WHEN a boy, I entered, for the first time in my life, a large factory. I found myself in the presence of a labyrinth of wheels, pulleys, and belts, moving, turning, or flying in every direction. I was bewildered. All seemed confusion. Presently, as the first impression wore away, I began to examine the portions nearest to me, and I found there perfect system and order. Each wheel had its assigned duty. Each belt had its allotted task. Each cog met its corresponding mesh. Each portion had a work to perform for which it was especially adapted. A continued examination revealed a common design running thru it all, an adaptation of part to part, and each part to the whole. As I studied that machinery, my mind was impressed with the thought of an inventor and maker, and in it was revealed to me not only the fact of a maker, but also his ability to design and his power to execute.
Seeing the Invisible.
Therefore Paul says (Rom. 1:20), "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse." It is here asserted that the heathen, by examining the created things which are about us, could in them discover the fact that there exists a personal, intelligent, and powerful Creator.
Let us take our stand upon the seashore. Spread out before us lies the broad expanse of old ocean, whose waters rise and fall in ceaseless motion, and far, far away they seem to kiss the sky. Over it all the sun is pouring his effulgent beams. A mist constantly arising from the water is swept inland by the sea breeze. Let us follow it as it is carried on the wings of the wind over hill and vale, over mountain and plain, until it finds a resting-place upon the earth in the form of rain, or snow, or dew. Soon it is swallowed up by the loose and open soil, and would seem to be lost forever; but not so. Here it comes in contact with the tiny rootlets of the plants, and soon the face of the rose or the lily swaying to and fro at our feet is brightened by its presence. Attracted again by the air, it comes forth laden with fragrance to delight the passer-by. Perchance it escapes the rootlets and percolates thru the earth until it gushes forth in the cool, crystal spring, to which the lowing herd and weary men alike will come to quench their thirst. Having served its varied purposes, it is soon found in the rippling rill, the babbling brook, or mighty river on its way to be received again by that mother of all waters, "The grand old ocean." Who can study these things and not find in them design, order, system, and adaptation? Surely in all nature is declared the existence of a great Designer, with intelligence to plan, and power to execute.
"The heavens declare the glory of God; and the firmament showeth His handiwork."
When we contemplate the heavens, when we consider the mighty suns, which together with vast retinues of brilliant attendants go sweeping on thru space, impelled by a silent but irresistible force, we are impressed with the power of that God who "bringeth out their host by number; He calleth them all by names by the greatness of His might, for that He is strong in power; not one faileth."
We stand at the base of a towering mountain. In grandeur it lifts its head, piercing the clouds. Its base is wrapped in solemn gloom. Its top is bathed in glorious light. In the presence of its loftiness, its majestic greatness, we are awed into silence, while we think of Him who settled the mountains, and brought forth the hills. Yes, the universe about us, in its sublimity, majesty, beauty, glory, and power, declares to us with silent tongue, "There is a God."
Paul, in reasoning with the Athenians, said, "For in Him we live, and move, and have our being; as certain also of your own poets have said, For we are also His offspring." When we turn to consider the creature of God, we find him "fearfully and wonderfully made," stamped with personality, possessed of will-power, and endowed with intelligence. What wonders he hath achieved! What possibilities are before him! Can such a creature have been the product of other than a personal, intelligent Creator?
Then, since we see in ourselves and the handiwork about us, personality, intelligence, wisdom, power, and glory, and since the Creator could not impart to the creature that which He did not Himself possess, we must conclude that there is a personal, intelligent, all-wise, omnipotent, and glorious Creator.
The Winning of Zacchæus.
By Ernest Lloyd
ZACCHÆUS—"pure," "innocent." What a name! Yet a name which the Jews deemed very inappropriate to the chief among the publicans.
We find him in a hated class. Zacchæus had sacrificed his spiritual privileges, his religious character, and all that the Jew held most sacred, to his love of gain. A lost Israelite—a lost sinner. Mark the contrast between his name and character. Instead of being "pure and innocent," he was corrupt and sordid. In him we see how sin degrades, brings men into contempt, and gains a terrible power over them, so that they will sacrifice anything to gratify sinful passions.
But we find him seeking Jesus, and Jesus was seeking for Zacchæus. It may be that Zacchæus was prompted by that universal feeling which leads men to seek a sight of those who, no matter how, have attracted a large amount of public attention. It has been said that "curiosity carried Zacchæus up, but love to Christ brought him down." There is a reason to believe it was more than mere curiosity which prompted him to climb up into a sycamore tree to see Jesus. Doubtless he desired in his heart to know Jesus personally, or Jesus would hardly have declared7His intention of going to his house.
Zacchæus "sought to see Jesus," and he gets a visit from Him. So Jesus always gives more than is expected.
It could not have been possible for Christ to fail to see Zacchæus, for He could never overlook any man with such a desire. Zacchæus had said in his heart, "I must see Jesus," and Jesus responded to that: "I must abide at thy house." Note those two "musts." When the faith of man says, "I must," then the love of God says, "I must." And Christ, facing the prejudices of the people, for Zacchæus was "chief" among the dishonest rich, goes "to be guest with a man that is a sinner."
Zacchæus, realizing that Christ had chosen him, is touched in his inmost heart by Christ’s great love and pity for him. Nothing swerved Christ in the work of saving this lost "son of Abraham," and this soul is given to Him as an earnest of the fruits which were to follow His agony and death to which He was hastening.
His purpose to visit Zacchæus had a definite object, and by it He reproved the pride of those who despised him, and showed that He had come "to seek and to save that which was lost." Zacchæus is won to his Guest, who was in fact, tho not in name, "pure and innocent." He is led to penitence, and we find him proving its genuineness by his deeds and devoting himself to the service of God. The love of Jesus had melted his heart, and in his humility and penitence he promises to exceed the requirements of this law in making restitution.
If only the men of wealth to-day would hear the words of Christ with like result. The best thing that had ever entered Zacchæus’ house was that salvation which entered it "this day." It meant his restoration to the favor and service of God. And "this same Jesus" will "this day" abide in any man’s house who desires Him. He is as ready to save the poor outcast as the man of wealth, and we ought to be as ready to win the one as the other.
ERNEST LLOYD.
The Star of Bethlehem.
By Worthie Harris Holden
How bright it shines o'er all the earth;
Since first it marked the Saviour's birth!
How many travelers from afar
Have sought the guidance of that Star!
The bright effulgence of its light
Pierced e'en the darkness of earth's night.
Its radiance, dimmed awhile, shone clear,
Pointing the Reformation near.
And now once more the heathen night
Is full illumined by its light,
Proclaiming, "Christ will soon appear,—
Herald the King whose reign is near!"
Instead of manger now a throne;
For humble birth, a Prince well known;
Instead of thorns, a crown of might;
For seamless garb, a robe of light.
O Bethlehem's Star, thy rays have pierced
The limits of the universe!
Our hearts a loyal tribute bring
To Bethlehem's babe encrowned King.
WORTHIE HARRIS HOLDEN.
Sin and Death.
IT follows logically that if death is the result of sin, then where there is no sin, there can be no death. While the end of sin is death, the end of righteousness is declared to be life eternal. Rom. 6:20-23. Christ "did no sin, neither was guile found in His mouth." He was the Spotless One from God. He Himself declares of Satan, "The prince of this world cometh, and hath nothing in Me." But Christ came under the power of death. How was this possible, if there can be no death where there is no sin?
In entering under the dominion of death, Christ fell not as the lawful prey to the grim destroyer, but, standing in the sinner’s place, He met the penalty of a broken law, suffering in man’s stead, that, by the power thus attained, He might recover man from the thralldom of sin and death, and raise him up to sit with Himself in righteousness and glory. Eph. 2:4-7. "He was wounded for our transgressions, He was bruised for our iniquities." "The Lord hath laid on Him the iniquity of us all." Christ voluntarily entered the dominion of the enemy. His soul was made an "offering for sin." He "poured out His soul unto death." He Himself declared, "I have power to lay it [My life] down, and I have power to take it again." But as Christ, on account of His righteousness, voluntarily submitted to the power of death, it could have no authority to retain Him under its dominion. He could not "be holden of it." Acts 2:24.
As death could not hold Christ under its dominion, when He was manifested in this world in the person of Jesus, neither can death hold Christ under its dominion when He is manifested in this world in the lives and characters of His followers.
Hopelessness of a Good Example.
WHAT men need most is not more knowledge of the right, but more power to do the right that they already know. This power is offered to them by Jesus Christ, and by Him only. In bestowing the power, He becomes their Saviour. And therein is the life-and-death difference between the truth that Christ is a Saviour, and the hopeless idea that he is only a unique example. As the latter, he looks upon the man in the gutter, sodden and paralyzed with sin, and says, "I am the example you ought to follow; get up on your feet, be a man, and walk as I do." But the more perfect the character of Christ as an example, the more hopeless is the outlook for the man in whom sin has destroyed the power to imitate Him.
As Saviour, Christ reaches down to that man, puts His arm around him, lifts him up, washes him clean with His own hands, takes him home with Him, and then, if the man is willing, lives with him every hour of his life. Not only that; Christ lives in him, replacing the sin-poisoned, death-poisoned life with His own sinless life that conquers sin; gives him a new will for the atrophied one, new power, new hopes, new desires. The man begins to live eternal life: he is saved. But a saviour who was only a perfect example to men could never have saved him.
Praying for More Faith.
By Phillips Brooks
I HEAR men praying everywhere for more faith, but when I listen to them carefully and get at the real heart of their prayer, very often it is not more faith at all that they are wanting, but a change from faith to sight.
“What shall I do with this sorrow that God has sent me?”
“Take it up and bear it, and get strength and a blessing out of it.”
“Ah, if I only knew what blessing there is in it, if I saw how it would help me, then I could bear it!”
“What shall I do with this hard, hateful duty which Christ has laid right in my way?”
“Do it and grow by doing it.”
“Ah, yes, if I could only see that it would make me grow!”
In both of these cases do you not see that what you are begging for is not more faith, altho you think it is, but sight?
You want to see for yourself the blessing in the sorrow, the strength in the hard and hateful task.
Faith says not, “I see that it is good for me, and so God must have sent it,” but, “God sent it, and so it must be good for me.” Faith walking in the dark with God only prays Him to clasp its hand more closely, does not even ask Him for the lighting of the darkness, so that the man may find the way himself.—Phillips Brooks.
Some Blessed Day!
By Ernest Lloyd
O WEARY, aching, throbbing brain,
There is no toil nor love in vain.
“Fear not,” thy humble effort shall be blest,
For thee there still remains sweet rest.
O blessed Christ!—let strength divine
Revitalize this frame of mine;
Amid the storms that sweep the soul,
Safely lead me to the goal.
Lead on thru all the mists of life,
Let me be patient in the strife.
O Father, Saviour, Brother, Friend,
Lead onward, upward to the end.
And then, O then! to see Thy face,
And know Thy perfect, saving grace;
And evermore with Thee to stay,
Some blessed day—some blessed day!
ERNEST LLOYD.
Are You Sowing to the Flesh?
1. What eternal law of moral conduct is continually demonstrated in nature?
"Whatsoever a man soweth, that shall he also reap." Gal. 6:7. "To every seed his own body." 1 Cor. 15:38.
2. What will he reap who sows to the flesh?
"He that soweth to his flesh shall of the flesh reap corruption." Gal. 6:8.
3. To what is the flesh contrary?
"For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other." Gal. 5:17. "The carnal [fleshly] mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8:7.
4. What are the works of the flesh?
"The works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like." Gal. 5:19-21.
5. What will be the result of such sowing?
"They which do such things shall not inherit the kingdom of God." Gal. 5:21. "He that soweth to his flesh shall of the flesh reap corruption." Gal. 6:8. "To be carnally minded [fleshly minded] is death." Rom. 8:6.
6. In thus reaping, what does a man truly do?
"They eat of the fruit of their own way" and are "filled with their own devices." Prov. 1:31. "The backslider in heart shall be filled with his own ways." Prov. 14:14. "He that soweth iniquity shall reap vanity [nothingness, death]." Prov. 22:8. "Hear, O earth; behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not harkened unto My words, nor to My law, but rejected it." Jer. 6:19.
7. That we may be saved from such a fate, what faithful warning does God give us?
"Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap." Gal. 6:7.
The Eternal Word; Its Witnesses.
By Editor
"FOREVER, O Jehovah," declares the inspired psalmist, "Thy word is settled in heaven." Our blessed Lord has declared: "It is easier for heaven and earth to pass away, than for one tittle of the law to fail;" and again: "Heaven and earth shall pass away; but My words shall not pass away."
That word is expressed in its written form in the Old and the New Testament Scriptures, which were inscribed by holy men as they were moved by the Holy Spirit. (See 2 Tim. 3: 16; 1 Peter 1: 19-21.)
The one preeminent Witness to that word in character is the Son of God, the Eternal Word, who for the salvation of man became the Incarnate Word. Of Him it is said: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made thru Him; and without Him was not anything made that hath been made." "And the Word became flesh, and dwelt among us, . . . full of grace and truth."
Christ and Christ only is "the faithful and true Witness," and is so predicted by the prophet: "Behold, I have given Him for a Witness to the peoples." His life and character filled up every moral truth of the word of God.
Yet God has other witnesses apart from the personal Christ. "The heavens declare the glory of God; and the firmament showeth His handiwork. Day unto day uttereth speech, and night unto night showeth knowledge." The great and sky-towering mountains speak of His righteousness, and the hills of His power. His loving-kindness is manifest in the father- and mother-love of brute and bird; and His glory in the rose and the lily.
To man also is given the inexpressible privilege of witnessing with our Lord Jesus Christ. We do not mean for God and His truth, because in God's wonderfully infinite wisdom everything shall witness for Him, even tho men seek to witness against Him. For it is eternally true that "the wrath of man shall praise Thee," and that "we can do nothing against the truth, but for the truth." He therefore who thinks that his puny efforts against God's word will overthrow it, knows nothing of that word. He may think his little hammer will break the anvil, but that mighty block has worn out too many little hammers in the past, and shows no sign of wear or diminution. Let them beat on; the word will endure; and in God's hands, in His own time, will become a fire which shall burn to the very foundation of human structure, or a hammer which will break in pieces all man's manufactured rocks, steel reinforced tho they may be.
Neither let some self-appointed and self-sent prophet think that unless his message be heeded all will fail, or unless his followers fulfil some prophecy God's word will become void, and the universe will come to naught. Let it be settled forever in poor humanity's heart that God is dependent upon no man or set of men for the success of His work or the fullest development of His plans. "Hath He said, and will He not do it? or hath He spoken, and will He not make it good?" He declares: "The word that I shall speak shall be performed;" "as I have thought, so shall it come to pass; and as I have purposed, so shall it stand."
God uses men as witnesses. He calls men to witness for Him by witnessing with Him; but if they refuse, and choose to witness against Him, or of heart or mistakenly pervert His truth, still shall they witness for the truth of His word. For "all flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass. The grass withereth, the flower fadeth; but THE WORD OF OUR GOD SHALL STAND FOREVER."
Every soul in Christendom, who professes the name of Christ may apostatize to-day; they may burn every house of worship, every Christian institution, to-morrow; yet will His word not fail. Men may refuse to become the children of Abraham, yet as of old, "God is able" of the insensate "stones to raise up children unto Abraham." Men may refuse to do His bidding and speak His word; if necessary the very "stones will cry out."
God gives double witness for His truth; and that truth is so revealed that it witnesses both ways. For rebellious hearts God has declared just the fruit which their opposition to the word will bear in their own lives, and its effect upon men and nations. Rebellion and wickedness are witnessing to the truth of His word. He has foretold apostasy, and what would surely follow; and apostasy is bearing witness to His truth. He has also told of His humble church, persecuted, torn, divided, in Babylon, halting, stumbling, hindered, yet heeding His call, coming into the light, putting on His beautiful robes of righteousness, witnessing for and with Him; yet upon these, as persons or individuals, is He not dependent. They, one and all, may be set aside as staging in the erection of His building, yet will the building go on to completion; and they, if they refuse, will be cast aside. But he who opens his heart to God's truth, whose eye is single to every ray of light which shines from the word, who lets that truth dominate his being, is safe. "He that doeth the will of God abideth forever."
THE seventh chapter of Romans tells of the great bondage of sin; of "the law of sin" that holds us in the toils of wrong-doing even when we have a desire to break away and do better. But in the concluding verses of that chapter we are told that there is deliverance from this bondage of sin, and the eighth chapter which we are to consider next tells of the fulness and the joy of that deliverance. The opening verses of the chapter are:
"There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. For what the law could not do, in that it was weak thru the flesh, God, sending His own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh." Rom. 8: 1-3.
"There is therefore now no condemnation to them that are in Christ Jesus." What a blessed and comforting statement that is! While leading the life of sin there is condemnation resting upon the individual all the time. This condemnation keeps a person ever from being truly happy. There is always the consciousness that we are not right, and sooner or later we will have to meet the just sentence that awaits us. We may try to drown this inner voice of God that is ever speaking to us by His Spirit thru His word and thru His works, but we can not get away from it. We may try to drown our consciences with pleasure or business, but the divine Father is ever following us to lead us away from this life of sin into the real joys of the life of righteousness. And once we yield to Him and make the full and complete surrender, then He frees us from condemnation thru His Son Jesus Christ.
The individual who has not experienced this blessed condition of being free from the condemnation of guilt, has never tasted of real joy or true happiness. The blessedness of being absolutely free in Christ is a condition of unalloyed joyfulness that words can never describe. "O taste and see that Jehovah is good: blessed is the man that taketh refuge in Him." Ps. 34: 8. We must actually "taste" of this blessed experience for ourselves; we can never describe it to another. We can only extend to others the invitation to come and "taste," and find out for themselves the real joys of the Lord.
This precious experience of being free from condemnation thru the power that we have in Jesus the Saviour is also expressed in a most comforting manner in these words:
"Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and My burden is light." Matt. 11: 28-30.
Those who are laden with sins, and griefs, and disappointments; those who are bowed down beneath the load of despair that comes from the condemnation of violating9the principles of the righteous law of God; all of the sin-sick and unhappy souls in the world, from whatever cause they thus may be, are urgently invited to come to the blessed Saviour and find this complete and blessed "rest unto their souls." The very innermost soul is to find complete rest. And this perfect rest is what is brought into the life when freed from condemnation thru the Christ of the ever-living God.
Paul immediately proceeds to give a statement of the process by which this freedom from condemnation is reached. "For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death." Verse 2. In the seventh chapter, it will be remembered, the apostle is telling of the warfare that is going on in the individual between the law of God which is "holy, and righteous, and good," and "the law of sin which is in my members." But the soul makes the complete and the full surrender, and "the law of the Spirit of life in Christ Jesus" lifts him into complete victory. Here are divine principles of true philosophy that should absorb the attention of every individual. Here are the true principles of freedom that every soul should enjoy.
"For what the law could not do, in that it was weak thru the flesh, God, sending His own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh." The law is not weak in and of itself. But it is the weakness of our flesh that keeps it from gaining the victory in this great struggle that is going on. And so God comes to the rescue and sends "His own Son," and He sends Him "in the likeness of sinful flesh and for sin," and all of this is done in order that He may condemn sin in the flesh. He has worked out this plan by which every one may declare his independence in Christ Jesus, and thus be set absolutely free from "the law of sin" that is ever "warring" in our members.
But this relief from condemnation and this freedom in Christ Jesus does not take away the conflict. And right here is where many become discouraged and give up the warfare. They accept the promise and claim the victory; but one victory is not enough to develop and establish the character. The Lord provides the strength, and allows us to gain victory after victory, and thus are we established in all the joys of the overcomer. And instead of being relieved from the struggle against sin, we will find it invariably the case that after we have accepted this freedom in Christ, the enemy will come against us harder than ever. He will study out new plans by which he can tempt and overthrow us. He is not willing that we should get away from his clutches. But while he charges against us in this way again and again, we always have the consciousness of power thru faith that enables us to overcome.
It is not necessary that any one should fall into condemnation again after having been made free in Christ Jesus. But it is almost invariably the case that the individual will be overcome in the struggle; sometimes it is thru failure to study and appropriate the promises of God; sometimes it is thru failure to be always on guard against the devices of sin. But whatever the excuse may be, the Lord has provided against that emergency also, and His word sets forth the plan most comfortingly in the following:
"My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous: and He is the propitiation for our sins; and not for ours only, but also for the whole world. And hereby we know that we know Him, if we keep His commandments." 1 John 2: 1-3.
It is the Lord's plan to have us so avail ourselves of His strong tower of strength that we shall never suffer defeat. But He knows better than we can realize the weakness of our flesh, and so He has provided a way of escape when we fall under temptation. But this most gracious plan that the Lord has devised for us to regain our freedom after we have fallen must not be made an excuse for a continued life of sin. The only true happiness is in gaining and holding absolute victory. The only real strength is in gaining and holding this same victory. We must not rest for one moment; we must stand on guard to secure and to hold the wonderful prize of this freedom in Christ. What if the struggle is keen and prolonged! The Lord is such a storehouse of power and comfort that the conflict becomes most intensely interesting, for each new victory floods the soul with a fresh and deeper joy. "He that overcometh, I will give to him to sit down with Me in My throne, as I also overcame, and sat down with My Father in His throne. He that hath an ear, let him hear what the Spirit saith to the churches." Rev. 3: 21, 22.
Do not rest until the delightful experience of freedom in Christ the Saviour is all your own.
Chapter 3 gives the story of Solomon's ill-advised marriage with Pharaoh's daughter, the gift of wisdom in answer to his prayer, and the manifestation of wisdom in his decision between the women. Chapter 4 is a brief, but comprehensive statement of his officers, the condition of the kingdom at the beginning of his reign, and his power, wealth, and wisdom.
Chapter 5 records his bargain with Hiram, king of Tyre, for the building of the temple, and the division of labor among the men of Israel chosen to assist in the work. The building of the temple is the story of chapter 6. That temple was to be a dwelling-place for God, and a type of the heavenly temple and of the church of God. No sound of ax or hammer was heard in its erection.
Chapter 7 contains a description of his own house, builded after he had finished the house of Jehovah. Many make self first. The latter part of the chapter enters into details concerning the furnishings and vessels of the temple. The dedication of the temple with Solomon's comprehensive prayer is recorded in chapter 8; this is the longest prayer recorded in the Bible. The Psalm for this day is omitted. Chapters 9 to 11 inclusive are occupied with the story of Solomon, God's promises to the king, Solomon's wisdom and his transgressions.
The story of the division of the kingdom under the weak and foolish Rehoboam; the revolt of the ten tribes to Jeroboam; the idolatry of the latter; the prediction of the unknown prophet against the king and the altar; the prediction of Ahijah concerning Jeroboam's seed; the spoiling of the temple by Shishak of Egypt; the brief reign over Judah of wicked Abijam; the better reign of Asa, and the prosperity of Judah under his sway, is told in chapters 12 to 16. Following Jeroboam came Nadab (2 years), with whom the house of Jeroboam came to an end. Baasha, who slew him, reigned twenty-four years, and was followed by his son Elah, whose drunken reign ended in two years, the house of Baasha dying with him. Zimri, the captain who slew him, reigned only seven days, when he was slain by Omri, from whom sprang the wicked Ahab. With his reign and the work of the wonderful prophet Elijah, the rest of our week's lesson has to do, a narrative both interesting and instructive especially for these days.
Psalm 127 is a song of Solomon, written about the time of the building of the temple. Psalm 132 was doubtless written by Solomon also after the temple was built, and may have been sung at the dedication. How good are all these songs of Israel.
Is It, and Is It Not Strange?
Is it strange that men should believe God in respect to the Sabbath day? Is it strange that men should turn from past teachings and practises to keep the seventh day, when they know from His word that God has enjoined the day? Is it strange that the word of God should be considered of higher authority than the teachings of men? Is it strange that Christians should regard God's law as of more authority than the laws of state, or the dogmas of church? Is it strange that they should follow the example of their Lord in the observance of the seventh day?—Certainly these things should not be strange to the child of God.
But is it not strange that men who have been purchased with the blood of Christ should reject His allegiance? Is it not strange that men whose life has been filled with blessings from God, who have been preserved by God's love, redeemed by the sufferings of His Son, should refuse to obey His law of love, and keep His Sabbath that was made FOR man, for man's good? Is it not strange that Christians should refuse to walk in the footsteps of Christ? Is it not strange that they should refuse to observe the Sabbath observed by Christ and the good of past ages, when it is expressly commanded of God? Is it not even more strange that "Christians" should persecute Christians for working and resting on the same day that Jesus did?—It is strange indeed, but all this we see in these our days. Says Jesus, "Ye are My friends, if ye do whatsoever I command you." Says John, "This is the love of God, that we keep His commandments; and His commandments are not grievous."
Immortal and Immortality
Immortal and Immortality.—Reader, did you know that the word "immortal" is found but once in the entire Bible? It is true, nevertheless. It is there applied to God, "Now unto the King eternal, immortal, invisible, the only wise God." 1 Tim. 1:17. "Immortality" is found five times, as follows: Rom. 2:7; 1 Cor. 15:53, 54; 1 Tim. 6:16; 2 Tim. 1:10. In every instance it is presented as an attribute of God, or a condition to be attained thru faith; it is never referred to as an attribute which man now possesses. It is what man is enjoined to seek after; it is to be put on at the coming of Christ; it is brought to light by Christ thru the Gospel, and only God is said to possess it. These words or kindred terms are never applied to mortal, fallen man except once, and that by Satan, in Gen. 3:4. Man is a sinner, subject to death, both soul and body. His only hope is Christ Jesus. Will you not accept Christ and life?