Signs of the Times, Vol. 23, No. 15. (4/15/1897)

Signs of the Times

Apr 15, 1897

Pacific Press Publishing Company · Oakland, California · Apr 15, 1897

CHRIST IS COMING AGAIN.

What the Word Says.

It is said by those who have given the subject study that every twenty-fifth verse of the New Testament, on an average, speaks directly or indirectly of the second coming of Christ. It is placed second to no other event in the plan of salvation. Every writer of the New Testament Scriptures spoke of the second advent of our Lord.

The Son of God in the person of Jesus of Nazareth once walked this earth among men. In “the fulness of the time” “God sent forth his Son, born of a woman, born under the law, that he might redeem them which were under the law.” He was born among men. He grew up as did other boys. For thirty years he lived at the house of Joseph in Nazareth. As he grew older, he learned the trade of carpenter, and thus identified himself with all honest and honorable labor. He glorified God in being subject to his parents, and learning the lessons of the Holy Word.

When thirty years of age, he entered upon his mission of prophet and teacher to the world. He was baptized of John in Jordan as others were baptized. There God owned him as his Son. He fasted for forty days while enduring the fierce temptations of the devil. At the end of that triumphant conflict he entered upon his work among the people. He gathered out his disciples, twelve of whom he ordained apostles. He traveled with them throughout Judea, Samaria, Galilee. He taught the people the things of God. He healed their sick, comforted the sorrowing, brought hope to the despairing, light to the blind, and freedom to the bound. He talked with men and women, sat in their houses, ate at their tables. Finally, after he had given three and one-half years of his life, nay, all of it, pouring out his very soul in their behalf, they crucified him. He was buried in the rock-hewn tomb of the Arimathean. The third day he rose again; and for forty days thereafter he was seen of his disciples, talked with them, and ate with them. They heard his voice; they saw him with their eyes; their hands handled him. 1 John 1:1. All this the Sacred Record assures us was literal. He was an actual

man among men, albeit he was God incarnate.

He Will Come Again.

At the end of the forty days this same Man ascended to heaven, and as he arose, drawn by a power which overcame the force of gravitation, the wondering disciples gazed with longing after him until a cloud of angels received him out of their sight. But the Lord did not leave them to doubt. He had before told them, but he did not leave the comfort to be recalled by an uncertain memory. Two of the shining host remained behind, and thus addressed the sad-hearted disciples:—

“Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Acts 1:11.

A Literal, Personal, Visible Coming.

“Ye men of Galilee;” the words were spoken to them, but they are written for his disciples of all generations to follow, even to us; for he is our Saviour. We did not see him walk in Judea, nor transfigured on the mount, nor bowed in Gethsemane, nor crucified on Calvary. Yet we know him by his truth, by the presence of his Spirit, by his sweet words of reproof, instruction, and comfort, made living words to us by faith. We saw him by faith ascend; we look for his return the second time unto eternal salvation. Heb. 9:28.

“This same Jesus;” yea, the very same, waiting disciple, who sat in Peter’s fishing shallop and taught the people. The very same that bade the funeral procession of the only son of the widow of Nain pause just outside the city gate that he might restore the son to the mother. The “same Jesus” who sat weary and thirsty by the well of Samaria and yet gave the woman who came to the well, of the water of life. The “same Jesus” who hungered with his brethren, the sons of men, yet who fed the multitudes with the few barley loaves and little fishes. The very self-“same Jesus” who went the long weary journey to Sidon to heal the demoniac daughter of the “stranger” mother, who raised Lazarus from the dead, who bowed in prayer and sweat great drops of blood in his agony in Gethsemane, who was nailed to the cruel tree, and died, who was buried, and who rose again triumphant over death and the grave, triumphant for him and for us—and forever more. “This same Jesus” is coming again.

“In like manner” as he went into heaven so will he come. “While they beheld, he was taken up; and a cloud received him out of their sight.” Acts 1:9. “And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.” Luke 24:50, 51. “This same Jesus” is going to return as literally as when he ascended; the only difference will be the added forth-shining of his glory. When he ascended, a cloud of angels, a triumphal band, escorted him to the celestial city. Ps. 24:7–10. When he comes, it will be “this same Jesus,” “and all the holy angels with him” (Matt. 25:31), “in the glory of his Father” (Matt. 16:27). “Behold, he cometh with clouds; and every eye shall see him.” Rev. 1:7. This same Jesus is coming again, a personal, visible coming, “in like manner” to his going into heaven. “For the Lord himself [not another] shall descend from heaven with a shout.” 1 Thess. 4:16.

What His Coming Means.

Why is his coming important? Why should the Scriptures give it such prominence? Why should we teach it?—Because of what it means to those who have then rejected him, to the earth, to his people. That event will be the great climax of all events.

What Does It Mean to the Wicked?—It means their utter destruction. In God’s immediate presence is the purest, holiest place in all the universe. His presence purifies by abolishing and consuming the impure, the sinful. When God’s presence was manifest to Moses, to Joshua, to Israel, the very ground became holy. (See Ex. 3:4, 5; Joshua 5:15; Ex. 19:11, 23.) Jesus Christ desires to come into the flesh of every child of sin by his Word, his Spirit, and cleanse the whole being of sin. Thus he did to the leper. Matt. 8:3. Thus he did to his disciples. John 15:3. By thus coming in he cleanses from all sin, and makes the body the holy temple of God. 1 Cor. 3:16, 17; 6:19. He desires that the life of Jesus, which is the life of righteousness, may be manifest in the body of all. Titus 2:14; 2 Cor. 4:10, 11. But the Lord will not compel us to admit the Sin-destroyer, the Life-giver. Infinite Love stands at the door and knocks; but it must be our will that admits him. Rev. 3:20. So he came to Israel of old; they confessed their sin, their faith manifested itself by providing a sin-offering emblematic of their worthiness of death and their faith in the coming One who would become sin for all, that all might be made the righteousness of God in him (2 Cor. 5:21); they laid their sin, represented in that lamb, upon the altar; and the presence of God came down and consumed the offering, the sin of the people, and they were clean and holy through the presence of the Holy One. What wonder that they shouted for joy and fell upon their faces in humble adoration and reverent worship! Lev. 9:22–24.

But in the next chapter what a different record is given: Nadab and Abihu, priests of God, came before the Lord drunken and with strange fire, contrary to the Lord’s command. They identify themselves with sin, make of themselves a part of sin, and then come into God’s glorious presence. The result is, “There went out fire from the Lord, and devoured them, and they died before the Lord.” Lev. 10:1–11. Here is the lesson. Not always will Christ’s heritage, the earth, be the abode of sin. He is coming to his own—not vailed in mortal flesh, but in unvailed glory. Those who know not his presence in the heart at that time will fall and perish before the light of his overwhelming glory. “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints.” “Then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming,” literally, “the forthshining of his personal presence.” 2 Thess. 1:9, 10; 2:8. Many other passages might be cited teaching the same thing. God pleads with the sinner now to renounce the sin and receive his indwelling Word and Spirit, that in that day he may be glad in the Lord’s presence.

What Does His Second Coming Mean to the Earth?—The earth was made for man. Ps. 115:16. God designed that it should be inhabited by Israel. Isa. 45:17, 18. It was made by him and pronounced good, and Adam was made its lord, given dominion over the earth and all therein. Gen. 1:26, 28. But Adam sold himself under sin, and the dominion passed to Satan, the “god of this world,” “delivered” unto him by sinful man, his slave. 2 Cor. 4:4; Luke 4:6. But Jesus Christ, the Second Adam, bought back the dominion, and to him, “the Tower of the flock,” shall it return (Micah 4:8), and Jesus will be King. At his second coming, the end of the age, will he begin the work of sending “his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity.” Matt. 13:41. Then at “his appearing” will be the beginning of his everlasting kingdom. 2 Tim. 4:1. Then the kingdoms of this world shall become the kingdom of our Lord and his Christ (Rev. 11:15), not by political schemes, not by the conversion of all sinners, however much that might be desired, but “the zeal of the Lord of hosts will perform this” (Isa. 9:7). Then will Christ sit upon the throne of his glory; then will the kingdom, prepared from the foundation of the world, be restored to man, to whom it was given.

What Does His Second Coming Mean to the Righteous?—It means life, immortality, peace, rest, and home. The Christian has life here, the everlasting life of Jesus Christ. By that life he serves in the “newness of Spirit,” and obeys God’s law of life and love. But he holds that life conditionally by faith. If he dies, he commits that life to God until the last day, and then eternal life, absolutely, forevermore, is given to the child of righteousness and faith. “He that believeth on the Son hath everlasting life.” John 3:36. “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day.” John 6:40. It will then be everlasting life absolutely, for faith will be absolute.

It will be life not simply for the soul, but the body. Here God gives his children everlasting life, his life, in mortal bodies (2 Cor. 4:10, 11), but when he comes, it will be his life in immortal, incorruptible bodies; for then the righteous dead will be raised, and the righteous living changed to immortality. He gives us his life that we may do his will, and perfect an incorruptible character, of which the incorruptible body is God’s certificate. “For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.” 1 Thess. 4:16–18. “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an

eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” 1 Cor. 15:51–55. This is the blessed life which Christ gives to his people at his coming. As Jesus Christ was righteous, and it was not possible for death to hold him (Acts 2:24), so those who have upon them the righteousness of God by faith of Jesus Christ can not be held by death; they will come forth to immortality (Rom. 8:10, 11). It was this, the resurrection of the dead at the revelation of Jesus Christ, that inspired the song and cheered the heart of patriarch, prophet, king and priest, evangelist and apostle, in all ages of the church.

The people of God have peace in Jesus amid the tempest and strife of earth; there they “shall delight themselves in the abundance of peace.” Ps. 37:11. Here we have rest in the work of Christ from the weary work of sin; but there shall be rest, yea, “quietness and assurance forever.” Isa. 32:17. “And the inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity.” Isa. 33:24.

It means our eternal reward, our blessed, everlasting home. At Christ’s coming, we have learned, will his kingdom be established. Then, and not till then, will his people receive their reward, “at his appearing and his kingdom.” 2 Tim. 4:1. “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Matt. 16:27. “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Matt. 25:34. “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Dan. 7:27. It was to this reward that the penitent thief looked when he prayed, “Lord, remember me when thou comest into thy kingdom, ” a request equivalent to, “Lord, remember me when thou comest again.” And our Lord’s reply is in harmony with the request: “Verily I say unto thee to-day, shalt thou be with me in Paradise,” the Eden of God restored as at the first. Luke 23:42, 43.

It was an example of wonderful faith. Christ’s own nation had rejected him; his disciples had forsaken him and fled; he was dying upon the cross, with seemingly no power to help even the weakest; and yet the dying thief saw in the victim of Pharisaic hate the Saviour of the world. And as he had faith to ask Jesus that day, the great day of his humiliation, Jesus had the faith and the power to promise on that day, that when he came into his kingdom, when Paradise should be restored, then should divine power bring back to life the penitent one beside him.

To this day did the apostle Paul look for his reward. As he was about to lay down his work in this life, he writes: “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” 2 Tim. 4:7, 8. Again he writes, “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Titus 2:13. In all ages, from Enoch, the seventh from Adam, to John, on the isle of Patmos, has the prayer arisen, “Even so, come, Lord Jesus.” Rev. 22:20.

The effect of a genuine hope in that coming will not lead to fanaticism or worldliness; for “every man that hath this hope in him purifieth himself, even as he [Christ] is pure.” 1 John 3:3. Why should not such a hope purify the heart? When we know a dear friend is coming, we prepare for that friend. We set our house in order. We prepare the best room. We place sweet and beautiful flowers where they will attract his attention, and make his room bright and cheerful. As the hour draws near, we watch for his coming. We listen for his familiar footstep, for the opening of the gate; we spring to the door to meet him with glad welcome. Will we not treat the Lord of glory, our Saviour, as well?

Christ is coming again—not a helpless babe, not with the infirmities of the flesh, not to suffer and die; but a mighty conqueror, glorified, to gather his people home, and place upon them his own divine image. But he is the “same Jesus.” Will you not receive his Word, his Spirit, now, that you may be ready to receive him then?

“There is a King of glory, Erelong on earth to rise, Sung in prophetic story, Descending from the skies; The babe of Bethlehem, ’tis He; It is the Man of Calvary,— Not crowned with thorns and gory, But crowned with glory now! Not crowned with thorns to-day, Not mocked and led away, But crowned with everlasting glory now.”

Confession and Forgiveness

By Editor

Editorial

Confession and Forgiveness.—In the words above are expressed a twofold privilege, the former not less than the latter, because essential to the latter. Both thoughts are contained in the following precious text: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:9.

Confession means more than mere words. It means more than mere assent; it takes in the idea of covenant, coming together. Confession to God would be coming together with God. God declares in his Word; we lay ourselves upon that Word; with God we come together upon it. What the Lord says is sin, we acknowledge to be sin, and cast it from us. This is one of the meanings of the Hebrew word “confess,” to throw or cast from. Confession, therefore, means separation from the sin, as far as man can separate himself. He renounces the sin, he repudiates it, in harmony with God’s Word.

David has sinned. His sin has brought evil upon his people and upon Jerusalem. Weighed in the balances of the sanctuary, he is found wanting; and the angel with the sword of justice is ready to smite. Evil, strife, and sorrow exist because of his sin. But the king of Israel, taking all the guilt upon himself, bows in abject humility before God, the strings of his harp unwept, acknowledges his sin, and commits himself to the justice of God, and pleads only God’s mercy. God hears his prayer. Read 1 Chronicles 21 and Psalm 32.

Contrition.—With true confession of sin is connected contrition, or brokenness of heart. As the sin permeates the man, even to every fiber of his being, so when man repudiates the sin, it brings brokenness of soul and sorrow of heart. He sees by the enlightenment of God’s Word how sinful sin is, and how fully he has been identified with it. It has become a part of his very being. It interlaces and intertwines the whole man, and the separation brings agony of soul. He does not see the enormity of other’s sins; he does not compare his with theirs. Like David of old when he sees the angel of the Lord weighing character and destroying the ungodly, he declares: “It is I that have sinned and done evil indeed.” “I have sinned greatly, because I have done this thing.” There is no excuse for his sin. As on another occasion: “I acknowledge my transgressions; and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest.” Read the whole of Psalm 51. “Neither is there any rest in my bones because of my sin. For mine iniquities are gone over mine head; as a heavy burden they are too heavy for me.” Ps. 38:3, 4. There is no excusing of self, no attempted justification of his sin, no extenuation of his wrong-doing. He tells it all to God in brokenness and contrition of heart.

Confession and Mercy.—He pleads for mercy. He acknowledges God’s right to render justice. Nay, more, he will so acknowledge his sin that his confession should justify God. Whatever God’s sentence against him might be, he would acknowledge his own wrong and God’s justice. Ps. 51:4. But the same Spirit which shows him his sin also reveals God’s mercy. And therefore, while not excusing himself, he pleads that God may be glorified by the exercise of his goodness. Like the publican will the penitent soul plead, “God be merciful to me, the sinner.” Like David, “Have mercy upon me, O God, according to thy loving-kindness; according unto the multitude of thy tender mercies blot out my transgressions.” This is true confession, the hearty and specific acknowledgment of sin, and the pleading of God’s mercy alone. “I acknowledged my sin

unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord.” Not into man’s ears are we to pour the confession of our sins against God, but to God alone. Of course this does not mean that we have no confessions to make to men, or to the public. If we have trespassed against our brother, we are to go to him and confess our wrong. If we have by our example brought reproach upon God by a wrong course, we should seek to place ourselves unequivocally on the right side before all.

A Privilege.—True and proper confession should be deemed a privilege; for it is a declaration that we have separated from sin, no longer identified with it. But Satan has so deceived the greater part of mankind that, while not ashamed to sin, they are ashamed to confess their sin. But why should we be ashamed to say that we have been wrong when we know it and others know it? Is it not a privilege to say that we have separated from sin, that we are no longer in harmony with it, that henceforth we walk a better way, and under a better Leader? Surely such confession should be a privilege, and would be so considered if we saw sin and mercy in their true light.

Forgiveness.—Unto “the Lord our God belong mercies and forgivenesses, tho we have rebelled against him.” “I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin.” “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die?” “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” “The Lord taketh pleasure in them that fear him, in those that hope in his mercy.” “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.” Whatever man may think of us, these are the thoughts that God thinks of us, “thoughts of peace, and not of evil.” The above scriptures express God’s purpose, God’s pleasure, God’s mercy in Christ Jesus toward every one. Is it not a blessed privilege to claim such forgiveness?

He Will Not Compel.—But God will not force his pardon, peace, forgiveness, upon us. It is granted to those who truly confess; and only those truly confess who with all the heart renounce sin and cast themselves upon God. Only such really want forgiveness. Others want the penalty removed; they do not wish to suffer for the sin; but they wish the sin to remain. God will not compel them to give up the sin.

He will plead with us by all the love to which the ages bear witness, but he can not compel us to accept of his love. Love must win. He will reveal the terribleness, the end of sin, to awaken and alarm us, but we must open our hearts to the pure, powerful, all-pervading principle of love, or forgiveness will not come in, however much God desires it.

What It Means.—“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” He takes away the sin. He counts us as tho we had never sinned. More, he gives us of his own perfect righteousness in Christ Jesus. He counts us as tho we had lived Christ’s life in all the past. This is God’s forgiveness, which he has purchased, sinner, for every soul. Will you not accept it? Tho your sins be as mountains, his grace is all-sufficient. He will abundantly pardon you; will not you accept of the pardon?

CHRIST THE RESTORER.

By Ellen G. White

“And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots; and the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.”

Before Christ’s first advent the world seemed indeed to have become the grave for all piety. It was Satan’s seat; man was in the power of the great apostate, helplessly receiving his lies of God and of Christ as truth. The heavenly angels looked upon the world polluted by sin under the inhabitants thereof, and thought how much easier it would be to exterminate it than to reform it. But the Son of God himself came to work a reformation.

Heaven’s councils decided that Christ, the great Teacher, must himself come to the world. God had spoken through nature, through types and symbols, through patriarchs and prophets. Lessons must be given to humanity in the language of humanity. The messenger of the covenant, the Sun of Righteousness, must rise upon the world. His voice must be heard in his own temple. Christ must come to utter words which would be clearly and definitely understood. He, the Author of truth, must separate truth from the chaff of man’s utterance, which had made it of none effect. The principles of God’s moral government, and the plan of redemption, must be clearly defined. The lessons of the Old Testament must be fully set before men.

“When the fulness of the time was come, God sent forth his Son.” Man’s terrible necessity demanded help without delay. Who met this necessity?—An illustrious teacher, the Son of God. The eternal Word came to our world to

win the confidence of humanity. The prophet that had been revealed to Moses, like unto his brethren, whom they should hear in all things, came as man’s Redeemer. Hear, O heavens, and be astonished, O earth; for the appointed instructor of man was no less a personage than the Son of God!

The rebellion had overspread his dominion, the corruption and defiance might be seen in every part of the alien province, yet God gave his beloved Son for its recovery, that every son and daughter of Adam might be saved. Christ did not come to sweep the living agencies of evil off the face of the earth; he came with an embassy of mercy. He took the penalty of man’s transgression upon his own divine soul.

Prophecy has clearly outlined the work of Christ. “The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me 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 the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion; to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called Trees of righteousness, The planting of the Lord, that he might be glorified.” “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench; he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth, and the isles shall wait for his law.”

JESUS BEFORE THE HIGH PRIEST.
The Great Restorer saves us; but He could not save Himself. Love spends for others. “Surely He hath borne our griefs, and carried our sorrows.” “He was wounded for our transgressions; . . . and with His stripes are we healed.” — JESUS BEFORE THE HIGH PRIEST. The Great Restorer saves us; but He could not save Himself. Love spends for others. “Surely He hath borne our griefs, and carried our sorrows.” “He was wounded for our transgressions; . . . and with His stripes are we healed.”

God did not design that his wonderful plan to redeem man should achieve only insignificant results. What could be greater and more costly than the plan of redemption? The whole heavenly force is enlisted in the great work of elevating, refining, and sanctifying the human soul. Divine power is exercised to save rather than to destroy the work of God’s hands. All this stupendous machinery is set in motion to save men from Satan’s army, from the slavery of sin, and to lead them to enlist in the work of salvation.

Christ was the brightness of his Father’s glory. When we begin to trace out the greatness of the plan of redemption, we feel the poverty and feebleness of human words. The most powerful intellect can but feel its emptiness as it seeks to comprehend these grand themes. Individually we need faith, for human wisdom is but ignorance. Our understanding is too weak to penetrate the mystery of the incarnation, God manifest in Christ, his only begotten Son.

As Paul contemplated this subject, he was oppressed with its weight, its greatness, its incomprehensible magnitude. “Unto me, who am less than the least of all saints, is this grace given,” he writes, “that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.”

In Christ God beheld the reflection of his own image. God was manifest in the flesh because of the entire identity of his character with Christ’s character. That God should be thus manifest in the flesh was a wonder to the heavenly host, “even the mystery which hath been hid from ages and from generations.” But as soon as the light revealed itself in the world, it was assailed by the whole energies of apostasy. The great apostate worked with a fierce determination to destroy the champion of God and of truth. With his band of evil, he determined by one desperate act to cut off all communication between the world and heaven. He confederated with the priests and rulers of the Jewish nation to kill Christ; and when the question was asked the people at the trial of Christ, “What shall I do then with Jesus which is called Christ?” they cried with hearts filled with frenzy, “Let him be crucified.” With one voice they made their choice between Barabbas, the robber and murderer, and Christ, the Son of God.

What a sight for the heavenly universe! From the heavenly courts the angels watched every movement with intense interest. They saw their Commander in the hands of a merciless power. They saw his agony in the Garden of Gethsemane. They saw him insulted, mocked, derided, scourged. They saw him staggering under the burden of his own cross, fainting, to all appearances dying. Yet no command was given them by the God of heaven to break their ranks and go to the help of the divine Sufferer. They saw him hanging on the cross in shameful humiliation and agony. What would man receive for this Satanic work?

Full provision has been made that man shall become one with Jesus Christ. Life and immortality are brought to light through Christ. The truth is to make a deep imprint on mind and character. As we see Christ and contemplate his character, and identify ourselves with him, we know God. Our knowledge of God is measured by our knowledge of Christ.

Man’s elevation is not measured by his knowledge of worldly things, but by his knowledge of the one thing needful for salvation. He can be lifted from his degradation if he will accept Jesus, the appointed One, who can save to the uttermost all who come unto him. But if he thinks that in receiving Christ he is taking a step downward, he is down already. He falls as Adam fell. Like the Jewish nation, he refuses the only provision whereby man may be freed from Satan’s tyrannical power, and exalted as God designed he should be.

If we stand apart from Jesus Christ, refusing to make him our personal Saviour, the words of Paul are applicable to us: “For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.” God gave his Son to a shameful death, for the salvation of the world; and the greatness of the sin of neglecting the salvation thus brought within man’s reach is proportionate to the greatness of the offering. How careful should every human being be in regard to slighting this salvation! How dare any one trifle with his eternal interests? Such neglect denies Christ, refuses his overtures of mercy, and throws scorn and contempt on the Saviour.

MRS. E. G. WHITE

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