VOL. II.
NO. 10
KMQ
THE
Christ the Key to History Testimony of a Great Historian. "I do not know why, two months ago, I look it into my head to read the New Testa- ment, before my (historical) studies had ad- vanced to the age in which it was written. I had not read it for many years and was PREJUDICED AGAINST IT before I took it in hand. I have read no book on this sub- ject, but hitherto in all my study of the an- cient times, I have always felt the want of something, and it was not until I knew our Lord that all was clear to me; with Him there is nothing which I am not able to solve. If this religion is not Divine, I understand noth- ing at all." JULIUS VON MUELLER.
Published Once a Month by THE BIBLE INSTITUTE OF LOS ANGELES LOS ANGELES, CALIFORNIA Bible Institute Press.
MOTTO: V I the Lord do keep it: I will water it every moment: lest any hurt it, I will keep it night and day."—Is. 27:3 THE KING'S BUSINESS J. H. SAMMIS, Editor. Entered a* Second-Class Matter Nov. 17, 1910, at the postoffice at Los Angeles, Cai., Under the Act of March 3, 1879. Organ of THE BIBLE INSTITUTE OF LOS ANGELES [Inc.] 260-264 South Main Street (Second Floor) b o s ftnéeles, G a l i f o r n i a DIRECTORS: Lyman Stewart, President Re*. A. B. Prichard, Vice Pre«. T. C. Horton, Superintendent J. M. Irvine, Secretary-Treas. R. A. Hadden, Supt. Extension Work E. A. K. Hackett W. E. Blackatone S. 1. Merrill R. A. Torrey DOCTRINAL STATEMENT We hold to the Historic Faith of the Gliurch as expressed in the Common Creed of Evangelical Christendom and including: The Trinity of the Godhead. The Maintainance of Good Works. The Deity of the Christ. The Second Coming of Christ. The Personality of the Holy Spirit. T h e I m m o r t a l i t y o f the Soul. The Supernatural and Plenary an- „ 17 thority of the Holy Scriptures. The Resurrection of the Body. The Unity in Diversity of the Church The Life everlasting of Believers, which is the Bride and Body of Christ. The Endless Punishment of the Im- The Substitutionary Atonement. penitent. The Necessity of the New Birth. The Reality and Personality of Satan. The Institute trains accredited men and women, free of cost, in the knowledge and use of the Bible. Purpose
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( IV The Institute Classes held daily except Satur- Sunday. ,, (2) Extension Work. Classes and conferences held in neighboring cities and towns. (3) Evangelistic. Meetings conducted by our evangelists. (4) Spanish Mission. Meetings every night (5) Shop Work. Regular services in shops and factories (6) Jewish Evangelism. Personal work among Hebrew people. (7) Bible Women. House-to-house work] and neigh- borhood classes. (8) Oil Fields. A mission to the men on the oil fields. (9) Books and Tracts. Sale and distribution of selected books and tracts. ; n d
Departments
GRACE
HE Gospel is called the Gospel of the grace of God (Ac. 20:24); God is called "the God of all grace"(I Pet. 5:10). We are saved by grace (Eph. 2:8): "exceeding grace" (2 Cor, 9: 14) "suffi- Grace is free favor, especially to inferiors arid the undeserving. Grace and desert, grace and works, grace and wages are, like day and night, black and white, and no, the very opposite of each other. Salvation is free. If we deserved it it would not be a gift but a reward; if we earned it it would not be a f a vor but wages; if we paid for if it would not be of grace but an equivalent. Sunshine, air, shower, and all these are gifts of heaven. They are oi grace. Men neither feed nor stir the fires of the sun; they pay nothing for the air; they have but to catch the rainfall. That God saves by grace is the common consent of the great creeds. Yet nothing is so hard for men to accept in practice however sound in theo- ry. The men preach grace and then begin to hedge, with "ifs" and " bu t s" cient grace (2 Cor. 12:9); "abundant g r a c e" (2 Cor.. 4:15).
and c o n d i tions. But the shadow of an "if," the hint of a "but," is the c a n c e l 1 a tion of "grace." There is no other condi- tion of salvation but that you want it. Not that you want to be saved f r o m w r a t h to come, from death and hell. All want so much. But that you want to be saved from the power, and pollu- tion as well as from the penalty of sin. You want s a 1 v a t i on from wrath, from sinful motive and prac- tice; from self and
God? Then it is yours for the ask- ing, nay, yours for the taking. If God saves by grace, and you want to be saved, pray, why should He not, does He not save YOU? Since there are no con- ditions, , why not save you as well any other man, better or worse, richer or poorer, more or less in anything: Noth- ing is in the way, but your failure to rest in the glori- ous fact of free grace. It is the Same with your prayers. God answers in
all of (Brace, "And If it be of grace, tben is it no more of works: otherwise grace is no more grace: but if it be of works, then it is no more grace: otherwise works is no mor.e works..' Rom.Il:6. Its all of grace; though marred by sin, All scarred without, all stained within. God loves us with a mighty love, A love all other loves above. Its all of grace; the debt was paid When on His Lamb our sin was laid; No gifts, no toils, no tears, no sighs, Add value to that Sacrifice. Its all of grace; the light we see, The air we breathe, is not more f r e e. Nor fertile stream that heaven distills, Than pardoning grace to him that wills. Its all of grace; not so secure Shall sun and moon and stars endure, As that firm rock to which we cling. The promise of our God and King. Its all of grace; your strivings cease, God saves for nothing, rest in peace. Sin not, but serve Him as you ought, And thank Him thdt He saves for naught. i—J. H. Sammis.
the world, unto grace. But men pray, and go their ways unsatisfied, and pray again, and again, with the same results, because consciously or unconsciously, they question whether they have been as earnest as they should; of course they have not; whether they have had pure motives, of course they have not; but what of all that, if they really wish to pray aright, and mean to pray aright, aud at heart submit their case to the Father, it is all of grace! Why should He not answer? What stands in the way? He blesses for nothing, Why not believe it? Why not rejoice in it? Why not take for nothing what He offers for nothing? Its all of grace.
l i f e i n H ) e
ì & l o o ò -
Stuò? of At onement
on ^ I t a r aitò (Tross.
Kowarò 'Msllogg, "^Department of b i b l i cal TLiterature, Occidental College, Hos An g e l e s, California.
ance, a translation so literal as even to follow the idioms of the original, is as follows: " I s there not, if thou dost well, acceptance? and if thou dost not well, at the opening a sin offering is crouching, and unto thee its desire and thou rulest over i t . " Why, Cain! if you are not a sinner, you are accepted, but if you have sinned, at your very tent door a lamb, a sin-offering, is crouching, and you have full authority over it; take it and, by the shedding of its blood upon the altar, con- fess that your own blood has been for- feited, and that you accept by faith My provision for forgiveness, and you shall be restored. But no, Cain was the first Unitarian, the first rejector of salvation by grace, the first to spurn the unmerited favor extended to the penitent. Is it imagined that he was too refined to shed the blood of an animal in place of his own? Was he so fastidious in his taste that he was already anticipating the modern pulpiteer as he prates about the "religion of the shambles?" Listen to the record, " A n d Cain saith unto Abel his brother, ' Let us go into the field'; and it cometh to pass in their being in the field, that Cain riseth up against Abel his brother, and- slayeth him."—Young. Noi delicacy of nature but the hardness of a murderer's heart lay at bottom of Cain's refusal to acknowledge his own life for- feited by his sin. IV. Declaring God's Righteousness. At Mount Sinai, the principles underly- i n g sacrifice and remission of sin were given by revelation and in the Tabernacle service the work of the Savior upon the Cross was shown by many types and fig- ures. These are best understood as we read their significance expounded with au- thority in the book of Hebrews. Compar- ing and contrasting the blood of the sac- rifices with His own blood, we have the following in Heb. 9:11-14. 11 But Christ being come a high priest of good things to come, by a greater and
H I . (Continued from Page 208) Cain's Eejection.
Very early in human history was the significance of atonement made clear to man. The first sin is recorded in Genesis 3. The first atoning sacrifice is recorded in Genesis 4. It is that of Abel. Turn- ing to the third verse, and reading through the eighth, we have the record of the sacrifice óf Cain and Abel. 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. 4 And Abel, he also brought of the first- lings of his flock and of the f at thereof. And the Lord had respect unto Abel and to his offering-; 5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. 6 And the Lord said unto Cain, Why art thou wroth? and why is thy counte- nance fallen? 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin neth at the door: and unto thee shall be ,his desire, and thou shalt rule over him. 8 And Cain talked with Abel his broth- er; and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. The facts recorded are plain and easily understood until we arrive at the seventh v°rse. Even here the first part is clear, " I f thou doest well, shalt thou not be ac- cepted? and if thou doest not well, sin lieth at the door." But what can the re- maining words mean? " A n d untò thee shall be his desire and thou shalt rule over h i m ." There appears to be" no ra- tional connection between these clauses. Such is our confidence in thè Word of God as originally given that when we find an obscurity of this sort we are compelled to the belief that there has been a poor trans- lation on the part of man. Can a better one be found? That of Robert Young, the author of Young's Analytical Concord-
more perfect tabernacle, not made with hands, t h at is to say, not of this building: 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having ob- tained eternal redemption for us. 13 For if the blood of bulls and of goats, and the asWs of a heifer sprinkling the unclean, sanfctifieth to the purifying of the flesh; 14 How much more shall the blood of Christ, who through the eternal Spirit of- fered himself without spot to God, purge your conscience from dead works to serve the living God? The Sacrifices covered sins until He should come who would forever take them away. But it is by means of the blood that the infinitely effective sacrifice is wrought out. When He poured out His soul unto death, it was in the blood of Calvary. And this was necessary for the clearing of the charge so long lodged against the righteousness of God that a f t er all sin did not involve death. Hear the unfoiding of this truth by the great Apostle. He has advanced through the book of Romans as f ar as the third chapter in the 19th verse of which we find every mouth stopped (and all the world brought under the judgment of God. " B u t now apart from the law a right- eousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God by faith in Jesus Christ unto all that be- lieve; for there is no distinction; for all have sinned and fallen short of the glory of God; being freely justified by His grace through the redemption that is in Christ Jesus; wiom God set forth to be a propitiation (propitiatory, mercy seat, hilasterion, the holy place upon which the blood was sprinkled by tne High Priest in the Holy of Holies on the Day of Atone : ment.) through faith, in his blood, to show his (that is God's) righteousness, because of the passing over of the sins done afore- time in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifierof him that hath faith in J e s u s ." Rom. 3:21-26. R. V. Here is emphatically stated that a right- eousness of God has, bee®-made available for. man by faith in Christ, but it is no less emphatically stated that God is de- clared Righteous by the blood of Christ than that man is declared righteous when he reposes faith in that blood. To repeat,. Gojl set forth Christ Jesus to be a mercy Sgat or propitiatory, by His blood, to show
that the inflexible righteousness of God must be met, for the passing over of sins in all the past had cast suspicion upon God's righteousness. " F o r the showing, I say, of his righteousness at this present season: that he might himself be just (or righteous) and the justifier of him that hath faith in Jesus. " Rom. 3:26, R. V. The attack of Satan in every age has been against God Himself. If Satan can thrust God aside from absolute righteous- ness, he has unseated Him from His throne. If, on the other hand, Satan can compel God to withhold mercy he has robbed Him of the title, " God is l o v e ." It is only at the cross that divine holi- ness and divine love meet in perfect union. If the vertical " t r e e " may represent the unbending rigidity of divine righteous- ness, the horizontal cross-arm is level to the need of human frailty. It is at the junction of holiness and love that that Deity is seen, as in the electric are, in the white heat of the purifying procfess. The Savior shares our flesh and blood that through death he may bring to naught Satan who has the power of death. " A l l we like sheep have gone astray, we have turned every one to his own way, and the Lord liath laid (or caused to light or strike) on Him the iniquity of us a l l ." Isa. 53:6. Substitution for the sinner is not a figment of theology to be thrust aside, but a subject for divine revelation and is integral with the essential structure of the sacred Word. But the substitutionary work of Christ is the particular aversion of the newer views. I t has been said by a woman, and t.ie assertion multiplied in myriad vol- umes, that the blood of Christ when shed upon the cross was no more efficacious for the forgiveness of sin than when flowing in His veins. There is no room for atonement by blood in any man-devised religion. And, strangely, in all of the arguments based upon the so-called "unethical';' features of substitution, the supreme fact is over- looked that no man can meet the condi- tions upon which redemption becomes available—repentance, trust, obedience— without coming at once into parallel with God and finding the old enmity at rest and a sense of blessed sonship established. The moral ends of salvation are met in abund- ant measure in the experience of him who believes, in the very act of his believing. V. The Mockery of Fools. In Proverbs 1.4:9, we read the familiar words, " Fo o ls make a mock at s i n ." The
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evidence of this is on all hands, but while this translation expresses a truth, there is a larger truth in another version, which is this: " Fo o ls mock at a guilt-offering (asham) and among the righteous a pleas- ing thing."-—Young. True, fools do mock at a guilt-offering, at the offering of the blood of sacrifice in lieu of the blood of the sinner himself. But more: "Wh en thou shalt make his soul (nephesh) an offering for s i n " (asham). Isa. 53:10. The guilt-offering and the offering for sin are the same in both passages. When we combine- them, we have the startling truth, "Fools mock at the soul of Jesus poured out as an offering for sin." Can blasphemy reach thus far? Unspeakably sad is it to say that this blasphemy has Clothed itself with ecclesiastical garb and masquerades as an improved theology. Sinners in all ages from Gain to now have mocked at the blood of sacrifice. 'Not until sinners ' ' look on Him whom they have p i e r c e d" will the open blasphemy cease. Some years ago, in a central state, this theme of Xiife in the Blood was presented at a Sunday morning service. There sat near the door the Superintendent of the Schools of the little city. As he left the church, he said to a friend as he passed, "There's too much blood in that for me." The Professor takes his • place among the fools who mock. Can we by largely strained imagination picture a familiar Bible Scene with one more figure added? Can we bring before us the Kingdom in miniature as it was presented upon the mount of transfigura- tion? Can we there see the King as He will one day be in the full glory of His regal splendor? Can we picture there Moses, who represents the risen ones, and Elijah, who represents the translated ones? and can we see Peter and James and John, men in the flesh, as there will be living men in kingdom days? And can we now make out another form, our little
Professor?. And can we see him ¿train his ears as he listens to Jesu^ and Moses and Elijah? Yes, and as he overhears their words, his lip curls, and he turns away and says, " T h e r e 's too much blood in that for m e , " for they are speaking of " H i s decease which He is about to ac- complish at Jerusalem." Can we imagine yet another scene? By some colossal error, our Professor • has strayed among the heavenly host. He be- comes a listener to the Song of the Re- deemed. " A n d they sing a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation; and hast made us unto our God kings and priests: and we shall reign on the e a r t h " .. . . And as our little Professor listens, his lip begins to curl again and he turns away from heavenly harmonies, saying ' ' There's too much blood in that for m e . " The blood of Christ will admit to heav- enly glories, or it will forever bar the way. "Behold ye despisers, and wonder and perish.'' Redemption is in terms of man's essential nature, and sin which strikes at the life must be atoned for by life. " God does not love because Christ died: Christ died because God loved," and the resurrection of His body was receipt in full for all the law's claim. " Wh o was delivered up because of our offences, and was raised up because of our being de- clared righteous."—Rom. 4:2o, Young. " B u t if we died with Christ, we believe that we shall also live with him; know- ing that Christ being raised from the dead dieth no more; death no more hath dominion over him. For the death that he died, he died unto sin once (for all): but the life that he liveth he liveth unto God. Even so reckon ye also yourselves to be dead unto ,sin, but alive unto God in Christ J e s u s ." Rom. 6:8-11. R. V.
I i i s U n s p e a k a b l e
< m f t
Rev. Louis Meyer, D. D., Cincinnati.
great joy, which shall be to all people," and the multitude of the heavenly host praised God for it and sang, "G l o ry to God in the highest, and on earth peace, good will toward me n ." Unable to find words suitable for its description, Paul call's the precious gift simply ' ' unspeak-
The gift of God, of which the Holy Spirit causes Paul to speak with such ecstacy, is His only begotten Son. Quietly and simply He came into the world, the babe of Bethlehem, and yet, the angel an- nounced His coming unto the shepherds abiding in the field as "good tidipgs of
a b l e ." Truly it is unspeakable to you, beloved reader, and to me. I. UNSPEAKABLE AS .FAR AS THE MAJESTY OF ITS GIVER IS CON- CERNED. He is the Almighty God, in- finite, eternal, and unchangeable, in His being, wisdom, power, holiness, justice, goodness, and truth. His greatness is un- searchable, and with Him is no variable- ness, neither shadow of turning. He com- manded, and the heavens were created; He established them for ever and ever, and He hath made a decree which shall not pass. There is none holy as the Lord, and none is able to stand before Him. He sitteth upon a throne, high and lifted up, and His train filleth the temple, and above the throne stand the seraphim. He is king of all the earth, excellent in power and in justice and in abundance of charity, who exerciseth loving kindness, justice and righteousness on earth, for in these things He delighteth. He alone under- standeth the way of Wisdom, which is hidden from the eyes of all living and concealed from the fowl of heaven, whose value man knoweth not, and He knoweth its place. He is the great, mighty, and terrible God, who hath no regard for per- sons, and receiveth no bribes; who ex- ecuteth justice for the fatherless and the widow, and loveth the stranger to give him food and raiment. All His ways are just, fofc He is the God of Truth, without iniquity. None can utter His mighty acts, none can tell all His praise. There is none like unto the Lord our God. Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory, I L UNSPEAKABLE AS FAR AS IS CONCERNED THE LOVE WHICH PROMPTED THE GIFT. The Eternal God commended His love toward us in that He spared not His own Son, but de- livered Him "up for us all. Who can fathom that love which gave His only begotten Son, saw Him laid in a manger, a helpless babe born of a woman, and made of no reputation? Did not the Father see His Son, who was equal with the Father, hum- bled and enduring the contradiction of sinners against Himself, and in all points tempted like as sinful men are (yet with- out sin!)? He saw Him suffer and finally die at the cross, despising the shame. He heard His agonizing cry, My God, My God, why hast Thou forsaken me? and yet, He spared not His own Son, that we, human beings, poor and weak, might be reconciled to God by the death of His SOB. Who can understand the love which
gave Christ, so that, while we were yet sinners, He died for us, the Righteous One for the ungodly? III. UNSPEAKABLE AS FAR AS IS CONCERNED THE LOW ESTATE OF THE RECIPIENTS OF THE GIFT. It was not given for the holy angels, not for perfect saints, but sinful, ungodly, and ungrateful men, whose heart is enmity with God, until the power of the Holy Spirit touches it and the light shines into the dark plaee. Having been created by God, after His own image, in knowledge, righteousness, and holiness, man sinned against God by disobedience and fell from the estate wherein he was created, and all mankind, descending from him by ordin- ary generation, sinned in him and fell with him into an estate of sin and misery. Thus man lost communion with (Sod, and, coming under His wrath and curse, was made liable to all the miseries of this life) to death itself, and to the pains of hell for ever. All men have sinned and come short of the glory of God, and their hearts are deceitful above all things, and desperately wicked. These wicked, disobedient, re- bellious children of men are the recipients of the unspeakable gift of God in spite of their unspeakably low and sinful estate. IV. UNSPEAKABLE AS FAR AS THE GIFT I TSELF IS CONCERNED. , It is the Lord Jesus Christ, God the Son, who took to Himself a true body and a reasonable soul and became man. It is He who shall come to judge the world at the last day, the glorious King of Kings, the Redeemer, the chiefe^t among ten thousand and altogether lovely. But hearken, beloved reader, as Paul speaks of the gift as unspeakable, he says. Thanks be unto God. The majesty and love of tne Giver, the preeiousness of the Gift, and the unworthiness of the re- cipients (which we are, you and I!) should prompt the humble, earnest desire of gratitude to Him, by whom and for whom all things were created. Our one question should be: " Wh a t shall I render unto the Lord for all His benefits toward me?" Oh, let us emphasize the personal nouns, and humbly conscious of our sin and of His love, let us say, " ' I will take the cup of salvation and call upon the name of the Lord; I will pay my vows unto the Lord now in the presence of all His peo- ple.'' Let us serve Him in blessed and complete surrender with our whole heart our whole love, and our whole life. Amen.
j F o u r , S i x a n ò
O w o
O r a c k s *
By Dr. James H. BrooJ?s.
A sheep is lost upon the mountains. It can not get back to its home, for of all ereatures it is the most senseless and the most helpless when once out of the way, if left to itself. If it! goes on it must die; if it stands still it must die. Above it is the cold storm, before it is the fierce wolf, around it are the steep rocks and deep pits. There are but four tracks in this wilfi place, for the sheep is alone; and it calls to mind what is written in God's word of every one of us whether man or child, " A l l we like sheep have gone astray; we have turned every one to his own w a y , " Isa. 53:6. But there is a good Shepherd who says, What man of you having an hundred sheep, if he lose one of them doth not leave the ninety- and nine in the wilder- ness, and go a f t er that which is lost, until he find i t ? " Luke 15:4. In ' another place, when speaking of children, He says, ' ' The son of man is come to save t h at which was lost. How think ye, if a man have an hundred sheep, and one of them be gone astray, doth he not leave t he ninety and nine, and goeth into teh moun- tains, and seeketh that which has gone astray? . . . Even so it is not the will of your F a t h er which is in heaven that one of these little ones should perish. ' ' Matt. 18:11-14. Here then we have six tracks, made by the lost sheep and the seeking Shepherd, who says, I am t he good shepherd: the good shepherd giveth his life for the s h e e p ," Jno. 10:11. Yes, " t h e Lord hath laid on Him the iniquity of us a l l . " He did not wound t h e ' p o or sheep when He 1. The greatest thing on earth is the soul of man. I ts value is infinitely be- yond comparison with everything else. Gen. 1:26; Mat. 16:26; 13:45, 46. 2'. The greatest work is the salvation of the soul f r om sin, condemnation and death. The salvation of one soul relieves more misery and confers more happiness than all the works of all the philanthro- pists on earth. Fsa. 44:8; Heb. 2:3; Matt. 10:28. 3. The greatest evil is sin, issuing from the heart. It is the prolific source of all suffering, sorrow and death. Jer. 44:4;
founcT'it, A>ut m He was wounded for our t r a n s g r e s s i o n s ;" He did not bruise it, but " H e was bruised for our i n i q u i t i e s ;" He did not chasten it, but " t h e chastise- ment of our peace was upon H i m . " He did not strike it, but " w i t h his stripes we are h e a l e d ," Isa. 53:5, 6. He took the sinner's place, and died in his stead, so that God can. be perfectly just, and yet save every one that believeth in Jesus. Bom. 3:26. The sinner then, old or young, is not told to do anything himself, but only to trust in the Lord Jesus Christ to save, him. He is forbidden to do anything, to wait for feelings, or to put confidence in his good works such as baptism, or join- ing the church, f o r . " t h i s is the work of God, that ye believe on Him whom He hath s e n t ," (Jno. 6:29) and " t h i s is His commandment, That we should believe on the name of His son Jesus Ch r i s t ," 1 —no. 3:23). We do good works because we are saved, but so f ar from doing works that we may be saved it is written, ' ' To him t h at worketh not but believeth on Him that justifieth the ungodly, his faith is -counted for righteousness," Bom. 4:5. Hence a f t er the sinner believes there are but two tracks, the tracks of the Good Shepherd, " W h e n he hath found it, he layeth it on His shoulders; rejoicing. And when he Cometh home, he calleth together his friends and neighbors, saying unto them, Bejoice "with me for I have found my sheep which was l o s t ." He bears us all the way to heaven, f or " H e shall gather the lambs with His arm, and carry them in His b o s om ," Isa. 40:11. Bom, 5:12; 7:24. 4. The Gospel is the great, sure and only remedy for sin and sorrow. All other proposed remedies are spurious and inef- fectual. Bom. 1:16; 1 Cor. 1:21; Acts 4:12. 5. The Church is the only society or- ganized by the Lord, to carry this rem- edy to sinful and suffering humanity. The Church as a consolidated body embodies the wisdom, power and promise of God for nearly all possible moral and spiritual good. Matt. 5:13; Mark 16:15, 16; Eph. 3:10. O e i n g s *
J f i v e ( B r e a t
By E. P. Marvin.
Which is Better, Belief or Unbelief, Christ or Nothing.
A noted infidel at the close of a lecture challenged his audience to a discussion. The challenge was accepted by- an old, bent woman, in antiquated attire. She said: " S i r, I have a question to put to y o u ." "Well, my good woman, what is i t ? " " T e n years ago I was left a widow, with eight children, and nothing to call my own but this Bible, By its direction, and looking to God. for strength, I have been enabled to' feed myself and family. I am now tottering to the grave; but I am perfectly happy, because I look forward to a life of immortality with Jesus in heave»: That 's what my religion has done for me. What has your way of thinking done for y o u ? " "Well, my good lady,'' rejoined the lecturer, " I don't want to disturb your comfort, b u t —" " Oh, t h a t 's not the question," interposed the woman, " k e ep to the point, sir. What has your way of thinking done for y o u ? " Amid the applause of the audience the infidel found himself silenced and discom- fited by an old Christian woman. Christ alone will do for the great crises of life and death. A famous infidel, Col. Ethan Allen, was reading Dr. Elliott some of his skeptical writings.' Just then a servant entered the library and informed Col. Allen that his daughter, who was sick in the next room, seemed to be dying. The two gentlemen hastened to the cham- ber of death. The wife of Col. Allen was a pious woman and had instructed her daughter in the truths of Christianity. As soon as her father appeared at her bedside she said to him: " I am about to die; shall I believe in the principles you have taught me, or shall I believe as my mother has taught m e ? " He became ex- tremely agitated; his chin quivered; his whole frame shoqk; an4 after waiting a
few minutes, he replied, "Believe as your mother has taught y o u ." A prominent business man once re- plied to his pastor with a calm' force which was meant to put an end to further pertinacity: " I am interested in all re- ligious matters; but I have in the years past thought the subjeet over long and carefully, and I have come to the deci- sion that I have no personal need of Jesus Christ as a Savior in the sense you such a character as to forbid his convers- ing with anyone, and the interdict from speaking was continued until he was with- in an hour from death. A solemn mom- preach. ' ' Only two weeks from this in- terview, the same man" was suddenly pros- trated with disease; the illness was of ent was that in which a question was put to him, intimating that he might talk now if he could, nothing could harm him. The last thing, and the only thing he said, was in a melancholy and. frightened whisper: " Wh o will carry me over the r i v e r ?" Christ alone will do for all crises, and He alone can carry us over all floods of affliction. The great Gladstone said: " I f I am asked what is the remedy of. the deeper sorrows of the human heart—what a man should chiefly look to as the power that is to enable him manfully to con- front his affliction—I must point to some- thing which in a well known hymn is called the old, old story, told of an old, old book, and taught with an old, old teaching, which is the greatest and best gift ever given to ma n k i n d ." When Judge Black was dying he offered this prayer: " O Thou beloved and most merciful Heavenly Father, from Whom I had my being, and in Whom I have ever trusted, if it be Thy will, grant that my suffering end, and that I speedily be called home to Th e e ." • Have you got Christ to carry you through the crises? If not take Him and He will carry you. "Wh en thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkèst through the fire, thou shalt not be burned; neither shall the flame kindle upon t h e e ," Isa, 43:2.
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messengers), preached unto the G e n Î l I e s > b e l i e v e ' i <® * the world, received U p ^ t o glory" ("teaching us that denjing S ° b e r l 7 ' ri Shteouslv and godly, in age >. l o o k j n g f o r t h a t bles sed T e a p p e a r m g of our Great God and o P6? th n T I ? T I T? 1 ™ 1 ? 1UStS W e s h o u l d
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trusted the race with Adam and he proved false.'.' Thy first father hath s i nn e d" Isa. 43:27. He trusted Moses with the £ prophetic office, and he faltered CNmr, 20:10-12) ; and Aaron w h h t h i e t t , and he failed (Ex. 32:4); and David wi & the Kingship and he came short (Psa. 89: 44). There has been but one Man God could trust, the Lord Jesus (Luke 4-22- Jno. 17:4). Jesus did not trust men " f o i he knew what was in man," Jno 2-24 25 it. Peter, and all the disciples said, '"Though should die with Thee, yet will Î not denv Thee," Matt. 26:35; but Jesus knew bet ter. "Trust ye not in a friend: put ve not confidence in a g u i d e" Mic 7-5- ! 'Have no confidence in thé flesh " Gal' :3; " It is better to trust in thé Lord'
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than to put confidence in man o u s „ s u r P l u s w h l e h threatens to lower their put confidence in princes" P s a ' 1 1 8 -8 Q- P roil ]; s - But thank God the price of the Cease ye from man, whose breath 'is in ? ° f l l f e r ^ a i n s t h e s a m e f r o m sea " his nostrils, for wherein is he to be ac 8 ? n s e a s o n - Though Jesus has a monop- counted of?" Isa. 2-22' y 011 t h e nece ssities of eternal life, for than His "there is none other name under and "No man cometh unto the Father but whether he should resign his pulpit or not, toy" Him, Jno. 14:6, He has but ono reviewer replies that if he has " a gos- Price within the reach of all and cries: pel" to preach he should remain where "Ho! every one that thirsteth, come yé he is. ;> If he is not sure that he has "a to the waters, and he that hath no money; gospel," let him resign. The man who come ye, buy and eat; yea, come, buy wine has lost faith in the gospel never had any and milk without money and without faith to lose. And if he has not the FOS - price," Isa. 55; "Whosoever will let him pel he has no gospel, for it is written that take the water of life freely," Rev 22-7 to , heaven, given among men, whereby we must be saved." (Acts 4:12; and He has "the words of eternal life," Jno. 6:68, i ne oospel, To a clergyman who has Or a Gospel, lost faith in the old gospel, and inquires to know
another gospel, is not another," Gal. 1: 7. There is a gospel but it is the gospel, The gospel of God," Rom. 1:1; "of Jesns Christ," 2 Thess. 1:8; "of the grace ' A c t s 2 0 : 2 4 ; " o f y ° u r salva- Eph. 1:13; "The glorious gospel," T ' ' a n e v e r l a s t l n S gospel," Rev. 14:6. If a man had a thousand gospels to preach he has no place in an evangeli- cal (i. e. a gospel) pulpit, where "the only is to be tolerated, and .this is the Gospel: "And without controversy tion, î À« gospel
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and Peace, the Papal guards at the Vat- ican are "being strength- ened." The Pope is no prince of peace, He keeps a military establishment. It is certain he would be party to no peace compact with the Powers, nor arbitrate 54). The Church is, indeed, militant, but his claims, who poses as the only arbitra- tor. Blundering Peter drew the sword
and the Lord rebuked him: "Put up thy great is the mystery of Godliness: God sword . . they that take the sword shall was manifest in the flesh (and "died for parish with the sword," Mat 26-51-54 our sins") justified in the Spirit ("rose They that rely on the.sword can claim no »gain the third day"), was seen of angels support of the angelic legions (Mat. 26,
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Biblical Postures.
HIMSELF. " I t 's Just Like Jesus." To leave all for love's sake— "He emp- tied Himself ' '—Phil. 2:7. To give up His own ways— "He pleased not Himself"- —Rom. 15:3. To be modest, unassuming— "He glori- fied not Himself "—Heb. 5:5. To give all "for others— "He gave Him- self"—1 Tim. 2:6. To humbly serve others— "He girded Himself" —Jno. 13:4. To stop at no sacrifice— "The sacrifice of Himself"— Heb. 9:26. To spare all but self : S"He can not save Himself ' '—Matt. 27:42. To explain the Scriptures— "Things con- cerning Himself" —Luke 24:27. To come for His own— "Himself shall descend"—1 Thess. 4:16. J. H. S. For Our: —offering a Lamb, Jno. 1:29;—propitia- tion, Blood, Rom. 3:25;—sin, Forgiveness, Eph. 1:7;—guilt, Justification. —enmity, Peace, Eph. 2:14;—unholiness. Sanctifica- tion, 1 Cor. 1:2;—captivity, Redemption, Gal. 4:5;—ruin, Salvation, 1 Thess. 4:9;— despair, Hope, 1 Tim. 1:1;—folly, Wisdom, 1 Cor. 1:30;—weakness. Strength, Phil. 4: 13;—poverty, Riches, 2 Cor. 8:9 ;—weari- ness, Rest, Matt. 11:28;—loneliness, a Friend, Luke 12:4;—sorrow, a Comforter, Jno. 14:16; need, a Supply, Phil. 4:19. J. H. S. WHAT WE HAVE IN CHRIST READINESS. 1. A ready salvation, Matt. 22:4. 2. A ready ear, Eccl. 5:1. 3. A ready testimony, 1 Pet. 3:15. 4. A ready worker, Tit. 3:1. 5. A ready preacher, Rom. 1:15. 6. A ready soldier, Josh. 8:4. 7. A ready guest, Matt. 25:10. 8. A ready heir, 1 Pet. 1:4, 5. 9. A ready martyr, 2 Tim. 4:6. 10. Ready for all things, Acts 21:15.
1. Lying down, a. In security, Pro v. 3:24.—b. Well sat- isfied, Psa. 23:3.—e. Singing, Psa. 139:5. 2. Leaning, a. Not .on self, Prov. 3:5.—b. On the Be- loved, So. So. 8:5.—c. On His breast, Jno. 13:23. 3. Sitting, a. Sanely, Luke 8:35.—b. At His feet, Luke 10:39.—e. At His Supper, Matt. 26:30.—d. In His Kingdom. 4. Standing, a. On good ground, Psa. 26:12.—b. Armed, Eph. 6:4.—c. Steadfast, 1 Cor. 16:13.—d. In His presence, Psa. 24:3.— e. By His help, Rom. 14:4.—f. Inside the Gates, Psa. 122:2'. 5. Running, a. In His ways, Psa. 119:32—b. With- out stumbling, Pro. 4:12.—c. Without wearying, Isa. 40:31.—d. After Him, So. So. 1:4: 6. Leaping, a. With new strength, Isa. 35:6.—b. With joy, Luke 6:23—c. Over obstacles, Psa. 18:29. 7. Flying, a. We can not fly from Him, Psa. 139:9. —b. We long to fly to Him, Psa. 55:6.— c. On beautiful wings, Psa. 68:13.—d. We shall mount up, Isa. 40:31. 8. Reaching, a For re-assurance, Jno. 20:27.—b. IN helpfulness, Prov. 31:20—c. In evangel- ism, 2 Cor. 10: 13, 14. 9. Kneeling, a. Habitually, Dan. 6:10.—b. In Christ's Name, Phil. 2:10, 11.—c. In sweet fel- lowship, Acts 21:5,—d. With mutual;ex- hortation, Psa. 95.6. . -
"God answer prayer— Answers always, everywhere; I may cast my anxious c a r e - Burdens I could never bear, On the God who heareth prayer.?'
O l ) o u g l ) t s f o r
O e a c f y e r s
International Sunday School Lesson by J. H. Sammis.
ESTHER PLEADS FOR HER PEOPLE Lesson VI.—November 5. Esther 4:1—5:3.
Read the Book at One Sitting. I. THE BOOK. 1. Is historical. 2. Is God-inspired, it was in Jesus' Bible which He called "Scripture" (Jno. 10:35). 3. Its keynote is Providence. It omits GOD'S name, but shows His Hand. You do not read "GOD" in it, but you see Him in it, as you do in history and provi- dence. 4. Its characteristics. In plot, sit- uations, climaxes, character sketching, dra- matic movement, it is inimitable literature. As prophecy it affords "instruction in right- eousness," and exemplifies redemptive his- tory in. which to the end we see the Jew a hated, oppressed, persecuted exile, to be suddenly and wonderfully delivered and vin- dicated (Luke 24:28). Haitian is a conspic- uous type of antichrist. 5. its time.. Lies between Ezra 6th and 7th. 6. Its persons: Ahasuerus, or Xerxes (see Encyclopedia) king of Persia: Vashti his queen, deposed for (justifiable) insubordination; Esther, a Jew- ish exile, made queen in place of Vashti; Mordecai, a Jew, uncle and fosterfather of Esther, a minor official at the palace gate; Haman, the king's favorite and prime min- ister. 7. The place, "Shushan" or "Susa," a Persian capital; it has been identified and its palace, throne room, gate, garden, harem, all described. Its magnitude and luxury "were astonishing. II. THE HIDDEN HANDS. 1. The action of Esther, like that of Job, evidently has its motive in the unseen world. In Job the veil is lifted (Job 1:6—2:10), in Esther only the natural appears, but Esther follows Job in the order of our canon. 2. Two hands, the black hand of Satan, and the white hand of GOD, are here engaged in the irrepressible conflict (Gen. 3:15). Haman is the satanic, Esther the Messianic champion. Haman was (1) an Amalakite, a hereditary foe of Israel and JEHOVJAH (Ex. 17:15, 16). It is "JEKOVAH-N1SS1," "the LORD my banner whom we see not but feel contend- ing with Amalek in Esther. Amalek is typi- cally the flesh (Rom. 8:6, 7). Haman was (2) an Agagite, a descendant of Agag the king of Amalakites. Saul was ordered to slay but spared him (1 Sam. 15:1-3; 8, 9, 20, 32, 33.) Perhaps in the interval during which Agag's life was spared he begot Ha- inan's ancestor. At least we see how evil it was to spare one Agagite, one Amalakite, it nearly proved the anihilation of the Mes- sianic people. Obedience is better than sac- rifice, and fearful might have been the sac- rifice of Saul's disobedience (1 Sam. 15:22). Some say that Israel's GOD was cruel to doom Amalek to destruction; others that He did not, but that the historian was in error. Common sense can, see both justice * and,-merc:y in the provider)i. commandment of GOD tb Saul, to prevent the plot of Haman.
Ill: Haman's Accusation. 2. Mordecai Ignored Haman's grandeur; not from caprice; piety and patriotism forbade the semi-religious homage paid by Persians to their demigod nobles. Nor would he do obeisance to the Amalakite, who was und#r the special and perpetual ban of the Lord. Saul might spare Agag, not he. He had the same heroic mould that marked the ex- iles in Babylon (Dan. 1:8; 3:17, 18), and would risk place and life for principle. He was rewarded; and all will be who are not ashamed of the Messianic hope (Mat. 8:38). 2. Haman was the Old Testament "man of sin" (2 Thess. 2:3, 8), a self-worshipper, of insatiable greed, and pride, and ambition; all must bow down to him (Rev. 13:15). Mordecai's slighting him was no slight thing to him. The incarnation of that "murderer from the beginning" (Jno._ i8:44), not only Mordecai but the whole bad race of Jewry must perish. 3. Haman accuses the "breth- ren" (Rev. 12:10; Job 1:9-11; Zee. 3:1). Three things he charged against them: (1) Their laws were diverse from other people's; true (Deut. 14:2 ff.); (2) they broke the King's laws; false. There are no more law- abiding people than they; (3) they were not "for the king's profit"; false again. Those who have given refuge to the Jews have prospered; and great damage has come to realms that ejected them. "They shall pros- per that love thee" (Ps. 122:6). These charges have often been made against God's people (Est. 3:8; Ezra 4:13; Acts 16:20). 4. The king gave Israel to Haman. To mas- sacre a whole race is not unknown to his- tory. And many in Russia today would doubtless glory in such a Jewish holocaust. 5. Haman cast lots for a lucky day (3:7), and chose the 13th of Adar, nearly a year later. Repudiate signs, omens, lucky days, and numbers. To rely on them is as wicked as it is irrational. What is lucky for one is unlucky for another. Haman's "13" was fatal to him, and salvation to the Jews. There is only one lucky omen and- that is that you trust God; and one lucky day, that is when you serve Him. 6. The dread decree was despatched," to destroy, to kill, and to cause to perish all Jews"; both sexes, all ages. 1V. ESTHER PLEADS FOR HER PEOPLE. 1. The Jews In consternation made every Oriental demonstration of - grief. In sack cloth and ashes they humbled themselves before their covenant God and plead for pro- tection. 2. Mordecai sent a copy of the
•decree to Esther, and charged her to inter- cede with the king. She reminded him that it "was almost certain death to go unbidden into the monarch's presence (could not some other means he found?). He replied, as- suring her that even the queen, being a •Jewess, was under the ban; that if she re- fused, salvation would come from some other quarter (for he evidently believed God's promise (Isa. 43:1-7; 54:17); and suggested that her own elevation to the crown was a providential provision for this very emer- gency, as it was. 2. Thus exhorted and en- couraged, begging the prayers of the Jews, she pledged those of herself and her ladies, a nd made her resolve: "So will I go unto the king, which is not according to the law, and If I perish, I perish!" (4:16, 17). Brave- ly, nobly, piously, said young and beautiful Esther the queen! 3. Having cast her care on the Lord, she used such means and wis- •dom as she had. She arrayed in her queenly robes, and presented herself in the entry to t h e throne room, a perilous position, for life or death. Let us thank God that "we have access by faith into this grace" though not according to the law, yet by grace (Rom. 5:2) The King extends His Scepter to us, and to our petition lends a listening ear. Ahasuerus welcomed the "beauteous queen." "What," he said, "is thy request?" Her present peril is p^st. 4. Reserving her peti- tion for a less public place, she asked her lord and Haman to her feast, and then to a second. She would get deeper into his af- fections and interest, and Haman should be present at her accusation. 5. The Aaggite went, home from the feast exulting. Noth- ing now stood between him and the goal of his desire but the king himself, yes, there was Mordecai, the one bitter drop in his cup of gladness. Good men in good fortune wish well and a share to others; wicked men are made by it more envious and selfish. When men's hearts are set in them to do evil they shall find plenty to egg them on. Ha- man's wife and friends proposed a gallows 75 feet high for Mordecai and said "Hang him thereon." Well pleased, he erected the scaffold forthwith, and hastened early for the royal consent to carry out his purpose. He gloated over his anticipated revenge. "If you'll not bow down to inc., ± il ntt you -up to your heart's content." If now you will read the 6th chapter you will un- ESTHER. The heart of this lesson is easily seen. "Devotion to Duty." Mordecai had been faithful to the king and had saved his life, 6:1, 2. Mordecai is faithful with Esther and lays with no uncertain emphasis the obligation upon her heart. Esther, when con- fronted with the facts, takes her place with the spirit so characteristic of the Jewish people, throws hérself into the breach and at •the risk of her own life pleads the cause of her race. She is a patriotic heroine and is well en- titled to have her name written upon the roll of honor along with those other patriots who have given their lives in defense of their country's honor. The stirring words of Mordecai are, "Who knoweth whether thou art come to the kingdom for such a time as this?" verse 14. Who knows, but God has brought you into this place of prom- inence and power for the very purpose of
derstand what this means' "He that sitteth in the heavens shall laugh, the Lord shall have them in derision" (Psa. 2:4). 6. At her second banquet Esther made (1) Her plea, ''Let my life be given me at my peti- tion, and my people at my request. For we are sold, I and my people, to be de- stroyed, to be slain, and to perish, but," etc. "Who is he, and where is he?" cried the king; (2) Her denunciation: "The ad- versary and the enemy is this wicked Ha- man!" The king in rage went into the gar- den, perhaps, groping for his calmer judg- ment. On his return Haman, prostrate at the queen's couch, was pleading for his life. The monarch, more enraged, cried, "Will he force the queen before me In my house!" Then they covered Haman's face, and hung him on the gallows he intended for Mor- decai, and (Psa. 37:13). V. THE ACTS OF THE NEW PRIME MIN- ISTER. 1. The king took off his ring, which he had taken from Haman, and gave it to Mordecai. 2. His first official act was a reverse decree. The former could not be changed (Dan. 6:8), but a new one was issued and des- patched; by its authority the Jews defended themselves and slew their enemies, till none were left who lifted hand against them. "But on the spoil they laid not their hands." 3. Truly "God works in a mysterious way His wonders to perform?" To this day the Jews celebrate their deliverance in their an- nual Feast of Purim. - VI. SOME LESSONS IN ESTHER. (1) God reigns, Psa. 47:8. (2) He defeats wicked men, Job 5:12, 13. (3) He casts down the proud, and lifts up the lowly, Luke 1:52. (4) He hears prayer, Psa. 18:6. (5) He makes all turn to good for His own, Rom. 8:28. (6) Even a sleepless pillow is from Him, Est 6:1. (7) He uses a note in a diary for His purpose, Est. 6:2. (8) He gives wis- dom to counteract the "inevitable," Est. 7:5, 6. (9) It is impossible to destroy the Jews, Isa. 54:17; Rom. 11:26, 29; (10) or any who put their trust in the Lord, Rom. 8:35- 39; (11) there is no situation too hard for prayer and fasting to overcome, Dan. 2:17- 19; Acts 12:1-10. rescuing your people in the time of their imminent peril. Esther saw the danger which confronted her people, counted the cost and counted not her life as dear unto herself. The same spirit actuated Paul upon a higher level when he east his lot with the despised Nazarene and expressed his willingness to be accursed from Christ for Israel's sake, Rom. 9:3. Men quickly respond to the call of their country: how few believers respond to the call of Christ. There i j a solemn obligation resting upon every child of God to give the gospel to the people of the world. The Lord Himself has told us of the peril of the unsaved of the desperate need of the lost. He has called us to-risk our lives In t h e effort-to take the message to the multitude. There is a crisis in the life of every believer, a time when the voice of the Spirit is saying "Thou hast been brought into the kingdom for such a time as this." The call is loud
PITH AND PIVOT.—T.C.H.
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