher. Quite a number, prompted by curiosity, gathered around him to listen to his vulgar stories and anecdotes, all of which were pointed against the Bible and its ministers. The preacher did not raise his eyes from the book which he was reading, nor appear to be in the least disconcerted by the presence of the rabble. At length the infidel walked up to him, and rudely slapping him on the shoulder, said:—
"Old fellow, what do you think of these things?"
He calmly pointed out of the doors, and said, "Do you see that beautiful landscape spread out in such quiet loveliness before you?"
"Yes."
"It has a variety of flowers, plants, and shrubs, that are calculated to fill the beholder with delight."
"Yes."
"Well, if you were to send out a dove he would pass over that scene and see in it all that was beautiful and lovely, and delight himself in gazing at and admiring it; but if you were to send out a buzzard over precisely the same scene, he would see in it nothing to fix his attention, unless he could find some rotten carcass that would be loathsome to all other animals, in which case he would alight and gloat upon it with exquisite pleasure."
"Do you mean to compare me to a buzzard, sir?" said the infidel, coloring very deeply.
"I made no allusion to you, sir," said the minister, very quietly.
The infidel walked off in confusion, and went by the name of "The Buzzard" during the remainder of the passage.—Spurgeon.
Choosing One’s Own Misfortunes
If all men were to bring their misfortunes together in one place, most would be glad to take their own home again rather than take a portion out of the common stock.
The Sabbath School.
WHICH LOVED BEST.
"Children, obey your parents in the Lord; for this is right. Honor thy father and thy mother; which is the first commandment with promise, that it may be well with thee, and thou mayest live long on the earth." Eph. 6:1-3.
"I love you, mother," said little John;
Then forgetting his work, his cap went on,
And he was off to the garden swing,
And left her the water and wood to bring.
"I love you, mother," said Rosy Nell,
"I love you better than tongue can tell;"
Then she teased and pouted full half a day,
Till her mother rejoiced when she went to play.
"I love you, mother," said little Fan,
"To-day I will help you all I can;
How glad I am school doesn't keep!"
So she rocked the baby till it fell asleep.
Then stepping softly, she brought the broom
And swept the floor, and tidied the room;
Busy and happy all day was she,
Helpful and happy as child could be.
"I love you, mother," again they said—
Three little children going to bed.
How do you think that mother guessed
Which of the little ones loved her best ?
—Selected.
Finding Jesus in Sabbath School
A GENTLEMAN met a little girl hurrying along one Sabbath morning.
"Where are you going so fast, little girl?" he asked.
"I am going to Sabbath-school, sir," she said.
"What are you going to Sabbath-school for?" he asked.
"Oh, to find Jesus," said the girl.
Yes, Jesus can be found in the Sabbath-school. He is certainly there.
Beware of Prejudices
"My son," said an old man, "beware of prejudices, they are like rats, and men's minds are like traps; prejudices creep in easily, but it is doubtful if they ever get out."
SYNOPSIS OF THE PRESENT TRUTH.
By Uriah Smith
NUMBER TWENTY-EIGHT.
THE MARRIAGE OF THE LAMB.
LIKE a person placed in a large arena with avenues leading out in all directions, so we are introduced, by the great question of the Sanctuary, to a variety of subjects, closely and intimately connected. The Judgment; the marriage of the Lamb; the parable of the virgins; the message from the Sanctuary, or the last warning to the world; the Commandments of God and the Faith of Jesus; and, lastly, the solemn warning of the faithful and true Witness to his lukewarm people, are themes, which present almost equal claims to immediate consideration. But they cannot all be considered in the same article. The consecutive order therefore which we are compelled to observe in their investigation, should not give rise to the idea in the mind of the reader, that there is a like succession of time with the events themselves. The cleansing of the Sanctuary, the Judgment on the house of God, and the marriage of the Lamb, we consider to be synonymous events, during the accomplishment of which, the long-suffering of God sends forth a final warning to the church and world. On the cleansing of the Sanctuary, and the Judgment, we have already briefly spoken. In the present paper we propose to offer a few thoughts on the Marriage of the Lamb.
Says John (Rev. 19:6, 7), “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia; for the Lord God omnipotent reigneth. Let us be glad and rejoice and give honor to him; for the marriage of the Lamb is come and his wife hath made herself ready.” A definite event is here brought to view. It is the marriage of the Lamb. When does this particular event, located at a particular time in the fulfillment of a chain of prophecy, take place? We understand that the same event is elsewhere frequently referred to in the Scriptures. See Matt. 22, where the kingdom of heaven is likened unto a certain king who made a marriage for his son, and sent forth his servants to call them that were bidden, etc. By the king's son is evidently meant the Son of God, and by his marriage the marriage of the Lamb.
The same essential events seem to be brought to view in Luke 19:11, 12. “And as they heard these things he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.” The parable then which the Saviour is about to relate is concerning the kingdom of God, and designed to correct some erroneous impressions which his disciples had received concerning its immediate establishment. What is the parable? It is this: “A certain nobleman went into a far country to receive for himself a kingdom and to return.” Verse 12. Who is designated in this parable by the nobleman? Christ. What is meant by his going into a far country to receive for himself a kingdom? His ascension to Heaven after the close of his earthly mission, there to sit upon the right hand of the throne of the Majesty on high. And it is while he is thus absent that he receives the kingdom; and having received it, he returns. It is also just previous to this return of the nobleman from a far country, that his marriage takes place. For in our Saviour’s admonition to his little flock, recorded in Luke 12:32, he says: “Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their lord when he will return from the wedding.” We are thus exhorted to be ready and waiting for the second coming of our Lord from Heaven; and when he thus appears the second time, it is at his return from the wedding. The marriage of the Lamb has then taken place; the nobleman has also received his kingdom; for it is after he has received his kingdom, that he returns; and that this reception of the kingdom that is to be given to the Son of God, and the marriage of the Lamb, are identical, we think can be made plainly to appear.
Says Daniel (chap. 7:13, 14), “I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people, nations and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”
What is the event here brought to view? Is it the Lord’s second coming to earth in the clouds of heaven? We think not. It is to the Ancient of Days that one like the Son of man comes. Unless therefore the Ancient of Days (God the Father) is located on the earth, it cannot be the coming of Christ to the earth, that is here referred to. To what then can Dan. 7:13, 14, refer? Ans. To the entrance of our Lord from the holy into the most holy place, as he changes his ministration in the heavenly Sanctuary. From his ascension in A. D. 31, to the close of the 2300 days in 1844, our Lord ministered in the first apartment of the heavenly Sanctuary. The time then came for the cleansing of the Sanctuary; he therefore entered into the most holy place and took his position before the ark of God, to finish his ministry.
The opening of the first division of the judgment work, that of the investigation of character from the records of the books, and the decision of cases is presented, as we have already seen in Dan. 7:9, 10, and it is said that then “the Ancient of Days did sit.” The word here rendered “did sit,” signifies both in Hebrew and in the Greek of the Septuagint, according to Gesenius and Liddell and Scott, “to sit enthroned,” or, to sit “as judges in court.” We think this latter definition exactly describes the position then taken by Jehovah, for in this investigative judgment work in the sanctuary, he sits as the supreme Judge. He had, to be sure been seated upon his throne of supreme dominion, before this; but according to the language used, he here took another position for another purpose and entered upon a relation he had not held before. The connection of Christ with this movement on the part of the Father, is set forth in the verses before us: Escorted by a multitude of heavenly beings surrounding him like clouds of glory, he also leaves the holy place and is brought in before the ark, and the presence of his Father in the most holy place.
Here, when his work as priest is done, he receives the kingdom. “Ask of me,” says God to his Son (Ps. 2:8, 9), “and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” What will the Son then do with them? Convert them all? No; but dash them in pieces like a potter’s vessel. This he accomplishes by his second advent and its accompanying judgments. And this is the time, as represented in the parable of Luke 19, when the nobleman having received his kingdom, and returned, causes those his enemies who would not have him to reign over them, to be brought forth and slain in his presence.
Thus the question, when the nobleman receives his kingdom, or when the marriage of the Lamb takes place, is easily determined. It is the closing event of his priestly office. The inquiry, Who is the Bride, may seem to some more difficult of solution.
U. S.
CHRIST IN THE BURNING BUSH.
By James White
"The Angel of the Lord appeared unto him [Moses] in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither; put off thy shoes from off thy feet; for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians." Ex. 3:2-8.
The person that appeared in a flame of fire out of the midst of a bush is called "the Angel of the Lord," "the Lord," and "God." He declares, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." These terms can all be applied to Christ without doing violence to the simple language of Scripture, or the truth of God. He who appeared in the burning bush had seen the oppression of his people and had come to their deliverance. Paul speaks of this deliverer under a figure of "that spiritual Rock that went with them, and that Rock was Christ." 1 Cor. 10:4.
The holy martyr Stephen in his dying defense of the "Just One" of both the Old and New Testaments, of whom the Jews had been the betrayers and murderers, refers to the circumstances of the burning bush as evidence in the case. He says, "this Moses whom they refused, saying, Who made thee a ruler and a judge? The same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush." Acts 7:35. Stephen, "being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God," verse 55. The same person seen by Moses in the burning bush, the dying martyr saw on the right hand of God.
J. W.
CHRIST SPEAKS FROM SINAI.
By James White
For the very reason that sin separates man from God, so that the Father withdraws his visible presence, the Son becomes a mediator through whom he speaks to sinful men. This is alike true in the days of Adam, Noah, Abraham, Moses, and the beloved John who bears decided testimony to the point: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” 1 John 2:1, 2.
And if God did not communicate directly with Adam, Noah, and Abraham, for the reason that he could not speak to sinful men and maintain the dignity of his throne, he did not speak with Moses and the hosts of Israel when assembled at the base of Sinai to hear the ten precepts of the moral code. The Son, burdened with the word of the Father, descends upon Sinai wrapt in fire and flame, and speaks the ten commandments in the audience of the people.
That Christ was with Moses in the Mount Sinai, is evident from the address of Stephen, who bears this important testimony: “This [Moses] is he that was in the church in the wilderness with the angel [Christ] which spake to him [Moses] in the Mount Sinai, and with our fathers, who received the lively oracles to give unto us.” Acts 7:38. The conclusion seems irresistible that the Son of God spoke the ten commandments from Sinai.
J. W.
MY NAME IS IN HIM.
By James White
THE Old Testament teaches in the plainest terms that the Son of God represents his Father. "I will put my words in his mouth, and he shall speak unto them all that I shall command him," says the Father of the Son. Deut. 18:18. The New Testament repeats the same sentiment. Christ says, "I do nothing of myself; but as my Father hath taught me, I speak these things." See John 7:16; 8:28; 12:49; 14:7-11; 10:30.
Christ represents the father when speaking of himself in these words: "Behold I [the Father] send an angel [Christ] before thee, to keep thee in the way, and to bring thee into a place which I have prepared. Beware of him, and obey his voice, provoke him not; for he [Christ] will not pardon your transgressions; for my [the Father's] name is in him." Ex. 23:20, 21.
It has been shown that He who went with the Hebrews to deliver them from the house of bondage was Christ. He, then, is the angel whom the Father sent before the Hebrews. The Father put his name in the Son, who represents the mind and will of God in that wonderful deliverance. The expression, "He will not pardon your transgressions," implies that he had the power to forgive sins. None but the Father and the Son can do this. J. W.
Making Proper Use of Time
By Sir Thomas Browne
If length of days be thy portion, make it not thy expectation. Reckon not upon long life; think every day the last, and live always beyond thy count. He that so often surviveth his expectation lives many lives, and will scarce complain of the shortness of his days. Time past is gone like a shadow; make time to come present.—Sir Thomas Browne.