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    March 27, 1900

    “The Third Angel’s Message. How Shall We Know the Image?” Advent Review and Sabbath Herald, 77, 13, p. 200.

    WE have seen that the Image of the Beast is the last great and chief instrument that Satan uses in his war against the church of Christ; that this is the chief power used by him in his war against “the remnant” of her seed, “which keep the commandments of God, and have the testimony of Jesus Christ.” Revelation 12:17; 13:12, 15; 14:9, 12.ARSH March 27, 1900, page 200.1

    The Third Angel’s Message with “a loud voice” sounds a world-wide warning against the work of the Image of the Beast, and against the worship of the Beast and his Image. And we have seen that this message closes only with the coming of the Lord to reap the harvest of the earth, which is the end of the world. Revelation 14:9-16.ARSH March 27, 1900, page 200.2

    We have seen that the contest between the Beast and his Image on the one side, and the worshipers of God on the other, ends in the triumph of the worshipers of God; and this at the coming of the Lord. Revelation 13:16, 17; 15:1, 2.ARSH March 27, 1900, page 200.3

    We have seen that the Beast and his Image are living, acting powers on the earth when the Lord comes; and that alive they are consumed with the brightness of his coming. Daniel 7:11; 2 Thessalonians 2:8, 9; Revelation 19:11-21.ARSH March 27, 1900, page 200.4

    All these evidences, and many more, make it certain that that which, in the book of Revelation, is called the Image of the Beast is the last of the world-powers to come upon the stage of action; that it arises in the time of the end, and continues unto the very end; and therefore that after it there will be no history. Its time will be comparatively very short. And yet its work is of such a dangerous character to all people, that against it is the warning of the Third Angel’s Message—the most terrible warning in all the word of God.ARSH March 27, 1900, page 200.5

    From this it is also evident that there can be no opportunity for persons to wait till they see the actual working of this power in its oppressive and destructive nature in order to understand it and take warning, and escape its deceptions and the worship of it. All this must be understood before hand, in order to be effectually avoided. And just this need of effectual knowledge beforehand, is what is supplied in the Scriptures concerning this power.ARSH March 27, 1900, page 200.6

    What is this power called?—The Image of the Beast. What is an image?—It is a copy, a likeness, of something that was before, as a photograph or a statue; and by its character of a likeness constantly suggests and recalls an original.ARSH March 27, 1900, page 200.7

    In this case the original is the Beast. And the Beast is the Papacy. The Image of the Beast, then, is the likeness of the Papacy; and by its likeness constantly suggests and recalls the Papacy, of which it is the likeness. How, then, shall anybody be able to know, to recognize at sight, the Image?—Plainly, and only, by studying the original.ARSH March 27, 1900, page 200.8

    And here is the great advantage that is presented to all, and that all may fully possess, and so be effectually guarded against the deceptions of the Image and the worship of it. The Beast, the original of the Image, has had a career of more than fourteen hundred years. In that time the Beast, in each and every feature of it, can be marked and traced, from its earliest inception unto its fullest development. The time of the Beast is so long, and its history is so full, that each particular feature can be studied and traced in all its bearings, from inception to full development. And each particular feature being thus studied in detail, such a full-rounded knowledge of the Beast can be obtained that every one who will make the study will be prepared to detect the Image, the likeness, of the Beast in whatever way or in whatever disguise it may appear.ARSH March 27, 1900, page 200.9

    And this is essential because the time of the Image is comparatively so short, and his rise, formation, and working, all occur in such a complication of affairs, amid such a swift passing, such a very whirl, of events that the time is not sufficient to study and analyze each feature so as to know and avoid its dangerous effects. The time of the Image is comparatively so short, and its motion with events so swift, that a certain phase will appear, and in its dangerous and oppressive working will be fastened upon men before there is opportunity even to make a study of the thing as if it were the original.ARSH March 27, 1900, page 200.10

    Besides all this, it would surely be an incongruous thing to study a likeness, in order to obtain a knowledge of original characteristics or principles. And how much more incongruous it would be to study the likeness in order to obtain a knowledge of original characteristics or principles, when the original itself is accessible, and can be studied directly in all its details! Inspiration contemplates no such thing, but in every instance directs the attention of all to the study of the Beast as the source of information as to the Image of the Beast. this it does by blending in every instance “the Beast and his Image,” “the Beast and his Image.”ARSH March 27, 1900, page 200.11

    Therefore by every consideration it is perfectly plain that “to learn what the Image is like, and how it is to be formed, we must study the characteristics of the Beast—the Papacy.”ARSH March 27, 1900, page 200.12

    And that it is essential to know what is the Image of the Beast, in order to know what is the force of the Third Angel’s Message, is certain from the fact that it is the living Image of the Beast that would compel all to “worship the Beast” and to “receive his mark;” this worship and the receiving of this mark being the very thing against which the warning of the Third Angel is given.ARSH March 27, 1900, page 200.13

    Therefore, in our study of the Third Angel’s Message we are now brought to the study of the Beast and his Image in what they actually are. And in order to know what they actually are, we must study the Beast, as the great original of the whole subject.ARSH March 27, 1900, page 200.14

    Accordingly, next week we shall begin to study the Making of the Beast.ARSH March 27, 1900, page 200.15

    “The ‘Return of the Jews’” Advent Review and Sabbath Herald, 77, 13, p. 200.

    “I SAY the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.” Romans 9:1-5.ARSH March 27, 1900, page 200.1

    Now, a pertinent question is, If the Jews are to return, if they are to be gathered because they are Jews, then why should Paul be willing to wish himself accursed from Christ, if only they might be saved? Under any phase of the claim of the return of the Jews, Paul’s heaviness, continual sorrow, and heart’s wish, are altogether an empty and groundless thing.ARSH March 27, 1900, page 200.2

    For if the Jews who are alive to-day must be gathered to Palestine, and given such evidences as they can not resist, but must be converted and saved by them, then all the Jews from Paul’s time until now, who have not believed in Christ and been saved, must likewise be gathered with these of to-day. Otherwise the God would be a respecter of persons. And if all the Jews from Paul’s day to the end of the world must be gathered again to Palestine, and there be saved by some specially new and wonderful means, then it is perfectly plain that all Paul’s anxiety and longing for their salvation are altogether a mistaken thing.ARSH March 27, 1900, page 200.3

    But that is simply not true. What Paul has here written is the truth. He did have great heaviness and continual sorrow in his heart, because his brethren, his kinsmen according to the flesh, would not accept the gospel and be saved; and because they persisted in rejecting the gospel in whatever of the many ways it came to them, and so were confirming themselves in everlasting loss. The love of Christ in Paul’s heart caused him, in his longing after them, to be willing, if their salvation could be accomplished by it, to wish himself accursed from Christ, for them. All that is the truth; and it being the truth, it is thereby settled forever that except the Jews believe in Christ, they can not be saved; that whoever will not believe in him is lost; and that, therefore, there simply can not possibly be any such thing as this claimed “return of the Jews.”ARSH March 27, 1900, page 200.4

    Though it be true that so many of the Jews, Paul’s kinsmen according to the flesh, persisted in rejecting the gospel, and so missing salvation, even all this did not make it “as though the word of God hath taken none effect.” The word of God abideth faithful, and He abideth faithful, even though they believed not (Romans 3:3); because “they are not all Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children; but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.” “Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto the, Ye are not my people; there shall they be called the children of the living God.” Romans 9:7, 8, 24-26.ARSH March 27, 1900, page 200.5

    “What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; as it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.” Verses 30-33.ARSH March 27, 1900, page 200.6

    We have before remarked that, by the scriptures quoted from Romans 3, “it is demonstrated by the argument of the plain word of God that faith—faith, the faith of Jesus Christ—is the only way for any return of either Jew or Gentile, and is the one only way for both alike. And this faith is equally within the reach of Jew and Gentile wherever they may be. It can not be had any more certainly in Palestine than in any other country: and for the simple reason that it is not found in a place, but only in a Person—the person of Jesus Christ. And through the blessed administration of the eternal Spirit, this Person is now accessible to all people in all places alike.” And this is the further thought that is brought out in full in the tenth chapter of Romans. Study carefully the truth as it is there stated.ARSH March 27, 1900, page 200.7

    “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” Romans 10:1-3.ARSH March 27, 1900, page 200.8

    Again: we may ask, Why should Paul have such particular and great anxiety that Israel after the flesh might be saved, if all that Israel is to be saved anyhow? But since they insist upon “going about to establish their own righteousness,” and “have not submitted themselves unto the righteousness of God,” they simply can not be saved; for whoever will not submit himself to the righteousness of God, simply can not be saved. For nothing but the righteousness of God can save any soul, Jew, Gentile, or what not; and the righteousness of God will save every soul who has it, Jew, Gentile, or what not. “For Christ is the end,” the object, the aim, the purpose, “of the law for righteousness to every one that believeth.”ARSH March 27, 1900, page 200.9

    “For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)” Romans 10:1-3. The righteousness of faith speaks to all, to Jew and Gentile alike, saying, Say not in thine heart, Who shall ascend into heaven to bring Christ down from above? because Christ has come down from above; or saying, Who shall descend into the deep to bring up Christ again from the dead?ARSH March 27, 1900, page 201.1

    Since, therefore, Christ has come down from heaven to men; since he became a man among men, even one of us, so that God with him is God with us; since he descended into the deep, through the gates of death, and has come up again from the dead; since he has thus done all that can possibly be done,—and all this freely done for all men alike, and the gift of his righteousness free to all men alike,—it is but the simple soberness of divine truth that faith now says to every soul alike: “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.” Romans 10:8-13.ARSH March 27, 1900, page 201.2

    And Christ, in what he has done, has brought to every soul in the world the opportunity to call upon the name of the Lord and be saved. Notice carefully the great argument in the following gradation of questions:—ARSH March 27, 1900, page 201.3

    “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!”ARSH March 27, 1900, page 201.4

    “But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.” Verses 14, 15, 18.ARSH March 27, 1900, page 201.5

    “But they have not all obeyed the gospel.” Verse 16. They have all heard it. And, having all heard it, God is fully justified, even though none at all should obey. Having all heard, the responsibility is with each one after that.ARSH March 27, 1900, page 201.6

    “But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.” Verses 19-21.ARSH March 27, 1900, page 201.7

    Thus closes the tenth chapter of Romans. And every word of it is as true to-day, and has been as true every day it was written first by the hand of Paul, as it was that day. And how would it be possible, even for Inspiration, to make plainer the truth that “there is no difference between the Jew and the Greek,“—the Gentile,—but that all alike are called, and are called all alike, to the full and free salvation of God, which has been accomplished in the gift and work of the Lord Jesus?ARSH March 27, 1900, page 201.8

    Faith in Christ,—the righteousness of God which is by faith of Jesus Christ,—this is the way, and the only way, of salvation, for either Jew or Gentile, nor or evermore. And that faith is nigh now and evermore to every Jew in the wide world; it is even in his mouth and in his heart; and there is no room, nor any possible need, that the Jews should go “far off” “beyond the sea,” in a grand return to Palestine to get it. Accordingly all claim of a return of the Jews to Palestine is vanity and imposture. Read together Deuteronomy 30:11-14 and Romans 10:6-12.ARSH March 27, 1900, page 201.9

    “Studies in Galatians. Galatians 3:23” Advent Review and Sabbath Herald, 77, 13, pp. 201, 202.

    “BUT before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.”ARSH March 27, 1900, page 201.1

    This verse repeats, in different words, the particular thought of the two verses immediately preceding. Verse 21 declares that the law is not against the promises of God, and shows that it is a helper unto the fullness of the promises that are in Christ. Verse 22 declares that “the scripture hath concluded all under sin” and this for a purpose. And what is the purpose?—“That [in order that] the promise by faith of Jesus Christ might be given to them that believe.”ARSH March 27, 1900, page 201.2

    Now, “By the law is the knowledge of sin;” and it is the law of God, the ten commandments, by which is the knowledge of sin. Then since “the scripture hath concluded all under sin,” and “by the law is the knowledge of sin,” the scripture hath concluded all under the law. And it has concluded them all under the law so that “the promise by faith of Jesus Christ might be given to them that believe.”ARSH March 27, 1900, page 201.3

    Then, that law by which is the knowledge of sin,—by that law it is that “the scripture hath concluded all under sin.” And since it is by that law that all are concluded under sin, in order that the promise by faith of Jesus Christ might by given to them that believe, therefore, as stated in the previous verse, the law is not against the promises of God, but is an aid to all men in their attaining to the promise by faith of Jesus Christ.ARSH March 27, 1900, page 201.4

    Now the same thought is carried forward in the verse at present under consideration; namely, “Before faith came, we were kept under the law.” Under what law?—Plainly under the law by which alone “the scripture hath concluded all under sin.” Even at it is said in another place: “Now we know that what things soever the law saith, it is said to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God.” This is the condition of every soul upon earth before faith comes to him. But when faith does come to him, when he awakes to the exercise of faith, then “the righteousness of God without the law is manifested, ...even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe.” Romans 3:19-22. Thus it is true, and thus it is, that all are concluded under sin and kept under the law until faith in Jesus Christ delivers them.ARSH March 27, 1900, page 201.5

    However, there is another expression in the verse that is particularly to be noticed: that is, that we were “shut up.” We were “under the law,” “shut up.” We were “kept under the law, shut up.” It was “before faith came” that “we were kept under the law, shut up.” And “before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.”ARSH March 27, 1900, page 201.6

    How was it that we were shut up?—“Under the law, shut up.” But to be under the law is to be “guilty before God.” Romans 3:19. To be “under the law” is to be under the dominion of sin. Romans 6:14. And since we were “under the law, shut up,” it was the law that shut us up. And what law is this?—It is the same law as that of the previous verse, by which “the scripture hath concluded all under sin.” And the only law by which anybody can possibly be concluded under sin, is that law by which “is the knowledge of sin,” which is the law of God, the law of ten commandments.ARSH March 27, 1900, page 201.7

    The Greek word thus translated, “shut up” is the same word that, in the previous verse, is translated “concluded;” and also that in Romans 11:32 is translated in the text “concluded,” and in the margin “shut up.” So that the expressions translated alike in the two verses, would be: verse 22, “The scripture hath shut up all under sin, that the promise by faith of Jesus Christ might be given to them that believe;” and verse 22, “We were kept under the law, shut up unto the faith which should afterwards be revealed.”ARSH March 27, 1900, page 201.8

    This makes it certain that the law by which, in verse 22, “we were shut up under sin” is the same law by which, in verse 23, “we were kept under the law, shut up.” And by these twin expressions it is plain that to be “under the law” is to be “under sin,” for to be “shut up under sin” is to be “kept under the law, shut up;” to be “shut up under the law” is to be “shut up under sin.” And the only law by which anybody can be shut up under sin, is that law by which alone is the knowledge of sin; and that law is the law of God, the law of ten commandments.ARSH March 27, 1900, page 201.9

    Therefore, since all are shut up under sin, in order that the promise of faith of Jesus Christ might be given to them that believe; and since the law of ten commandments is the only one by which anybody can be shut up under sin, it is certain that law is not against the promises of God, but is the only certain means of attaining to the true faith, and so to the fullness of the promises in Christ.ARSH March 27, 1900, page 201.10

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