《评论与通讯》怀爱伦文章(1915年)
1915年2月25日
上天莫可言喻的恩赐
基督忍受我们所该受的苦待，使我们得以享受祂所配受的优遇。祂为我们的罪──祂原是无份的──被定为罪，使我们因祂的义──我们原是无份的──得称为义。祂忍受了我们的死，使我们接受祂的生。“因祂受的鞭伤我们得医治。” {RH February 25, 1915, par. 1}
基督藉着祂的生和祂的死，不但恢复了所破坏的，而且所成就的比这更大。撒但的企图原是要将人与上帝永远隔开。但在基督里我们与上帝又联合起来，而且比没有堕落时联络得更加密切。救主取了人的性质，就和我们结成永不分离的关系。……基督为我们的弟兄。天国居然设座于人的心里，而人则被拥抱在“无穷慈爱者”的怀中。…… 藉着出于爱心的自我牺牲，天上地上的居民与他们的创造主结成了永不分离的关系。{RH February 25, 1915, par. 2}
救赎的工作必将完成。在从前罪恶显多之处，上帝的恩典更加显多了。世界本身，就是撒但所谓归其所有之地，不单要被赎回，而且要获得荣耀。我们这小小的世界，在罪恶的咒诅之下，曾是上帝光荣创造之中唯一的污点，将要得着尊荣，高过上帝宇宙中的其他诸世界。这里，上帝的儿子曾披着人性住在其间。这里，荣耀之君曾生活，受苦，受死。这里，当祂将万有更新之时，上帝的帐幕要设在人间，“祂要与人同住，他们要作祂的子民，上帝要亲自与他们同在，作他们的上帝”(启21:3)。在永远无穷的世代中，当得赎之民在上帝的荣光中行走时，他们将为祂莫可言喻的“恩赐”而向祂赞美──以马内利，“上帝与我们同在。” {RH February 25, 1915, par. 3}
怀爱伦夫人
1915年3月4日
以赛亚蒙召
乌西雅(又名亚撒利雅)多年作犹大和便雅悯地的王，在所罗门去世之后的二百年来中，任何一个犹太王都没有像乌西雅那样兴盛。他多年励精图治。在上帝赐福之下，他的军队收复了过去所丧失的土地。他修筑了许多城邑和堡垒，国际地位大为提高。商业也恢复了，列国的财宝涌流到耶路撒冷来。“乌西雅的名声传到远方;因为他得了非常的帮助，甚是强盛”(代下26:15)。{RH March 4, 1915, par. 1}
虽然如此，属灵力量的奋兴却未能与这种外表的兴盛相称。圣殿中的崇事固然象早年一样的继续奉行，许多人也聚集在圣殿敬拜永生的上帝;但骄傲和形式主义却逐渐代替了谦卑和真诚。圣经论到乌西雅说：“他既强盛，就心高气傲，以致行事邪僻，干犯耶和华他的上帝”(代下26:16)。{RH March 4, 1915, par. 2}
那使乌西雅遭受十分悲惨结果的，乃是他所犯僭越自恃的罪。耶和华已经明确下令，除了亚伦的子孙以外，谁都不可执行祭司的职分，乌西雅竟违反这命令，擅入圣所，“要在香坛上烧香。”大祭司亚撒利雅和他的同人阻止他，劝他不要随意而行。他们诤谏说：“你犯了罪;你行这事耶和华上帝必不使你得荣耀”(代下26:16,18)。{RH March 4, 1915, par. 3}
乌西雅想到自己是国王，竟受了这样严厉的责备，不禁大为震怒。但上帝不允许他反对那些有权威之人的一致抗议来亵渎圣所。正当他站在那里，怒气汹汹地不听劝谏时，忽然他被上帝的刑罚所击打了。他额上发出大麻疯。于是他狼狈地逃出圣殿，此后他再也不能进入圣殿的院子。乌西雅长了大麻疯，直到几年之后死的日子，成了一个活的鉴戒，说明转离了“耶和华如此说”的明令是何等愚妄。他崇高的地位和多年的功劳，都不能作为他这一次犯了僭越之罪的藉口。这罪使他晚年的声誉有了污点，并使他遭受上天的惩罚。{RH March 4, 1915, par. 4}
上帝是不偏待人的。“那擅敢行事的，无论是本地人，是寄居的，他亵渎了耶和华，必从民中剪除”(民15:30)。{RH March 4, 1915, par. 5}
那降在乌西雅身上的刑罚，似乎在他儿子身上有了一种遏制的能力。约坦在他父亲作王的晚年担负重大的责任，并在乌西雅死后接续他作王。圣经论到约坦说：“约坦行耶和华眼中看为正的事，效法他的父亲乌西雅一切所行的。只是邱坛还没有废去;百姓仍在那里献祭烧香”(王下15:34,35)。如果约坦着手进行彻底的改革，摧毁这些人们喜爱的聚会场所，鼓励百姓一起参与圣殿的崇拜，他在加强对真神的信仰方面会取得很大的成就。虽然约坦未能善用自己的机会，但他的统治也不是没有良好成果的。他“在耶和华他上帝面前行正道，以致日渐强盛”(代下27：6)。{RH March 4, 1915, par. 6}
当乌西雅晚年，约坦已经担负国家许多责任的时候，以赛亚蒙召担负先知的使命。他是王家的子孙，当时他年纪还轻。以赛亚作工的时候正是上帝的子民遭遇特别危险的时候。他将要看到北国以色列和亚兰的联军来侵犯犹大;他也要眼见亚述的大军来围攻犹大的主要城邑。在他一生的年日中，撒玛利亚要沦陷，以色列的十个支派要分散到列国。犹大要屡次遭受亚述军队的侵犯，耶路撒冷要遭受一次围攻，若不是上帝神奇地予以干预，耶路撒冷就必倾覆了。那时已经有严重的危险威胁着南国犹大的安全。上帝的保护将要撤回，而亚述的兵力则要分布于犹大全地了。{RH March 4, 1915, par. 7}
但外来的危险虽然似乎难以抵挡，还没有像内在的危险那么严重。那最足以使耶和华的仆人感到困惑忧郁的，乃是犹大国民的刚愎顽梗。那些理应在列国之中执掌真理火炬的人，竟因背道和叛逆而招致上帝的刑罚。那使北国以色列遭受迅速败亡的许多罪恶，就是不久之前先知何西阿和阿摩司用确切的语气所斥责的罪恶，很快败坏了犹大国。{RH March 4, 1915, par. 8}
当时的社会状况实在令人特别灰心。犹大人贪得无厌，买房屋，置田地(见赛5:8)，屈枉正直，不顾恤穷人。上帝论到这些罪恶说：“向贫穷人所夺的，都在你们家中。”“你们……压制我的百姓，搓磨贫穷人的脸”(赛3:14,15)。连那些职在保护无助之人的官长，竟也塞耳不听穷乏困苦之人和孤儿寡妇的呼求(见赛10:1,2)。{RH March 4, 1915, par. 9}
随着欺压和富足而来的乃是骄傲与虚荣。在当时发出的责备信息中，特别提到了“眼目高傲”和 “性情狂傲” 的人。 主宣布说：“万军耶和华降罚的一个日子，要临到骄傲狂妄的，一切自高的，都必降为卑”(赛2：11、12)。{RH March 4, 1915, par. 10}
《以赛亚书》第三章的预言提到“锡安女子”普遍的骄傲。她们穿戴“华美的脚钏……耳环，手镯，蒙脸的帕子，华冠……戒指，鼻环，吉衣，外套，云肩，荷包，手镜，细麻衣，裹头巾，蒙身的帕子”(赛3：18-23)。这与使徒彼得所描写敬畏上帝的女子是多么不同啊!她们不以“外面的辫头发，戴金饰，穿美衣”为装饰，宁可选择培育内心的美，“里面存着长久温柔安静的心为装饰，这在上帝面前是极宝贵的，因为古时仰赖上帝的圣洁妇人，正是如此为妆饰”(彼前3：1-5)。她们在日常生活中，谈吐圣洁，心怀敬畏。这对于那些随从愚昧的姊妹是一个经常的责备。{RH March 4, 1915, par. 11}(待续)
1915年3月11日
以赛亚蒙召
(续完)
在犹大王国最后的年间，骄傲和奢侈伴随着醉酒和荒宴。上帝藉着祂所拣选的使者，对犯下这些罪的人宣布了特别的灾祸。以赛亚说：“祸哉，那些勇于饮酒，以能力调浓酒的人”。他还说：“祸哉，那些清早起来，追求浓酒，留连到夜深，甚至因酒发烧的人。他们在筵席上弹琴，鼓瑟，击鼓，吹笛，饮酒，却不顾念耶和华的作为，也不留心他手所作的”(赛5：22，11，12)。{RH March 11, 1915, Art. A, par. 1}
在以赛亚的日子，选民的许多罪恶都可以归因于这种对创造主的遗忘。敬拜偶像成了司空见惯的事。先知痛感几乎普遍的背道，惊呼道：“他们的地满了偶像。他们跪拜自己手所造的，就是自己指头所作的。卑贱人屈膝，尊贵人下跪”(赛2：8、9)。{RH March 11, 1915, Art. A, par. 2}
上帝呼吁天地一同见证祂对选民的温柔看顾。“天哪，要听，地啊，侧耳而听。……牛认识主人，驴认识主人的槽。以色列却不认识，我的民却不留意” 。“他们竟悖逆我”(赛1：2、3)。{RH March 11, 1915, Art. A, par. 3}
罪孽的行为流行于社会各阶层之中，以致少数仍然效忠上帝的人常受试探而落到失望与灰心的境地。上帝对于以色列的旨意似乎将要失败了。这悖逆的国家将要遭受与所多玛和蛾摩拉相同的厄运了。{RH March 11, 1915, Art. A, par. 4}
以赛亚既处在这样的环境之中，难怪他在乌西雅作王的末年蒙召向犹大传达警告和责备的信息时畏缩不前了。他深知自己必要遭遇顽强的反抗。他认明自己无力应付当时的情况。他一想到他所要帮助之人的刚愎和不信，就觉得他的任务没有一点成功的希望。难道他要在失望之中放弃他的使命，让犹大国沉迷于拜偶像的恶习而无人顾问么?难道尼尼微的神要管理全地来公然反抗天上的上帝么? {RH March 11, 1915, Art. A, par. 5}
当以赛亚站在圣殿的廊下时，他心中充满了这些思想。忽然殿门和内幔似乎都开启了，他蒙准得以看见至圣所，这里是连先知的脚也不可踏入的。那时有异象向先知显现：他看见耶和华坐在高高的宝座上，而祂的荣耀充满圣殿。在宝座的两旁有撒拉弗飞翔，他们遮脸敬拜。当他们在创造主面前侍立时，他们同声颂扬：“圣哉，圣哉，圣哉，万军之耶和华;祂的荣光充满全地”(赛6:3)，直到圣殿的柱和香柏木的门因这声音震动，整个殿宇洋溢着颂赞之辞。{RH March 11, 1915, Art. A, par. 6}
当以赛亚看见耶和华的荣耀和威严的显示时，他因感觉到上帝的纯全和圣洁而自惭形秽。创造主无比的完全和那些长久列在以色列和犹大选民中的人──连他自己在内──的罪恶行为，有何等鲜明的对照啊!所以他呼喊说：“祸哉!我灭亡了;因为我是嘴唇不洁的人，又住在嘴唇不洁的民中;又因我眼见大君王万军之耶和华”(赛6:5)。他站在充满上帝临格荣光的内殿之前，认明如果凭自己的软弱无能，就根本不可能完成上帝所要他担负的使命。这时，一位撒拉弗奉命来解救他的困难，使他有资格负起他的伟大使命。撒拉弗从坛上拿一块红炭沾他的口，说：“看哪，这炭沾了你的嘴;你的罪孽便除掉，你的罪恶就赦免了。”于是以赛亚听见上帝的声音说：“我可以差遣谁呢?谁肯为我们去呢?”他回答说：“我在这里，请差遣我”(赛6:7,8)。{RH March 11, 1915, Art. A, par. 7}
天上的使者嘱咐这个等候命令的先知说：“你去告诉这百姓说：你们听是要听见，却不明白;要使这百姓心蒙脂油，看是要看见，却不晓得。耳朵发沉，眼睛昏迷;恐怕眼睛看见，耳朵听见，心里明白，回转过来，便得医治”(赛6:9-10)。{RH March 11, 1915, Art. A, par. 8}
先知的本分已经清楚地向他指明了;他必须扬声斥责流行的罪恶。但如果没有希望的保证，他就不敢担负这工。他问道：“主啊，这到几时为止呢?”难道祢的选民中永远没有人明白，悔改，并得医治么? {RH March 11, 1915, Art. A, par. 9}
以赛亚心中为犯错误的犹大人所负的重担必不至归于徒然。他的使命不是完全没有效果的。然而那许多世代所累积的罪恶还不能在他的日子里被清除。他必须一生作忍耐勇敢的教师，──一个宣布厄运而同时引起希望的先知。上帝的旨意终必成全。以赛亚和上帝一切忠心使者工作的丰满果效必要显现。一个“余数”必要得救。为了实现这个目的，警告和恳劝的信息必要传给悖逆的国家。耶和华说：“直到城邑荒凉，无人居住，房屋空闲无人，地土极其荒凉;并且耶和华将人迁到远方，在这境内撇下的地土很多”(赛6:11-12)。{RH March 11, 1915, Art. A, par. 10}
那降在怙恶不悛之人身上的沉重刑罚，──战争、流亡、压迫、在列国中丧失势力和威望，──这一切都必临到，为要使那些从其中看出一位被冒犯之上帝的手段的人，可以因而悔改。再过不久，北国的十个支派将要分散在列国之中，他们的城邑必要荒废;敌国毁坏的军队必要屡次扫荡全地;甚至连耶路撒冷也终必倾覆，犹大必要被掳为奴;然而应许之地必不致永远被弃。天上使者来对以赛亚的应许是：“境内剩下的人若还有十分之一，也必被吞灭;象栗树、橡树，虽被砍伐，树墩子却仍存留;这圣洁的种类在国中也是如此”(赛6:13)。{RH March 11, 1915, Art. A, par. 11}
上帝旨意最后实现的这个应许使以赛亚得到勇气。纵使地上一切权势都联合起来反对犹大，那算得什么?纵使耶和华的使者遭遇反对和抗拒，那又算得什么?以赛亚已经看见天上的王，万军之耶和华;他已经听见撒拉弗的诗歌：“祂的荣光充满全地”(赛6:3);他已经得了应许，知道耶和华传给背道之犹大的信息必有圣灵感服人心的能力;于是先知得着勇气去从事当前的工作。他在一生漫长艰苦的使命中，始终记住这一次的异象。六十余年以来，他都站在犹大人面前作为“希望的先知，”越来越勇敢地预言教会将来的胜利。{RH March 11, 1915, Art. A, par. 12}
25-Feb-15
Heaven’s Unspeakable Gift
Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His. “With His stripes we are healed.”?{RH February 25, 1915, par. 1}
By His life and His death, Christ has achieved even more than recovery from the ruin wrought through sin. It was Satan’s purpose to bring about an eternal separation between God and man; but in Christ we become more closely united to God than if we had never fallen. In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken. Through the eternal ages He is linked with us.... Christ is our brother. Heaven is enshrined in humanity, and humanity is enfolded in the bosom of Infinite love.... By love’s self-sacrifice, the inhabitants of earth and heaven are bound to their Creator in bonds of indissoluble union.?{RH February 25, 1915, par. 2}
The work of redemption will be complete. In the place where sin abounded, God’s grace much more abounds. The earth itself, the very field that Satan claims as his, is to be not only ransomed but exalted. Our little world, under the curse of sin the one dark blot in His glorious creation, will be honored above all other worlds in the universe of God. Here, where the Son of God tabernacled in humanity; where the King of glory lived and suffered and died,—here, when He shall make all things new, the tabernacle of God shall be with men, “and He shall dwell with them, and they shall be His people, and God Himself, shall be with them, and be their God.” And through endless ages as the redeemed walk in the light of the Lord, they will praise Him for His unspeakable Gift, Immanuel, “God with us.”?{RH February 25, 1915, par. 3}
Mrs. E. G. White
4-Mar-15
The Call of Isaiah
The long reign of Uzziah (Azariah), in the land of Judah and Benjamin, was characterized by a prosperity greater than that of any other ruler since the death of Solomon, nearly two centuries before. For many years the king ruled with discretion. “He sought the Lord,” and “God helped him.” Under the blessing of Heaven, his armies regained some of the territory that had been lost in former years; cities were rebuilt and fortified, and the position of the nation among the surrounding peoples was greatly strengthened. Commerce revived, and the riches of the nations flowed into Jerusalem. Uzziah’s name “spread far abroad: for he was marvelously helped, till he was strong.”?{RH March 4, 1915, par. 1}
This outward prosperity, however, was not accompanied by a corresponding revival of spiritual power. The temple services were continued as in former years, and multitudes assembled to worship the living God; but pride and formality gradually took the place of humility and sincerity. Uzziah, by precept and by example, might have inspired his subjects with reverence for God and for the sacred services of the temple; but “when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God.”?{RH March 4, 1915, par. 2}
The sin that resulted so disastrously to Uzziah was one of presumption. In violation of a plain command of Jehovah,—that none but the descendants of Aaron should officiate as priests, the king entered the sanctuary “to burn incense upon the altar.” Azariah the high priest and his associates remonstrated, and pleaded with him to turn from his purpose. “Thou hast trespassed,” they urged; “neither shall it be for thine honor.”?2 Chronicles 26:5-18.?{RH March 4, 1915, par. 3}
Uzziah was filled with wrath, that he, the king, should be thus rebuked. But he was not permitted to profane the sanctuary against the united protest of those in authority. While standing there in wrathful rebellion, he was suddenly smitten with a divine judgment. Leprosy appeared on his forehead. In dismay he fled, never again to enter the temple courts. Unto the day of his death, some years later, Uzziah remained a leper—a living example of the folly of departing from a plain “Thus saith the Lord.” Neither his exalted position nor his long life of service could be pleaded as an excuse for the presumptuous sin by which he marred the closing years of his reign, and brought upon himself the judgment of Heaven.?{RH March 4, 1915, par. 4}
God is no respecter of persons. “The soul that doeth aught presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people.”?Numbers 15:30.?{RH March 4, 1915, par. 5}
The judgment that befell Uzziah seemed to have a restraining influence on his son. Jotham bore heavy responsibilities during the remaining years of his father’s reign, and succeeded to the throne after Uzziah’s death. Of Jotham it is written: “He did that which was right in the sight of the Lord: he did according to all that his father Uzziah had done. Howbeit the high places were not removed: the people sacrificed and burned incense still in the high places.”?2 Kings 15:34, 35. Had Jotham inaugurated a thorough reformation, and torn down these favorite meeting places, encouraging the people to engage unitedly in the temple services, he might have done much to strengthen faith in the true God. But although he failed of making a wise use of his opportunities, his rule was not without good results: he “became mighty, because he prepared his ways before the Lord his God.”?2 Chronicles 27:6.?{RH March 4, 1915, par. 6}
The reign of Uzziah was drawing to a close, and Jotham was already bearing many of the burdens of state, when Isaiah, of the loyal line, was called, while yet a young man, to the prophetic mission. The times in which Isaiah was to labor were fraught with peculiar peril to the people of God. The prophet was to witness the invasion of Judah by the combined armies of northern Israel and of Syria; he was to behold the Assyrian hosts encamped before the chief cities of the Promised Land. During his lifetime, Samaria was to fall, and the ten tribes of Israel were to be scattered among the nations. Judah was again and again to be invaded by the Assyrian armies, and Jerusalem was to suffer a siege that would have resulted in her downfall had not God miraculously interposed. Already these perils were threatening the peace of Israel. The divine protection was being removed from the southern kingdom, and the Assyrian forces were about to overspread the land of Judah.?{RH March 4, 1915, par. 7}
But the dangers from without, overwhelming though they seemed, were not so serious as the dangers from within. It was the perversity of his people that brought to the Lord’s servant the greatest perplexity and the deepest depression. By their apostasy and rebellion those who should have been standing as light bearers among the nations, were inviting the judgments of God. Many of the evils which were hastening the swift destruction of the northern kingdom, and which had recently been denounced in unmistakable terms by Hosea and Amos, were fast corrupting the kingdom of Judah.?{RH March 4, 1915, par. 8}
The outlook was particularly discouraging as regards the social conditions of the people. In their desire for gain, men were adding house to house and field to field. See?Isaiah 5:8. Justice was perverted, and no pity was shown the poor. Of these evils God declared: “The spoil of the poor is in your houses.... Ye beat my people to pieces, and grind the faces of the poor.”?Chap. 3:14, 15. Even the magistrates, whose duty it was to protect the helpless, had turned a deaf ear to the cries of the poor and needy, the widows and the fatherless.?Chap. 10:1, 2.?{RH March 4, 1915, par. 9}
With oppression and wealth came pride and love of display. “The lofty looks” and “the haughtiness of men” are especially mentioned in the messages of reproof given in those days. “Every one that is proud and lofty,” the Lord declared, and “every one that is lifted up ... shall be brought low.”?Chap. 2:11, 12.?{RH March 4, 1915, par. 10}
In the third chapter of Isaiah’s prophecy mention is made of the prevailing pride of the “daughters of Zion,” with “their tinkling ornaments, ... the chains, and the bracelets, and the mufflers, the bonnets, ... and the headbands, and the tabrets, and the earrings, the rings, and nose jewels, the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the veils.”?Chap. 3:18-23. How different this picture from that portrayed by the apostle Peter of the God-fearing woman, who, estimating at its real value the “outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel,” chooses rather to cultivate beauty of soul, “even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” It was “after this manner in the old time” that “the holy women ... who trusted in God, adorned themselves;” and their “chaste conversion coupled with fear” (1 Peter 3:1-5), as revealed in daily life, was ever a standing rebuke to their sisters who followed after folly.?{RH March 4, 1915, par. 11}
11-Mar-15
The Call of Isaiah
(Concluded.)
In the later years of the kingdom of Judah, pride and extravagance were accompanied by gross drunkenness and by a spirit of revelry. Upon those who gave themselves up to such sins, special woes were pronounced by the Lord through his chosen messenger. “Woe unto them,” Isaiah declared, “that are mighty to drink wine, and men of strength to mingle strong drink.”?Isaiah 5:22. And again: “Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! ... The harp, and the viol, the tabret, and pipe, and wine,” the prophet said, “are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands.”?Verses 11, 12.?{RH March 11, 1915, Art. A, par. 1}
To this forgetfulness of their Maker may be traced many of the sins which characterized the chosen nation in Isaiah’s day. Idolatry no longer provoked surprise. “Their land ... is full of idols,” exclaimed the prophet in an agony of spirit over the well-nigh universal apostasy. “They worship the work of their own hands, that which their own fingers have made: and the mean man boweth down, and the great man humbleth himself.”?Isaiah 2:8, 9.?{RH March 11, 1915, Art. A, par. 2}
The Lord called heaven and earth to witness to his tender care for the chosen nation. “Hear, O heavens, and give ear, O earth,” he exclaimed; “the ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.” “They have rebelled against me.”?Isaiah 1:2, 3.?{RH March 11, 1915, Art. A, par. 3}
Iniquitous practices became so prevalent among all classes that the few who remained true to God were often tempted to lose heart, and to give way to discouragement and despair. It seemed as if God’s purpose for Israel were about to fail, and that the rebellious nation was to suffer a fate similar to that of Sodom and Gomorrah.?{RH March 11, 1915, Art. A, par. 4}
In the face of such conditions it is not surprising that when, during the last year of Uzziah’s reign, Isaiah was called to bear to Judah God’s messages of warning and reproof, he shrank from the responsibility. He well knew that he would encounter obstinate resistance. As he realized his own inability to meet the situation, and thought of the stubbornness and unbelief of the people for whom he was to labor, his task seemed to him almost hopeless. Should he in despair relinquish his mission, and leave Judah undisturbed to their idolatry? Were the gods of Nineveh to rule the earth, in defiance of the God of heaven??{RH March 11, 1915, Art. A, par. 5}
Such thoughts as these were crowding through Isaiah’s mind as he stood under the portico of the temple. Suddenly the gate and the inner veil of the temple seemed to be uplifted, or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose up before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of his glory filled the temple. On each side of the throne hovered the seraphim, their faces veiled in adoration, as they ministered before their Maker, and united in the solemn invocation, “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory” (Isaiah 6:1-3), until post and pillar and cedar gate seemed shaken with the sound, and the house was filled with their tribute of praise.?{RH March 11, 1915, Art. A, par. 6}
As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! “Woe is me!” he cried; “for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.”?Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress, and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, “Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Then the voice of God was heard saying, “Whom shall I send? and who will go for us?” and Isaiah responded, “Here am I; send me.”?Verses 7, 8.?{RH March 11, 1915, Art. A, par. 7}
The heavenly visitant bade the waiting messenger: “Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”?Verses 9, 10.?{RH March 11, 1915, Art. A, par. 8}
The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. “Lord, how long? (verse 11) he inquired. Are none of thy chosen people ever to understand, and repent, and be healed??{RH March 11, 1915, Art. A, par. 9}
His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious, the Lord declared, “until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking in the midst of the land.”?Verses 11, 12.?{RH March 11, 1915, Art. A, par. 10}
The heavy judgments that were to befall the impenitent—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God, might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations, and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: “In it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.”?Verse 13.?{RH March 11, 1915, Art. A, par. 11}
This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, “The whole earth is full of his glory” (verse 3); he had the promise that the messages of Jehovah, to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.?{RH March 11, 1915, Art. A, par. 12}
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