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Review and Herald, Vol. 79, No. 40.

CONTENTS

Review and Herald

Oct 7, 1902

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 7, 1902

CONTENTS

Sions Väktare

Four Questions — to be answered before God (Poem)
Knowledge of God — Mrs. E. G. White
Are You Willing? — (From Life Boat)
Are You a Christian? — A. Vermelin
Christ Knocking — Poem with full-page illustration
The Work of the Holy Spirit — Aug. Anderson
The Christian’s Lawgiver — Bible Reading
Christ’s Second Coming and Kingdom — S. Mortenson
Launching the Lifeboat (Illustrated) — Poem by King Oscar
Under Law or Under Grace — S. F. Svensson
The Millennium — Bible Reading
A Page of Bible Readings on Prophecies, Resurrection, Saints’ Inheritance, Biography of Satan, Spiritualism
A Threefold Message
The Last Reformation (Illustrated)
Obedience of Faith — J. M. Erikson
Condition of the World in the Last Days (Ill.) — E. Åhren
Life Only Through Christ — S. F. Svensson
Whom Shall We Follow? — E. J. Waggoner
Note on National Reform Movement with Cartoon
Four Syllogisms on the Sabbath — W. S. Grusan
The Sabbath of the Lord — Aug. Anderson
Debtors to All (Touching our work in foreign lands)
The Midnight Sun (Full-page illustration)
Mother (Illustrated) — Poem
The Christian Home — Fred Anderson
Need of Attention to Hygiene — Dr. A. B. Olsen
Judge Not (Temperance Song)
Is God’s Temple Worth Caring for? — Dr. David Paulson
Forgotten! (Illustration)
Notes and Comments
“Jesus, Lover of My Soul” (new music, Supplement) Doles
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CONTENTS

Evangeliets Sendebud

An Everlasting Gospel — Poem with full-page design
“He Shall Save” — C. A. Thorp
Conversion, Bible Reading — E. G. Olsen
The Christian Life, with 1 Cor. 13 — Ellen G. White
“Answer, My Soul,” (Music, full page) — O. A. Linneren
The Light of Prophecy (Illustrated) — O. A. Johnson
The Lord’s Second Coming (Illustrated) — M. S. Reppe
Signs of These Days, with full-page illustration
The Great Day of the Lord, Bible Reading
An Important Message (Illustrated) — C. A. Thorp
Sabbath and Sunday, Bible Reading
Reform Movements Founded on Prophecy (Illustrated)
The Kingdom of God and the Thousand Years — A. E. Christian
Condition of the Dead — N. P. Neilsen
The Resurrection (Illustrated) — L. Johnson
Life in the Son, Bible Reading
Under the Law and Under Grace (Illustrated) — A. C. Anderson
It Is Written — (Poem)
Obedience of Faith — H. R. Johnson
Lifting — (Poem)
Wireless Telegraphy; How the First Message Was Sent Across the Ocean (Illustrated)
The Midnight Sun, Full-page Illustration
The Purpose of Education — Prof. P. E. Berthelsen
Is God’s Temple Worth Caring For? — Dr. D. Paulson
Intoxicating Liquors and Tobacco — O. H. Fallana
Notes and Comments
Supplement: Full-page illustration, “Behold I Stand at the Door and Knock.”
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SIONS VÄKTARE

(Swedish)
DATED OCT. 29.

Special Numbers

Sions Väktare and Evangeliets Sendebud
Swedish and Danish-Norwegian Papers
NOW READY
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EVANGELIETS SENDEBUD

(Danish-Norwegian)
DATED OCT. 22.
These two papers have done more for the advancement of the truth among Scandinavians than all other agencies combined. The special issues now ready are illustrated double numbers filled with carefully written and soul-stirring articles on the most important phases of the message. The covers are beautiful in design, printed in two colors with three color effect. These issues ought to be placed in
EVERY SCANDINAVIAN HOME IN THE WIDE WORLD

Knowing the Time

By Editor

Editorial

Knowing the Time

In the development of God’s plan for the establishment of his kingdom in the earth there have been times when it was necessary that a special work should be done. Human instrumentalities were needed to co-operate with God in the carrying out of his purpose. At such times men have arisen who recognized the call of God, and were used by him in a special manner. A marked illustration of this is found in the case of John the Baptist. With a mind enlightened by the Holy Spirit he saw in the words of the prophets the picture which had been drawn of his own time, and he recognized the place which he was to fill as “the prophet of the Highest.” With confidence he entered upon his work. His message carried such authority in it that the professed interpreters of God’s Word, confused by their own misapplication of the prophecies concerning the Messiah, sent to ask him concerning his work. The dialogue between this visiting committee and John the Baptist shows how definite was his knowledge of his time and work, and upon what he based his message. “This is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou? And he confessed, and denied not; and he confessed, I am not the Christ. And they asked him, What then? Art thou Elijah? And he saith, I am not. Art thou the prophet? And he answered, No. They said therefore unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet.” John the Baptist knew his time, and he knew his own work, and he knew that in doing his work he was fulfilling definite prophecy.
Those who do the work of God in this day of his preparation should have the same clear view of their time and work, and should have the same sure foundation for their message in the prophecies. This will give a unity and definiteness to the whole movement, and the authority of the truth will be recognized. As “the word of God came unto John the son of Zacharias in the wilderness,” so may it come to every one who goes forth to proclaim this message to-day, that, as an accredited messenger of heaven, he may “go before the face of the Lord to prepare his ways.”

In Expectation

In addition to all the general predictions concerning the coming of the Messiah, the time was definitely stated in the prophecy of Daniel. “Know therefore and understand, that from the going forth of the commandment to restore and build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks.” Sixty-nine weeks would be four hundred and eighty-three days; and as each day of prophetic time stands for a year, the period covered by the prophecy would be four hundred and eighty-three years. It was therefore plainly revealed that from the time of the going forth of the commandment to rebuild Jerusalem there would be just four hundred and eighty-three years to the appearance of the Messiah, the anointed One. From the book of Ezra the Jews knew that this commandment went forth in 457 B. C. They therefore knew that this prophetic period would expire after the close of the year 26 A. D., and that during the year 27 A. D. they might expect the appearance of the Messiah. And this looking for the Messiah was not confined to the chosen people. “The Jews were scattered everywhere, and their expectation of the Messiah’s coming was to some extent shared by the Gentiles. Among those whom the Jews styled heathen, were men who had a better understanding of the Scripture prophecies concerning the Messiah than had the teachers in Israel.” And so it was that when the fullness of the time was come, the minds of the people were stirred with the idea that the long-expected Messiah was about to be revealed. “The people were in expectation.” And so it is at the present time. There is a widespread feeling that the coming of the Lord is
near. It only needs “the voice” giving definite expression to the truth on this subject, and there will be a response in many hearts. The message of John the Baptist is to be proclaimed anew. He took up the word of Isaiah, “Behold your God!” and with it he pointed out the Messiah, saying, “Behold the Lamb of God.” The same word is to be spoken again: “Behold your God! Behold, the Lord God will come.” “Behold, he cometh with clouds.” And the prophecies are to be presented, so that we may say with authority, “The time is fulfilled, and the kingdom of God is at hand.” The Spirit of God will bear witness to this message, and conviction will take hold upon the hearts of the people.

Witnesses

Every one who has experienced the saving grace of Christ is to be a witness for Christ. This is the Lord’s own method for the spread of the gospel. To his disciples he said, “Ye shall receive power, when the Holy Ghost is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth.” The disciples recognized this as their work, and so Peter on the day of Pentecost told the people, “This Jesus did God raise up, of whom we all are witnesses.” Again, after healing the lame man, he said in his talk with the people who came together, “Ye . . . killed the Prince of life; whom God raised from the dead; of whom we are witnesses.” Again, before the council he said: “The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. Him did God exalt at his right hand to be a Prince and a Saviour, for to give repentance to Israel, and remission of sins. And we are witnesses of these things.” When Jesus met Saul on his way to Damascus, he said to him, “Arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee.” By thus acting as witnesses in all parts of the world the disciples were to be the representatives of Christ, who is declared to be “the faithful witness,” and in this way they were to fulfill the commission to “preach the gospel to every creature.” The work is the same to-day. We are to be willing witnesses of what the Lord has done for
us, and the Lord will use such testimony to convince others of his forgiving mercy and keeping power. And this testimony includes not merely our words, but also the whole conduct in daily life.
“So let our lips and lives express The holy gospel we profess; So let our works and virtues shine, To prove the doctrine all divine.
“Thus shall we best proclaim abroad The honors of our gracious Lord, When his salvation reigns within, And grace subdues the power of sin.”

Life-Love

THROUGH the gospel of Christ we learn that l-i-f-e and l-o-v-e spell the same thing. When we view things from the right standpoint, to live is to love, and to love is to live. “God is love.” “With thee is the fountain of life.” When we learn how to love, we learn how to live. The evidence that we have learned how to love, and consequently how to live, is that we love those about us. And the evidence that we love those about us is that we share what we have with them. This extends both to temporal and spiritual things. “Whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” “Silver and gold have I none; but such as I have give I thee.” It is in the very nature of love to give. God loved and gave. He so loved that only the best he had could measure his love, and in thus loving the world he gave life unto the world. “God so loved the world that he gave his only begotten Son.” “And this is the record, that God hath given to us eternal life.” To receive this life is to receive this love. To live this life is to reveal this love. It is not, then, an arbitrary judgment that the decisions of the great day depend upon the treatment which one gives to his brother. “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. . . . Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.” And this ministry of love is taught in all things, animate and inanimate. “When God formed the rose, he said, ‘Thou shalt flourish and spread thy perfume.’ When he commanded the sun to emerge from chaos, he added, ‘Thou shalt enlighten and warm the world.’ When he gave life to the lark, he enjoined upon it to soar and sing in the air. Finally, he created man, and told him to love. And seeing the sun shine, perceiving the rose scattering its odors, hearing the lark warble in the air, how can man help loving?” It is only when man forgets God and his message to him that he rejects the life of love. “He that loveth not knoweth not God.”

God’s Answer to Sin

By Uriah Smith

The Jews, apt to be moved with envy and jealousy, thought that Paul, the apostle to the Gentiles, was tempting them to despise their birthright and privileges. This drew from him this scathing reply: “Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?” Rom. 2:4. This is one of those instances where verbs of action signify simply the “will” and “endeavor” to do the action in question, as, for instance, where the two-horned beast passes a decree that those who will not worship the image of the beast shall be put to death. Rev. 13:15. Thus the expression, “The goodness of God leadeth thee to repentance,” means that the “tendency” and “design” of God is to lead all men to repentance by the goodness he manifests unto them. See the testimony of Prof. George Bush, in “The Marvel of Nations,” page 266.
It is a remarkable exhibition of divine condescension that God deigns to come down and reason with men, and address to them such questions as are recorded in Rom. 2:4, expressed in terms to startle our souls with terror: “Or despisest thou the riches of his goodness?” etc. God not only acts kindly to sinners, but when they abuse and misuse his kindness, he still, so long as his love can bear with them, reasons with them, sets forth and presses his claims upon them, and resorts to every device in his power to win their affection, and draw them to him. Hear what he says by the prophet Isaiah: “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Isa. 1:18. “Wash you,” he says; and he himself says he will do the washing: “make you clean,” and he himself will do the cleansing, if we will let him; and this is the way we let him: “Put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together,” etc. These are precious words, and all-cheering promises.
God’s goodness as revealed to us is manifested in a threefold form: 1. His goodness has borne with sins in the past. Ps. 78:38. 2. His forbearance bears with us in the present. Ps. 103:10. 3. The riches of his long-suffering applies to the future, as it has operated in the past, and as it is operating at the present time. See parable of the unfruitful fig tree. Luke 13:7–9. God’s mercies are manifested in great abundance. The apostle speaks of them as “the riches of his goodness.” The same qualifying adjective will apply also to the other attributes mentioned, namely, his “forbearance” and his “long-suffering.” These riches of his grace are provided for all our needs. The excellence of these graces is shown (1) in the nature of the person who bestows them. It is the goodness of God. He is omniscient, so is able to see all sin. He is also just to hate it, and powerful to punish it; yet he is patient toward the sinner. Ps. 145:8. Its excellence is also shown (2) when we consider the character of the being who receives it. It is dealt out to one who is a guilty, insignificant, base, provoking, ungrateful being. Gen. 6:5. This is the conduct to which this grace of God is an answer. It is love’s response to sin; the great love of God manifested to the sinner. He says, as already quoted, “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be like wool.” Thus, though our sins be many, wanton, aggravated, daring, and oft-repeated, yet God forbears. Mal. 3:6.
The apostle’s language is very personal to those addressed: “Or despisest thou?” How may we despise the goodness of God?—(1) By letting it remain, unnoticed, ungratefully passing over it; (2) by claiming it as our due, and treating God as if he were bound to hear us; (3) by hindering and thwarting its design, and refusing to repent. Prov. 1:24, 25; (4) by perverting it into an excuse for hardness of heart, presumption, infidelity, and further sin. Zeph. 1:12; Eccl. 8:11.
The results proposed are also designed to be personal: “The goodness of God leadeth thee to repentance;” that is, “tends,” or “is designed,” to lead thee to repentance.
The forbearance and long-suffering of God are seen in his dealings with reprobate Jericho; that is, God was longer in destroying that one wicked city than he was in creating the whole world.
If his forbearance and long-suffering will not lead a sinner to repentance, what can be brought to bear upon him that will touch his feelings and influence him? Conceive, if possible, the state of a soul hardened under the goodness of God,—a soul settled under a fixed, impenetrable ingratitude, his mind made up to seize and enjoy what he can, of what is called the good things of this life, leaving all else to come as it may. Consider, on the other hand, how happily the sentiment of repentance from a sense of the goodness of God, mingles and harmonizes with all the noblest and most delightful sentiments of religion—with gratitude, with humility, with holy reverence and zeal, and the aspirations to a better life, where there shall be no more sin. This is the boon to which repentance, prompted by the goodness of God, leads.
C. H. Spurgeon says: “To sin against law is daring; but to sin against love is dastardly. To rebel against justice is inexcusable, but to fight against mercy is abominable. He who can sting the hand that nourishes him is nothing less than a viper.” Let these thoughts lead us to repentance. U. S.

The Reality of Spiritual Things

THERE are some who say that they find it difficult to make the things of the kingdom seem real to them. They are constantly tempted to think that there is no solid foundation for a belief in the unseen, and that after all we have followed cunningly devised fables. It ought to help the minds of all who are thus tempted if they could only know that we do not have to make anything seem real, but simply to learn to recognize that which is real. It is passing strange how completely the great deceiver has perverted everything, so that he has been able to persuade the majority of people that the mere forms of reality are the real things, and that the real things themselves are merely imaginary. Those who find difficulty in believing in the reality of spiritual things are still very sure that the material things about them are real. That is clear to them by the testimony of their own senses. What they can see they are persuaded is real. The difficulty in the case is that they have a wholly wrong idea of reality. The real things are not those which are perceived by the senses, for these will soon pass away. “The things which are seen are for a time, but the things which are not seen are everlasting.” The things which are seen are merely the temporary and changing forms in which the invisible things, the real things, are revealed. “For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity.” When we have learned to look behind the veil of the visible form, we shall see “everlasting power and divinity,” and these are the essential characteristics of the real. When we look at the heavens on a clear night, we ought to see more than an expanse of blue, dotted with bright spots, for “the heavens declare the glory of God,” and this is everlasting reality; for “the glory of the Lord shall endure forever.” When we recognize the immediate working of the “everlasting power and divinity” in the so-called operations of nature, we are kept face to face with God in the daily experiences of life. Then the wind is known to be “the blast of thy nostrils,” and the sunshine is “the light of thy countenance,” and he “maketh grass to grow upon the mountains.” “The whole face of nature, to him who can read it aright, is covered with celestial types and hieroglyphics, marked like the dial plate of a watch, with significant intimations of the objects and processes of the world unseen. The Bible discloses all this to us. It not only gives us the knowledge of salvation, but reveals to us the spiritual source of the physical world.” “It is not a revelation that we need, but eyes to see that the revelation is everywhere around us, if we would only care to look at and understand it.” And thus we may be helped to appreciate the reality of spiritual things.
“There’s not a plant or flower below But makes thy glories known; And clouds arise, and tempests blow, By order from thy throne. Creatures that borrow life from thee Are subject to thy care; There’s not a place where we can flee But God is present there.”

Studies in the Gospel Message

WE continue this week the study of the experiences of Daniel and his companions in Babylon, for the purpose of showing that the real subject of the book is The Service of the True God.
In Daniel’s experience as recorded in the second chapter we have the demonstration of what was declared in the first chapter—that Daniel was able to render a service altogether superior in character to that which the so-called wise men of Babylon could render. And the reason for this is stated negatively in these words: “It is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh.” Bishop Lowth translates the last clause, “Except that God, whose dwelling is not with flesh.” This makes the application still more definite. Believing in the lesson of the sanctuary, that God has made provision for dwelling with flesh, and having accepted this provision, Daniel was able to render such service to the king as demonstrated that he was in very fact a servant of the living God.
The record of the third chapter shows that the three companions of Daniel were brought to a direct test, and were compelled to make their choice between the service of God and the service of Babylon. Their reply to the threat of Nebuchadnezzar shows the basis upon which they rested their decision: “If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.” After he had seen their wonderful preservation in the fiery furnace, Nebuchadnezzar recognized them as “servants of the most high God,” and that they had “yielded their bodies,” that they might not serve nor worship any god, except their own God. It is certainly clear that the real subject dealt with in the third chapter is The Service of the True God.
An examination of the fourth and fifth chapters will reveal the fact that the experiences of Daniel in interpreting the dream of the tree to Nebuchadnezzar and reading the handwriting on the wall to Belshazzar grow out of his acceptance of the fundamental truth taught in the sanctuary and its services—the indwelling presence of God as the power and wisdom for service. In the fourth chapter we learn that in a threefold repetition of the statement (verses 8, 9, and 18) Nebuchadnezzar acknowledged the truth of the indwelling presence of the Spirit of God as the basis of the wisdom of Daniel. Both Wintle and Spurrell make this very clear in their translations by using the phrase “the Spirit of the holy God” in the place of “the spirit of the holy gods” in each case. Nebuchadnezzar had already had one demonstration of the superiority of the service which Daniel was able to render, and he now states clearly the reason for it. Nebuchadnezzar recognized in Daniel a man whose service proved that God dwells with flesh. Daniel was able to render the best service to Nebuchadnezzar because he recognized himself as the temple of the living God, and because the service of the true God was carried forward in that temple. In the fifth chapter the same lesson is repeated. When a service was required which “all the king’s wise men” could not render, the queen said, “O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: there is a man in thy kingdom, in whom is the spirit of the holy gods [or the holy God]; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him.” When Daniel was called in, he reminded Belshazzar of the experience of Nebuchadnezzar, and of the misfortune which overtook him because he refused to recognize himself as the servant of the God who “ruleth in the kingdom of men,” and then he held Belshazzar responsible because in the face of this experience he had not heeded the lesson, but had lifted up himself “against the Lord of heaven.” It was the mission of Daniel and his companions in Babylon to proclaim the gospel of the kingdom of God, the truth that every man is a servant of God, and that all, from the king to the lowliest man in the realm, are to recognize that their first and highest service is due to God. Nebuchadnezzar learned this lesson, and as a result “excellent majesty was added” unto him. Belshazzar refused the lesson, and as a result Babylon fell, “and Darius the Median took the kingdom.” Andthus it is again clear that the real subject of the book is The Service of the True God.
In the sixth chapter we have a record of the test which came to Daniel in the reign of King Darius. The aim of the decree which the presidents and princes secured from King Darius was to make a break in the continual fellowship which Daniel maintained between himself and God by the continual offering of the incense of prayer and praise. In spite of the decree, however, “he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.” After King Darius had yielded to the pressure which was brought to bear upon him by the presidents and princes, and had commanded Daniel to be cast into the den of lions, he said to him, “Thy God whom thou servest continually, he will deliver thee.” The next morning when the king came to the den, he said, “O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?” Daniel knew that continual worship and continual service are inseparable, and that both are simply the expression in the life of unbroken fellowship with God. To outward appearance it meant death to him to refuse obedience to the decree of the king, and thus maintain his continual fellowship as the basis of his continual service; but he knew, on the other hand, that it meant death indeed to him if he should by his own act break off his continual fellowship with God. He knew that as a servant of God, in fellowship with him, he was safer in a den of lions than he would be in his own house after having separated himself from God. King Darius saw that Daniel placed the service of God above every other consideration; and though he was a heathen king, yet he expressed the confidence that such devotion to the service of his God would bring deliverance from impending death. And so it did. The prophet Malachi mentions those who say, “It is vain to serve God,” but the Lord’s promise is, “I will spare them, as a man spareth his own son that serveth him.” Daniel’s experience is the object lesson which teaches this truth. And it is abundantly evident that the subject of the sixth chapter is The Service of the True God.
We have now briefly sketched the experience of Daniel and his companions, as far as it is recorded in the book of Daniel, and we have found that their mission was to teach the service of the true God in Babylon. It is also evident that their devotion to the service of the true God is simply the revelation in life of the truth taught in the sanctuary and its services. In other words, their mission in Babylon was to reveal the service of the true God in the living temple, the reality of the truth taught in the service in the temple at Jerusalem. The significance of this fact may be more plainly seen in our further studies.
We have not yet given a direct answer to the question, which we raised two weeks ago, why we ought to study and teach the book of Daniel, but we have not forgotten it. We desire that the answer shall grow out of a study of the book itself rather than be a merely arbitrary statement of our views on the subject. For this reason we shall pursue this study further in connection with the Sabbath-school lessons which deal with the seventh and eighth chapters of Daniel.

A People's War

By W. A. S.

There is an idea generally abroad in Christendom that it is the duty of preachers to look after the interests of religion, and see that religious enterprises are properly put through.
This notion must never be entertained among us. This is a people's battle, and the call of the hour is to individual consecration to service. The preachers are to be but the generals in the campaign, leading the hosts of God into conflict.
In a recent article, Dr. A. T. Pierson discusses some of the backward movements of our time in the matter of missionary enterprises. He says:—
There has been a decline in the sense of individual responsibility. Part of this is due to the very completeness of organization, which should be a help, not a hindrance, to personal work. Societies and boards and committees are not meant as proxies, but as channels. They are not to do work for others, but others are to do their own work through them. They are a mere convenience, meant to promote economy of administration. But, as a telegraphic apparatus is of no use without a circuit, without a current, a board depends on the piety, intelligence, liberality, and zeal of individuals for all the real power in service. If there be no one to go, none can be sent; if there be no gifts, no support can be supplied; and if the individual disciple does not pray, how can there be blessing? Yet how perverse is the tendency to shirk all individual duty, and leave everything to the administrative body, or at best be content with putting a pittance in the annual collection! Every child of God is a divinely constituted committee of one for the evangelization of the world, a debtor to the race, a trustee of the gospel.
We ourselves need the warning suggestion of this paragraph. Our mission boards and our conference committees can never see this work through. There must be a whole people in line of battle, working on the right hand and on the left, going, giving, praying,—living but for the one purpose of carrying this message to the world, and finishing the work that Jesus presses into our hands.
There is a vast difference between an ordinary government war and a people's war. When a far-off campaign is on, the people expect the government to call for funds and send troops, but the everyday life goes on at home as usual. The cabinet and war-office officials are paid to win the campaign. But when the home land is invaded, and the enemy is at the gate, the people rise up as one man. The farmer leaves his plow, the smith his forge, and the serious reality of war is pressed home to every soul—man, woman, and child. It is no battle by proxy. It is a people's war.
That is exactly what we have on hand now in this fight for God and for right. “To every man his work,”—that is the commission that separates every one of us from the mass, and makes us personally responsible for doing our part. A whole people is to be anointed to service, and sent forth “to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord,” and now, too, the solemn message of the day of vengeance of our God. Then of the whole people shall the words be true: “Ye shall be named the Priests of the Lord: men shall call you the Ministers of our God. . . . All that see them shall acknowledge them, that they are the seed which the Lord hath blessed.” Isaiah 61.
“To every man his work,” and now and henceforward, EVERY MAN TO HIS WORK! until the battle is won.
W. A. S.

The Valley of Decision: A Criticism

By Uriah Smith

THE prophet Joel beheld a scene which he describes as follows: “Multitudes, multitudes in the valley of decision.” Joel 3:14. The language most naturally suggests a multitude of people reined up before some important question in reference to which they must make their decision, whether to accept it or to reject it. This is frequently illustrated in the course taken in regard to great truths which God brings to bear upon men, to test them.
This language, “in the valley of decision,” seems so natural and easy in such cases that it is often so applied. How often our ministers, when, in a series of meetings, they have called the attention of the people to the Sabbath, and reined them up to a decision on the question, have used these words of the prophet to describe the situation, “Multitudes, multitudes in the valley of decision,” meaning that the attention of the people had been called to the great truths of the message for this time, including, of course, the Sabbath question, and they are now querying and debating how to decide in regard to it, whether to accept and keep it, or to reject it; so they are said to be “in the valley of decision.”
Now, notwithstanding this thought is so easily and naturally adopted, we venture to suggest that this idea was notwhat was in the prophet’s mind at all. This will be seen by the reading of the margin. The subject under discussion is, putting “in the sickle, for the harvest is ripe: . . . the press is full, the fats overflow; for their wickedness is great.” Joel 3:13. Then come the words of the text: “Multitudes, multitudes in the valley of decision [“concision, or threshing,” margin].” This makes the words of the context consistent: “For the day of the Lord is near in the valley of decision.”
While it is true that men are daily making decisions which will tend to their acceptance or rejection in the final day, what the prophet speaks of is not such decisions which people make in their own minds, but the great decision which God will render at last in the cases of all those whose “wickedness is great.” Then will be indeed “multitudes, multitudes in the valley of decision,” concision, or cutting off, waiting for their final sentence. We have not reached that time yet. Let us, then, labor while we have opportunity, to induce as many as possible to make the right decision now, that they may stand in the great day of “concision” when it shall come.
U. S.
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