Signs of the Times, Vol. 37, No. 45. (11/15/1910)

Signs of the Times

Nov 15, 1910

Pacific Press Publishing Association · Mountain View, California · Nov 15, 1910

Leading Articles in This Number

By Editor

Bible Beneficence . . . 3

May We Know When Christ's Coming Is Near? . . . 5

The Divine Threefold Greeting (Revelation Series). . . 7

"The Present Truth" . . . 9

Monarchy, Revolution, and Republic in Thirty-Six Hours . . . 10

"Commanding to Abstain from Meats" . . . 2

(For full Table of Contents see last page)

3288.—What Hour Was It?

What was the hour of the crucifixion? Mark 15:25 says the "third hour." John 19:14 seems to make it "the sixth hour."

C. L. H.

The Jews divided the day into four parts, ending with the third hour, the sixth hour, the ninth hour, and the twelfth hour, and sometimes the hour stood for the period. Mark makes it after the third hour, John before the sixth hour. In other words, Jesus was crucified between those hours, between the hours of 9 and 12. Mark's expression would seem to mean that the third hour was passed; John's that it was approaching the sixth hour, or within that period ending with the sixth hour. The precise time is not meant to be given.

Schedule for Week Ending November 26

Sunday	November 20	1 Corinthians 8-10
Monday	" 21	" 11-13
Tuesday	" 22	" 14, 15
Wednesday	" 23	" 16;
		2 Corinthians 1-3
Thursday	" 24	" 4-7
Friday	" 25	" 8-10
Sabbath	" 26	" 11-13

FIRST and Second Corinthians are concluded with the week. The remaining chapters of the first epistle still point out certain errors; exhort the Corinthians to unity and faithfulness; emphasize the great facts and blessings of spiritual gifts; and demonstrate in a masterly way the resurrection of our Lord Jesus Christ. This first epistle also contains a remarkable piece of literature, Paul's panegyric on love, the 13th chapter; a perfect gem of literature as well as a wonderfully instructive chapter. The 15th chapter is a forceful article on the resurrection.

PAUL'S second epistle, written probably the next year, was called forth by the effect of the first. It commends them for heeding the reproof which he had given; points out the examples of God's ambassadors; pleads with them to be witnesses indeed for God who became sin for them that they might become righteousness in Him; shows very strongly what true repentance really is, as in the seventh chapter; exhorts to liberality in chapters 8 and 9; recounts his own suffering, and the grace of God to sustain those who suffer, and closes with a stirring exhortation and his usual benediction.

"IF YE WILL INQUIRE, INQUIRE YE."

By Editor

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 scriptures. 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.

3287.—"Commanding to Abstain from Meats," etc., 1 Tim. 4: 1-4

By Editor

Please explain 1 Tim. 4:1-4.

In reply to these queries we reprint with some modifications the following from the Signs of 1908:

Here is the text quoted from the American Standard Revised Version:

(1) "But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, (2) through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron; (3) forbidding to marry, and commanding to abstain from meats which God created to be received with thanksgiving by them that believe and know the truth. (4) For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving: (5) for it is sanctified through the Word of God and prayer."

1. The text has not special reference to the last days, as some contend. It relates to later times than apostolic, to the great apostasy which had in Paul's day already begun, and would continue. Acts 20: 29, 30; 2 Thess. 2:7. Rotherham renders, "in later seasons;" Dean Alford, "in after times."

2. It does not necessarily refer to one special class which does all these things, but to "some," among whom all these things should be done. It predicts apostasy in general, with particular characteristics or evidences of its manifestations.

3. All these things herein condemned are primarily the result of departing "from the faith." The only true faith there is, is living, personal faith, that which makes life-connection with God through Jesus Christ, that which dwelt in our blessed Lord, "the faith of Jesus." "The faith" does not relate to "body of doctrine." That idea is a fruit of the apostasy, a justification of lifeless formality. This faith is not that which is based on the doing of any particular order, or the building up of a self-righteous character by the means of fasts or abstinence from certain kinds of food. The great Gospel truth is that "the kingdom of God is not meat and drink; but righteousness, and peace, and joy, in the Holy Spirit."

4. The doctrines, or teachings, of demons are teachings contrary to the Word of God. Primary among these is that old word of the serpent, "Ye shall not surely die; . . . ye shall be as God." Gen. 3:4, 5. Out of that has grown the doctrine of natural inherent immortality, eternal torment, universal salvation, ultra-Calvinism, purgatory, intercession of saints, prayers for the dead, self-salvation in many forms, and works of supererogation. The system of human merit has been built up on just such a foundation: that Christ's offering, work, and power are not sufficient, but that these must be supplemented by men.

5. And all these are the fruits of hypocrisy. One of the fearful denunciations which fell again and again from the lips of Him who "knew what was in man" was that of "hypocrites." Yet the people to whom He spoke boasted of their good works, and laid upon others heavy burdens and grievous to be borne, in ceremonial exactions and numerous fastings and ablutions. The same hypocrisy was even more evident in the apostasy. Departing from God's plan and substituting the human, covering inward sins with the cloak of hypocrisy, became ever more manifest as the centuries of apostasy rolled on. Under such influence conscience soon becomes hard and speechless.

6. "Forbidding to marry" would not involve the prohibition of marriage. Neither would it include advice against hasty and unwise marriages. We see the fulfilment of the Spirit's prediction in the enforced celibacy of the priesthood in the Roman Church and in those organizations which, under the pretense of holiness, forbid all marriage of its members as fornication.

7. The word translated "meats" is broma, meaning food of any kind. See John 4:34; Matt. 14:15. In that latter text it is rendered "victuals," its literal meaning. "Commanding to abstain from foods" does not mean instruction or advice as to what foods are good, proper, or injurious. It does not say to abstain from flesh-meats or cereals or fruit; but from food in general. It would not apply to a physician who should forbid grains and enjoin flesh, nor to a vegetarian who should denounce flesh-meats as injurious, and advise with all the ardor of his soul a diet of fruit and grains. The prophecy relates to enjoined and stated fasts as meritorious in themselves even as the forbidding to marry. These can be seen in plenty in the enjoined fasts in the Roman Church. Fasts are often beneficial if voluntary and reasonable; they are good for the spiritual, mental, and physical man; but they should be voluntary. "If ye died with Christ from the rudiments of the world, why, as though living in the world," says Paul to the Christians at Colosse, "do ye subject yourselves to ordinances, Handle not, nor taste, nor touch, . . . after the precepts and doctrines of men? Which things have indeed a show of wisdom in will-worship, and humility, and severity of the body; but are not of any value against indulgence of the flesh." Col. 2:20-23. Fast if need be, but be sure it is not will-worship, self-righteousness, or from mere commandments of men.

8. God has created all that man needs for food, of every variety. Let the Christian select from that abundance, as he is able, that which will glorify God.

9. "Every creature," meaning a created thing, whether animal, mineral, or vegetable, would in common sense include only the things that God gave for food. Because "every creature" is used, we would not gather that it meant that men were bound to eat everything that God had created. Nothing that God has created for man's good and His glory is to be rejected at the command of men. Let every child of God know the truth of this, and so eat with thanksgiving.

10. "Sanctified through the Word of God and prayer" would certainly seem to limit the food to be used to that which God had Himself given and set apart for man's use, and upon which man could with assurance pray for God's blessing.

This much for 1 Tim. 4:1-5. The food set apart for His children by the all-wise Father is another matter which each one must find out for himself. There will be articles in this paper, there are articles continually in health magazines, which tell us what the best foods are. But the final decision must rest with the individual soul. Let him choose for God. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. 10:31. Let His Spirit guide. Bring all appetites in subjection to Him, and be guided, not by man-made rules and ordinances, but by the Word of God and sanctified common sense.

3286.—Is Sin Natural?

Is sin natural? If so, where does the Bible say so? If it is natural, how did it become so?

Sin is not natural as God made nature. All that God made He pronounced "very good." Gen. 1:31. If all things that God made had continued according to the divine law of their being, they would have worked to His glory and man's greatest good. But man, tempted by Satan, attempted to turn them to his own glory. In yielding to Satan's suggestions he perverted or transgressed God's law, and came under the dominion of sin. He yielded all to Satan, and his entire being became the servant of sin. His nature, therefore, became changed, or perverted. He rejected the nature of God, and chose the nature of sin. Therefore sin is inherent in the carnal, or fleshly man; it is natural to him, or according to his perverted nature. Rom. 7:14; 8:6-8; Eph. 2:2, 3. All men by nature, that is, the perverted nature of their own, are the children of wrath.

God in Christ was manifest to restore man to the nature of God. Therefore when man by faith in Christ renounces his ways and chooses God's ways by accepting Christ, he becomes a "partaker of the divine nature," a son of God, a new creature in Christ Jesus. 2 Peter 1:4; John 1:13; 2 Cor. 5:17.

It is so in the so-called "natural world." Man had dominion over the earth (Gen. 1:28), but when he sold himself under sin (Rom. 7:14), he sold all that was under him, thus subjecting the lower creatures to sin, decay, and death (Rom. 8:20); but in that glad day when man is made immortal, all perverted nature shall be restored, and "there shall be no more death."

Bible Beneficence

By Ellen G. White

By Mrs. E. G. White

"Honor the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine." "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat: and he that watereth shall be watered also himself."

HE promises to the liberal are very great; and He who made them is able to fulfil His word, for His resources are infinite. Yet all His promises are based upon conditions, and it is only by complying with these that we can hope to gain the proffered blessing. God has intrusted of His bounties to every man, but in varying measure, according to their several capacities. These gifts of a kind Providence are to be wisely employed in the service of the Giver, and to be returned with interest at the day of reckoning. Those who prove themselves good stewards, will receive in greater measure, as they dispense their means to advance the cause of God and to bless their fellow men.

The children of God are not like worldlings, enshrouded in moral darkness, loving self, and seeking for earthly treasure. They are ever a "peculiar people, zealous of good works." It requires self-denial and self-sacrifice to follow in the footsteps of our Saviour; and in order to do this, we must cultivate a spirit of beneficence. The first great principle of God's law is supreme love to the Creator; the second, equal love to our neighbor. "On these two commandments," said Christ, "hang all the law and the prophets."

Experience shows that a spirit of benevolence is more frequently found among those of limited means than among the more wealthy. Many who greatly desire riches, would be ruined by their possession. When such persons are intrusted with talents of means, they too often hoard or waste the Lord's money, until the Master says to them individually, "Thou shalt be no longer steward." They dishonestly use that which is another's as tho it were their own. God will not intrust them with eternal riches.

Against Unfaithful Stewards

The cry of souls that have been left in darkness, and the cry of the widow and the fatherless, go up to Heaven as a swift witness against the unfaithful stewards. But the poor man's gift, the fruit of self-denial, to extend the precious light of truth, is as fragrant incense before God. Every act of self-sacrifice for the good of others will strengthen the spirit of beneficence in the giver's heart, allying him more closely to the Redeemer of the world, who was rich, yet for our sakes became poor, that we through His poverty might be rich.

The smallest sum given cheerfully as the result of self-denial is of more value in the sight of God than the offerings of those who could give thousands and yet feel no lack. The poor widow who cast two mites into the treasury of the Lord, showed love, faith, and benevolence. She gave all that she had, trusting to God's care for the uncertain future. Her little gift was pronounced by our Saviour the greatest that day cast into the treasury. Its value was measured not by the worth of the coin, but by the purity of the motive which prompted her. God's blessing upon that sincere offering has made it the source of great results. The widow's mite has been like a tiny stream flowing down through the ages, widening and deepening in its course, and contributing in a thousand directions to the extension of the truth and the relief of the needy. The influence of that small gift has acted and reacted upon thousands of hearts in every age and in every country. As the result, unnumbered gifts have flowed into the treasury of the Lord from the liberal, self-denying poor. And again, her example has stimulated to good works thousands of ease-loving, selfish, and doubting ones, and their gifts also have gone to swell the value of her offering.

A True Character Paramount

Liberality is a duty on no account to be neglected; but let not rich or poor for a moment entertain the thought that their offerings to God can atone for their defects of Christian character. Says the great apostle: "Tho I bestow all my goods to feed the poor, and tho I give my body to be burned, and have not charity, it profiteth me nothing."

Again, he sets forth the fruits of true charity: "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth

all things, endureth all things. Charity never faileth." If we would be accepted as the followers of Christ, we must bring forth the fruits of His Spirit; for our Saviour Himself declares: "Ye shall know them by their fruits."

It is to cultivate a spirit of benevolence in us that the Lord calls for our gifts and offerings. He is not dependent upon men for means to sustain His cause. He declares, by the prophet: "Every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fulness thereof."

The Lord will not accept our offerings, if we withhold ourselves. He asks for that which is His own — not only the means intrusted to us, but all that we have and are, in body, soul, and spirit; for all has been purchased at the infinite price of the blood of Christ. God might have made angels the ambassadors of His truth. He might have made known His will, as He proclaimed the law from Sinai, with His own voice. But He has chosen to employ men to do this work. And it is only as we fulfil the divine purpose in our creation, that life can be a blessing to us.

God’s Gift to Us

The Majesty of Heaven yielded up His high command, His glory with the Father, and even His own life, to save us. And now what will we do for Him? God forbid that His professed children should live for themselves! There is work to be done for the Master, by our means and by our influence. God’s claim underlies every other. The first and best of everything rightfully belongs to Him. When Christ shall come in the clouds of heaven, He will have no use for the money which He has intrusted to us. It is in this life that He requires all our talents to be put out to the exchangers. In this life He calls upon us to bring all the tithes into the storehouse, and thus prove Him and see if He will not pour us out a blessing. This proposition is made by the Lord of Hosts. Shall we comply with the conditions, and thus secure the promised blessing?

As we are continually receiving the blessings of God, so are we to be continually giving. When the Heavenly Benefactor ceases to give to us, then we may be excused; for we shall have nothing to bestow. God has never left us without evidence of His love. He gives us rain from heaven and fruitful seasons, providing us abundantly with His bounties, and filling our hearts with gladness. He has declared that “while the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease.”

Surely, goodness and mercy attend us at every step. Not till we wish the Infinite Father to cease bestowing His gifts on us, should we become impatient of giving. Not only should we faithfully render to God our tithes, which He claims as His own, but we should bring a tribute to His treasury as an offering of gratitude. Let us with joyful hearts bring to our Creator the first-fruits of all His bounties,—our choicest possessions, our best and holiest service.

The Fountain of Life

By Flora E. Warren

By FLORA E WARREN

"There shall be a fountain opened for sin and for uncleanness." Zech. 13:1.

"And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Rev. 22:17.

Opened! a fountain for sin and for sorrow! Come, all ye thirsty away. Open to all—do not wait for the morrow, Freely 'tis flowing to-day.

List to the call of the bride and the Spirit; Come—from sin's sorrow and strife; Come—without money, and come without merit: Drink—of the water of life.

Come from the desert of sin and of sadness; Come from the lowlands of strife; Drink of the life-dealing waters of gladness,— Wash in the fountain of life. Ye who have tasted of life's flowing fountain, Bid every thirsty one come; Tell ev'ry wand'rer away on the mountain: "Come, there is life, there is room."

In the End of the Sabbath

By A. R. Bell

NOTING from time to time discussion pro and con on the words which head this article, I offer the following:

Let us first note the circumstances and the situation.

The Lord is dead. He has been taken down from the cross, and has been buried in Joseph’s “new tomb,” and the “great stone” has been rolled to the “door of the sepulcher,” and the tomb is closed.

The next day is the Sabbath. The chief priests and the Pharisees, remembering the words of Jesus concerning His resurrection, seek an interview with Pilate, “saying, Sir, we remember that that Deceiver said, while He was yet alive, After three days I will rise again. Command, therefore, that the sepulcher be made sure until the third day, lest His disciples come by night, and steal Him away, and say unto the people, He is risen from the dead.” Matt. 27: 63, 64.

Pilate replies, “Ye have a watch: go your way, make it as sure as ye can.” Verse 65.

And the record runs, “So they went, and made the sepulcher sure, sealing the stone, and setting a watch.” Verse 66.

Now let us not forget that it is the Word alone that is inspired, and not its division into chapters, and its subdivision into verses and sentences. Note for instance John 7 and 8, where the division of chapters breaks a sentence.

Now let us review the events of Matthew 27:

1. It was the preparation day our Lord was crucified. See John 19: 31; Luke 23: 54.

2. The next day was the Sabbath. Luke 23: 54.

3. That “next day” the chief priests and Pharisees go to Pilate with their demands.

4. They receive his instruction, and go and make “the sepulcher sure, sealing the stone.”

5. But that is not all that they did. The record further reads, “and setting a watch in the end of the Sabbath.”

Those chief priests and Pharisees sealed the stone, then they set a watch. When did they set the watch? “In the end of the Sabbath.” The third day was soon to be ushered in. The Sabbath would soon be past. That third day Christ had said He would rise. So the priests, to prevent fraud, as they said, are found “sealing the stone, and setting a watch in the end of the Sabbath.” This makes the story clear.

Making the beginning of verse 1 of Matthew 28 a part of verse 66 of chapter 27 takes from verse 1 of chapter 28 all controversy. The chapter rightly begins: “As it began to dawn toward the first day of the week.”

This could not possibly be “in the end of the Sabbath.” No, it is exactly where Luke puts it, “very early in the morning.” Luke 24: 1.

Joining the words “in the end of the Sabbath” to the words “and setting a watch” seems to the writer to make complete harmony of all in all the Gospels respecting this event.

York, Pennsylvania.

O, Why Will Ye Perish?

By Delwin Rees Buckner

ABOARD the sinking ship loud laughter reigns, Rough, boist'rous revelry, 'mid flowing flask, 'Mid sparkling, bubbling bottle, uncorked cask, And music's wild, intoxicating strains. The shipwrecked crew, to dull the dying pains That Death excites when she throws on her mask Of dumb forgetfulness, now only ask To plunge into the deep with maddened brains. There is a world like these, whose thoughtless feet, While merriment is deafening the air, Go hurrying onward heedless to their graves. O, who is there can idly hold his seat, When choking cries of Death are everywhere, And will not tell them of the One who saves?

Esmeraldas, Ecuador.

A Biblical Paradox—No. 1

By H. A. St. John

“He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” Prov. 28:13. “Blessed is he whose transgression is forgiven, whose sin is covered.” Ps. 32:1.

We may cover some sins from the view of our fellow men, but not from God. All things are naked and open to the eyes of Him with whom we have to do. All attempts to cover sin in this way, will always result in adversity and ruin. How many there are in this world who refuse to uncover their sins by humble confession at the Throne of grace! None such can ever have true prosperity.

Whoso confesseth and forsaketh his sins shall find mercy. His sins will be abundantly pardoned, covered by the blood of Jesus. And in the judgment our sins will all be blotted out, and even the Lord will remember them no more forever. Reader, keep your sins covered by the Saviour’s pardon. H. A. St. John.

Fragments of Time

PHILIP OF MACEDON was one day drinking deep with some of his courtiers, when he began to discourse about the odes and tragedies of Dionysius the elder, disputing the likelihood of his having found leisure to write them. The son of the deceased poet exclaimed, “They were written in the time which you and I and other happy fellows spent over the bowl.” If we could trace the history of the productions of the greatest men, the number of whose achievements amazes and astonishes us, we should find that the hours spent by their fellows in trifling and sin were the precious seasons which, husbanded by them with care, brought forth such grand results. Fragments of time should be gathered as carefully as fragments of gems from the lapidary’s floor, or dust of gold from amid the shavings of the gold-beater’s room.—Anon.

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