Patriarchs and Prophets - Ellen Gould White - ebook

Patriarchs and Prophets ebook

Ellen Gould White



This book treats upon the themes of Bible history—themes not in themselves new, but so presented here as to give them a new significance. Beginning with the rebellion in heaven, the author shows why sin was permitted, why Satan was not destroyed, and why man was tested; gives a thrilling description of man's temptation and fall, and rehearses the plan of salvation. The life of each of the Patriarchs from Adam to King David is carefully scanned, and from each a lesson is drawn. The deliverance of Israel from Egypt, the incidents of their forty years' wanderings, the building of the Sanctuary, the entrance into Canaan, the subjection of the land, and the continued history of the Israelite nation down to the close of David's reign are all related in an interesting, narrative style that charms the reader and opens up to him new beauties in the Scriptural record.

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Patriarchs and Prophets

Ellen G White


Patriarchs and Prophets



1 .Why was Sin Permitted?

2 .The Creation

3. The Temptation and Fall

4. The Plan of Redemption

5. Cain and Abel Tested

6. Seth and Enoch

7. The Flood

8. After the Flood

9. The Literal Week

10. The Tower of Babel

11. The Call of Abraham

12. Abraham in Canaan

13. The Test of Faith

14. Destruction of Sodom

15. The Marriage of Isaac

16. Jacob and Esau

17. Jacob's Flight and Exile

18. The Night of Wrestling

19. The Return to Canaan

20. Joseph in Egypt

21. Joseph and His Brothers

22. Moses

23. The Plagues of Egypt

24. The Passover

25. The Exodus

26. From the Red Sea to Sinai

27. The Law Given to Israel

28. Idolatry at Sinai

29. Satan's Enmity Against the Law

30. The Tabernacle and Its Services

31. The Sin of Nadab and Abihu

32. The Law and the Covenants

33. From Sinai to Kadesh

34. The Twelve Spies

35. The Rebellion of Korah

36. In the Wilderness

37. The Smitten Rock

38. The Journey Around Edom

39. The Conquest of Bashan

40. Balaam

41. Apostasy at the Jordan

42. The Law Repeated

43. The Death of Moses

44. Crossing the Jordan

45. The Fall of Jericho

46. The Blessings and the Curses

47. League With the Gibeonites

48. The Division of Canaan

49. The Last Words of Joshua

50. Tithes and Offerings

51. God's Care for the Poor

52. The Annual Feasts

53. The Earlier Judges

54. Samson

55. The Child Samuel

56. Eli and His Sons

57. The Ark Taken by the Philistines

58. The Schools of the Prophets

59. The First King of Israel

60. The Presumption of Saul

61. Saul Rejected

62. The Anointing of David

63. David and Goliath

64. David a Fugitive

65. The Magnanimity of David

66. The Death of Saul

67. Ancient and Modern Sorcery

68. David at Ziklag

69. David Called to the Throne

70. The Reign of David

71. David's Sin and Repentance

72. The Rebellion of Absalom

73. The Last Years of David

Patriarchs and Prophets , E. G. White

Jazzybee Verlag Jürgen Beck

86450 Altenmünster, Loschberg 9


ISBN: 9783849646202

[email protected]

Patriarchs and Prophets


The publishers send out this work from a conviction that it throws light upon a subject of paramount importance and universal interest, and one on which light is to be greatly desired; that it presents truths too little known or too widely ignored. The great controversy between truth and error, between light and darkness, between the power of God and the attempted usurpations of the enemy of all righteousness, is the one great spectacle which it is reasonable to suppose must engage the attention of all worlds. That such a controversy exists as the result of sin, that it is to pass through various stages of progress, and end at last in a manner to redound to the glory of God and the higher exaltation of His loyal servants, is as certain as that the Bible is a revelation from God to men. That word reveals the great features of this controversy, a conflict which embraces the redemption of a world; and there are special epochs when these questions assume unwonted interest, and it becomes a matter of the first importance to understand our relation thereto.

Such a time is the present, for all things indicate that we may now confidently cherish the hope that this long controversy is drawing near its close. Yet many now seem disposed to relegate to the realm of fable that portion of the record opening to our view the steps by which our world became involved in this great issue; and others, though avoiding this extreme view, seem nevertheless inclined to regard it as obsolete and unimportant, and are thus led to treat it with neglect.

But who would not wish to look into the secret causes of so strange a defection; to discern its spirit, to mark its consequences, and to learn how to avoid its results? With such themes this volume deals. It tends to foster a living interest in those portions of God's word most often neglected. It clothes with new meaning the promises and prophecies of the sacred record, vindicates the ways of God in dealing with rebellion, and shows forth the wonderful grace of God in devising a way of salvation for sinful man. Thus we are taken down in the history of this work to a time when the plans and purposes of God had been clearly unfolded to the chosen people.

Though dealing with themes so exalted, themes that stir the heart to its depths and awaken the liveliest emotions of the mind, the style of the book is lucid, and the language plain and direct. We commend this volume to all who take pleasure in studying the divine plan of human redemption and who feel any interest in the relation of their own souls to Christ's atoning work; and to all others we commend it, that it may awaken in them an interest in these things.

That its perusal may be blessed to the good of those who read, and result in turning the feet of many into the way of life, is the earnest prayer of the Publishers.


This volume treats upon the themes of Bible history, themes not in themselves new, yet here so presented as to give them a new significance, revealing springs of action, showing the important bearing of certain movements, and bringing into stronger light some features that are but briefly mentioned in the Bible. Thus the scenes have a vividness and importance that tend to make new and lasting impressions. Such a light is shed upon the Scripture record as to reveal more fully the character and purposes of God; to make manifest the wiles of Satan and the means by which his power will be finally overthrown; to bring to view the weakness of the human heart, and show how the grace of God has enabled men to conquer in the battle with evil. All this is in harmony with what God has shown to be His purpose in unfolding to men the truths of His word. The agency by which these revelations have been given is seen--when tested by the Scriptures--to be one of the methods God still employs to impart instruction to the children of men.

While it is not now as it was in the beginning, when man in his holiness and innocence had personal instruction from his Maker, still man is not left without a divine teacher which God has provided in His representative, the Holy Spirit. So we hear the apostle Paul declaring that a certain divine "illumination" is the privilege of the followers of Christ; and that they are "enlightened" by being made "partakers of the Holy Ghost." Hebrews 10:32; 6:4. John also says, "ye have an unction from the Holy One." 1 John 2:20. And Christ promised the disciples, as He was about to leave them, that He would send them the Holy Spirit as a comforter and guide to lead them into all truth. John 14:16, 26.

To show how this promise was to be fulfilled to the church, the apostle Paul, in two of his epistles, presents formal declaration that certain gifts of the Spirit have been placed in the church for its edification and instruction to the end of time. I Corinthians 12; Ephesians 4:8-13; Matthew 28:20. Nor is this all: a number of clear and explicit prophecies declare that in the last days there will be a special outpouring of the Holy Spirit, and that the church at the time of Christ's appearing will have had, during its closing experience, "the testimony of Jesus," which is the spirit of prophecy. Acts 2:17-20, 39; I Corinthians 1:7; Revelation 12:17; 19:10. In these facts we see an evidence of God's care and love for His people; for the presence of the Holy Spirit as a comforter, teacher, and guide, not only in its ordinary, but in its extraordinary, methods of operation, certainly is needed by the church as it enters the perils of the last days, more than in any other part of its experience.

The Scriptures point out various channels through which the Holy Spirit would operate on the hearts and minds of men to enlighten their understanding and guide their steps. Among these were visions and dreams. In this way God would still communicate with the children of men. Here is His promise on this point: "Hear now My words: if there be a prophet among you, I the Lord will make Myself known unto him in a vision, and will speak unto him in a dream." Numbers 12:6. By this means supernatural knowledge was communicated to Balaam. Thus he says: "Balaam the son of Beor hath said, and the man whose eyes are open hath said: he hath said, which heard the words of God, and knew the knowledge of the Most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open." Numbers 24:15, 16.

It thus becomes a matter of great interest to investigate the testimony of the Scriptures concerning the extent to which the Lord designed that the Spirit should manifest itself in the church during the period of human probation.

After the plan of salvation had been devised, God, as we have seen, could still, through the ministry of His Son and the holy angels, communicate with men across the gulf which sin had made. Sometimes He spoke face to face with them, as in the case of Moses, but more frequently by dreams and visions. Instances of such communication are everywhere prominent upon the sacred record, covering all dispensations. Enoch the seventh from Adam looked forward in the spirit of prophecy to the second advent of Christ in power and glory, and exclaimed, "Behold, the Lord cometh with ten thousands of His saints." Jude 14. "Holy men of God spake as they were moved by the Holy Ghost." 2 Peter 1:21. If the operation of the spirit of prophecy has at times seemed almost to disappear, as the spirituality of the people waned, it has nevertheless marked all the great crises in the experience of the church, and the epochs which witnessed the change from one dispensation to another. When the era marked by the incarnation of Christ was reached, the father of John the Baptist was filled with the Holy Spirit, and prophesied. Luke 1:67. To Simeon it was revealed that he should not see death till he had seen the Lord; and when the parents of Jesus brought Him into the temple that He might be dedicated, Simeon came by the Spirit into the temple, took Him into his arms, and blessed Him while he prophesied concerning Him. And Anna, a prophetess, coming in the same instant, spake of Him to all them that looked for redemption in Jerusalem. Luke 2:26, 36.

The outpouring of the Holy Spirit which was to attend the preaching of the gospel by the followers of Christ was announced by the prophet in these words: "And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out My Spirit. And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come." Joel 2:28-31.

Peter, on the Day of Pentecost, quoted this prophecy in explanation of the wonderful scene which then occurred. Cloven tongues like as of fire sat upon each of the disciples; they were filled with the Holy Spirit, and spake with other tongues. And when the mockers charged that they were filled with new wine, Peter answered, "These are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel." Then he quotes the prophecy substantially as found in Joel (quoted above), only he puts the words "in the last days," in the place of "afterward," making it read, "And it shall come to pass in the last days, saith God, I will pour out of My Spirit," etc.

It is evident that it was that part of the prophecy only which relates to the outpouring of the Spirit, that began to be fulfilled on that day; for there were no old men there dreaming dreams, nor young men and maidens seeing visions and prophesying; and no wonders of blood and fire and pillars of smoke then appeared; and the sun was not darkened and the moon was not turned to blood at that time; and yet what was there witnessed was in fulfillment of the prophecy of Joel. It is equally evident that this part of the prophecy concerning the outpouring of the Spirit was not exhausted in that one manifestation; for the prophecy covers all days from that time on to the coming of the great day of the Lord.

But the Day of Pentecost was in fulfillment of other prophecies besides that of Joel. It fulfilled the words of Christ Himself as well. In His last discourse to His disciples before His crucifixion, He said to them: "I will pray the Father, and He shall give you another Comforter, . . . even the Spirit of truth." John 14:16, 17. "But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things." Verse 26. "Howbeit when He, the Spirit of truth, is come, He will guide you into all truth." Chapter 16:13. And after Christ had risen from the dead, He said to the disciples, "Behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." Luke 24:49.

On the day of Pentecost the disciples were thus endued with power from on high. But this promise of Christ's was not, any more than the prophecy of Joel, confined to that occasion. For He gave them the same promise in another form by assuring them that He would be with them always, even to the end of the world. Matthew 28:20. Mark tells us in what sense and what manner the Lord was to be with them. He says, "And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." Mark 16:20. And Peter, on the Day of Pentecost, testified concerning the perpetuity of this operation of the Spirit which they had witnessed. When the convicted Jews said unto the apostles, "What shall we do?" Peter answered, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Acts 2:37-39. This certainly provides for the operation of the Holy Spirit in the church, even in its special manifestations, to all coming time, as long as mercy shall invite men to accept the pardoning love of Christ.

Twenty-eight years later in his letter to the Corinthians, Paul set before that church a formal argument on the question. He says (1 Corinthians 12:1), "Now concerning spiritual gifts, brethren, I would not have you ignorant"--so important did he deem it that this subject should be understood in the Christian church. After stating that though the Spirit is one it has diversities of operation, and explaining what those diversities are, he introduces the figure of the human body, with its various members, to show how the church is constituted with its different offices and gifts. And as the body has its various members, each having its particular office to fill, and all working together in unity of purpose to constitute one harmonious whole, so the Spirit was to operate through various channels in the church to constitute a perfect religious body. Paul then continues in these words: "and God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues."

The declaration that God hath set some in the church, etc., implies something more than that the way was left open for the gifts to appear if circumstances should chance to favor. It rather signifies that they were to be permanent parts of the true spiritual constitution of the church, and that if these were not in active operation the church would be in the condition of a human body, some of whose members had, through accident or disease, become crippled and helpless. Having once been set in the church, there these gifts must remain until they are formally removed. But there is no record that they ever have been removed.

Five years later the same apostle writes to the Ephesians relative to the same gifts, plainly stating their object, and thus showing indirectly that they must continue till that object is accomplished. He says (Ephesians 4:8, 11-13): "Wherefore He saith, when He ascended up on high, He led captivity captive, and gave gifts unto men. . . . And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ."

The church did not reach the state of unity here contemplated, in the apostolic age; and very soon after that age, the gloom of the great spiritual apostasy began to overshadow the church; and certainly during the state of declension, this fullness of Christ, and unity of faith, was not reached. Nor will it be reached till the last message of mercy shall have gathered out of every kindred and people, every class of society, and every organization of error, a people complete in all gospel reforms, waiting for the coming of the Son of man. And truly, if ever in her experience the church would need the benefit of every agency ordained for her comfort and guidance, encouragement and protection, it would be amid the perils of the last days, when the powers of evil, well-nigh perfected by experience and training for their nefarious work, would, by their masterpieces of imposture, deceive if it were possible even the elect. Very appropriately, therefore, come in the special prophecies of the outpouring of the Spirit for the benefit of the church in the last days.

It is, however, usually taught, in the current literature of the Christian world, that the gifts of the Spirit were only for the apostolic age; that they were given simply for the planting of the gospel; and that the gospel being once established, the gifts were no longer needed, and consequently were suffered soon to disappear from the church. But the apostle Paul warned the Christians of his day that the "mystery of iniquity" was already at work, and that after his departure, grievous wolves would enter in among them, not sparing the flock, and that also of their own selves men would arise, speaking perverse things to draw away disciples after them. Acts 20:29, 30. It cannot therefore be that the gifts, placed in the church to guard against these very evils, were ready, when that time came, to pass away as having accomplished their object; for their presence and help would be needed under these conditions more than when the apostles themselves were on the stage of action.

We find another statement in Paul's letter to the Corinthian church, which shows that the popular conception of the temporary continuance of the gifts cannot be correct. It is his contrast between the present, imperfect state, and the glorious, immortal condition to which the Christian will finally arrive. 1 Corinthians 13. He says (verses 9, 10). "For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." He further illustrates this present state by comparing it to the period of childhood with its weakness and immaturity of thought and action; and the perfect state, to the condition of manhood with its clearer vision, maturity, and strength. And he classes the gifts among those things which are needed in this present, imperfect condition, but which we shall have no occasion for when the perfect state is come. "Now," he says (verse 12), "we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." Then he states what graces are adapted to the eternal state, and will there exist, namely, faith, hope, and charity, or love, "these three; but the greatest of these is charity."

This explains the language of verse 8: "Charity never faileth;" that is, charity, the heavenly grace of love, will endure forever; it is the crowning glory of man's future, immortal condition; but "whether there be prophecies, they shall fail;" that is, the time will come when prophecies will be no longer needed, and the gift of prophecy, as one of the helps in the church, will no longer be exercised; "whether there be tongues, they shall cease;" that is, the gift of tongues will no longer be of service; "whether there be knowledge, it shall vanish away;" that is, knowledge, not in the abstract, but as one of the special gifts of the Spirit, will be rendered unnecessary by the perfect knowledge with which we shall be endowed in the eternal world.

Now, if we take the position that the gifts ceased with the apostolic age, because no longer needed, we commit ourselves to the position that the apostolic age was the weak and childish age of the church, when everything was seen through a glass, darkly; but the age that followed, when grievous wolves were to enter in, not sparing the flock, and men were to arise, even in the church, speaking perverse things to draw away disciples after them, was an age of perfect light and knowledge, in which the imperfect and childish and darkened knowledge of apostolic times had passed away! For, be it remembered, the gifts cease only when a perfect state is reached, and because that state is reached, which renders them no longer necessary. But no one, on sober thought, can for a moment seek to maintain the position that the apostolic age was inferior in spiritual elevation to any age which has succeeded it. And if the gifts were needed then, they certainly are needed now.

Among the agencies which the apostle in his letters to both the Corinthians and Ephesians enumerates as "gifts" set in the church, we find "pastors," "teachers," "helps," and "governments;" and all these are acknowledged, on every hand, as still continuing in the church. Why not, then, the others also, including faith, healing, prophecy, etc.? Who is competent to draw the line, and say what gifts have been "set out" of the church, when all were, in the beginning, equally "set" therein?

Revelation 12:17 has been referred to as a prophecy that the gifts would be restored in the last days. An examination of its testimony will confirm this view. The text speaks of the remnant of the woman's seed. The woman being a symbol of the church, her seed would be the individual members composing the church at any one time; and the "remnant" of her seed would be the last generation of Christians, or those living on the earth at the second coming of Christ. The text further declares that these "keep the commandments of God, and have the testimony of Jesus Christ;" and the "testimony of Jesus" is explained in chapter 19:10 to be "the spirit of prophecy," which must be understood as that which among the gifts is called "the gift of prophecy." 1 Corinthians 12:9, 10.

The setting of the gifts in the church does not imply that every individual was to have them in exercise. On this point the apostle (1 Corinthians 12:29) says, "Are all apostles? Are all prophets? Are all teachers?" etc. The implied answer is No; not all are; but the gifts are divided among the members as it pleases God. 1 Corinthians 12:7, 11. Yet these gifts are said to be "set in the church," and if a gift is bestowed upon even one member of the church, it may be said that that gift is "in the church," or that the church "has" it. So the last generation was to have, and it is believed does now have, the testimony of Jesus, or the gift of prophecy.

Another portion of Scripture evidently written with reference to the last days, brings the same fact plainly to view. 1 Thessalonians 5. The apostle opens the chapter with these words: "but of the times and the seasons, brethren, you have no need that I write unto you. For yourselves know perfectly that the day of the lord so cometh as a thief in the night." In verse 4 he adds, "but ye, brethren, are not in darkness, that that day should overtake you as a thief." Then he gives them sundry admonitions in view of that event, among which are these (verses 19-21): "Quench not the spirit. Despise not prophesyings. Prove all things; hold fast that which is good." And in verse 23 he prays that these very ones who were thus to have to do with "prophesyings" may be preserved blameless unto the coming of the Lord.

On the strength of these considerations are we not justified in believing that the gift of prophecy will be manifested in the church in the last days, and that through it much light will be imparted, and much timely instruction given?

All things are to be treated according to the apostle's rule: "Prove all things; hold fast that which is good;" and to be tested by the Saviour's Standard: "By their fruits ye shall know them." Appealing to this standard in behalf of what claims to be a manifestation of the gift of prophecy, we commend this volume to the consideration of those who believe that the Bible is the Word of God, and that the church is the body of which Christ is head.

U. Smith. 

1 .Why was Sin Permitted?

"God is love." 1 John 4:16. His nature, His law, is love. It ever has been; it ever will be. "The high and lofty One that inhabiteth eternity," whose "ways are everlasting," changeth not. With Him "is no variableness, neither shadow of turning."

Every manifestation of creative power is an expression of infinite love. The sovereignty of God involves fullness of blessing to all created beings. The psalmist says:

"Strong is Thy hand, and high is Thy right hand.

Righteousness and judgment are the foundation of Thy throne:

Mercy and truth go before Thy face.

Blessed is the people that know the joyful sound:

They walk, O Lord, in the light of Thy countenance.

In Thy name do they rejoice all the day:

And in Thy righteousness are they exalted.

For Thou art the glory of their strength: . . .

For our shield belongeth unto Jehovah,

And our king to the Holy One."

Psalm 89:13-18, R.V.

The history of the great conflict between good and evil, from the time it first began in heaven to the final overthrow of rebellion and the total eradication of sin, is also a demonstration of God's unchanging love.

The Sovereign of the universe was not alone in His work of beneficence. He had an associate--a coworker who could appreciate His purposes, and could share His joy in giving happiness to created beings. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." John 1:1, 2. Christ, the Word, the only begotten of God, was one with the eternal Father--one in nature, in character, in purpose--the only being that could enter into all the counsels and purposes of God. "His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace." Isaiah 9:6. His "goings forth have been from of old, from everlasting." Micah 5:2. And the Son of God declares concerning Himself: "The Lord possessed Me in the beginning of His way, before His works of old. I was set up from everlasting. . . . When He appointed the foundations of the earth: then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him." Proverbs 8:22-30.

The Father wrought by His Son in the creation of all heavenly beings. "By Him were all things created, . . . whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him." Colossians 1:16. Angels are God's ministers, radiant with the light ever flowing from His presence and speeding on rapid wing to execute His will. But the Son, the anointed of God, the "express image of His person," "the brightness of His glory," "upholding all things by the word of His power," holds supremacy over them all. Hebrews 1:3. "A glorious high throne from the beginning," was the place of His sanctuary (Jeremiah 17:12); "a scepter of righteousness," the scepter of His kingdom. Hebrews 1:8. "Honor and majesty are before Him: strength and beauty are in His sanctuary." Psalm 96:6. Mercy and truth go before His face. Psalm 89:14.

The law of love being the foundation of the government of God, the happiness of all intelligent beings depends upon their perfect accord with its great principles of righteousness. God desires from all His creatures the service of love--service that springs from an appreciation of His character. He takes no pleasure in a forced obedience; and to all He grants freedom of will, that they may render Him voluntary service.

So long as all created beings acknowledged the allegiance of love, there was perfect harmony throughout the universe of God. It was the joy of the heavenly host to fulfill the purpose of their Creator. They delighted in reflecting His glory and showing forth His praise. And while love to God was supreme, love for one another was confiding and unselfish. There was no note of discord to mar the celestial harmonies. But a change came over this happy state. There was one who perverted the freedom that God had granted to His creatures. Sin originated with him who, next to Christ, had been most honored of God and was highest in power and glory among the inhabitants of heaven. Lucifer, "son of the morning," was first of the covering cherubs, holy and undefiled. He stood in the presence of the great Creator, and the ceaseless beams of glory enshrouding the eternal God rested upon him. "Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering. . . . Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee." Ezekiel 28:12-15.

Little by little Lucifer came to indulge the desire for self-exaltation. The Scripture says, "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Ezekiel 28:17. "Thou hast said in thine heart, . . . I will exalt my throne above the stars of God. . . . I will be like the Most High." Isaiah 14:13, 14. Though all his glory was from God, this mighty angel came to regard it as pertaining to himself. Not content with his position, though honored above the heavenly host, he ventured to covet homage due alone to the Creator. Instead of seeking to make God supreme in the affections and allegiance of all created beings, it was his endeavor to secure their service and loyalty to himself. And coveting the glory with which the infinite Father had invested His Son, this prince of angels aspired to power that was the prerogative of Christ alone.

Now the perfect harmony of heaven was broken. Lucifer's disposition to serve himself instead of his Creator aroused a feeling of apprehension when observed by those who considered that the glory of God should be supreme. In heavenly council the angels pleaded with Lucifer. The Son of God presented before him the greatness, the goodness, and the justice of the Creator, and the sacred, unchanging nature of His law. God Himself had established the order of heaven; and in departing from it, Lucifer would dishonor his Maker and bring ruin upon himself. But the warning, given in infinite love and mercy, only aroused a spirit of resistance. Lucifer allowed his jealousy of Christ to prevail, and became the more determined.

To dispute the supremacy of the Son of God, thus impeaching the wisdom and love of the Creator, had become the purpose of this prince of angels. To this object he was about to bend the energies of that master mind, which, next to Christ's, was first among the hosts of God. But He who would have the will of all His creatures free, left none unguarded to the bewildering sophistry by which rebellion would seek to justify itself. Before the great contest should open, all were to have a clear presentation of His will, whose wisdom and goodness were the spring of all their joy.

The King of the universe summoned the heavenly hosts before Him, that in their presence He might set forth the true position of His Son and show the relation He sustained to all created beings. The Son of God shared the Father's throne, and the glory of the eternal, self-existent One encircled both. About the throne gathered the holy angels, a vast, unnumbered throng--"ten thousand times ten thousand, and thousands of thousands" (Revelation 5:11.), the most exalted angels, as ministers and subjects, rejoicing in the light that fell upon them from the presence of the Deity. Before the assembled inhabitants of heaven the King declared that none but Christ, the Only Begotten of God, could fully enter into His purposes, and to Him it was committed to execute the mighty counsels of His will. The Son of God had wrought the Father's will in the creation of all the hosts of heaven; and to Him, as well as to God, their homage and allegiance were due. Christ was still to exercise divine power, in the creation of the earth and its inhabitants. But in all this He would not seek power or exaltation for Himself contrary to God's plan, but would exalt the Father's glory and execute His purposes of beneficence and love.

The angels joyfully acknowledged the supremacy of Christ, and prostrating themselves before Him, poured out their love and adoration. Lucifer bowed with them, but in his heart there was a strange, fierce conflict. Truth, justice, and loyalty were struggling against envy and jealousy. The influence of the holy angels seemed for a time to carry him with them. As songs of praise ascended in melodious strains, swelled by thousands of glad voices, the spirit of evil seemed vanquished; unutterable love thrilled his entire being; his soul went out, in harmony with the sinless worshippers, in love to the Father and the Son. But again he was filled with pride in his own glory. His desire for supremacy returned, and envy of Christ was once more indulged. The high honors conferred upon Lucifer were not appreciated as God's special gift, and therefore, called forth no gratitude to his Creator. He glorified in his brightness and exaltation and aspired to be equal with God. He was beloved and reverenced by the heavenly host, angels delighted to execute his commands, and he was clothed with wisdom and glory above them all. Yet the Son of God was exalted above him, as one in power and authority with the Father. He shared the Father's counsels, while Lucifer did not thus enter into the purposes of God. "Why," questioned this mighty angel, "should Christ have the supremacy? Why is He honored above Lucifer?"

Leaving his place in the immediate presence of the Father, Lucifer went forth to diffuse the spirit of discontent among the angels. He worked with mysterious secrecy, and for a time concealed his real purpose under an appearance of reverence for God. He began to insinuate doubts concerning the laws that governed heavenly beings, intimating that though laws might be necessary for the inhabitants of the worlds, angels, being more exalted, needed no such restraint, for their own wisdom was a sufficient guide. They were not beings that could bring dishonor to God; all their thoughts were holy; it was no more possible for them than for God Himself to err. The exaltation of the Son of God as equal with the Father was represented as an injustice to Lucifer, who, it was claimed, was also entitled to reverence and honor. If this prince of angels could but attain to his true, exalted position, great good would accrue to the entire host of heaven; for it was his object to secure freedom for all. But now even the liberty which they had hitherto enjoyed was at an end; for an absolute Ruler had been appointed them, and to His authority all must pay homage. Such were the subtle deceptions that through the wiles of Lucifer were fast obtaining in the heavenly courts.

There had been no change in the position or authority of Christ. Lucifer's envy and misrepresentation and his claims to equality with Christ had made necessary a statement of the true position of the Son of God; but this had been the same from the beginning. Many of the angels were, however, blinded by Lucifer's deceptions.

Taking advantage of the loving, loyal trust reposed in him by the holy beings under his command, he had so artfully instilled into their minds his own distrust and discontent that his agency was not discerned. Lucifer had presented the purposes of God in a false light--misconstruing and distorting them to excite dissent and dissatisfaction. He cunningly drew his hearers on to give utterance to their feelings; then these expressions were repeated by him when it would serve his purpose, as evidence that the angels were not fully in harmony with the government of God. While claiming for himself perfect loyalty to God, he urged that changes in the order and laws of heaven were necessary for the stability of the divine government. Thus while working to excite opposition to the law of God and to instill his own discontent into the minds of the angels under him, he was ostensibly seeking to remove dissatisfaction and to reconcile disaffected angels to the order of heaven. While secretly fomenting discord and rebellion, he with consummate craft caused it to appear as his sole purpose to promote loyalty and to preserve harmony and peace.

The spirit of dissatisfaction thus kindled was doing its baleful work. While there was no open outbreak, division of feeling imperceptibly grew up among the angels. There were some who looked with favor upon Lucifer's insinuations against the government of God. Although they had heretofore been in perfect harmony with the order which God had established, they were now discontented and unhappy because they could not penetrate His unsearchable counsels; they were dissatisfied with His purpose in exalting Christ. These stood ready to second Lucifer's demand for equal authority with the Son of God. But angels who were loyal and true maintained the wisdom and justice of the divine decree and endeavored to reconcile this disaffected being to the will of God. Christ was the Son of God; He had been one with Him before the angels were called into existence. He had ever stood at the right hand of the Father; His supremacy, so full of blessing to all who came under its benignant control, had not heretofore been questioned. The harmony of heaven had never been interrupted; wherefore should there now be discord? The loyal angels could see only terrible consequences from this dissension, and with earnest entreaty they counseled the disaffected ones to renounce their purpose and prove themselves loyal to God by fidelity to His government.

In great mercy, according to His divine character, God bore long with Lucifer. The spirit of discontent and disaffection had never before been known in heaven. It was a new element, strange, mysterious, unaccountable. Lucifer himself had not at first been acquainted with the real nature of his feelings; for a time he had feared to express the workings and imaginings of his mind; yet he did not dismiss them. He did not see whither he was drifting. But such efforts as infinite love and wisdom only could devise, were made to convince him of his error. His disaffection was proved to be without cause, and he was made to see what would be the result of persisting in revolt. Lucifer was convinced that he was in the wrong. He saw that "the Lord is righteous in all His ways, and holy in all His works" (Psalm 145:17); that the divine statutes are just, and that he ought to acknowledge them as such before all heaven. Had he done this, he might have saved himself and many angels. He had not at that time fully cast off his allegiance to God. Though he had left his position as covering cherub, yet if he had been willing to return to God, acknowledging the Creator's wisdom, and satisfied to fill the place appointed him in God's great plan, he would have been reinstated in his office. The time had come for a final decision; he must fully yield to the divine sovereignty or place himself in open rebellion. He nearly reached the decision to return, but pride forbade him. It was too great a sacrifice for one who had been so highly honored to confess that he had been in error, that his imaginings were false, and to yield to the authority which he had been working to prove unjust.

A compassionate Creator, in yearning pity for Lucifer and his followers, was seeking to draw them back from the abyss of ruin into which they were about to plunge. But His mercy was misinterpreted. Lucifer pointed to the long-suffering of God as an evidence of his own superiority, an indication that the King of the universe would yet accede to his terms. If the angels would stand firmly with him, he declared, they could yet gain all that they desired. He persistently defended his own course, and fully committed himself to the great controversy against his Maker. Thus it was that Lucifer, "the light bearer," the sharer of God's glory, the attendant of His throne, by transgression became Satan, "the adversary" of God and holy beings and the destroyer of those whom Heaven had committed to his guidance and guardianship.

Rejecting with disdain the arguments and entreaties of the loyal angels, he denounced them as deluded slaves. The preference shown to Christ he declared an act of injustice both to himself and to all the heavenly host, and announced that he would no longer submit to this invasion of his rights and theirs. He would never again acknowledge the supremacy of Christ. He had determined to claim the honor which should have been given him, and take command of all who would become his followers; and he promised those would enter his ranks a new and better government, under which all would enjoy freedom. Great numbers of the angels signified their purpose to accept him as their leader. Flattered by the favor with which his advances were received, he hoped to win all the angels to his side, to become equal with God Himself, and to be obeyed by the entire host of heaven.

Still the loyal angels urged him and his sympathizers to submit to God; and they set before them the inevitable result should they refuse: He who had created them could overthrow their power and signally punish their rebellious daring. No angel could successfully oppose the law of God, which was as sacred as Himself. They warned all to close their ears against Lucifer's deceptive reasoning, and urged him and his followers to seek the presence of God without delay and confess the error of questioning His wisdom and authority.

Many were disposed to heed this counsel, to repent of their disaffection, and seek to be again received into favor with the Father and His Son. But Lucifer had another deception ready. The mighty revolter now declared that the angels who had united with him had gone too far to return; that he was acquainted with the divine law, and knew that God would not forgive. He declared that all who should submit to the authority of Heaven would be stripped of their honor, degraded from their position. For himself, he was determined never again to acknowledge the authority of Christ. The only course remaining for him and his followers, he said, was to assert their liberty, and gain by force the rights which had not been willingly accorded them.

So far as Satan himself was concerned, it was true that he had now gone too far to return. But not so with those who had been blinded by his deceptions. To them the counsel and entreaties of the loyal angels opened a door of hope; and had they heeded the warning, they might have broken away from the snare of Satan. But pride, love for their leader, and the desire for unrestricted freedom were permitted to bear sway, and the pleadings of divine love and mercy were finally rejected.

God permitted Satan to carry forward his work until the spirit of disaffection ripened into active revolt. It was necessary for his plans to be fully developed, that their true nature and tendency might be seen by all. Lucifer, as the anointed cherub, had been highly exalted; he was greatly loved by the heavenly beings, and his influence over them was strong. God's government included not only the inhabitants of heaven, but of all the worlds that He had created; and Lucifer had concluded that if he could carry the angels of heaven with him in rebellion, he could carry also all the worlds. He had artfully presented his side of the question, employing sophistry and fraud to secure his objects. His power to deceive was very great. By disguising himself in a cloak of falsehood, he had gained an advantage. All his acts were so clothed with mystery that it was difficult to disclose to the angels the true nature of his work. Until fully developed, it could not be made to appear the evil thing it was; his disaffection would not be seen to be rebellion. Even the loyal angels could not fully discern his character or see to what his work was leading.

Lucifer had at first so conducted his temptations that he himself stood uncommitted. The angels whom he could not bring fully to his side, he accused of indifference to the interests of heavenly beings. The very work which he himself was doing, he charged upon the loyal angels. It was his policy to perplex with subtle arguments concerning the purposes of God. Everything that was simple he shrouded in mystery, and by artful perversion cast doubt upon the plainest statements of Jehovah. And his high position, so closely connected with the divine government, gave greater force to his representations.

God could employ only such means as were consistent with truth and righteousness. Satan could use what God could not-- flattery and deceit. He had sought to falsify the word of God and had misrepresented His plan of government, claiming that God was not just in imposing laws upon the angels; that in requiring submission and obedience from His creatures, He was seeking merely the exaltation of Himself. It was therefore necessary to demonstrate before the inhabitants of heaven, and of all the worlds, that God's government is just, His law perfect. Satan had made it appear that he himself was seeking to promote the good of the universe. The true character of the usurper and his real object must be understood by all. He must have time to manifest himself by his wicked works.

The discord which his own course had caused in heaven, Satan charged upon the government of God. All evil he declared to be the result of the divine administration. He claimed that it was his own object to improve upon the statutes of Jehovah. Therefore God permitted him to demonstrate the nature of his claims, to show the working out of his proposed changes in the divine law. His own work must condemn him. Satan had claimed from the first that he was not in rebellion. The whole universe must see deceiver unmasked.

Even when he was cast out of heaven. Infinite Wisdom did not destroy Satan. Since only the service of love can be acceptable to God, the allegiance of His creatures must rest upon a conviction of His justice and benevolence. The inhabitants of heaven and of the worlds, being unprepared to comprehend the nature or consequences of sin, could not then have seen the justice of God in the destruction of Satan. Had he been immediately blotted out of existence, some would have served God from fear rather than from love. The influence of the deceiver would not have been fully destroyed, nor would be the spirit of rebellion have been utterly eradicated. For the good of the entire universe through ceaseless ages, he must more fully developed his principles, that his charges against the divine government might be seen in their true light by all created beings, and that the justice and mercy of God and the immutability of His law might be forever placed beyond all question.

Satan's rebellion was to be a lesson to the universe through all coming ages--a perpetual testimony to the nature of sin and its terrible results. The working out of Satan's rule, its effects upon both men and angels, would show what must be the fruit of setting aside the divine authority. It would testify that with the existence of God's government is bound up the well-being of all the creatures He has made. Thus the history of this terrible experiment of rebellion was to be a perpetual safeguard to all holy beings, to prevent them from being deceived as to the nature of transgression, to save them from committing sin, and suffering its penalty.

He that ruleth in the heavens is the one who sees the end from the beginning--the one before whom the mysteries of the past and the future are alike outspread, and who, beyond the woe and darkness and ruin that sin has wrought, beholds the accomplishment of His own purposes of love and blessing. Though "clouds and darkness are round about Him: righteousness and judgment are the foundation of His throne." Psalm 97:2, R.V. And this the inhabitants of the universe, both loyal and disloyal, will one day understand. "His work is perfect: for all His ways are judgment: a God of truth and without iniquity, just and right is He." Deuteronomy 32:4.

2 .The Creation

"By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth." "For He spake, and it was;" "He commanded, and it stood fast." Psalm 33:6,9. He "laid the foundations of the earth, that it should not be removed forever." Psalm 104:5.

As the earth came forth from the hand of its Maker, it was exceedingly beautiful. Its surface was diversified with mountains, hills, and plains, interspersed with noble rivers and lovely lakes; but the hills and mountains were not abrupt and rugged, abounding in terrific steeps and frightful chasms, as they now do; the sharp, ragged edges of earth's rocky framework were buried beneath the fruitful soil, which everywhere produced a luxuriant growth of verdure. There were no loathsome swamps or barren deserts. Graceful shrubs and delicate flowers greeted the eye at every turn. The heights were crowned with trees more majestic than any that now exist. The air, untainted by foul miasma, was clear and healthful. The entire landscape outvied in beauty the decorated grounds of the proudest palace. The angelic host viewed the scene with delight, and rejoiced at the wonderful works of God.

After the earth with its teeming animal and vegetable life had been called into existence, man, the crowning work of the Creator, and the one for whom the beautiful earth had been fitted up, was brought upon the stage of action. To him was given dominion over all that his eye could behold; for "God said, Let Us make man in Our image, after Our likeness: and let them have dominion over . . . all the earth. . . . So God created man in His own image; . . . male and female created He them." Here is clearly set forth the origin of the human race; and the divine record is so plainly stated that there is no occasion for erroneous conclusions. God created man in His own image. Here is no mystery. There is no ground for the supposition that man was evolved by slow degrees of development from the lower forms of animal or vegetable life. Such teaching lowers the great work of the Creator to the level of man's narrow, earthly conceptions. Men are so intent upon excluding God from the sovereignty of the universe that they degrade man and defraud him of the dignity of his origin. He who set the starry worlds on high and tinted with delicate skill the flowers of the field, who filled the earth and the heavens with the wonders of His power, when He came to crown His glorious work, to place one in the midst to stand as ruler of the fair earth, did not fail to create a being worthy of the hand that gave him life. The genealogy of our race, as given by inspiration, traces back its origin, not to a line of developing germs, mollusks, and quadrupeds, but to the great Creator. Though formed from the dust, Adam was "the son of God."

He was placed, as God's representative, over the lower orders of being. They cannot understand or acknowledge the sovereignty of God, yet they were made capable of loving and serving man. The psalmist says, "Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet: . . . the beasts of the field; the fowl of the air, . . . and whatsoever passeth through the paths of the seas." Psalm 8:6-8.

Man was to bear God's image, both in outward resemblance and in character. Christ alone is "the express image" (Hebrews 1:3) of the Father; but man was formed in the likeness of God. His nature was in harmony with the will of God. His mind was capable of comprehending divine things. His affections were pure; his appetites and passions were under the control of reason. He was holy and happy in bearing the image of God and in perfect obedience to His will.

As man came forth from the hand of his Creator, he was of lofty stature and perfect symmetry. His countenance bore the ruddy tint of health and glowed with the light of life and joy. Adam's height was much greater than that of men who now inhabit the earth. Eve was somewhat less in stature; yet her form was noble, and full of beauty. The sinless pair wore no artificial garments; they were clothed with a covering of light and glory, such as the angels wear. So long as they lived in obedience to God, this robe of light continued to enshroud them.

After the creation of Adam every living creature was brought before him to receive its name; he saw that to each had been given a companion, but among them "there was not found an help meet for him." Among all the creatures that God had made on the earth, there was not one equal to man. And God said, "It is not good that the man should be alone; I will make him an help meet for him." Man was not made to dwell in solitude; he was to be a social being. Without companionship the beautiful scenes and delightful employments of Eden would have failed to yield perfect happiness. Even communion with angels could not have satisfied his desire for sympathy and companionship. There was none of the same nature to love and to be loved.

God Himself gave Adam a companion. He provided "an help meet for him"--a helper corresponding to him-one who was fitted to be his companion, and who could be one with him in love and sympathy. Eve was created from a rib taken from the side of Adam, signifying that she was not to control him as the head, nor to be trampled under his feet as an inferior, but to stand by his side as an equal, to be loved and protected by him. A part of man, bone of his bone, and flesh of his flesh, she was his second self, showing the close union and the affectionate attachment that should exist in this relation. "For no man ever yet hated his own flesh; but nourisheth and cherisheth it." Ephesians 5:29. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one."

God celebrated the first marriage. Thus the institution has for its originator the Creator of the universe. "Marriage is honorable" (Hebrews 13:4); it was one of the first gifts of God to man, and it is one of the two institutions that, after the Fall, Adam brought with him beyond the gates of Paradise. When the divine principles are recognized and obeyed in this relation, marriage is a blessing; it guards the purity and happiness of the race, it provides for man's social needs, it elevates the physical, the intellectual, and the moral nature.