Sunday Evening, March 14, 1897.
AS we saw in the previous lesson, Israel apostatized, and called
for a king that they might be like all the nations. In the present study, we
shall see how entirely like the nations they did become. But Israel apostatized
from God; because they did not believe God with all the heart. The word was not
mixed with faith in them that heard it. They grew formal, and then the evils
that they would have escaped if they had been faithful to God, came upon them,
as upon any other heathen; and then, as the Spirit of prophecy tells us, all
the evils that were the result of their own apostasy they charged back upon the
government of God. They considered that his government was a failure; it was
not good enough for them, it was not sufficient for them in this world, and
they must have a government of their own-one which they could handle and by
which they could govern and protect themselves.
Then they said to Samuel, "Make us a king like all the
nations," "that we may be like all the nations;" and although
the Lord, by Samuel, solemnly protested against it, they protested against that
protest, and said, "Nay; we will have a king over us like all the
nations." As they' would have it so, the Lord let them have it so. Not
only had they decided and settled it that they would have a king, but they had
already decided who it was they should have for king. It was Saul, the son of
Kish; and the Lord let them have him, too, because they must have their own
way.
But all the evils which the Lord told them would come because of
their choosing a king and a kingdom, did come upon them. They began to reap
some of it in the days of Saul. They were helped considerably to be saved from
their evils by the influence and reign of David. Although they rejected God, he
did not forsake them, he still remained with them to lead all who would be led,
and to save them, if possible, from the calamities that must certainly come,
and which he knew would come, and from which they could not escape, as a
nation. But he would save all who would escape it as individuals. They had
started in a course that inevitably and irrevocably carried them on, one step
after another, until, as we shall see, ruin came.
With
Solomon began in plainest measure the troubles that were a necessary result of
the course which they had taken against the protest of the Lord. And Egypt was
always with it. Egypt always comes in. Solomon took a wife from Egypt, against
the word of the Lord. He sent to Egypt for horses, against the word of the
Lord. The glory that the Lord gave him he perverted to the service of Egypt and
Egyptian idolatry, and the idolatry of all the nations around. The burdens
which were brought upon the people in supporting Solomon's three hundred wives
and seven hundred concubines from all the heathen nations, in their idolatrous
worship, were such as should not have been borne, that could not have been
borne for good by the people; and for the good of both peoples, the Lord
decided to separate the ten tribes from the two.
We cannot
know what that good was that the Lord intended for the ten tribes, or for the
two, because it never was realized. Jeroboam was signalized as the one who
should rule the ten tribes first. But Jeroboam, forgetting the splendid example
of David, to wait the Lord's good time, and have him bring him to the throne of
the ten tribes in his own way-even yet while Solomon lived, he lifted up his
hand against the king, in that he took the step that proposed to take the
throne of the ten tribes and rule them, to set himself up for king against
Solomon. That was treason and rebellion. Solomon thought to punish him for it,
and he fled to Egypt and stayed there until Solomon's death.
If he was
not an Egyptian in heart before, he was after he got there. When Solomon had
died, Jeroboam returned from Egypt. The time came for the ten tribes to be
separated from the two, and Rehoboam took the course that separated them. When
the people came and asked him to lighten the burdens that his father had laid
upon them, it was a reasonable and proper request. The ancient men who had been
advisers of Solomon, advised him to do that thing. But Rehoboam was not content
to take the advice of these, because he did not want to be the servant of the
people, as they advised him to be; he wanted to be the boss of the people, and
he therefore consulted with the young men that had grown up with him. His
mother was an Ammonitess, one of the basest of the idolatrous wives that
Solomon had; and the young men who had grown up with him were the sons of other
idolatrous women whom Solomon had for wives. These young men had grown up in
all the abominations of heathenism that Solomon had practiced with his wives.
Rehoboam partook of their sentiments and leaned to their way, and of course
rejected the Lord's counsel, and the counsel of the men who had the fear of the
Lord before them.
Rehoboam
gave to the people the answer with which we are all familiar: You have asked me
to make your burdens lighter, but instead of that, I will make them heavier;
where they were as your little finger, I will make them to be like unto your
loins. They said, "To your tents, O Israel: now see to thine own house,
David." Rehoboam, when he saw what had come, was really surprised at it;
and yet that is not so strange in him, because when he was so blind as not to
be able to see that the thing that he said to them was the most unwise thing to
say, it is not strange at all that he should be surprised at what followed when
he did say it. He sent his treasurer to them, to pacify them and to smooth the
thing over and bring them back, if possible. But they stoned the treasurer to
death at once, and Rehoboam, seeing what the result was, became scared and
rushed to his chariot and hurried back to Jerusalem, raised up an army to come
up and subdue them and compel them to serve him. But the prophet of the Lord
told him that was not what was to be done, and that they should remain at home,
and they did so.
Then Jeroboam took the kingdom, and set up the golden calves which
he had brought from Egypt, so that the ten tribes were led at once into Egypt,
into Egyptian idolatry and Egyptian system of government when they were
separated from the two. Thus by Jeroboam the tide was started, and the example
was set that was followed by all the rest of the kings of the ten tribes. And
always after, it is "Jeroboam, the son of Nebat, which sinned and made
Israel to sin." And the apostasy was steadily, steadily downward, until
the whole kingdom perished, and never was heard of again, and never will be.
The apostasy in the line of kings of the ten tribes was from bad to worse and
worse. Jeroboam was bad; the ones who immediately succeeded him were bad also. Then
came Omri, and he was worse than the others; then came Ahab, and he was worse
then all before him. Thus it went on through the kingdom, until the whole of it
perished and was gone.
But the Lord was all the time trying his best to get them to serve
him. He sent them prophets after prophets; he called again and again unto the
kings to fear him, to serve him. When we come to the last days of Israel, you
have Amos and Hosea especially prophesying. Amos, Hosea, and Micah prophesied
for Israel, and to Israel, in the last days of Israel. Only a little of Micah,
however, directly concerns the ten tribes. Almost all of Amos is concerning
them, and the most of Hosea. Amos and Hosea are largely, almost all,
prophesyings concerning Israel, and the Lord's last call for Israel to turn
once more to him, and be saved from utter destruction.
All those prophesyings, and the history of Israel, are put in the
Bible for the warning of the people who live in the last days of this word's
history. And the instruction of God is there for the people in the last days-to
turn to God that they may be saved from actual ruin. That is why those things
are put there. So that Amos and Hosea are just as much present truth to-day, to
you and to me, and to everybody in the world, as they were to the people in the
ten tribes in the day that they wrote.
Amos prophesied, and the priest that was at Beth-el said to him,
Don't you prophesy here; this is the king's house, and the king's court; get
you over to Judah. And he went and told the second Jeroboam that Amos was
prophesying evil concerning the land, and was teaching rebellion against the
king, and saying that the sword of the Lord would fall upon it all, and that
the Lord could not bear all his words.
Let us turn now to the particular passage, and read Amos
7:10-15:-
Then Amaziah the priest of Beth-el sent to Jeroboam king of
Israel, saying, Amos hath conspired against thee in the midst of the house of
Israel: the land is not able to bear all his words. For thus Amos saith,
Jeroboam shall die by the sword, and Israel shall surely be led away captive
out of their own land. Also Amaziah said unto Amos, O thou seer, go, flee thee
away into the land of Judah, and there eat bread, and prophesy there; but
prophesy not again any more at Beth-el: for it is the king's chapel, and it is
the king's court. Then answered Amos, and said to Amaziah, I was no prophet,
neither was I a prophet's son; but I was an herdman, and a gatherer of sycamore
fruit: and the Lord took me as I followed the flock, and the Lord said unto me,
Go, prophesy unto my people Israel.
And he did prophesy unto them; but do not forget, those were the
last days of Israel. But when they would not let Amos prophesy in that land,
and drove him off, and persecuted him as they had many of the prophets before,
the Lord raised up Hosea in the land of Judah; and he, being in the land of
Judah where this idolatrous priest told Amos to go, could prophesy concerning
Israel, and they could not persecute him and do as they wanted to him.
Now just a word, glancing again over this whole field: You know
that from the time of Samuel onward, the kings of Israel persecuted the people
of God, persecuted the prophets, slew the priests, as they chose. They did it
because they had the power, as well as the spirit, to do it. But now if Israel
had never had a king, a kingdom, or a government of their own, could they have
done that?-No; it would have been impossible. You know that the kings of Israel
were worse than the heathen kings to the men of God and the prophets of the
Lord: so that where kings of Israel and kings of Judah wholly maltreated the
prophets of the Lord, heathen kings would respect them, and favor them.
Hosea, as I was saying, prophesied concerning this also. Now I
will read a few verses in Hosea, that you may see what he says on this. Look at
the ninth chapter first, just a word or two:-
They shall not dwell in the Lord's land; but Ephraim shall return
to Egypt.
Ephraim was one of the ten tribes; but the name is used here for
the whole of them. The ten tribes went to Assyria; they were carried captive by
the Assyrians. Yet when they were carried captive by the Assyrians, what does
the Lord mean when he says they shall return to Egypt?-Egypt signifies the
farthest possible apostasy from God. The darkness that is altogether Egyptian
darkness, is where men rule in the place of God, and the whole rule-the
government, the men, and all-is set against God, and against his people, as it
was against Israel when they were in the land of Egypt just before the plagues
fell upon Egypt, and Israel was delivered. And when the Lord here says that
Ephraim should go to Egypt, although Assyria-the government of Assyria-was to
carry them captive, it shows that they were determined to go into absolute
apostasy, and therefore they could not, simply because they would not, dwell
"in the Lord's land."
You remember that we read what the Lord said to Abram: "Get
thee out of thy country, and from thy kindred, and from thy father's house, into the land that I will show thee."
Then that land is the Lord's land. And when he speaks by Hosea that Israel
shall not dwell in the Lord's land, it does not refer to that little spot of
land around Samaria; but refers to the land that was shown to Abraham and to
which God had called his people when he brought them up out of Egypt. They
shall not dwell in the Lord's land; then follows Egypt, absolute apostasy. You
will see that further, as I shall read.
They shall not dwell in the Lord's land; but Ephraim shall return
to Egypt, and they shall eat unclean things in Assyria. They shall not offer
wine offerings to the Lord, neither shall they be pleasing unto him: their
sacrifices shall be unto them as the bread of mourners; all that eat thereof
shall be polluted: for their bread for their soul shall not come into the house
of the Lord. What will ye do in the solemn day, and in the day of the feast of
the Lord? For, lo, they are gone because of destruction: Egypt shall gather
them up, Memphis shall bury them: the pleasant places for their silver, nettles
shall possess them: thorns shall be in their tabernacles.
Tenth chapter:-
Israel is an empty vine, he bringeth forth fruit unto himself:
according to the multitude of his fruit he hath increased the altars; according
to the goodness of his land they have made goodly images. Their heart is
divided; now shall they be found faulty: he shall break down their altars, he
shall spoil their images. For now they shall say, We have no king.
At this time they had no king. He had been murdered, and there was
an interregnum. Another king had not yet come in his place. But mark what he
says, "For now they shall say, We have no king." The Lord said to
them, when they chose that king against his protest, that they were rejecting
him. "Nay; but we will have a king." Did they have a king?-Yes; and
the time came when they were compelled to say, "We have no king." But
what did the Lord say just at this time?
For now they shall say, We have no king, because we feared not the
Lord; what then should a king do to us? They have spoken words, swearing
falsely in making a covenant: thus judgment springeth up as hemlock in the
furrows of the field. The inhabitants of Samaria shall fear because of the
calves of Beth-aven: for the people thereof shall mourn over it, and the
priests thereof that rejoiced on it, for the glory thereof, because it is
departed from it.
In the thirteenth chapter you have what the Lord says. Ninth
verse:-
O Israel, thou hast destroyed thyself; but in me is thine help. I will
be thy king.
But they would not have it so. So you see all the way through, the
Lord wanted to be alone their king; wanted them to find him their king, and not
to have any other. Then as he says in the next verse, "I gave thee a king
in mine anger, and took him away in my wrath." So I read the whole of that
verse:-
I will be thine king: where is any other that may save thee in all
thy cities? and thy judges of whom thou saidst, Give me a king and
princes?
He points them right back to the time when they said, Give us a
king to reign over us. He says now, I protested that time that you should not
have him, and told you this evil would come; now you confess, yourselves, that
you have no king, but you have destroyed yourselves. I will be your king; let
me be your king.
Now look at the eleventh chapter, first verse:-
When
Israel was a child, then I loved him, and called my son out of Egypt. Why does he speak that here in the last days
of Israel, a thousand years after he had brought him out of Egypt? What is it
for?
When
Israel was a child, then I loved him, and called my son out of Egypt. As they
called them, so they went from them: they sacrificed unto Baalim, and burned
incense to graven images. I taught Ephraim also to go, taking them by their
arms; but they knew not that I healed them. I drew them with cords of a man,
with bands of love: and I was to them as they that take off the yoke on their
jaws, and I laid meat unto them. He shall not return into the land of Egypt,
but the Assyrian shall be his king, because they refused to return. And the
sword shall abide on his cities, and shall consume his branches, and devour
them, because of their own counsels. And my people are bent to backsliding from
me: though they called them to the Most High, none at all would exalt him.
The Lord
is mourning over Israel now, just when he is on the brink of ruin. He is making
the last call: the last prophecy comes now; and with this, and at this very
time, Hezekiah is reigning in Judah. When he came to the throne he set about to
reform the kingdom, and to recover it from the apostasy of Ahaz. When he had
cleansed the temple, and put everything in order, they had a two weeks'
Passover. But before that Passover, Hezekiah sent messengers throughout the
whole of the ten tribes, what remained of them, to call them up to the Passover
at Jerusalem, to worship the Lord God of Hosts; but the record is, they scoffed
at the messengers, and they laughed them to scorn; yet "a multitude"
out of Issachar, and Zebulun, and Naphtali, and the different parts of the
provinces came up to Jerusalem, and kept the Passover, and joined themselves to
the Lord. And when these people went up to Jerusalem and took their places
among the people in Judah, in that very season
the Assyrian king came up and took possession of the whole land of the ten
tribes. And thus those who obeyed that call by Hezekiah to go up to Jerusalem
to worship the Lord, were saved from the captivity to Assyria.
Now, just
before Hezekiah makes his plea, Hosea is writing this, and the Lord is mourning
over what the people are determined to do. See what he says:- I taught Ephraim also to go, taking them by
their arms.
The Lord
was so anxious to have them go in the right way, that he took them by the arms,
and led them along; but they drew back the arm, they would not be led even that
way. But yet he cannot give them up. See:-
How shall
I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make
thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me,
my repentings are kindled together. I will not execute the fierceness of mine
anger, I will not return to destroy Ephraim: for I am God, and not man; the
Holy One in the midst of thee: and I will not enter into the city.
Thus he
holds himself back from the judgments that must fall upon them. Because he is
God, he will not let it fall yet; even when it must fall. But still they
rebelled; still they went on in their own way. And the result is recorded in 2
Kings 17:5-8:-
Then the
king of Assyria came up throughout all the land, and went up to Samaria, and
besieged it three years. In the ninth year of Hoshea the king of Assyria took
Samaria, and carried Israel away into Assyria and placed them in Halah, and in
Habor by the river of Gozan, and in the cities of the Medes. For so it was,
that the children of Israel had sinned against the Lord their God, which had
brought them up out of the land of Egypt, from under the hand of Pharaoh king
of Egypt, and had feared other gods, and walked in the statutes of the heathen,
whom the Lord cast out from before the children of Israel, and of the kings of
Israel, which they had made.
Then it follows them down to the thirteenth verse:-
Yet the Lord testified against Israel, and against Judah, by all
the prophets, and by all the seers, saying, Turn ye from your evil ways, and
keep my commandments and my statutes, according to all the law which I
commanded your fathers, and which I sent to you by my servants the prophets.
Notwithstanding they would not hear, but hardened their necks, like to the neck
of their fathers, that did not believe in the Lord their God. And they rejected
his statutes, and his covenant that he made with their fathers, and his
testimonies which he testified against them; and they followed vanity, and
became vain, and went after the heathen that were round about them, concerning
whom the Lord had charged them, that they should not do like them.
Thus the ten tribes were lost. Hosea, when he prophesied of these,
said, "Judah yet ruleth with God, and is faithful with the saints."
Judah could stand yet awhile. Hezekiah was king; Manasseh followed Hezekiah,
and he plunged the kingdom into apostasy again; his son followed his steps;
Josiah followed him, and reformed the kingdom once more; and when Josiah was
killed, then the kingdom went straight to ruin. There was no one after Josiah
that feared the Lord. Even in Hezekiah's day, they were constantly calling for
Egypt, and holding onto Egypt, trying to get Egypt to save them, trying to get
help from Egypt, when the difficulties that had been brought upon them were all
because of their unbelief and departure from the Lord.
Now look at the latter days of Judah. Ahaz sent to
Tiglath-Pileser, king of Assyria, and asked him to come up and save him out of
the hand of the king of Damascus and the king of Samaria. Tiglath-Pileser did
so; he took possession of Damascus, thus relieving Ahaz. Ahaz paid him tribute,
and went up to Damascus to meet him, and to pay him obeisance as a subject.
While there he found an idolatrous altar, had one made like it, and set it up
at the door of the temple of the Lord. Thus he led the nation into apostasy, as
the others in Israel.
In Judah Hezekiah succeeded Ahaz. When Hezekiah became king, he
wanted to be delivered from the Assyrian rule and tribute. There was a party in
Judah that were with Hezekiah, determined to be delivered from Assyria. This
party supposed that the only way to do this was to get the help of Egypt.
Isaiah was prophesying then, and he told them to depend upon the Lord for
deliverance from both Egypt and Assyria. He told them that it was because of
their sinning against the Lord, that they were oppressed. He told them that
their attempt to get help from Egypt would not avail; because their trying to
get help from Egypt, would bring them more oppression, because Egypt would only
oppress them instead of helping them; that Egypt could not deliver.
Now look
at the eighth chapter of Isaiah. What passage of Scripture is it that is used
so much by us in the book of Isaiah, about the coming of the Lord, and the
waiting for the coming of the Lord? Where do we find it? Do you remember that
the eighth chapter of Isaiah is the one that speaks about those who seek unto
familiar spirits, that peep and mutter,-referring to Spiritualism? There is
where it says, "Bind up the testimony, seal the law among my disciples.
And I will wait upon the Lord, that hideth his face from the house of Jacob,
and I will look for him." Then is that an advent chapter?-Yes. Is that a
chapter that reaches to the coming of the Lord?-Yes.
Now see
what is in that chapter. See what is in the beginning of this chapter,
beginning with the fifth verse.
The Lord
spake also unto me again, saying, Forasmuch as this people refuseth the waters
of Shiloh that go softly, and rejoice in Rezin and Remaliah's son [this was
Assyria and Damascus]; now, therefore, behold, the Lord bringeth up upon them
the waters of the river, strong and many, even the king of Assyria, and all his
glory: and he shall come up over all his channels, and go over all his banks:
and he shall pass through Judah; he shall overflow and go over, he shall reach
even to the neck; and the stretching out of his wings shall fill the breadth of
thy land, O Immanuel.
That was
literally true concerning them. The king of Assyria came up and flooded the
whole land. But why is that written in a connection and in a place where the
coming of the Lord is looked for, and concerning a people who are to look for
the coming of the Lord?
That is
written in that place, and brought down to us, to show to all the people now in our day, that difficulties and
hardships and perplexities are going to come upon all the land and upon all the
nations, that will overflow and pass over and reach even to the neck and fill
the breadth of the land, and that the people will not know how to escape it.
That is
why this passage is brought down to us who are looking for the Lord. Let us
read on and see.
Associate
yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye
of far countries: gird yourselves, and ye shall be broken in pieces; gird
yourselves, and ye shall be broken in pieces. Take counsel together, and it
shall come to naught; speak the word, and it shall not stand: for God is with
us. For the Lord spake thus to me with a strong hand, and instructed me that I
should not walk in the way of this people, saying, Say ye not, A confederacy,
to all them to whom this people shall say, A confederacy; neither fear ye their
fear, nor be afraid.
Are there
such times as that now, just now, just when the coming of the Lord is looked
for? Are they associating themselves because fear and perplexity is upon them?
because troubles are coming upon the land? Do we see anything of that kind
anywhere? Have any of you seen it?-O yes, you have! Has anybody but Seventh-day
Adventists seen it?-Indeed, if there could be any difference, nearly everybody
sees it more plainly than the Adventists. But it is seen; that is plain enough.
And they are associating themselves together, binding themselves in companies
and bundles, and girding themselves. What are they girding themselves for? What
is going to come?-They are going to be broken in pieces. Then what are they
girding themselves for?-To be broken in pieces. Yet they do not think so; but
that they are girding themselves against the evils that are coming. And the
attempts they make to deliver themselves from the evils, only deepen the thing,
and bring them that much nearer to destruction, and to the breaking in pieces.
Sanctify
the Lord of Hosts himself; and let him be your fear, and let him be your dread.
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of
offense to both the houses of Israel, for a gin and for a snare to the
inhabitants of Jerusalem. And many among them shall stumble, and fall and be
broken, and be snared, and be taken. Bind up the testimony, seal the law among
my disciples. And I will wait upon the Lord, that hideth his face from the
house of Jacob, and I will look for him. Behold, I and the children whom the
Lord hath given me are for signs and for wonders in Israel from the Lord of
Hosts, which dwelleth in mount Zion.
It is
clear that that reaches to the coming of the Lord. It is an exhortation to the
people who are to meet the Lord. But why does it bring in the troubles in the
time when Assyria was oppressing Judah? Because that simply shows most plainly
what kind of troubles would be upon all the land and trouble all the people in
the time of the coming of the Lord. And the attempts that Judah made to escape
those evils and to deliver themselves from them, are exactly such attempts as
will be made by made by those who profess to be the people of God, to deliver
themselves from the evils that are coming.
God is
calling all the time: Put no dependence upon Assyria; put no dependence upon
Egypt; but put your dependence upon the Lord alone.
Turn your
back against Assyria: that is right. But do not go to Egypt to escape Assyria.
Seek the Lord. Go not to Egypt; go to the Lord. And when you find the Lord with
all your heart, you will be delivered from all this trouble and oppression from
Assyria. Just a few words upon that. The thirtieth chapter of Isaiah tells us
the secret of that.
Woe to the
rebellious children, saith the Lord, that take counsel, but not of me; and that
cover with a covering, but not of my Spirit, that they may add sin to sin: that
walk to go down into Egypt, and have not asked at my mouth; to strengthen
themselves in the strength of Pharaoh, and to trust in the shadow of Egypt.
Therefore shall the strength of Pharaoh be your shame, and the trust in the
shadow of Egypt your confusion. Verses 1-3.
His
ambassador came down there to make their overtures to Egypt. And when Judah
sent ambassadors to Egypt, Egypt was ashamed of the ambassadors.
For his
princes were at Zoan, and his ambassadors came to Hanes. They were all ashamed
of people that could not profit them, nor be a help nor profit, but a shame,
and also a reproach. The burden of the beasts of the South: into the land of
trouble and anguish, from whence come the young and old lion, the viper and
fiery flying serpent, they will carry their riches upon the shoulders of young
asses, and their treasures upon the bunches of camels, to a people that shall
not profit them. For the Egyptians shall help in vain, and to no purpose:
therefore have I cried concerning this, Their strength is to sit still. Verses
4-7.
Now that
you may see that this is not foreign, I turn here and read from a testimony,
dated July 5, 1896, as follows:-
The
warnings given in the word of God to the children of Israel were meant, not
merely for them, but for all who should live upon the earth.
He says to them, "Woe to the rebellious
children, . . . that take counsel, but not of me; and that cover with a
covering, but not of my Spirit, that they may add sin to sin: that walk to go
down into Egypt, and have not asked at my mouth; to strengthen themselves in
the strength of Pharaoh, and to trust in the shadow of Egypt."
If the Lord reproved his people anciently
because they neglected to seek counsel of him when in difficulty, will he not
be displeased to-day if his people, instead of depending on the bright beams of
the Sun of Righteousness to enlighten their way, turn from him in their test
and trial, for aid, to human beings who are as erring and inefficient as
themselves?
Where is
our strength? Is it in men who are as helpless and dependent as ourselves; who
need guidance from God even as we do? Christ says, "Without me ye can do
nothing;" and he has provided the Holy Spirit as a present help in every
time of need.
But you know that in the perplexities of last year, that were
hoped to be settled by the political campaign, even Seventh-day Adventists were
so carried away from their allegiance to God that they would take part in the
campaign in trying to manipulate the affairs of politics and to control the
elections and trying to shape up things. What for?-O to help the land out of
the difficulties that they were so sure were coming upon the land. Of course,
difficulties are coming upon the land. But will Seventh-day Adventists form
themselves into companies for any such work as that? Let them be delivered from
Assyria; let them be delivered both from Assyria and Egypt unto God. This is
the only salvation. This is the only deliverance, whether then, now, or evermore.
No comments:
Post a Comment