Review and Herald, Vol. 79, No. 37. (9/16/1902)

Review and Herald

Sep 16, 1902

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 16, 1902

The American Standard Edition of the Revised Bible

In the course of the joint labors of the English and American revisers, 1881–1885, it was agreed that, respecting all points of difference, the English companies, who had had the initiative in the work of revision, should have the decisive vote, while the American preferences not adopted, should be published as an appendix in the Revised Bible during a term of fourteen years. During these fourteen years, encouraged by the approval of scholars, both in Great Britain and in the United States, the American Revision Committee have been actively engaged in preparing an edition of the Revised Version. In addition to the correction of errors and inconsistencies, great care has been used in the selection of marginal references and concise topical headings.

In their preface to the New Testament, the Committee express their lofty purpose thus: “The present volume, it is believed, will, on the one hand, bring a plain reader more closely into contact with the exact thought of the sacred writers than any version now current in Christendom, and, on the other hand, prove itself especially serviceable to students of the Word.”

The first edition of the American REVISED BIBLE was somewhat unwieldy, being large and heavy.

A more convenient size has just been issued, 8x5 1-4 in., printed in Bourgeois, a large, clear type, like the sample here printed.

Of this American revision, The Interior says:—

“By remarkably unanimous consent America now possesses the most excellent translation of the Holy Scriptures ever published in the English tongue. There has been neither party nor faction discernible in the welcome paid by Biblical scholarship to the American revision of the Bible.”

The London Quarterly Review admits:—

“It is a noble work, destined to become the accepted Bible of the majority of the Anglo-Saxon race.”

The numbers of the chapters are given in figures instead of letters. The book contains twelve maps with index, and will be sent postpaid at the prices given below.

No. 160. Cloth Boards, red edges ........................................ $1.00

“ 167. Egyptian seal, limp, round corners, red under gold edges ..... 1.75

“ 173. Egyptian seal, divinity circuit, leather lined to edge, round corners, red under gold edges ........................................ 2.75

“ 174. Persian levant, divinity circuit, leather lined to edge, silk sewed, round corners, red under gold edges ........................ 3.75

ORDER OF THE

Review and Herald Publishing Company, BATTLE CREEK MICHIGAN.

More and More

By Editor

Editorial

More and More

The gifts of God are free and abundant. One gift is but a stepping-stone to another. An excellent illustration of this “much more” plan is found in the fifth chapter of the epistle to the Romans. “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” In the same chapter the “much more” method of reasoning is forcibly applied in dealing with the result of Adam’s offense and Christ’s gift. “For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. . . . For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” The fullness of God is never exhausted. However much we may have received, we may always be sure that there is still an infinite supply from which to draw. Our great need is our most effective plea. He “is able to do exceeding abundantly above all that we ask or think.”

“Have you on the Lord believed? Still there’s more to follow; Of his grace have you received? Still there’s more to follow: O, the grace the Father shows! Still there’s more to follow; Freely he his grace bestows, Still there’s more to follow.”

“More and more, more and more, Always more to follow; O, his matchless, boundless love! Still there’s more to follow.”

The Coming King

The prophet Isaiah saw visions “concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” To him was given a view of the people’s backslidings and the “marvelous work and a wonder” which the Lord would accomplish. But with all the rest there were given to him clear revelations concerning the coming Messiah. And so while marking the course of kings and people which would end in the downfall of Jerusalem and the Babylonish captivity, he looked forward to the restoration of all things and the everlasting kingdom. “Behold, a King shall reign in righteousness.” “Thine eyes shall see the King in his beauty.” In our day these predictions of the prophet Isaiah will find their complete fulfillment. It is in this generation that the great voices will be heard in heaven saying, “The kingdom of this world is become the kingdom of our Lord, and of his Christ; and he shall reign forever and ever.” In our time we shall see in fact what John saw in vision: “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.” And now the cry is to be raised, as of old, “Blessed is the King of Israel that cometh in the name of the Lord. . . . Behold, thy King cometh.” This message is not merely calling attention to a future event, but is rather the preaching of the gospel of the kingdom which is to be proclaimed “in all the world for a witness unto all nations; and then shall the end come.” The cry, “Behold your King,” when given in its fullness, will bring the coming of the King.

“Ye pilgrims, rise, break forth and sing The glorious coming of your King; The thrilling cry—we hear it sound, ‘Prepare to meet your Lord.’”

Personal Effort

There is nothing which will supply the place of personal effort in the work of winning souls for Christ. The public teaching of the word in the large congregation is necessary, and is in harmony with the Master’s example and instruction, but in many cases it accomplishes little, and it must be supplemented with the direct personal appeal. There is something in the heart-to-heart talk by an earnest soul winner which will often open the doors which have been closed to all general appeals. While it is true that the Saviour addressed large companies as they gathered on the lake shore or mountain side, or followed him to the desert place, yet some of his most valuable lessons were given to an audience of one. “In the interview with Nicodemus, Jesus unfolded the plan of salvation, and his mission to the world. In none of his subsequent discourses did he explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” “The Saviour did not wait for congregations to assemble. Often he began his lessons with only a few gathered about him, but one by one the passers-by paused to listen, until a multitude heard with wonder and awe the words of God through the heaven-sent Teacher. The worker for Christ should not feel that he cannot speak with the same earnestness to a few hearers as to a large company. There may be only one to hear the message; but who can tell how far-reaching will be its influence? It seemed a small matter, even to his disciples, for the Saviour to spend his time upon a woman of Samaria. But he reasoned more earnestly and eloquently with her than with kings, councilors, or high priests.” “Those who have been most successful in winning souls were men and women who did not pride themselves in their ability, but who went in humility and faith, and the power of God worked with their efforts in convicting and converting the hearts of those to whom they appealed.” “He that is wise winneth souls.”

The Basis of Repentance

No one is ever moved to a genuine repentance for sin by thinking of his own wickedness or the wickedness of others. There is only one basis for true repentance. “The goodness of God leadeth thee to repentance.” Godly sorrow for sin and a desire to be free from it can be inspired in the heart only by the contemplation of the wonderful love of God. When we interpret the character of God in the light of the cross of Calvary, we are led to exclaim, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.” When each soul thinks of the Only-begotten as the one “who loved me, and gave himself for me,” “tears of repentant grief silently fall.” The times are

evil. The daily record of wickedness is horrible. But constantly dwelling upon the wickedness of men does not lead sinners to repentance. On the contrary, this familiarity with sin soon robs it of its repulsive character. It soon ceases to appear as the horrible thing that it really is. It is not the wickedness of men, but the goodness of God that leads to repentance. “We do not repent in order that God may love us, but he reveals his love to us in order that we may repent.” It was after he had set forth the crucifixion and resurrection of Christ that Peter called upon the multitude to repent; and when the Spirit pressed home the truth to their hearts, they cried out, “What shall we do?” Three thousand souls were convicted and converted that day. O, we need to reveal the love of God for sinners! We need to tell in the simplest way that the Lord loves us with an everlasting love, and that with loving-kindness he has drawn us. Let it be seen that “the love of Christ constraineth us.” Let that love which “beareth all things, believeth all things, hopeth all things, endureth all things,” be manifested in every effort to save a soul, and it will soften hearts that have remained unmoved by a cold presentation of theological theories. We can love people into the kingdom who have resisted all efforts to drive them in. The message now is, “Be zealous therefore, and repent.” Let the truth be made known in love, and love be made known in the truth, that there may be a true basis for repentance.

The Battle Is the Lord's

By Uriah Smith

THERE are said to be two ways of handling the same text.

One is to take those declarations concerning the Lord's might, and power, and his promises to help his people in all the trying crises into which they may be brought, and use them as narcotics to put one's self to sleep, and lull one's feelings into a state of indifference and carelessness in regard to the cause of the Lord in the earth.

The other is to use them as stimulants, to nerve one's self to further energy, life, and activity in the cause of the Lord.

We are all on a battle ground, engaged in a desperate conflict. The parties in this strife are pitted against each other, and are determined to carry on the contest to the finish. There is to be no flinching in the enterprise upon which we have entered. The stake for which we are wrestling is victory or death. We must either gain or lose; come off victors, or go down in defeat. The servants of the Lord, however, have this assurance to fall back upon: that the Lord does not depend upon what seems so potent in the eyes of men; it is not by sword nor by spear that his work is carried forward; for “the battle is the Lord's.”

These words were spoken by David, when Israel had reached a great crisis in their conflict with the Philistines, and David was approaching a hand-to-hand conflict with Goliath, the leader of the opposing host. The parallel to show how the circumstances fit our own condition in our conflict with sin, is easily drawn. Israel represents the people of the Lord on one side, the Philistines, the enemy, on the other; Goliath, the leader of the powers of darkness, on one side, and David, a champion on the side of right, standing for the Lord and his truth. The Philistine champion came forth with much braggadocio and loud boasting, telling what an easy victory he would gain over his opponent, whom he treated with disdain, and looked down upon with contempt. David did not resort to those means which are of so much account in the eyes and estimation of men, but leaning on the Lord, and trusting in the power of faith, ran nimbly forward to meet his antagonist, the confident boaster, and defamer of the God of Israel. Here was David's strength. And he made use of these words: 'The Lord saveth not with sword and spear: for the battle is the Lord's, and he will give you into our hands,' 'and all this assembly shall know that the Lord saveth not' with the means which men are so prone to regard as efficient and necessary to success; for 'the battle is the Lord's.' 1 Sam. 17: 42-47.

Let no one, in studying this subject, be either so weak or so wicked as to yield to the suggestion of the enemy, and think, if he does not openly say, Well, if the battle is the Lord's, we need not do anything ourselves, but let him attend to it. So we might say about the harvest: If the harvest is the Lord's, we need do nothing about preparing the ground, and putting in the seed. We will leave that for the Lord to attend to. What kind of harvest could any one expect, under such circumstances? We see how David made use of the great truth that 'the battle is the Lord's.' He did not rest down on his oars, and fall into indifference and carelessness. But the thought that he could co-operate with the Lord fired his soul and nerved his arm to put in some of his most telling blows in behalf of the honor and cause of his Master. So the circumstances now call upon all the friends of the truth to contend earnestly for the faith in these trying and dangerous times. Paul sends forth a warning especially applicable to the present time: 'And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.' Rom. 13: 11.

Let us, then, consider a moment what encouragement we are warranted to take from this great fact that 'the battle is the Lord's.' Look at the elements involved in this controversy. Among these are truth, righteousness, holiness, and love. And all these are highly esteemed by the Lord; and in behalf of all these principles, he will contend in the power of his might. He is fighting for his own principles. And in this respect, then, 'the battle is the Lord's.' His name and glory are the object of all our contention in this battle. It is for the honor of the Lord to see righteousness established in all the earth. It is a part of the Lord's prayer, that God's will be done in earth, as it is in heaven. And even of his individual disciples he says, 'Herein is my Father glorified, that ye bear much fruit.' John 15: 8. Thus men strike at God's honor when they oppose his work; and in this respect our conflict becomes the battle of the Lord. The Holy Ghost is all our strength. We fight only by his power. So the prophets of old encouraged the people: 'Behold, God himself is with us for our Captain.' 2 Chron. 13: 12. 'O our God, wilt thou not judge them? for we have no might against this great company . . . but our eyes are upon thee.' 2 Chron. 20: 12.

Our great Captain has sent us upon this warfare. We are not free lances to act upon our own discretion, in our own way, and at our own charges. We are all soldiers under his command. 1 Tim. 6: 12. Take courage from the fact that the Lord has bound himself to engage in this controversy: the reward promised to his Son, the covenant of his grace, and the distinct promises of his Word, all make it his battle. The apostle says, 'And the God of peace shall bruise Satan under your feet shortly.' Rom. 16: 20. When the victory is fully won, the glory will be God's alone. Ps. 98: 1. A part of the reward of the saints consists in singing the song of Moses and the Lamb. Rev. 15: 3. And when Moses sang his song of the deliverance from Egypt, typifying our redemption from this earth, the keynote of his exaltation was, 'I will sing unto the Lord, for he hath triumphed gloriously.' Ex. 15: 1.

U. S.

Studies in the Gospel Message

THE subject of the Sabbath-school lesson for Sabbath, September 27, is, The Message of Justification by Faith Will Establish the Kingdom.

In the interpretation of Nebuchadnezzar’s dream of the great image, Daniel declared that there would be four kingdoms, one after the other, represented by the different parts of the image, and that “whereas thou sawest the feet and toes, part of potter’s clay, and part of iron, the kingdom shall be divided.” The prophecy of the seventh chapter shows that ten kings would arise in the territory of the fourth kingdom, “and in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom

shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.”

This kingdom will be set up in connection with the second coming of Christ. The reading of three passages of Scripture will make this clear. “And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign forever and ever.” The events connected with this announcement are then mentioned: “And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great.” The time of giving the reward is definitely stated in the third passage: “And, behold, I come quickly; and my reward is with me.” It follows plainly that the time of the announcement that “the kingdom of the world is become the kingdom of our Lord, and of his Christ,” is at the time of the second coming of Christ. The end of the world and the second coming of Christ occur at the same time. This is taught in the explanation of the parable of the tares: “The harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father.” Previous to the end of the world, and as the preparation for it, the gospel message must go to all the world. “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” From all this it follows that the preaching of the gospel of the kingdom, which is to prepare the world for its end and for the second coming of Christ, will also prepare the way for the setting up of the fifth kingdom, which “shall stand forever.”

The gospel of the kingdom sets forth the truth concerning the kingdom of God and man’s relation to it. It reveals the fact that man was made in the image of God, to act as his vicegerent in the earth. “For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet.” It shows how that through disobedience man lost his place of dominion. It declares the eternal purpose of God which he purposed in Christ Jesus, and the provision which God has made in the gift of his Son for the complete restoration of all those who by faith receive the heavenly gift. And it makes it clear that this is done without compromising the character of God or destroying the stability of his government. In this is found the mystery of the kingdom of God.

It is worth while to read here the inspired description of the utterly hopeless and helpless condition of man in sin, and the way of salvation from sin. “What then? are we in worse case than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin; as it is written, > There is none righteous, no, not one; > There is none that understandeth, > There is none that seeketh after God; > They have all turned aside, they are together become unprofitable; > There is none that doeth good, no, not so much as one: > Their throat is an open sepulcher; > With their tongues they have used deceit: > The poison of asps is under their lips: > Whose mouth is full of cursing and bitterness: > Their feet are swift to shed blood; > Destruction and misery are in their ways; > And the way of peace have they not known: > There is no fear of God before their eyes.”

“For all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, by his blood, to show his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.”

Note the clearness with which the whole case is here stated. “There is none righteous, no, not one.” “There is none that doeth good, no, not so much as one.” And yet righteousness and goodness are required of those who are the citizens of the kingdom of God. The decree which finally seals the character of the saved is, “He that is righteous, let him be righteous still: and he that is holy, let him be holy still.” But through faith in the wonderful redemption which is in Christ Jesus we are freely justified by a setting forth of his righteousness; while at the same time God remains righteous in his character, although he accounts righteous the ungodly who have faith in Jesus. This is justification by faith.

It is not sin which necessarily prevents men from becoming citizens of the heavenly kingdom, but rather the unwillingness to agree with the Lord in his statement that “there is none righteous.” Pride leads man to desire to be accounted righteous by virtue of what he is of himself, rather than to acknowledge his utter lack, and to accept righteousness by faith as the free gift of God. “What is justification by faith? — It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ.” — “Special Testimonies for Ministers and Workers, No. 9, page 62.”

From this definition of justification by faith we can see that the real essence of the experience consists in a spirit of humility and confession of need, and a willingness to give to God in Christ his rightful place as King in our lives. It was on this basis that John the Baptist preached the gospel of preparation for the first coming of our Lord, and the record plainly indicates from what prophecy he obtained his message. “He came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; as it is written in the book of the words of Esaias the prophet.” By turning to the fortieth chapter of Isaiah we shall find this message of preparation for the coming of the Lord, and shall see that when it is fully and finally given, the Lord will come, having his reward with him. The central theme of this message is, “All flesh is grass. . . . The grass withereth, the flower fadeth: but the word of our God shall stand forever. . . . Behold your God! Behold, the Lord God will come.” This is the message which lays the glory of man in the dust, and by showing men their own nothingness, prepares them to receive the righteousness of Christ. It is plain, then, that the message given by John the Baptist, and which is to be given anew in this generation to prepare the way for the coming of the Lord, is the message of justification by faith. But the message which prepares for the coming of the Lord will, as we have already seen, prepare for the establishing of the fifth kingdom, which “shall stand forever.” It is therefore evident that the message of justification by faith will establish the fifth kingdom.

Inasmuch as the threefold message of the fourteenth chapter of Revelation, “the everlasting gospel,” prepares the way for the coming of the Son of man on the cloud, it must be that this threefold message is the message of justification by faith which is to prepare the way for the coming of the Lord, and for the establishing of the fifth kingdom

which “shall stand forever.” We may be sure then that when this three-fold message is preached in a way to accomplish its designed work, it will be preached as the message of justification by faith. It will thus lead men to abandon the worship of the beast and his image, and to “worship him that made heaven, and earth, and the sea, and the fountains of waters.”

“This message [of justification by faith] was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. . . . This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of his Spirit in a large measure.” — “Special Testimony to Battle Creek Church, pages 35, 36.

The “Still Small Voice”

By L. A. S.

In the experience through which Elijah passed on Mount Horeb, where he met and talked with God, a lesson was given for all succeeding ages concerning the nature of that work which is from above. It is a lesson which all people would do well to heed at this time.

Many spirits are abroad in the world, and many movements and messages are claiming the attention of mankind, each professing to be the true work of God. We are admonished to try the spirits before accepting the claims which they put forth.

Elijah witnessed a mighty display of power on Mount Horeb, calculated to impress any mortal in his position with the thought that he was beholding a manifestation of the working of the Almighty. But God was not in the whirlwind, or the earthquake, or the fire. The presence of God was manifested after all these, in the “still small voice.”

We must look to-day for the still small voice. There is plenty of show, plenty of power, in movements claiming to be from God, but with which God has nothing to do. Many are led away by that which comes with outward show, making an appeal to the senses rather than to faith. “The kingdom of God cometh not with observation.”

“Satan himself,” the word of God declares, “is transformed into an angel of light.” Satan is not only a being of power, but also, when he chooses, a being of light. How many are ready to indorse a religious movement as of God when they see that it has power and light in it, when in reality it is a movement directed by the devil! How greatly the people need to be warned and instructed on this point!

The work of God is inseparable from the still small voice. That voice is the voice of conscience. The message of God makes its appeal to the conscience. Therefore it moves quietly, unmarked by noisy demonstration or display. The work of Christ to-day, as when he walked in human form through Judea, is not to “cry, nor lift up, nor cause his voice to be heard in the street,” but to teach the people the Word of God. This is a work which is “not by might nor by power,” but by the Holy Spirit of God. The work of the Spirit is to guide the seeker after divine truth. He opens to the humble, prayerful mind the meaning of that which has been written by inspiration.

That movement which calls the attention of the people to the Word of God, and through it appeals to the conscience, having as its chief aim the quickening and guiding of conscience by that Word in order that the individual life may be conformed to the will of God, has the characteristics of the true work of God, though it may be lacking in all that by which popularity and the approval of the world is usually sought. But if this be not its chief aim, it is surely from another source than that from which it claims to proceed, though it may be able to show signs and wonders calculated to deceive the very elect.

L. A. S.

Continue reading: The Decline of Protestantism