IT would perhaps be too much to say that Christian Science repudiates as Christians all who do not practise the teachings of “Science and Health.” But if it claims anything it is that it has grasped the divine method by which the Gospel works.
What, then, is the test of the truth of this wonderful method? The Bible? Oh, no; not at all. “Even the Scripture gave no direct interpretation of the scientific basis for demonstrating the spiritual principle of healing, until our heavenly Father saw fit, through the ‘Key to the Scriptures’ in ‘Science and Health,’ to unlock this mystery of godliness.” (“Retrospection and Introspection,” page 51.) What then? Reason? No! Your ability to understand Kant, or Hegel, or Spinoza, or Herbert Spencer, or Comte, or any other great philosopher, is no sign whatever of your power to test the truth of Christian Science by reason. Christian Science is not reasonable; it is “excruciatingly transcendental.” (“Science and Health,” page 306.)
We have not space to dwell on the difference between philosophy and transcendentalism; suffice it to give the description (definition is impossible) of its New England phase, as found in the Standard Dictionary. Any one that will spend a few minutes looking over the pages of “Science and Health,” and then read these words from the dictionary, will never have the slightest doubt what tree it was that went to seed and bore the fruit called Christian Science. Give attention: “The religio-philosophical teachings of the New England school represented by Emerson and others. It has been characterized by the absence of a formal system of thought and belief, a somewhat mystical phraseology, the exaltation of the spiritual in a general sense over the material, a tendency to synthesis of God, nature, and man [that is, toward Pantheism], the acceptance of all human manifestations as natural and not immoral, [compare the ‘no sin’ of Christian Science,] an apotheosis of nature, and a belief in the self-sufficiency of the individual and individual insight.” But what is the hub of this wheel? —This: “The doctrine that man has a knowledge of philosophic principles by an immediate beholding without process of reason or aid of experience.”
The Delusion of Mortal Mind.
As an example of this “excruciating transcendentalism” in Christian Science, let us hunt for the origin of that terrific delusion known as “mortal mind,” which “inverts the true likeness, and confers animal names and natures upon its own misconceptions [sin, sickness, death, etc.]. Ignorant of the origin and operations of mortal mind,—that is, of itself,—this mentality puts forth its own qualities, and then claims God as their author; albeit God is ignorant of the existence of both this mortal mentality and its claim, for the latter usurps the deific prerogatives, and is an attempted infringement on the Infinite.” Page 506.
What is its origin? How foolish you are! how lamentably unspiritual to ask such a question when there is no such thing as mortal mind! Doesn’t it say that God Himself is ignorant of both mortal mind and its claims? So you want to know something of which God is ignorant! Does not “Science and Health” declare in more places than one that “in reality there is no mortal mind,” that it is “merely nothing, claiming to be something”? Pages 283, 483, 583.
But, you may ask, how is it that this non-entity can be the cause of so much that seems a painful reality? Well, did you never have a bad dream? Was not that dream a mere illusion? Thus the mortal mind is a mere hallucination. But, a hallucination of what, or of whose mind? Of mortal mind, to be sure!
The Delusion of Sin.
Another delusion of Christian Science transcendentalism: sin. Whence came it? Of course it is another delusion, a false belief. “The belief of sin, which has grown terrible in strength and influence, is an unconscious error in the beginning,—an embryotic thought without motive.” Page 81.
But whose “embryotic thought” is it? Not God’s surely, for God can not have such unreal thoughts. It can not be of “mortal mind,” for “there is in reality no such thing as mortal mind.” Page 483. It can not be of the spiritual man, for God is the Mind of man. Page 198. If these transcendental aberrations be logic, the predicaments of Aristotle are nonsense.
The Test of Christian Science.
What then, is the test of Christian Science? Demonstration. Not logical demonstration, but by adopting its practise. If you want to know personally whether Christian Science be true, you can never,—according to its claims—prove its truth by examining it merely from the standpoint of reason. In other words you must dabble in it in order to prove it. Listen: “Christian Science reveals incontrovertibly that Mind is All-in-all, that the only realities are the divine Mind and idea.”
An “incontrovertible” demonstration ought surely to satisfy any one. But does this incontrovertible proof lie in the laws of logical reasoning or in the Bible? It does not. Whence, then, comes it? Here it is. “This great fact is not, however, seen to be supported by sensible evidence, until its principle is demonstrated by healing the sick, and thus proven absolute and divine.” Page 3. In other words you may be as pious as the Gospel will permit, but you never can tell whether you have the genuine article or not till you can heal the sick. That is to say, the Bible is not the basis of faith; Christian Science practise.
It is as plain as words need to make it, that you can not be a Christian Science healer until you repudiate the Bible—not in profession, of course, but in practise.
This claim of the necessity of participation in order to demonstration or undertaking is all the devil ever asked for: “God doth know that in the day ye eat thereof, then your eyes shall be opened.” Gen. 3:55
This appears to be a very ancient trick of the enemy of souls. It is all the spider requires of the fly. All the trapper wishes is that the game put his paw into the trap. This is exactly what Mr. Sinnett demands of you, in the book from which we previously quoted, before you have anything to say about Theosophy. The claim of Theosophy and of Christian Science are identical in this: “You have no right to judge or criticize it until you understand it; you can never understand it until you practise it.” Page 291.
This reminds us of Spencer’s method of arriving at the proof of evolution: “Before it can be ascertained how organized beings have been gradually evolved, there must be reached the conviction that they have been gradually evolved.” That is, you must accept and believe it, before you prove it. Pray where is there a heresy under the sky that would not amen such a stroke of policy? Now, we wish to say right here that such methods may not be too transcendental to suit Theosophy, Spiritism, Christian Science, and science falsely so-called, but blind tampering with systems that have not first satisfied the reason, is not Christianity, neither is it science. Belief founded on reasonable evidence is faith. Blind belief is superstition, it matters not whether it be blind acceptance of the Koran or of Christianity.
The present writer for one does not believe that he must meddle with Hypnotism, Theosophy, and Christian Science, before he can judge of their truth. He, for one, is unable to believe that God gave him reason to be thrown to the dogs as soon as he begins to inquire what concerns his soul’s eternal welfare. Let us take the sensible course marked out in Holy Writ, “Come now, and let us reason together.” Isa. 1:18. “Prove all things; hold fast that which is good.” 1 Thess. 5:21. It is true we can not know God save by experience. That is a Biblical fact. It is likewise true that He has given evidence about Himself sufficient that reason may know such knowledge to be desirable. Christianity is a reasonable system, from the evidences of God’s existence to the acceptance of Jesus as the propitiation for our sins. But Christian Science is unreasonable from start to finish. It is likewise unscientific and unchristian.
And now we have come to the very core of this precious teaching; there are just three prominent elements on which its life depends; the first is its mystical element which appeals to that fascination of the mysterious existent in every one, which begins in curiosity, as we pointed out in our first study, and ends, when controlled by reason, in scientific knowledge and a rational faith, but, when allowed to hold the reins itself, in some fanatical belief like Christian Science. The second vital element is its claim of healing disease. This we shall consider next week. Finally, no amount of equivocation can conceal the fact that if this doctrine be true, with its “no sin,” “no final judgment for mortals,” (page 187), “progress of purification, or evolution after death,” (pp. 147, 243, 187), and its theory of man generally, then no man is personally accountable to God. This appeals to the carnal heart in a manner no less subtle than powerful.
J. A. L. DERBY.
A MESSAGE.
By Lilian McPherron
BY LILIAN MCPHERRON.
DAY by day, the words of the prophet Isaiah, in the fortieth chapter, verse 3, ring in my ears, burn in my heart, seeking expression, that others may also feel that burning desire to become a voice for God, crying aloud the message for to-day: "Prepare ye the way of the Lord, make straight in the desert a highway for our God."
O, that each soul might realize the blessedness of preparing the way of the Lord; might realize the condescension of our God in giving to each human being the privilege of taking part in so grand and glorious a work. O, that you may realize it, O ye who read.
My soul hungers for other souls to lay at the Master's feet, for "He hungers for fruit." Can you realize it, dear one, the great God, who has made all things by His mighty Word-power, hungers for your soul. He longs after you, that you may be a new creature in Him, that you may be another channel, through which He may manifest His character to an unbelieving and perishing world. He calls you to help in preparing the way for His soon-coming in the clouds of heaven, with power and great glory.
He says, "Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain; and the glory of the Lord shall be revealed, and all flesh shall see it together."
First, dear one, the way must be prepared in your own heart, for it is "the pure in heart" who see God, those who make the commandments of God, and the faith of Jesus (Rev. 14:12), the law of their lives. All the valleys of unbelief must be filled with faith; the mountains of pride and self-exaltation must be laid low; the perverse, the crooked way, must be straightened by earnest study of the Pattern, Christ; and the rough places smoothed by gladly allowing the correction of the dear Master to do its work, for "whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." Read it all (Hebrews 12) and see how Father admonisheth you and me.
O, to-day my heart burns with love for all His creatures. They seem so dear and precious.
My eyes fill with tears to think that so many do not love Him, the tender Father, the loving Saviour, who suffered and died, that we all might have life eternal—who still suffers daily because of our unbelief.
But the time has come to prepare the way of the Lord; then listen to the Voice, which says, "Cry," and answer, "What shall I cry?" Hear the reply: "All flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, the flower fadeth; because the Spirit of the Lord bloweth upon it; surely the people is grass. The grass withereth, the flower fadeth; *but the word of our God shall stand forever."
O, these last words! How they pulsate with power and thrill the believing heart, inspiring faith in the soul that seeks its God.
For tho we be as grass (what a call to humility is this), yet the Word, which endures forever, has this message for you and for me: "But now thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel, Fear not; for I have redeemed thee, I have called thee by thy name; thou art Mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee."
There is a day just before us "that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch." That will be a day of terror to all who do wickedly by refusing to hear and obey the Voice which now says, "Cry." But no flame shall kindle upon him who has in faith and love responded to that Word, and he shall walk through the fire and not be burned.
Dear friend, where do you choose to stand? —With those who hear and obey, or with those who refuse the voice of God?
Daily comes the call, while probation lasts, but soon the day of probation will close, and no one will then have an opportunity to help prepare the way of the Lord, and make straight in the desert of sin and sorrow a highway for our God.
Service.
Be not an idler in this busy world,
Fill every day with sweetness to the brim,
Keep all thy radiant flags of hope unfurled,
And lift along the way a joyous hymn;
Strive valiantly, since right must vanquish wrong,
But ever rush to battle with a song.
The Lord, who came to save, came lovingly
To serve, and stooped to lowlier tasks than thine;
By so much as He did, He asks of thee
To hallow toil with tenderness divine,
Humility and patience, grace and peace,—
He giveth these, until thy labors cease.
Serve thou in pain, in poverty, in grief,
But never serve in fear, since thou hast Love;
And love can ever send for thy relief
At need, the angel host from realms above.
Serve where He sends thee; serve the Lord with joy,
And know His service should thy life employ.
—Margaret E. Sangster.
How They Became Convinced
By Editor
[Believing it would be of interest to our readers, the editor of the Signs of the Times has asked Sabbath-keeping ministers and evangelical workers to tell in a few words the scripture or scriptures, the truths and principles, which constrained them to accept the unpopular truth of the seventh-day Sabbath. These testimonies must not exceed 500 words. Let us hear from all.]
CXXIII.
ABOUT seventeen months ago I came to the town of Hanford, Cal., as business agent of a renovating and upholstering company. There I met a Christian lady, who had been confined for years to an invalid chair. We talked much of the Christian life, among other things she told me that God wanted me for higher service. On my last visit she gave me a tract entitled, "How the Sabbath Came to Me," and referred me to the Hanford Sanitarium for further reading matter on the Sabbath.
I went to the Sanitarium, and was deeply impressed with the truths I received there from reading various books, especially "The History of the Sabbath." But I was not willing to give up the world and my intemperate habits. For four months I tried by every argument to satisfy myself that it was not necessary to keep the Sabbath of the commandment. But God wanted me to become a worker for Him, and so permitted my intemperate habits to develop in me a condition of exceeding nervousness, which at that time was so excessive that different physicians told me I could not live long. Dr. Bond, of the Hanford Sanitarium, told me that if I did not live temperately, and seek God in earnest prayer, I could never be well.
I now thank God that, as I sought Him and began to keep His commandments according to the light given, He brought health to my body and a peace to my mind which I had never known before. Eight months from the time I began to keep the Sabbath my health was fully restored. How can I but continue to do all God may show me to be my duty.
T. L. THUEMLER.
The Right Use of Today
By G. Bowen
THE only preparation for the morrow is the right use of to-day. The stone in the hands of the builder must be put to its place and fitted to receive another. The morrow comes for naught, if to-day is not needed. Neglect not the call that comes to thee this day; for such neglect is nothing else than boasting thyself of to-morrow.—G. Bowen
THE RESTORATION IN CHRIST.
THERE is nothing that can fill the Christian's heart with deeper gratitude and purer, more satisfying joy than the knowledge of the fact that when redemption's work is finished, man will be restored to the rights which he forfeited in the fall and the position which he had held up to that time. In that fact is the triumph of the purpose of God; and that is cause for satisfaction. But to man there must be a feeling of personal restoration; for through Christ he regains what he lost in the gamble with Satan. The deed to his birthright is placed once more in his hands. The mortgage is lifted, never again to encumber the inheritance, and once more he can look into the face of Him who made him, with no intervening veil of sin and its consequences to hang between. Out of rebellion into obedience; out of variance into harmony; out of separation into reconciliation; out of prodigality into sonship; out of slavery into freedom; out of poverty into everlasting riches; out of self and into Christ—this, all this, comes in the restoration.
Because of disobedience the right to partake of the fruit of the tree of life was taken from man, lest he should continue to eat and so make sin perpetual. But in the restoration that right came back to man. In Rev. 22:14 we read: "Blessed are they that wash their robes, that they may have the right to come to the tree of life." The King James version has it: "that they may have right to the tree of life," etc. In the beginning mankind had right to the tree, as well as the right to come to it. It was for the service of mankind, and man would always have had right to the tree—ownership in it—if he had not been disobedient. Weeks' translation has it; "that the right of the tree of life may be theirs;" and the "Interlinear Literal Translation" renders it: "Blessed are they that do His commandments, that shall be their authority to the tree of life," etc. While the last translation would seem to make the keeping of the commandments a passport to the tree, all agree in the thought of the restoration to man of the right which he forfeited in Eden, the right to come to, partake of, and possess, the tree of life. The food of immortality hangs on its boughs; and when redemption is finished, and the prohibition against partaking of that tree is removed, man is back again in full possession of his forfeited inheritance. What a transport of joy will thrill the souls of the redeemed when permission is once more given to eat of that tree! To that company salvation is a completed reality, and the stamp of immortality is set upon their being.
But that work in its completeness does not stop with mankind. The earth has shared in the curse, and it too, must undergo a renovation. "Behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind." The prophet goes on to say: "The voice of weeping shall be heard no more in her, nor the voice of crying." Isa. 65:17, 19. Sin brought sorrow and crying into the world. The restoration removes all cause for sorrow. How great must be the transformation from the old to the new when even the remembrance of the nightmare of sin shall be wiped from the thoughts of the redeemed!
The apostle Peter refers to this same triumphant climax of the work of God when He says: "Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet. 3:13. Again: "I saw a new heaven and a new earth; for the first heaven and the first earth were passed away. . . . There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." Rev. 21:1-5.
That is the glorious consummation of the long, patient, loving work of God in the earth—a work that not only removes sin, but removes the possibility of another such sad experience in the universe of God. The redeemed hosts can then shout, "Home once more, back into Father's arms!"
THE DOCTRINE OF HELL FIRE.
X. "Tormented Forever and Ever."
THE strongest expression, indicative of the most fearful doom, concerning the punishment of at least a portion of the incorrigibly wicked, is found in Revelation 14:9-11, and 20:10. Thus we read:—
"If any man worshipeth the beast and his image, and receiveth a mark in his forehead or upon his hand, he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment goeth up forever and ever, and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name."
"And they shall be tormented day and night forever and ever."
Considered alone in the light of popular teaching,—that man is immortal, that he can not die or be made to die,—this text would lead to no other conclusion than this, that man is doomed to never-ending misery. But we have before shown conclusively that "the wages of sin is death;" that "the soul that sinneth, it shall die;" that the "everlasting punishment" is "everlasting destruction." The Bible being the book of truth, there is no contradiction between these several statements and the language of the texts above quoted from the Revelation. We will have no controversy with those who contend that the term "forever and ever," means to all eternity, duration without end. The original in Rev. 14:11 is eis aionas aionon, literally, "unto ages of ages," and in Rev. 20:10 is eis tous aionas ton aionon, literally, "unto the ages of the ages." See margin of the Revised Versions.
Now the singular term aion literally means an indefinite period of which the limit is hidden, and is properly translated "age." When applied to man, or this world, or things temporal, it is necessarily limited, tho indefinite; but when applied to God, it means an age7without end. From this meaning of the word aion, or "age," some have concluded that the "ages of the ages" might be limited in extent also, denoting, doubtless, a long period, but one that would sometime close. Yet it seems to the writer that the expression indicates eternity, as in Rev. 22:5, modified by the nature of the thing to which it is applied, but not in its eternity, or duration. To illustrate, we will place in juxtaposition these two scriptures:—
"They shall be tormented day and night unto the ages of the ages." Rev. 20:10.
"They shall reign unto the ages of the ages." Rev. 22:5.
The first text declares that the torment shall be for all eternity; the second text, that the reign shall be to all eternity.
"Then," asks a reader, "do you believe in everlasting misery, pain, anguish?" No, we do not, nor do we believe that this text teaches that horrible doctrine, which has turned men from the Bible and caused them to blaspheme God. Let us examine the word "torment," not in the English language, but in the language Inspiration used. The definitions given below are from standard lexicons, and so regarded by the Christian scholarship of the world. The word "torment" comes from the Greek word basanos, defined by Baxter's Analytical Greek Lexicon as follows:—
Basanos, properly lapis Lydius, a species of stone from Lydia, which, being applied to metals, was thought to indicate any alloy which might be mixed with them, and therefore used in the trial of metals; hence examination of a person, especially by torture; in New Testament, torture, torment, severe pain. Matt. 4:24; Luke 16:23, 28.
Basanizo, properly, to apply the lapis Lydius, or touchstone; by metonymy, to examine, scrutinize, try, either by words or torture.
Basanismos, properly, examination by the lapis Lydius, or by torture; torment, torture. Rev. 9:5; 14:11; 18:7, 10, 15.
Says the standard lexicon of Liddell and Scott:—
Basanos, the touchstone, Lat. lapis Lydius, a dark colored stone on which pure gold, when rubbed, leaves a peculiar mark. 2. The use of this as a test; generally, a test-trial, whether a thing be genuine, solid, or real. 3. Inquiry by torture, tormenting labor, torture of disease. Matt. 4:24.
Basanizo, to rub upon the touchstone; hence, of things, to put to the test, prove, to investigate scientifically. 2. Of persons, to examine closely, cross-question, to question by applying torture, to torture, rack.
It will be seen from the above definitions that the meaning of the term is to test or try, by words or torture; for the idea of torment, or of causing pain, is not a necessary element in the original meaning, but is a derived sense. Test or trial is the primary significance; and the use of the word in the New Testament must have some correspondence to the original and proper use of the word. If torture alone was intended, why was not the word odune used, which means (according to the Greek lexicons) "pain of body, or mind;" or the verb odunao, meaning to pain, either bodily or mentally; passive, to be in an agony, be tormented. Luke 16:24, 25? Why does Inspiration use the two words, each twice, in the same connection, in six verses, if misery alone was the idea designed to be conveyed, as is done in Luke 16:23-28? In verses 23 and 28 the word basanos is used, while in verses 24 and 25 the word odunao is used. We know no reason that can be assigned for this discrimination except that the former term is used to indicate testing or trial, while the latter term is used for the anguish, the pain, the torment (as we understand it) alone. The main idea of basanos is that of testing, the mode is secondary. The idea of torture, pain, is not even necessarily connected with the true meaning of the word. The idea of torment, torture, has been read into the word to meet the exigencies of a false theology. In defining basanos one lexicon says, "In the New Testament, torture, torment," just as tho the original, literal, common meaning vanished as soon as used by Inspiration. It means to test, to try, in the New Testament also, as other scriptures will prove.
What Is This Great Test, and Why?
In the beginning Satan deceived the race into believing that they would be like God, and would never die (Gen. 3:3, 4), contrary to God’s express declaration, that disobeying, they should die (Gen. 2:17; Eze. 18:4). The vast mass of humanity have believed Satan, have clothed themselves and the dead with the attributes of Deity, and made of themselves demigods. They believe that the real man is immortal, undieable, and that no material agency can destroy him.
God’s Touchstone.
If man had believed God in the beginning, if he had by simple faith walked in the way of God’s precepts, he would never have died; for "righteousness tendeth to life," while "he that pursueth evil pursueth it to his own death." Prov. 11:19, 30. But man sinned; and that he might not perpetuate to all eternity a life of sin and misery, God in His goodness separated man from the tree of life, and left him to the fruitage which man himself had chosen, death.
But what man lost through sin—righteousness and life—God restores by faith in Christ Jesus. Gal. 2:20.
If man holds fast the beginning of his confidence steadfast unto the end (Heb. 3:14), he will be given eternal life absolutely at the last day, and made, like Christ, immortal. See John 6:40, 54; 1 Cor. 15:47-56. Then, and not till then, shall this mortal put on immortality; and to Him who bestows the precious boon in answer to the simple trust of the saint, will be all the glory.
Therefore, as God in His wisdom has decreed that none but the holy and righteous, those in whom dwells His presence, shall be made immortal, the great final test will be the visible presence of God, "a consuming fire" to the wicked, the destruction of all identified with sin; for God’s lapis Lydius, or touchstone, by which the counterfeit will be revealed, is fire. The world will be melted by fervent heat at the end of the thousand years (2 Peter 3:7, 10), and thus form the lake of fire (Rev. 20:10, 14). Upon this the holy city, with her holy children, will be borne upon the flaming sea as was Noah’s ark upon the deluge of waters. Fire can no more harm them than were the Hebrew worthies harmed when the Angel of God walked with them through the fiery furnace. To this fearful time the prophet refers in the following language:—
"The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting [age-lasting] burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions [margin, "deceits"], that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil."
The boastings of the earth-dwellers have died on their lips; the hope of the hypocrites is gone; the power of the deceiver to sway them is past. Each must stand in his own character, possessed of the life which he has chosen. The wicked claim to possess within themselves inherent immortality. The righteous possess it only as they obtain it by faith and life-union with Christ Jesus.
Again: Satan has deceived multitudes into believing that if they were united with a Christian church in some way, their salvation would be assured. Millions of this character have been built up in the nominal churches by professed ambassadors of Christ. But their work must be tested by fire. "For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest; for the day [of God, 2 Peter 3:10] shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is." 1 Cor. 3:11-13.
The precious jewels, or special treasure of God are His people. Mal. 3:17, margin. The fires of trial and persecution, the fellowship of Christ’s sufferings, will then have purged every dross. They will then stand immortalized, partakers in full of the divine nature; and the fires of the last day can not hurt them. But those who would not accept Christ, who will not endure the fiery trials of this age, are found to be wood, hay, and stubble, when the fires of the day of God break forth upon the world. This is God’s last means of trial, that which ought to be satisfactory to those who have claimed to be possessed of a life which could not be harmed by material fires, but which runs parallel with that of God.
The Fire Consumes into Smoke.
Sodom and Gomorrah (which are set forth for an example, Jude 7; 2 Peter 2:6) were literally burned up, and the salt waters of the Dead Sea are now where those once proud cities stood. See Gen. 19:24-28. It is said of that fire, "And, lo, the smoke of the country went up as the smoke of a furnace." Of the wicked the psalmist says: "But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away." Ps. 37:20. The very figure denotes the totality and finality of the destruction. The ashes on earth soon mingle with, and become a part of, the soil; the smoke rises up and dissipates to all eternity. It is said of the great harlot Babylon, "Her smoke rose up forever and ever" (Rev. 19:3), and the fire of this smoke burns her up; for "she shall be utterly burned with fire; for strong is the Lord God who judgeth her." Rev. 18:8. But in Babylon are found those who worship the beast and his image, of whom Rev. 14:9-11 speaks. The prophet, in speaking of God’s judgments upon Idumea, says:—
"For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up forever." Isa. 34:8-10.
The fire will do its work. The testing will be forever. God declares that the "indignation shall cease, and Mine anger in their destruction." Isa. 10:25.
Then will all of sin be forever destroyed, the earth and the universe will rest in perpetual peace, for all are righteous, and righteousness is life forevermore.
“HE SHALL LIFT YOU UP.”
If the Lord's people will walk faithfully before Him, He will prosper them in the sight of the world. Through them He will demonstrate the wisdom of allegiance to Him. The people who scoffed at Noah, because he spent time and energy and means in building an ark, at last saw the wisdom of his investment.
After the death of Abraham there was a famine in the land where Isaac dwelt, and he moved over to Gerar. There he sowed grain, and it brought forth a hundred fold. This was practical evidence in the sight of the heathen that the God of Isaac was greater than their gods. They realized that Isaac had the advantage of them, but instead of yielding themselves to the only God who could produce such results, and be “a very present help in trouble,” they became envious of Isaac’s prosperity, and the king asked him to move away. Thus the knowledge of the true God (whom to know is life eternal), manifested through a missionary who was a veritable type of Christ, was officially rejected. But all this experience was not without its impression even on King Abimelech; for subsequently he went in person, accompanied by high officers of State, to make peace with Isaac. In this act there was a second acknowledgment that Isaac’s God was superior to the gods of the Philistines.
The Lord did missionary work in Egypt by prospering His people when, under the revival efforts of Moses and Aaron, they turned unto Him. There were Egyptians who, seeing how the children of Israel were favored through the power of their God, took refuge in the houses of the Israelites during the plagues. Thus they became believers in the God of Israel, and went out with the liberated people. The Lord’s design concerning His children, conditioned on their obedience, is set forth in Deuteronomy 28:—
“It shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and do all His commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth.” Verse 1.
“And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. The Lord shall open unto thee His good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand; and thou shalt lend unto many nations, and thou shalt not borrow. And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them.” Verses 10-13.
But some contend that those Old Testament promises were for the Jews only. So they were for the Jews as the Lord’s people. But the Lord is just as anxious that His people today should be illustrations of His power to8bless and uphold those who are faithful to Him as He ever was. All the promises of God are in Christ, and in Him are yea and amen. 2 Cor. 1:20. “Humble yourselves in the sight of the Lord, and He shall lift you up.” James 4:10.
