Review and Herald, Vol. 88, No. 19. (5/11/1911)

Review and Herald

May 11, 1911

Review and Herald Publishing Association · Washington, D. C. · May 11, 1911

The Source of Hope

Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.

For Thou art the God of my strength: why dost Thou cast me off? why go I mourning because of the oppression of the enemy?

O send out Thy light and Thy truth: let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles.

Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise Thee, O God my God.

Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise Him, who is the health of my countenance, and my God.

— Psalm 43.

Lessons from the Lives of Great Men

At the final reckoning day, the great men will not be those whose names have been emblazoned upon the pages of history, or whose ambitions have enabled them to hew their way to fame and fortune through fields of carnage, but the real heroes will be those who have fought their way to victory in the service of the Master.

Nothing is more inspiring than the reading of biography. These lives of great leaders should be read by every one. We have but a limited number in stock.

“John Williams,” by Rev. James J. Ellis; “Two Noble Lives,” by David J. Deane; “John Knox,” by G. Barnett Smith; “Robert Morrison,” by Wm. John Townsend; “James Hannington,” by Charles D. Michael; “David Livingstone,” by A. Montefiore-Brice, F. R. G. S.; “Robert Moffat,” by David J. Deane; “The Canal Boy Who Became President,” by Frederic T. Gammon; “Samuel Crowther,” by Jesse Page; “William Carey,” by John Brown Myers; “Florence Nightingale,” by Eliza F. Pollard.

Bound in cloth, about 150 pages each; price, post-paid, 60 cents a volume.

Fireside Sketches of Scenery and Travel

One of the most interesting books for children and young people. Contains 140 illustrations of plants, animals, countries, and peoples. A vast amount of information on geography and history, and the customs and habits of the peoples of various lands, is given in this book in a most interesting way. A splendid gift-book. Only a few copies on hand.

Price .................$ .50

Sunbeams of Health and Temperance

An instructive account of the health habits of all nations, with interesting information on all subjects relating to health and temperance, affording both entertainment and instruction for young and old. It is nicely illustrated, and contains several three-colored plates.

Cloth, plain ............$ .75

Cloth, gilt ............. 1.00

Review and Herald Publishing Association

Takoma Park Station - - - - - - Washington, D. C.

Its Object

By J. O. Corliss

Tracings of the Prophetic Gift—No. 1

Its Object

J. O. CORLISS

The account of man’s creation reveals the probably intended relationship between the Creator and his constituted prototype. Man was formed in the similitude of his Maker, that, as Heaven’s representative on earth (Gen. 1:26), he might be in touch with the promptings of divine instincts. This was necessary to man’s welfare for two reasons. In the first place, no authoritative example of perfect conduct was before him; he had no earthly model to imitate, but was himself to be the pattern for all succeeding generations. In truth, the entire history of mankind was to be cast in the matrix of his guidance. That the world’s annals might reflect glory upon its Creator, it was therefore important that man should receive his education through direct contact with, and by express direction from, the Author of his being.

Again, man was thus on trial not only for himself but for his entire posterity. He was, therefore, not at first elevated to the high position intended for him, but was made, for a “little while” only, inferior to the angels. Heb. 2:7, margin. Had he, for the time, hearkened submissively to God’s direct counsel, he would, in the order of events, have been promoted to an equality with angels, and so placed beyond the possibility of decay. Luke 20:36. But the neglect of strict attendance upon heaven’s monitor not only delayed the object of creation for Adam, but for the whole human race, and imposed special disadvantages also upon those who would afterward secure the coveted prize of companionship with God.

By sin’s entering man’s composition, he was made like his original self, in that, having alienated himself from the life of God, his mind was deadened toward heavenly impulses, while alive to the suggestions of the author of sin, to whom he had yielded obedience. Eph. 4:18, 19. Thus he came to regard the original Word of God as an absent factor, and so as having no positive application to modern circumstances. It was then easy for one to temper the older teaching to meet the inclination of a vitiated imagination, and honestly believe himself to be in the way of life. It is at this juncture that God would speak directly to the deceived soul, and thus open his mind to clearer views of righteousness. Otherwise, so strong has become error’s hold upon the mind, that mankind would be hopelessly lost.

It is true that the Holy Spirit has been promised to every individual, to lead him into all truth. John 16:13. But many there are who never heed its call, because of having sunk so deeply into sin as to be completely in its toils. Many who do desire release from their awful bondage have been so constantly swayed by wicked influences as hardly to recognize the leadings of the “still small voice.” One so interprets the meaning of its instruction as to think it warrants him in open violation of some part of God’s written law. Another thinks he is led by the Spirit when he is rejecting some other part of God’s Word. Still another believes he is not grieving the Spirit when indulging in passion, or when following worldly amusements.

This list might be indefinitely extended, and the inquiry might be properly raised, Why this diversity of practise, when the Spirit of God is one with the eternal mind? Can it not be readily seen that it arises from the fact that human prejudices and sinful passions sway the mind in determining the meaning of the Spirit’s direction? But if it is necessary for God’s people to be “made perfect in one,” as he and Christ are one (John 10:30; 17:23), how is this native defect in man to be remedied? Is it not clear that some supplementary provision must be made a part of the plan of salvation, in order to rescue men from the ever-present deceptions of the arch-enemy of righteousness?

If some present help in time of need could be devised to save the situation, would not the love of God surely supply it? Again, being able to do so, could his love for man be counted perfect, or everlasting, if he would not provide such help for benighted souls? Jer. 31:3. But how could such support be given beyond the perfect law of Jehovah (Ps. 19:7), which is an exact transcript of the divine mind? There could be but one way to accomplish this, and that would be to represent the underlying principles of God’s Word to man in such form as to give them definite application to some case in hand. Since the darkness of the human mind forbids it to see, at first hand, the full intent of God’s infinite will, it therefore became necessary in the case of the fallen Hebrew stock for God to appear in human form to adapt his Word more nearly to existing circumstances; so he has chosen to supplement that Word in every age to existing conditions, by elucidating its principles through some chosen human instrument.

The mediums of these intervening communications were termed prophets from the earliest days of man’s need of special manifestations. The root of the Hebrew word from which is derived the word prophet, is said to signify “to boil, or bubble over,” as if referring to a fountain in the heart kept full by an inpouring from God. The real meaning of this word nabi is “to pour forth utterances under divine influence.” Sometimes the word is used to convey the idea of excited speech, as in the case of Saul, when prophesying at the behest of an evil spirit. 1 Sam. 18:10. At times a prophet was classed by the people whom he reproved as a madman, because of his earnestness. Hosea 9:7.

But the religious sense of the word is that of an interpreter, or medium, of the divine will. The corresponding Greek word signifies “in behalf of,” or “for;” that is, “one who speaks for,” or is the “mouthpiece of,” another. This is the thought from the words of God to Moses: “He [Aaron] shall be thy spokesman unto the people. . . . He shall be to thee instead of a mouth.” Ex. 4:16. Comparing this statement with chapter 7:1, which says, “Aaron thy brother shall be thy prophet,” we have the idea clearly set forth that a prophet is one who speaks for another, and that the true prophet is God’s mouthpiece.

In Isa. 43:27 we find the word teachers, but it is derived from a word which means interpreters; that is, those who give the true sense of God’s Word. This can be done only by the operation of God’s Spirit, as may be seen from Prov. 1:23. One who speaks thus is called “the Lord’s messenger.” Haggai 1:13. He is also known as a “spiritual man.” Hosea 9:7. The Spirit of Jehovah enters into him (Eze. 2:2), and clothes, or inspires him. Judges

6:34, margin; 1 Chron. 12:18; 2 Chron. 24:20. And lastly the greater prophets are called men of God. 1 Sam. 2:27; 9:6; 1 Kings 12:22; 13:1, 2.

Coming to the New Testament, the same meaning continues. Here Barnabas, literally “the son of prophesying,” is called the son of exhortation, or consolation, as in the Authorized Version. Acts 4:36. In this is recognized the object of prophecy. It is God’s means of bringing consolation to wandering souls in distress. It “came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:21. It is well therefore to “despise not prophesyings” (1 Thess. 5:20), but to take heed unto them “as unto a light that shineth in a dark place;” that is, in the heart. 2 Peter 1:19.

*Mountain View, Cal.

Separated Unto the Gospel

By Ellen G. White

MRS. E. G. WHITE

“There were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, . . . and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.”

God had abundantly blessed the labors of Paul and Barnabas during the year they remained with the believers in Antioch; but neither of them had as yet been formally ordained to the gospel ministry. They had now reached a point in their Christian experience where God was about to entrust them with the carrying forward of a difficult missionary enterprise, in the prosecution of which they would need every advantage that could be obtained through the agency of the church. Therefore, before being sent forth as missionaries to the heathen world, these apostles were solemnly dedicated to God by fasting and prayer and the laying on of hands. Thus they were authorized by the church not only to teach the truth, but to perform the rite of baptism, and to organize churches, being invested with full ecclesiastical authority.

The Christian church was at this time entering upon an important era. The work of proclaiming the gospel message was now to be prosecuted with vigor among the Gentiles; and the church, as a result, was to be strengthened by a great ingathering of souls. The apostles who had been appointed to lead out in this special work, would be exposed to suspicion, prejudice, and jealousy. Their teachings concerning the breaking down of the middle wall of partition that had so long been maintained between the Jewish and the Gentile world, would naturally subject them to the charge of heresy; and their credentials as ministers of the gospel would be questioned by many zealous, believing Jews. God foresaw the difficulties that his servants would be called upon to meet; and in order that their work should be above challenge, he caused them to be invested with unquestionable authority from his established church. Their ordination was a public recognition of their divine appointment to bear to the Gentiles the glad tidings of the gospel.

Both Paul and Barnabas had already received their commission from God himself, and the ceremony of the laying on of hands added no new grace nor virtual qualification. It was merely setting the seal of the church upon the work of God—an acknowledged form of designation to an appointed office, and a recognition of one’s authority in that office.

To the Jews, this form was a significant one. When a Jewish father blessed his children, he laid his hands reverently upon their heads. When an animal was devoted to sacrifice, the hand of the one invested with priestly authority was laid upon the head of the victim. Therefore, when the ministers of the church of believers in Antioch laid their hands upon Paul and Barnabas, they, by that action, asked God to bestow his blessing upon the chosen apostles, in their devotion to the specific work to which they had been appointed.

At a later date, the rite of ordination by the laying on of hands was greatly abused; unwarrantable importance was attached to the act, as if a power came at once upon those who received such ordination, which immediately qualified them for any and all ministerial work. But in the setting apart of these two apostles, there is no record indicating that any virtue was imparted by the mere act of laying on of hands. There is only the simple record of their ordination, and of the bearing that it had on their future work.

The circumstances connected with the separation of Paul and Barnabas by the Holy Spirit to a definite line of service, show clearly that the Lord works through appointed agencies in his organized church, as well as through individuals. Years before, when the divine purpose concerning Paul was first revealed to him by the Saviour himself, Paul was immediately afterward brought into contact with members of the newly organized church at Damascus. Furthermore, the church at that place was not long left in darkness as to the personal experience of the converted Pharisee. And now, when the divine commission given at that time was to be more fully carried out, the Holy Spirit, in a special manner, again bore witness concerning Paul as a chosen vessel to bear the gospel to the Gentiles. As the leaders of the church in Antioch “ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.”

God has made his church on the earth a channel of light, and through it he communicates his purposes and his will. He does not give to one of his servants an experience independent of, and contrary to, the experience of the church itself. Neither does he give one man a knowledge of his will for the entire church, while the church, Christ’s body, is left in darkness. In his providence, he places his servants in close connection with his church, in order that they may have less confidence in themselves, and greater confidence in others whom he is leading out to advance his work.

There have ever been in the church those who are constantly inclined toward individual independence. These seem unable to realize that independence of spirit is liable to lead the human agent to have too much confidence in himself, and to trust in his own judgment rather than to respect the counsel and highly estimate the judgment of his brethren, especially of those in the offices that God has appointed for the saving of his people. God has invested his church with special authority and power that no one can be justified in disregarding and despising; for he who does this despises the voice of God.

Those who are inclined to regard their individual judgment as supreme are in grave peril. It is Satan’s studied effort to separate such ones from those who are as channels of light, through whom God has communicated his will, and through whom he has wrought in building up and extending his work in the earth. To neglect or despise those whom God has appointed to bear the responsibilities of leadership in connection with the advancement and spread of the truth, is to reject the means that he has ordained for the help, encouragement, and strength of his people. For any worker in the Lord’s cause to pass these by, and to think that his light must come through no other channel than directly from God, is to place himself in a position where he is liable to be deceived by the enemy, and overthrown. The Lord in his wisdom has arranged that by means of the close relationship that should be maintained by all believers in Christian fellowship, Christian shall be united to Christian, and church to church. Thus the human instrumentality will be enabled to co-operate with the divine. Every agency will be subordinate to the Holy Spirit, and all the believers will be united in an organized and well-directed effort to give to the world the glad tidings of the grace of God.

Paul regarded the occasion of his formal ordination as marking the beginning of a new and important epoch in his life-work. It was from the time of this solemn ceremony, when, just before he was to depart on his first missionary journey, he was “separated unto the gospel of God,” that he afterward dated the beginning of his apostleship in the Christian church.

The Common Man’s Hardest Task

I do believe the common man’s task is the hardest. The hero has the hero’s aspiration, that lifts him to his labor. All great duties are easier than the little ones, though they cost far more blood and agony.—Phillips Brooks.

He Steadfastly Set His Face

By A. W. Spaulding

A. W. SPAULDING

JESUS had had an experience in Judea of opposition from the Jews, of schemes to entrap and plots to destroy him; and his disciples felt that the circumstances showed the wisdom of his keeping away from Jerusalem. They felt he should go where he would be welcomed, and where he could freely do his work of teaching and healing and saving. The world would receive him, they felt sure. Perea was open; the coasts of Zidon, even in his hiding, had sought him out to heal. Far and wide through the world the dispersion had carried the news of this prophet who might be the Messiah; and years of usefulness were open to Jesus in the far quarters of earth. Why should he insist on going to Jerusalem, to suffer the death he foretold? His friends urged him not to go. But “he steadfastly set his face to go.”

Why?—Because to swerve from duty was to him sin. Never did he yield to passion or impulse, to dread or desire. If to save his life, to make his path easier, he had turned from what he knew he should do, he would have failed in his mission. His death was to be the consummation of his work. Upon his facing that ordeal unflinchingly rested not only the success of his whole work, but the salvation of the world. To turn in dread from this was to fail in his mission. And if he should fail, the promises of God would be proved false. The salvation in which the saints from Adam to John had trusted, would fail; and Satan’s contention that God is arbitrary and false would be sustained. The universe might justify the rebellion based upon that claim; and chaos inconceivable, ruin of the whole creation, would follow. All this depended upon Jesus’ decision either to face without flinching what he knew to be his duty or to yield to the solicitations of friends to take an easier way. This vision Jesus saw; therefore “he steadfastly set his face.”

How tremendous a train of results would follow that seemingly unimportant decision! And not only was it so in this instance; but the same thing was involved in every act of Jesus’ life. Therefore, throughout his life he set his face, he acted with quiet determination. His decisions, moreover, were steadfast; he could not be moved.

What is the reason we seek to avoid sin? Why do we desire not to yield to passion or appetite, not to be remiss in duty and weak in execution? “O,” says one, “I don’t want to be irritable, passionate, because to yield to these feelings spoils a beautiful face and a serene mind; I desire not to be a slave to my appetite, because such bondage makes me dyspeptic and miserable and unlovable; and I wish not to be weak or lazy, because a weak man, a lazy man, is useless to himself and to others. So I pray, ‘Lord, save me from my sins: I want to be happy here, and I want to go to heaven.’”

Can we not see that in the very incentive for such a prayer lies the reason of failure? The incentive is not strong enough to enable us to resist temptation. The incentive is selfish, and selfishness itself inspires sin. We are so easily deceived that when we wish not to sin in order that we may have ease and happiness, we may very easily be induced to sin. In the end, sin kills happiness. Had Jesus turned away from his duty at the solicitation of his disciples, he would have carried to the world, not light and life, but, increasingly, darkness and death. His incentive was not his own pleasure or advantage, but love of good, of souls, of God’s honor.

As surely as we shall be sharers in Christ’s triumph, so surely must we be sharers in his responsibility; and if his yielding to temptations of ease and profit would have worked ruin to the world and to the government of God, just so surely, in degree, will our yielding to temptation work ruin to other souls, and delay in the execution of God’s purpose. My sinning means increased disability to reveal the character of Christ to others; and the longer the delay of this revelation, the longer the postponement of Christ’s coming.

When we think that Christ in heaven sees all this evil perpetuated by the unfaithfulness of us his people; that the awful load of the world’s woe presses upon him, and yet he refuses to be discouraged; that he still bears with us, and loves us, and seeks to have us see and receive his power and reject sin; and that he still patiently waits and patiently works and patiently serves with us,—when we consider all this, what shall we think of our Saviour? Can we wish to continue the littleness of our lives, of our aspirations? Can we be content to pray merely that our sins may be forgiven, and that we may win heaven sometime? Shall we not refuse longer to be the cause of all this misery? Shall we not have a burning desire to emulate Christ? For the sake of the world’s salvation, for the sake of God and Christ, who are dishonored by our sins, shall we not determine to grasp the power that saves to the uttermost? Then shall we be able to set our faces steadfastly in the line of daily duty.

Naples, N. C.

Go Forward

By J. M. Hopkins

J. M. HOPKINS

FORWARD should ever be the Christian soldier's watchword. For him there should be no such word as retreat. However hard the battle, however strong the forces of the enemy arrayed against the cause of truth, he should remember that “the Lord God omnipotent reigneth,” and the work is his. It is only and always for men and women to do the best they can, and then leave all results with the Lord.

There is a wonderfully encouraging lesson for God's remnant people in the first chapter of the book of Joshua. Israel was about to cross over Jordan. On the other side were mighty nations, with their cities securely enclosed in walls of solid masonry, which in that age of the world were considered impregnable. Such weapons of warfare as cannon for bombarding cities or demolishing their walls of defense were unknown and even unthought of at that time. Under such circumstances, to capture those strong and populous cities was a Herculean task. In their own strength, Israel could never have accomplished it. But Heaven had given the command; and when God says, “Go forward,” the only thing for man to do is to obey.

The four hundred thirty years of Israel's captivity and servitude in Egypt were over, and the time had come when the God of heaven would vindicate his power and his word by fulfilling his promise to Abraham, Isaac, and Jacob, and give to their posterity the land just over the Jordan from where they were encamped. So he said to Joshua: “Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them. Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.”

The presence of God with Joshua was his divine equipment for service. That is just as true of God's servants to-day as it was of Joshua. “If God be for us, who can be against us?” But the presence of God with Joshua and Israel depended upon their strict adherence and obedience to his command.

Another striking illustration of this truth is found in the case of King Asa: “And the Spirit of God came upon Azariah the son of Oded: and he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. . . . Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded.” 2 Chron. 15: 1-7.

God does not change. He is “the same yesterday, and to-day, and forever.” The same God who commanded Israel to cross over Jordan now commands his chosen remnant to walk humbly before him, and faithfully to obey his orders.

It is true that good judgment should always be exercised in the work of the

Lord; rashness and impetuosity are never pleasing to him. It is true, also, that there are times when it is necessary to wait for the openings of his providence. Such was the experience of Israel when encamped by the Red Sea. The country there is a mountainous waste. According to the description given by travelers who have visited that region, the encampment of Israel was in a ravine, with high, precipitous mountains on either side, while before them lay the waters of the Red Sea. They were hemmed in on all sides, with no way of escape, when Pharaoh, with his six hundred chariots, and his horsemen, and his army, overtook them.

But their utter helplessness was God's opportunity to reveal his love and power. As they complained against Moses, he “said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to-day: for the Egyptians whom ye have seen to-day, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace.”

That command of God did not mean a retreat. It meant to them, and the lesson is for all time, that there are times and occasions in the work of the Lord in the earth, when a pause, a standing still to learn just what the mind and will of God may be, is the wise and safe thing. It is never wise to rush blindly into any movement.

Not long did Israel have to wait. Soon came the command, “Speak unto the children of Israel, that they go forward.” Most wonderful is the record of that deliverance. To go forward was the only possible thing they could do, even though at that moment the way was not opened. God had spoken, “Go forward,” and obedience was their only means of deliverance, and in obedience came deliverance.

The case of ancient Israel and that of the remnant church is very similar. As the mountain walls enclosed Israel on either side, with the host of Pharaoh in the rear, so on the one hand the remnant church is opposed by the civil law requiring the worship of the beast and his image, while on the other hand await the seven last plagues for those who thus render that worship. To turn back means captivity to Satan and certain ruin. The only safe and wise course is to obey the command of God, and “go forward.” He will open a path through whatever waters of affliction may lie before us.

Then let our response to marching orders be, “I will go in the strength of the Lord God,” “looking unto Jesus.” There is no occasion for discouragement. This movement is of God; it can not fail. Every call for means and workers is a command, “Go forward.”

Then be of good courage in the Lord. Lay hold of his promises. Constantly seek that wisdom, that strength, that divine equipment for service, that we at all times need, and that he is at all times willing to give. “Be . . . filled with the Spirit.”

Hewitt, Minn.

Curiosities of the Bible

The Bible contains 3,566,480 letters, 773,746 words, 31,173 verses, 1,189 chapters, and 66 books. The word and occurs 46,277 times. The word Lord occurs 1,855 times. The word reverend occurs but once, which is in the ninth verse of the one hundred eleventh psalm. The middle verse is the eighth verse of the one hundred eighteenth psalm. The twenty-first verse of the seventh chapter of Ezra contains all the letters of the alphabet, except the letter J. The longest verse is the ninth verse of the eighth chapter of Esther. The shortest verse is the thirty-fifth verse of the eleventh chapter of St. John. There are no words nor names of more than six syllables.

Take Care of the Teeth

THE importance of sound teeth in children can not be overemphasized. From the point of view of health, the words of Cervantes are true—that a tooth is more valuable than a diamond. At the time when children enter school, they are likely to be losing their baby teeth, and hence indigestion is very apt to be caused by the decaying teeth that poison the food. These teeth should be carefully attended to, filled when necessary, and pulled out at the proper time. Although it is hard for children at this period to chew their food, nature has taken the precaution to provide them in the sixth year with the best teeth for chewing purposes that they ever get, the so-called six-year molars. Unfortunately, many parents mistake these teeth for baby teeth and let them decay, but the best care should be taken of them. So important are good teeth to digestion, that every child should be trained to take care of his teeth, and should be shown the luxury of a clean mouth. Here is where every child needs a sort of military training. When our soldiers, on account of the heat in Cuba, had thrown away their baggage and even their clothes, a British officer who was with them marveled as he saw a regiment march by, each soldier with a tooth-brush twisted into the band of his hat. Thus children should be taught that a tooth-brush is an essential article of the toilet—the last thing that they should use at night, and the last thing that they should throw away.—The Delineator.

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