Review and Herald, Vol. 30, No. 25. (12/3/1867)

Review and Herald

Dec 3, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 3, 1867

A MESSAGE FROM THE TRUE WITNESS TO THE REMNANT.

By John Matteson

BY ELD. JOHN MATTESON.

The dark ages of the great tribulation have passed by. The church being nourished in the wilderness state, the brighter days of the Reformation dawned upon her. The powers of the earth have helped the church enough to give her peace from without. But the mighty struggle between Michael and his angels, and the dragon and his angels, is not yet finished, though the field of battle is changed. Satan has great wrath, knowing he hath but a short time. His fiery darts are directed with the utmost skill against the remnant church. He is directly opposed to the keeping of the commandments of God and the testimony of Jesus Christ, which embraces the spirit of prophecy. The snares of the enemy are laid round about us, and the perils of the last days are upon us in a thousand various forms, and the conflict is deepening every day. A fiercer contest lies before us. The heavy clouds grow darker. The mutterings of the distant thunder draw nearer. Soon the storm will burst, never to cease till the sin-polluted atmosphere is thoroughly cleansed; till the carcass is devoured by the eagles; till the discordant voices of the scoffer, the trifling and gay, the worldling and unbeliever, will be hushed in silence.

We have once, as a people, felt the deadening influence of civil war. We have also realized that the ears of the Lord are still open to the cries of his people. How thankful and humble we ought to be. But still the four winds of the earth are threatening. The last message of mercy delivered to God’s people must yet perform a great work. Without the mighty power of God this can never be accomplished. How can we get into a position where the Lord can more powerfully work with us? should be the anxious inquiry of every heart. Jesus, the faithful and true Witness, counsels us. Let us diligently listen to his counsel.

I would especially call attention to Rev. iii, 14–22. Though this text has often been commented upon, yet suffer me to present a few thoughts. This is a special message to the church. You can find very plain proof in “Thoughts on Revelation” to sustain this position, which I need not repeat here. The eternal destiny of the church, and consequently of individuals, hangs, in a great measure, upon the proper acceptation of this message. This is evident from the very nature of the message. How important, then, that we diligently consider its contents, and strive with all our might to mould our minds and order our lives accordingly.

The prince, author or efficient cause (as the original word, ἀρχη, may be rendered,) of the creation of God, is the person who in mercy delivers this message. Jesus, vested with almighty power from the Father, spake this world into existence. When man sinned against God, Jesus was so deeply interested in his welfare that he determined to give his own life as a ransom. In the fullness of time he shed his own precious blood for a race of rebels. He died for you, he died for me. He suffered untold agonies that we might obtain the immortal inheritance. His compassionate heart will not suffer him to be silent while we are sinking into the lukewarmness of the last days, and well nigh carried away by the terrible flood of worldliness which now sweeps its thousands into the gulf of destruction. He speaks with the most solemn voice, “I know thy works, that thou art neither cold nor hot: I would that thou wert either cold or hot.” Yet every word breathes infinite love. He speaks the truth, the naked truth, because nothing else could deliver us from the terrible delusion of pride and ambition into which we have fallen. And we, knowing the voice of the good Shepherd, hearken.

Dear Saviour, we hear thy voice. Thou searchest our thoughts, and weighest our actions in the balance of justice. Dreams of honor and glory were in our hearts. Self-laudation and exaltation had crept in among us. Sins of indulgence and perverted appetites, fashion and vanity, have not been discovered. Lord, is our standing so low? Thou hast delivered six messages before this. Thou hast found something commendable among all thy churches before this. Hast thou nothing good at all to say concerning us? Is it possible? Have we fallen so deep? Thou dost rebuke us more severely than any other preceding church. Dear Saviour, we tremble before thee. Our hearts are filled with sadness; our eyes with tears. Must we apply to ourselves the last and most severe of all the seven messages? We hesitate. We shrink from the keen knife of our physician. Has not some other church already received it? Is there not at present another class of men to whom it applies? Have we not even the qualities of cold water, which will agree with him who drinks it? Have we become so formal in our religion, cold in our love, lazy in our works, and sluggish in our sacrifices, that we are like lukewarm water, which must be spewed out? Lord, have mercy upon us. Help us to drink the bitter cup—to bend our back to the chastening rod.

Lord, we will receive thy message. We will take the lowest seat among all thy children. We are a puny and dwarfish race, in our religion as well as our bodies. Our faith, how weak. Our purity, how spotted. Our love, how cold. Our indifference, how prominent. Yes, Lord, as a church, we will say with one accord, O Lord, righteousness belongeth unto thee, but unto us confusion of faces, . . . because we have sinned against thee.” We hang our harps on the willows. We sit in the dust and mourn. We weep, when we think of days gone by, when thousands were converted. Our enemies rejoice over us. The chastening strokes of our Lord sink deep into our bones. We are covered with shame. We have sinned against the kind laws of Him who ever loved us, who still loves, who even now is working for us, and leading us through the deep valley of humiliation to a brighter spot. He will lead us nearer to God, though we are most unworthy to ever draw near to that holy, glorious being. Oh! why should we ever sin against him? Why ever wander from so lovely a Saviour?

We thought we were rich and increased with goods, and had need of nothing. We thought we were the chosen of the Lord, who had grasped the fountains of wisdom and understanding. We thought we were commandment-keepers, and could look down upon others. We knew not that we often did more hurt than good by presenting before others a mere theory, without the fullness of love and sympathy toward poor, lost, erring souls. We felt not that we were dependent upon God for every thought, word, or action, that would be of any real service in his cause. We did not press our petitions by faith before the throne of grace, and wrestle, Jacob-like, until we obtained the blessing. We knew not that we were “wretched, and miserable, and poor, and blind, and naked.” But now we know it, for the true Witness has told us, and we receive his testimony. Blessed be God for this most valuable information. The Devil and the world would never have told us. A sleeping, worldly church still sings her siren songs of peace, and our deceitful hearts would last of all say a single word about it. But Jesus has the words of eternal life. To him we will listen. “Martha, Martha, thou

art careful and troubled about many things.” Away with thy troubles. They are out of place, out of time. One thing is needful. What is that? “Mary hath chosen that good part.” What good part had Mary chosen? “Mary sat at Jesus’ feet and heard his word.” Come, then, let us sit at Jesus’ feet. Let us take a most lowly seat, and let the mind be fully open to receive the counsel of the faithful Witness.

I believe that the Seventh-day Adventist church has endorsed the message to the Laodiceans as a body. Therefore the foregoing is true and applicable to them as a body. But this does not by any means make it applicable to such individual belonging to that church. Some have not acknowledged the message at all. And many, alas! too many, have never yet made it a part of their own experience. Oh! that such may hasten to drink the bitter cup, and be healed, before they find themselves eternally beyond recovery—spewed out of Jesus’ mouth. Among those who have to some extent received this message in their experience, we do also find many different degrees. Some are purified less, others more. Oh! that none of us may rest before we obtain the gold, the white raiment, the eyesalve; before we sup with Jesus here, and sit with him upon his throne in the world of glory.

“I counsel thee to buy of me gold tried in the fire, that thou mayest be rich.” We must buy the gold. To buy, means, to acquire by paying a price—to obtain certain things by giving other things in exchange. This same idea of buying is also presented in Isa. lv: “Come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” All the gold of earth cannot buy the gold of Heaven. The favor of Jesus cannot be obtained for money. Yet we must give something in exchange. We must buy. Say you, What shall I give? If money or property can not buy it, I must despair of ever obtaining the precious gold, for I have nothing else to give. The Lord says, “My son, give me thine heart.” Prov. xxiii, 26. “A broken and a contrite heart, O God, thou wilt not despise.” Ps. li. “For ye are bought with a price, therefore glorify your God in your body and spirit, which are God’s.” 1 Cor. vi. “Present your bodies a living sacrifice, holy, acceptable unto God.” Rom. xii.

This is what the Lord wants in exchange,—our minds and bodies. If we truly make this bargain with the Lord, then we are no longer our own, and the Lord will not fail to fulfill his agreement. The gold will surely be ours. But if we use our bodies and minds merely for our own convenience, following our own carnal desires and lusts, serving the world, or the Devil, then the heavenly gold will never be ours.

How merciful the Lord is; how condescending, to receive such poor wrecks of humanity, such poor slaves, such evil hearts, in exchange for his heavenly riches. People are called lucky who obtain earthly riches by good bargains. A greater fortune than all the perishable gold of earth may be ours. Come, let us make the best of all bargains. Let us submit to the Lord, and give all that we are and have into his hands. Let us no longer consider these perishing bodies as our own. Then the Lord will give us immortal bodies before long.

Gold purified by fire is the same as very fine gold. The gold of Heaven is very pure, clear as crystal. The heavenly Jerusalem pertains to the saints’ inheritance. “And the city was pure gold, like unto clear glass.” “And the street of the city was pure gold.” Rev. xxi. The elders (representing the people of God,) surrounding the throne of God in Heaven, had on their heads crowns of gold. Rev. iv. “And they had harps, and golden vials full of odors.” Rev. v. Likewise, those who obtain the victory over the beast and his mark, will obtain the harps of God. Rev. xv. Now, none of these things can be obtained without faith. Without faith it is impossible to please God. Through repentance and faith we obtain pardon for sin, and become heirs of God. Faith must be exercised and purified, and is also compared to the precious gold which is tried by fire. 1 Pet. i. And we are told that faith is more precious than gold. Yet faith is nothing but an assurance of obtaining certain things which we have not yet obtained. I can buy a note. But that note in itself is nothing to me only inasmuch as the security is good, and finally brings to me the real value marked down in the note. Thus we may also buy faith, and in it is contained good security for eternal riches, or heavenly gold, which will be due when Jesus comes, and given to every one who has sold himself to the Lord, and presented his body a living, consuming sacrifice during his time of probation. Oh! let the purifying process go on. Let me no longer be mine own, but the Lord’s—the Lord’s only, and that to all eternity.

The white raiment seems to present both the idea of white, heavenly robes, and also that of purity and holiness. Of the great multitude that stood before the throne of God, it is said that they were “clothed with white robes and (had) palms in their hands.” “And they have washed their robes, and made them white in the blood of the Lamb.” Rev. vii. In some versions it is rendered long, white robes, which is also a true rendering of the original. Now, we can not doubt that these glorified ones were truly clad in heavenly raiment, pure and white. Nor can we doubt that when it is said they have washed their robes, that this refers to their character. They cannot change their character in Heaven, but on earth, during the time of probation, they turned from their sinful and unholy ways to God. They obtained pardon through Jesus’ blood, and by his constant intercession for them, they were strengthened to overcome their besetments. They were purified and sanctified, and thus obtain, at last, heavenly purity and heavenly robes. The same ideas are plainly contained in Rev. iii, 4, 5: “Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white, for they are worthy. He that overcometh, the same shall be clothed in white raiment.” They had not defiled their garments, or character. They had sought and obtained pardon for their past sins, and were now living in holiness, obeying the commandments of God. And in the world to come they would both sustain the most blameless character, and also be clothed in purer white than this earth can produce, which would agree well with their character.

“There will love freely flow, Pure as life’s river.”

Several other texts present the same idea, and they are doubtless also contained in our text. When the shame and nakedness of the wicked shall be discovered in the last great reckoning day, then God’s people will shine with heavenly glory in the purest white. And the unholy conversation of the ungodly shall pierce their consciences with fiercer pangs than the flames devouring them. Then the saints shall stand upon the sea of glass as holy and pure as heavenly angels. Is this possible? Has Jesus purchased for us such glorious salvation? Then let us not fail to secure it. Oh let me not be found naked in that day, covered with sin and shame and pollution. Awake thou that sleepest. Gird on the whole armor of God. Fight lawfully. We cannot afford to lose the prize. Yield not, yield not to the many strong temptations. Cling to Jesus. He can save; and he will save to the uttermost. Blessed be God. May you and I, dear reader, rejoice in his salvation.

The eyesalve cannot be obtained without the unction from on high. The Holy Spirit must assist us to know ourselves. But we can no more obtain faith, or holiness, without the aid of the Spirit than we can obtain eyesalve. The eyesalve must therefore include more than this. It embraces a certain portion of the word of God, and affects a peculiar branch of our experience. This is not difficult to understand, when we consider the 17th verse in connection with it. There is a blindness or ignorance in regard to our true condition. Thou knowest not that thou art wretched and miserable, and poor, and blind, and naked. What portion of the holy Scriptures is appointed to open our eyes on this point? The law of God. What portion of the Scriptures does the Comforter use when he convinces of sin? The law. “By the law is the knowledge of sin.” Rom. iii. “I had not known sin, but by the law.” Rom. vii. “The commandment of the Lord is pure, enlightening the eyes.” Ps. xix. On this point we might bring an abundance of texts, but this is not necessary, for this is a well-established fact among us, that the law of ten commandments, with all its relations and branches and various duties founded upon the same, is the great instrument to open our eyes, and to give us a clear perception of our own misery and poverty. But it is not enough that we have a knowledge of this eyesalve; we must also anoint our eyes with it. That is, we must apply it to ourselves. We must see our own failings and repent of them. Without this precious self-knowledge, we can never obtain genuine faith nor holiness. And without the powerful influence of the Holy Spirit, we never can apply it to poor self.

There is another kind of eyesalve afloat in the world which is counterfeit. Yet it sells at a much higher rate, and there is an immense call for it. It is manufactured by Beelzebub, the principal of the great vanity fair. When it is applied to the eyes, a person can see very clearly the sins and imperfections of others. Another application will enable him to see these wrongs very much enlarged. He can scarcely think of anything else, and there is an aching desire in the heart to hold up these sins before others, and peddle them around in the neighborhood. This is often done, pitying the poor transgressors, which is mistaken for brotherly love, or an interest in his welfare. A third application will make a person see wrongs in others which never existed, and such are also peddled around. This eyesalve truly makes clear-sighted. It has at first a pleasant effect, but the dregs of it are very bitter. It is always bought very dearly. Peace and love and the blessing of God are given in exchange for it. It causes anger, hatred, jealousy, envy, and slander to spring up in the heart, and these sometimes grow so exceedingly that their leaves stick out of the very eyes. It is pitiful to see that so much of this devilish quack is afloat in the world. And it is still more pitiful that Sabbath-keepers deal so largely in this miserable trash. Brethren, we want to get rid of this poisonous drug entirely. Some of us have bought eyesalve from Jesus, but still more or less particles of the old poison remain in our eyes. Oh! for a perfect cleansing from the dreadful remains of this terrible delusion. Oh! for an abundance of eyesalve from Jesus, that we may mend our own failings. Brethren, let us try to walk in love as God’s dear children. Are we kind at home in our family? It is easy enough to show a kind face once in a while among strangers. Husbands and wives, parents and children, do you walk in love at home? Are you kind and courteous? Are there no bitter words? no impatience and complaint? no jealous or unreconciled feelings? Buy the eyesalve. Repent of your wrongs. Mend your pace. Love is the fulfilling of the law. Without it you will never find a home in the heavenly kingdom.

The chastisement of Jesus is a sure pledge of his love. “As many as I love I rebuke and chasten.” This is done by the Spirit and word of God, and also through afflictions. “Before I was afflicted I went astray; but now have I kept thy word. . . . It is good for me that I have been afflicted; that I might learn thy statutes.” Ps. cxix, 67, 71. “If ye endure chastening, God dealeth with you as with sons.” Heb. xii. Oh, that we may learn to submit to the chastening rod, and be exercised thereby to yield the peaceable fruit of righteousness. We must awake from the lukewarm state, cost what it may. We cannot afford to lose the inheritance. Let us rather become poor and despised in this world. May the Lord help us to be zealous and repent.

Jesus stands at the door knocking. How often he has called, by his word, by his Spirit, by his providence. Oh! steal not thy heart. Other friends have occupied the room. Farms and houses, money and honor, ease and pleasures, fashionable dress and appetites, trifling and vain conversation, have often been in the company which thou hast entertained. There is no room for Jesus. Then you hear him knock. Oh! the Lord calls. I must go and see what he wants. My son, says he, let me come in and sup with thee. My daughter, dispatch thy companions, and hold sweet communion with me. You say, Yes, I will. I want to be saved. I want a place in the kingdom with God’s children. I am determined, by the grace of God, to stand with you upon Mount Zion. But the old friends did not go very far. Soon they came back. Come and joke a little with us. Laugh and talk about the news,

and gossip of the neighborhood. The dress must be trimmed and fixed to make you look like somebody. The perverted appetites call for indulgence. The carnal lusts burn. The world must be attended to. Jesus is forgotten. You are quite at home in the world. You are no pilgrim and stranger here. Heaven is not uppermost in your thoughts. Angels weep. In sadness they turn away and leave you. You grieve the Spirit. You are in a fair way to ruin, eternal ruin. Your time of probation is fast fleeting. Soon you may be heard wailing and weeping, and lamenting: The summer is past, the harvest is ended, and I am not saved. How many of my readers will be found there? All who do not most diligently use their time of probation, and obtain holiness of heart, and purity of life. “Follow peace with all men, and holiness, without which no man shall see the Lord.” Heb. xii, 14.

Again Jesus knocks. He hath not yet forsaken thee. Unfaithful as thou hast been, yet he will save to the uttermost. Have you nothing to entertain this holy guest with? Never mind. Only let him in, and he will entertain you. He will serve at the table. Here he spreads out before thee his precious blood and bitter sufferings. He whispers, I was bruised for thine iniquities, wounded for thy transgressions. Thy sins which are many, I freely forgive. Then comes a sweet assurance of acceptance with God, and a fountain of peace springs up in thy heart. The living hope is begotten within, and faith, revived, takes a pleasing view of the blessed inheritance. Earth, with its cares and troubles, is forgotten. Life with its turmoil is left behind. Jesus is mine. I sup with him, and he with me. Soon he will appear to take me home. I count the days. The road may be rough, but it cannot be long. Jesus is soon coming. Oh! happy day. He will give me the crown, the harp, the robe. Oh! the treasures of Heaven. What light, and glory, and bliss, and joys, unknown to poor mortals! What fields of delight, and rivers of pleasure! See the majestic trees, and the splendid fruit. The beautiful fragrant flowers. Hear the rich, melodious songs, and mighty music of Heaven. And the city, the city, the city of my God! My Father’s house, how nigh. Jesus, come to bring us home. Let my poor heart never, never more be charmed with this trembling, perishing world. Tarry with me, blessed Jesus. Tarry, for the shades of evening tell the night is near. Keep me, shield me, bless me, give me thy peace. “Peace I leave with you, my peace I give unto you; not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid.” John xiv. O, troubled heart, here is peace, sweet, heavenly peace. It floweth like a river, steady, calm, and onward. Let us not rest till we obtain this peace. If once lost, let us seek it again. It can be preserved by constant watching, fervent prayer, and often communing with Jesus. It is a river of love as well as peace, and never ceases till it is emptied into the eternal ocean of love and peace. Then may you and I, dear reader, sit with Jesus upon his throne. And we will make the heavenly arches ring with the richest melody, and sweetest praise, singing, “Blessing and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever.”

THE BEAUTIFUL CITY.

By Vesta N. Cudworth

AIR.—“Columbia, Thou Gem of the Ocean,” or “Red, White and Blue.”

The beautiful city is coming, Long, long by the prophets foretold; To earth, all radiant as morning, Adorned with jasper and gold. The loved ones that glide o’er its pavements Of gold, will no longer be sad; For the nation that keepeth thy commandments, Shall enter its gates and be glad.

I have heard there were mansions preparing, By One that was nailed to the tree; And amid all those many bright mansions, My soul, is there not one for me? While earth has been gay, I have fasted, And bowed down in grief with the sad; With the nation that keepeth thy commandments, That will enter its gates and be glad.

I have heard there were crowns, too, preparing, More fair than the dawning of light; And for those that won many to glory Were sparkling like stars in the night. Though fame wreathes the brow of the worldling, While mine wears the thorn and is sad, With the nation that keepeth thy commandments, I will enter its gates and be glad.

Then give a harp with the victors, That stand on the beautiful sea, And gladly I’ll linger in sorrow, Till Christ has prepared it for me; Though tempest-tossed here, and afflicted, Bereaved, persecuted and sad, With the nation that keepeth thy commandments, I will enter its gates and be glad.

VESTA N. CUDWORTH.

Springfield, Mass.

PROF. MORSE BEFORE CONGRESS.

[Bro. Smith: As I use the following in my discourse on the wonders of this time, many are anxious to see it in the Review. Please insert. J. N. Loughborough.]

At an Atlantic Cable glorification in Indianapolis, ex-Gov. Wallace gave the following interesting account of the first Telegraph bill in the House of Representatives of the United States. Mr. Wallace said:

Some sixteen years ago I had the honor of a seat in Congress as the Representative of this district. The Whig party had just achieved a great victory. They held possession of the Government. In the midst of the political strife around us, two remarkable persons appeared—Espy, the “Storm King,” and Morse, the Electrician. Each was asking for assistance. Each beverted that laugh into a roar and a shout. I was more than satisfied. I picked up my hat and bowed myself out of the crowd, and as I passed along the halls and passages of the Capitol, that shout followed me. As a matter of course, I voted in the affirmative of the motion then pending before the Committee, and it prevailed. The chairman reported the bill. The House, if I mistake not, passed it nem con, without asking the Yeas and Nays. And thus concurring, the Whig portion of that Committee, and that old New Yorker, played the part of Isabella toward Mr. Morse in this his last struggle to demonstrate the practicability of the most amazing invention of the age, the Magnetic Telegraph! If the Committee had ignored the proposition, there is no telling what would have been the result. That the experiment would have been finally made, no one can entertain a doubt. But when or by whom, is the question. It was not within the range of individual fortune to make it, and, if it was, none but Prof. Morse would have hazarded it. Had he failed, it might have shared the fate of the Ocean Telegraph. Although conceived years ago, as I read in a Cincinnati paper a few days since, by the editor of The Commercial, and application was made to Congress for assistance, which was entirely disregarded, yet English sagacity seized with avidity what American supineness had neglected, and took the initiative in this magnificent enterprise, and plucked from American brows the glory of the achievement.

Party demagogues in Indiana, says an exchange, used the telegraph vote of Gov. Wallace to his disadvantage, and succeeded in making the people generally regard it with utter contempt. One old Shelby County farmer urged the Governor to deny having voted for the telegraph, and a Jerry Johnson, to show his contempt for the humbug, suggested that “We would next hear of the people driving the Almighty’s lightning across the ocean to split Europe into fragments.”

IT NEVER DRIES UP.

I was staying at a village on the Welsh coast, where the people had to bring all their water from a well. Not a single house had a pump. At all hours of the day, but chiefly before breakfast and before tea-time, little feet and great, often unshod, but very active, might be seen passing along the narrow lane, with every kind of pitcher, kettle and can, to a fresh-water well. Not a very trust-worthy friend after all was this village well.

“Is this well ever dry?” I inquired.

“Dry? Yes ma’am; very often in hot weather.”

“And where do you go then for water?”

“To the spring, a little way out of town.”

“And if the spring dries up?”

“Why, then we go to the well higher up, the best water of all.”

“But if the well higher up fails?”

“Why ma’am, that never dries up—never. It is always the same, winter and summer.”

I went to see this precious well, which “never dries up.” It was a clear, sparkling rivulet, coming down from the high hills, not with the torrent-leap, but with the steady flow and soft murmur of fullness and freedom. It flowed down the highway side. It was within the reach of every child’s little pitcher. It was enough for every empty vessel. The small birds came down thither to drink. The ewes and lambs had trodden down a little path to its brink. The thirsty beasts of burden, along the dusty road, knew the way (as I could see by their tracks) to the well “that never dried up.”

It reminded me of the water of life and salvation, flowing from the “Rock of Ages,” and brought within the reach of all men by the Gospel of Jesus Christ. Every other brook may grow dry in the days of drouth and adversity; but this heavenly spring never ceases to flow.

Without waiting till earth’s wayside brooks shall fail, let us all hasten at once, with hearts athirst, to the heavenly well that “never dries up.”

CLAIM YOUR OWN.

To you who are in trouble there are some chapters, some particular promises in the word of God, made in a most especial manner, which should never have been yours so as they now are, if you had your portion in this life as others have; and therefore, all the comforts, promises, and mercies which God offereth to the afflicted are so many love letters written to you. Take them to you. Claim your right and be not robbed.

Paul's Fight with the Beasts at Ephesus.

1 Cor. xv, 32. If after the manner of men I have fought with beasts at Ephesus, what advantage hath it me, if the dead rise not? let us eat and drink; for to-morrow we die.

A correspondent inquires, Did Paul literally fight with beasts, or does he, by the term beasts, mean wicked men with whom he had contention at Ephesus in behalf of the truth. On this question there is a difference of opinion among critics. The arguments on both sides are well set forth by Dr. Clarke's comment on this passage which we herewith present:—

Verse 32. If after the manner of men, &c.] Much learned criticism has been employed on this verse, to ascertain whether it is to be understood literally or metaphorically. Does the apostle mean to say that he had literally fought with wild beasts at Ephesus? or, that he had met with brutish, savage men, from whom he was in danger of his life? That St. Paul did not fight with wild beasts at Ephesus, may be argued, 1. From his own silence on this subject, when enumerating his various sufferings, 2 Cor. xi, 23, &c. 2. From the silence of his historian, Luke, who, in the acts of this apostle, gives no intimation of this kind; and it certainly was too remarkable a circumstance to be passed over, either by Paul in the catalogue of his own sufferings, or by Luke in his history. 3. From similar modes of speech, which are employed metaphorically, and are so understood. 4. From the improbability that a Roman citizen, as Paul was, should be condemned to such a punishment, when in other cases, by pleading his privilege, he was exempted from being scourged, &c. And 5. From the positive testimony of Tertullian and Chrysostom, who deny the literal interpretation.

On the other hand it is strongly argued that the apostle is to be literally understood; and that he did, at some particular time, contend with the wild beasts at Ephesus, from which he was miraculously delivered. 1. That the phrase κατὰ ἄνθρωπον signifies as men used to do, and never means according to the manner of men, as implying their purpose, or, to use their forms of speech, &c. 2. From the circumstances of the case in Ephesus usually referred to, viz., the insurrection by Demetrius and his fellow craftsmen; where, though Paul would have been in danger had he gone into the theater, he was in little or none, as he did not adventure himself. 3. From his having endured much greater conflicts at Lystra and at Philippi than at Ephesus, at the former of which he was stoned to death, and again miraculously raised to life: see the notes on Acts xiv, 19, &c. And yet he calls not those greater dangers by this name. 4. That it cannot refer to the insurrection of Demetrius and his fellows, for St. Paul had no contention with them, and was scarcely in any danger, though Gaius and Aristarchus were: see the whole of Acts xix. And 5. As we do not read of any other imminent danger to which he was exposed, at Ephesus, and that already mentioned is not sufficient to justify the expression, I have fought with beasts at Ephesus, therefore we must conclude that he was at some time, not directly mentioned by his historian or himself, actually exposed to wild beasts at Ephesus. 6. That this is the case he refers to, 2 Cor. i, 8, 9, 10: For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, inasmuch that we despaired even of life. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead; who delivered us from so great a death: for these expressions refer to some excessive and unprecedented danger, from which nothing less than a miraculous interference could have saved him; and that it might have been an actual exposure to wild beasts, or any other danger equally great, or even greater.”

Olshausen thinks it is not to be taken literally, offering the reason that “Paul's privilege as a Roman citizen secured him from the arena;” while Barnes, on the other hand, argues at length for its literal interpretation in his notes on the passage. Again, Bishop Horne contends for a metaphorical application of the language in some arguments which we deem it proper to introduce here:

“If after the manner of men I have fought with beasts at Ephesus. Not that the apostle appears to have been actually condemned by his enemies to combat with wild beasts in the theater: he seems only to have employed this strong phraseology, to denote the violence and ferocity of his adversaries, which resembled the rage and fury of brutes, and to compare his contention with these fierce pagan zealots and fanatics to the common theatrical conflict of men with wild beasts. Note. The same metaphors are of frequent occurrence in the New Testament. Herod is called a fox: Go and tell that fox. (Luke xiii, 32.) Hypocrites are called wolves in sheep's clothing. (Matt. vii, 15.) Rapacious and mercenary preachers are styled wolves, that will enter and ravage the fold: There will enter among you grievous wolves, not sparing the flock. (Acts xx, 29.) The apostle uses a harsher metaphor to denote the malice and rage of his adversaries: Beware of dogs. (Phil. iii, 2.) Had St. Paul been thus engaged, says Dr. Ward, it is difficult to apprehend how he could have escaped without a miracle. For those who conquered the beasts, were afterward obliged to fight with men till they were killed themselves. It seems most reasonable, therefore, to understand the expression [ἐθηριομάχησα] as metaphorical, and that he alludes to the tumult raised by Demetrius. The very same word which the apostle here employs to denote the violence and fury of his adversaries is used by Ignatius in the like metaphorical sense. All the way from Syria to Rome, by sea and by land, by night and by day, do I FIGHT WITH WILD BEASTS. Ignatii Epist. ad Rom. p. 94. edit. Oxon. 1708. I advise you to beware of beasts in the shape of men, p. 22. So also the Psalmist, My soul is among lions, even the sons of men, whose teeth are spears and arrows. Ps. lvii, 4. Break their teeth, O God, in their mouths. Break out the great teeth of the young lions, O Lord. (Ps. lviii, 6.) See also Lakemacher's Observationes Sacræ, part ii, pp. 194–196.”—Horne iii, 484, note.

From these various authorities and arguments the reader must take that ground which to him seems most tenable.

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