he heavens declare the glory of God; and the firmament sheweth his handywork. (Psalm 19:1)*

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1 Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. Jeremiah 6:16 The secret of the LORD is with them that fear him; and he will show them his covenant. Psalm 25:14 Vol. 23, No. 2 Straight and Nar row Feb ru ary 2014 he heavens declare the glory of God; and the firmament sheweth his handywork. (Psalm 19:1)* * See pager 32, col umn 1

2 Partaking of the Divine Nature, Part 2 Simon Peter, a ser vant and an apos tle of Jesus Christ, to them that have obtained like pre cious faith with us through the righ - teous ness of God and our Sav iour Jesus Christ: Grace and peace be mul ti plied unto you through the knowl edge of God, and of Jesus our Lord, Accord ing as his divine power hath given unto us all things that per tain unto life and god li ness, through the knowl edge of him that hath called us to glory and vir tue: Whereby are given unto us exceed ing great and pre cious prom ises: that by these ye might be par tak ers of the divine nature, hav ing escaped the cor rup tion that is in the world through lust. Before we con tinue with Part 2 of the impor tant study Par - tak ing of the Divine Nature, we want to review and expand upon a few vital points from the last study. Review In our last issue we dis cussed the impor tance of par tak ing of the divine nature and how Jesus, who was in very nature God, took upon him self the slave nature of man. Divin ity united with human ity so human ity could unite with divin ity. With out Jesus becom ing human, we could never par take of the divine nature. Christ be came one [in flesh] with hu man ity, that hu - man ity might be come one in spirit and life with Him. By vir tue of this un ion in obe di ence to the Word of God, His life be comes their life. He says to the pen i tent, I am the res ur rec tion, and the life (John 11:25). (El len G. White, Selected Messages, bk. 1, p. 302; all em pha sis sup plied un less oth er wise noted) For God to finally trust some one with eter nal life, it must be dem on strated that the believer has yielded his life totally to the lead ing of the Holy Spirit and has received the divine nature. A change of char ac ter is essen tial and must pre cede a change of being. In Christ di vin ity and hu man ity were united, and the only way in which man may be an overcomer is through be com ing a par taker of the di vine na ture hav ing es caped the cor rup tion that is in the world through lust. Di vin ity and hu man ity are blended in him who has the spirit of Christ. (White, The Youth s In struc tor, June 30, 1892) The only way we can be an overcomer is to be a par taker of the divine nature. This is not an optional idea, but an emphatic one. Now we beg to ask the ques tion, What makes God, God? What sets him apart from all oth ers? Is it his omnip o tence, his omni science, or his omni pres ence? These are cer tainly attrib utes of God, but are they the most essen tial attrib utes of his being? When Jesus was upon the earth, if he was going to save us, he could not have access to omnip o tence, omni science, or omni pres ence. Yet inspi ra tion is very clear that upon this earth he was still God. Jesus was divine and no less God than before the incar - na tion. Jesus was divine in the essen tial qual ity of char ac ter. So which was more impor tant in the life of Jesus to have power or to have char ac ter? We are told: He veiled the dem on stra tions of De ity... He was God, but the glo ries of the form of God he for a while re lin - quished. (White, The Re view and Her ald, June 5, 1887) Regard less of how we may view the deity of Christ, the dem on stra tions of Deity, the power and the form of deity, he for a while relin quished. There fore, we must con clude that it was the char ac ter of God that set Jesus apart, a pure char ac ter of love by which only deity is defined. He that loveth not knoweth not God; for God is love (1 John 4:8). Fur ther more, we are told that God s law is love (White, Patri archs and Proph ets, page 33). Luci fer did not call the power of God into ques tion. This he had no doubt about and, in fact, clearly cov eted and desired to have that power. What Luci fer called into ques tion was the char ac ter of God. He did not want the char ac ter of God. The con tro versy thus became about the tran script of God s char ac ter his law. The law is not a tran script of the power of God or of the form of God, but of the char ac ter of God. Under stand ing this dif fer ence is essen tial. Old Paths February 2014

3 Op po si tion to the law of God had its be gin ning in the courts of heaven, with Lu ci fer, the cov er ing cherub. (White, The Sev enth-day Ad ven tist Bi ble Com men tary, vol. 7, p. 972) The con tro versy be gun in heaven over the law of God, has been kept up upon the earth ever since Sa tan s ex pul - sion from heaven. (White, Selected Messages, bk. 1, p. 316) Satan declared that the law of God was self ish and that angels needed no such guide, for they were inher ently good. Fallen man, Satan declared, could not obey the law of God and must die. Sa tan rep re sents God s law of love as a law of self ish - ness. He de clares that it is im pos si ble for us to obey its precepts. (White, The De sire of Ages, p. 242) He [Sa tan] claimed that an gels needed no law; but should be left free to fol low their own will, which would ever guide them right; that law was a re stric tion of their lib erty, and that to abol ish law was one great ob ject of his stand ing as he did. (White, The Spirit of Proph ecy, vol. 1, p. 23) Sa tan ex ulted. It was proved, he de clared, that the law could not be obeyed; man could not be for given. Be cause he, af ter his re bel lion, had been ban ished from heaven, Sa - tan claimed that the hu man race must be for ever shut out from God s fa vor. God could not be just, he urged, and yet show mercy to the sin ner. (White, The De sire of Ages, p. 761) The rev e la tion of God s char ac ter is as much a rev e la tion of deity as is his form. The char ac ter of God and Christ is the essence of truth and righ teous ness. The power of God could only be used for the wel fare of his cre ation, if the qual ity of his char ac ter was as high as the quan tity of his power. In our last study we con cluded with the fol low ing statement: He brought into his hu man na ture all the life-giv ing en - ergies that hu man be ings will need and must re ceive. (White, The Re view and Her ald, June 5, 1887) With these life-giv ing ener gies, Jesus proved that fallen human nature had no excuse for sin ning and that God s law can be kept. What are these life-giv ing ener gies that are so essen tial to sal va tion? Jesus took these life-giv ing ener - gies and proved that fallen human beings, who par take of the divine nature, have no excuse for sin ning and that God s law could be kept. Through the Spirit the be liever be comes a par taker of the di vine na ture. (White, The De sire of Ages, p. 671) The Spirit takes the things of Christ the life-giv ing ener gies and imbues them into the life of the believer. So what are these life-giv ing ener gies? And the Word was made flesh, and dwelt among us, (and we be held his glory, the glory as of the only be got ten of the Fa ther,) full of grace and truth. (John 1:14) Here, we are told, Jesus was full of two things grace and truth. Let us now exam ine them. Truth Jesus said, I am the way, the truth, and the life: no man com - eth unto the Father, but by me (John 14:6). The truth sets one free. Jesus said, And ye shall know the truth, and the truth shall make you free (John 8:32). God wants us to be free from sin, but Luci fer, who abode not in the truth, wants us to be in slav ery (John 8:44). We need truth to be set free. What is the nature and value of truth? Truth is sa cred, di vine. It is stron ger and more pow er ful than any thing else in the for ma tion of a char ac ter af ter the like ness of Christ. In it [truth] there is fulness of joy. When it [truth] is cher ished in the heart, the love of Christ is pre - ferred to the love of any hu man be ing. This is Chris tian ity. This is the love of God in the soul. Thus pure, un adul ter - ated truth oc cu pies the cit a del of the be ing. (White, The Re view and Her ald, Feb ru ary 14, 1899) Truth is of divine, not human, ori gin! There fore, when man par takes of truth, he is par tak ing of the divine nature. All truth is to be re ceived as the life of Je sus. Truth cleanses us from all im pu rity, and pre pares the soul for Christ s pres ence. Christ is formed within, the hope of glory. (White, Our High Call ing, p. 208) Truth is the basis for righ teous ness by faith. David wrote, My tongue shall speak of thy word: for all thy com mand - ments are righ teous ness (Psalm 119:172). God s com mand ments are righ teous ness and in Psalm 119:142, David con nects God s com mand ments with the truth: Thy righ teous ness is an ever last ing righ teous ness, and thy law is the truth. Righ teous ness, com mand ments, and truth all work cohe sively together. When we have the truth of God s law in us, we have righ teous ness. In 1888 at the Gen eral Con fer ence Ses sion in Min ne ap o - lis, Min ne sota, quite a dis cus sion about righ teous ness by faith took place. That dis cus sion has cer tainly not ended, but is still con tin u ing. Almost any idea or ver sion you wish to hear about righ teous ness by faith is call ing for atten tion; how ever, there is one essen tial point that is often over looked. Why was the 1888 mes sage not received, and why is it still not received? Because... They are not will ing to be de prived of the gar ments of their own self-righ teous ness. They are not will ing to ex - change their own righ teous ness, which is un righ teous ness, for the righ teous ness of Christ,... (White, Tes ti mo nies to Min is ters and Gos pel Work ers, p. 65) But the quo ta tion does not end here. The Spirit of Proph - ecy not only tells us the heart of the prob lem, but also defines Vol. 23, No

4 the righ teous ness for which we are to exchange our self-righ - teous ness. Ellen White says that the righ teous ness of Christ is pure, unadul ter ated truth (Ibid.). Until we receive the Holy Spirit and have the truth imparted to us, we can not have the righ teous ness of Christ. Think about the dis ci ples. They heard the les sons of Jesus but until they received the Holy Spirit, the dis ci ples failed to under stand much of the truth Christ taught and thus failed to par take of his nature. The apos tles were, at times, doubt ing, weak, and per - plexed, for sure; but a change was to come: Christ was the revealer of truth to the world. By Him the in cor rupt ible seed the word of God was sown in the hearts of men. But many of the most pre cious les sons of the Great Teacher were spo ken to those who did not then un der stand them. When, af ter His as cen sion, the Holy Spirit brought His teach ings to the re mem brance of the dis ci ples, their slum ber ing senses awoke. The mean ing of these truths flashed upon their minds as a new rev e la tion, and truth, pure and un adul ter ated, made a place for it self. Then the won der ful ex pe ri ence of His life be came theirs. (White, The Acts of the Apos tles, p. 520) Did you notice the words truth, pure and unadul ter ated in this quo ta tion? Ellen White used the same words in Tes ti - mo nies to Min is ters and Gos pel Work ers to describe the righ teous ness of Christ. When the dis ci ples made room for truth in their lives, a won der ful thing hap pened Christ s life became their life. That is what we need, too. Not all who claim to have the life of Jesus have his life, if truth is left out! For the last eight years, there has been a spe cial agi ta tion con cern ing the doc trine of righ teous ness by faith among the peo ple who claim to believe the truth about God. Some have felt that Old Paths should have stayed out of the issue and should have left well enough alone. How ever, righ teous ness by faith is too vital an issue to be quiet or neu tral about. When a nation faces a cri sis, the lead ers must take action. When God s peo ple face a cri sis over vital mat ters of sal va tion mat - ters, the trum pet must be sounded. Jesus said that when he, the Spirit of truth, is come, he will guide you into all truth (John 16:13). The prom ise of Jesus to us is for us to be guided, not into part of the truth, but into all truth. Would you drink a cup of sul fu ric acid if it were offered to you? Of course not, but what if I gave you a half of a cup? Would you drink it then? What if it were a tea spoon? Would you put it to your lips? It would burn your lips. We have been told that error is never harm less (White, Tes ti - mo nies for the Church, vol. 5, p. 292). Some times when we shop for items, like a car, we want to nego ti ate the price. We want a dis count, an amount we do not have to pay. Do we want a dis count with God? Do we want to see how much error he will allow us to have and we can still be walk ing faith fully with him? Jesus said that he is the truth (John 14:6) and in Tes ti mo - nies to Min is ters and Gos pel Work ers, we read: Truth has found its way into the heart, and is planted there by the Holy Spirit, who is the truth (p. 122). Fur ther more, we read: The im par ta tion of the Spirit is the im par ta tion of the life of Christ. (White, The De sire of Ages, p. 805; see also The Re view and Her ald, May 19, 1904) Baptism of the Holy Spirit Now let us pro ceed to the issue of the bap tism of the Holy Spirit, as it relates to the life of Jesus. In Luke 3:16, we read: John answered, say ing unto them all, I indeed bap tize you with water; but one might ier than I com eth, the latchet of whose shoes I am not wor thy to unloose: he shall bap tize you with the Holy Ghost and with fire. Jesus will bap tize his fol - low ers with the Holy Spirit and fire. What does this mean? We live in an age of spe cial iza tion. If we have a skin prob - lem, we see a der ma tol o gist. If we have a bone prob lem, we see an ortho pe dic doc tor. If we have tax prob lems, we see an tax accoun tant. So in the spir i tual world, should we do the same? In other words, should we go to the Pentecostals to learn about the Holy Spirit, since this seems to be their spe ci - al ity? Should we look to the charismatics to learn about this bap tism by fire? That is what LeRoy Froom did when he wrote his book The Com ing of the Com forter. He says that he searched for infor ma tion on the Holy Spirit among the writ - ings of our pio neers but found few things to help him. Why? He was look ing for help to sup port the trin i tar ian con cept of the Holy Spirit, and this was not part of the orig i nal plat form of truth that God gave his peo ple. We do not need to go to the Pentecostals to learn of the Holy Spirit. We have the Bible and the Spirit of Proph ecy, and they teach us what we need to know. Zech a riah notes: And the an gel that talked with me came again, and waked me, as a man that is wak ened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and be hold a can dle stick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two ol ive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. (Zech a riah 4:1 3) Notice the imag ery here. The olive trees are feed ing the lamps. An expla na tion is later given: Then an swered I, and said unto him, What are these two ol ive trees upon the right side of the can dle stick and upon the left side thereof? And I an swered again, and said unto him, What be these two ol ive branches which through the two golden pipes empty the golden oil out of them selves? And he an swered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. (Zech a riah 4:11 14) The book of Rev e la tion speaks of the two wit nesses and calls them the two olive trees, and the two can dle sticks Old Paths February 2014

5 stand ing before the God of the earth (Rev e la tion 11:4). The two wit nesses rep re sent the Scrip tures of the Old and the New Tes ta ment (White, The Great Con tro versy, p. 267). These empty them selves into the golden bowls, which rep re sent the hearts of the liv ing mes sen gers of God, who bear the word of the Lord to the peo ple in warn ings and en - treaties. The word it self must be as rep re sented, the golden oil, emp tied from the two ol ive trees that stand by the Lord of the whole earth. This is the bap tism by the Holy Spirit with fire. (White, Manu script Re leases, vol. 19, p. 297) When we receive the word of God, we receive the bap tism of the Holy Spirit with fire! Again we see this expressed: The word of God the truth is the chan nel through which the Lord man i fests His Spirit and power. Obedience to the word pro duces fruit of the re quired qual ity un - feigned love of the breth ren. This love is heaven-born and leads to high mo tives and un self ish ac tions. (White, The Acts of the Apos tles, p. 520) If I have the truth and live that truth, it becomes the chan - nel for the bap tism of the Holy Spirit. It is not sim ply enough to know this truth; we must live this truth and be in obe di ence to it. At Pen te cost the dis ci ples received the Spirit, rep re sented as clo ven tongues of fire (Acts 2:1 4, 37). They not only were recip i ents of the Spirit, but they were also able to impart the words of Jesus to oth ers. Remem ber the prophet Jer e miah? At first he was back - ward and timid about shar ing God s mes sage. Jer e miah com plained to God, Ah, Lord God! behold, I can not speak: for I am a child (Jer e miah 1:6). Later he was reproached by the peo ple for preach ing about God: For since I spake, I cried out, I cried vi o lence and spoil; be cause the word of the LORD was made a re proach unto me, and a de ri sion, daily. Then I said, I will not make men - tion of him, nor speak any more in his name. (Jer e miah 20:8, 9a) Jer e miah s ini tial reac tion was to be quiet, but notice what he said: But his word was in mine heart as a burn ing fire shut up in my bones, and I was weary with for bear ing, and I could not stay. (Jer e miah 20:9b) Jer e miah says that God s word was like a fire in his bones and that he could not be quiet. The bap tism of the Holy Spirit is hav ing God s word in our bones so strongly, so pow er fully, that we can not be quiet. Beloved, what kind of fire can you have except a burn ing fire? Show me some one who will fore - bear to give God s word, and I will show you some one who does not have the bap tism of the Holy Spirit. The lan guage of verse 9 is inter est ing. He does not say that God s word was a fire, but a burn ing fire, within his heart. How many kinds of fire are there? Is not fire, fire? We could speak of a smol der ing fire, maybe a quenched fire, but here it is a burn ing fire, one that is alive and at full blaze. This is the bap tism by fire so needed today and can only become real when men and women open their hearts to the life-giv ing energy of truth which Christ wants to impart in unlim ited power through the Holy Spirit. Remem ber that it is the truth of God s word that shall set us free (John 8:32). In the Bi ble the will of God is re vealed. The truths of the Word of God are the ut ter ances of the Most High. He who makes these truths a part of his life be comes in ev ery sense a new crea ture. He is not given new men tal pow ers, but the dark ness that through ig no rance and sin has clouded the un der stand ing, is re moved. The words, A new heart also will I give you, mean, A new mind will I give you. A change of heart is al ways at tended by a clear con vic tion of Chris tian duty, an un der stand ing of truth. He who gives the Scrip tures close, prayer ful at ten tion will gain clear com pre hen sion and sound judg ment, as if in turn ing to God he had reached a higher plane of in tel li gence. (White, The Re view and Her ald, De cem ber 18, 1913) This is what the word of God, the truth, does for a per son. The truth ele vates and enno bles the per son. Should we not wish to become obe di ent to that truth? If we just say we love the truth, we have not done enough. Talk is cheap. Maybe you have seen bumper stick ers that say Wave If You Love Jesus or Honk If You Love Jesus. These are vain and shal - low rep re sen ta tions of love. Jesus said, If ye love me, keep my com mand ments (John 14:15). If we really love the truth, it will be lived out in the life and obeyed. Grace Now let us pro ceed to the sec ond of these life-giv ing ener - gies: grace. Like truth, grace is not pas sive, but active and alive. Think about energy for a min ute. The Greek word for work is ergon, from which we get our word energy. In phys - ics, we mea sure energy by the amount of work it per forms. So if grace is one of these life-giv ing ener gies, how do we mea sure it? By the work it does! Paul writes about this grace to Titus: For the grace of God that bringeth sal va tion hath ap - peared to all men, Teach ing us that, de ny ing un god li ness and worldly lusts, we should live so berly, righ teously, and godly, in this pres ent world; Look ing for that blessed hope, and the glo ri ous ap pear ing of the great God and our Sav iour Je sus Christ. (Titus 2:11 13) This is real grace, God s grace. Does it give us an excuse to sin? Of course not. God s grace does not bypass men s trans - gres sion, but enables them to keep the com mand ments of God. True grace teaches us to deny ungod li ness and worldly lusts and to live soberly, righ teously, and godly, in this pres - ent world. It is the grace that Christ im plants in the soul which cre - ates in man en mity against Sa tan. With out this con vert ing grace and re new ing power, man would con tinue the cap - tive of Sa tan, a ser vant ever ready to do his bid ding. But Vol. 23, No

6 the new prin ci ple in the soul cre ates con flict where hith - erto had been peace. The power which Christ im parts en ables man to re sist the ty rant and usurper. Who ever is seen to ab hor sin in stead of lov ing it, who ever re sists and con quers those pas sions that have held sway within, dis - plays the op er a tion of a prin ci ple wholly from above. (White, The Great Con tro versy, p. 506) The prin ci ple from above that allows us to resist and con - quer is grace. This grace puts an enmity between us and Satan. That is some thing that we need and must have. Speak ing of Jesus, Paul writes: Thou hast loved righ - teous ness, and hated iniq uity; there fore God, even thy God, hath anointed thee with the oil of glad ness above thy fel - lows (Hebrews 1:9). Does n t a God of love, love every one and every thing? No. God hates iniq uity, and his Son hates iniq uity. There is a divine hatred of sin, and the grace of God enables the believer to have a hatred of sin. If this were not so, there would only be peace between our hearts and sin. The hatred of sin that Jesus pos sessed is emphat i cally noted as per fect : Never be fore had there been a be ing upon the earth who hated sin with so per fect a ha tred as did Christ. He had seen its de ceiv ing, in fat u at ing power upon the holy an - gels, caus ing them to re volt, and all his pow ers were en listed against Sa tan. (White, Manu script Re leases, vol. 6, p. 39) Nobody ever hated sin like Jesus Christ! Sup pose some - one came into your home and raped, tor tured, and killed your chil dren, would you hate such an act? Image how Christ, who knew the angels for time that we can not under stand, must have felt when Satan drew their affec tions away and led them to a path of destruc tion. Notice the lan guage care fully, though. Christ had a per fect hatred of sin, not the sin ner. God and Jesus love the sin ner but hate the sin, and heav enly grace was a means of inter ven tion for us. In the first gos pel prom - ise, we read of God pro claim ing to Satan, And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel (Gen e sis 3:15). Enmity means hatred. With out divine grace there would be no enmity, or hatred, between human ity and Satan. In the state ment, I will put en mity be tween thee and the woman, and be tween thy seed and her seed, God pledged Him self to in tro duce into the hearts of hu man be ings a new prin ci ple, a ha tred of sin, of de cep tion, of pre tense, of ev ery thing that bears the marks of Sa tan s guile. (White, Spe cial Tes ti mo nies, Se ries B, no. 2, p. 6) That is grace for us, and it implies that there is going to be war fare. The war that began in heaven has moved to this earth, but man could be an overcomer now because of grace. When Adam and Eve were placed in the gar den of Eden, they were in no cent and sin less, in per fect har mony with God. En mity had no nat u ral ex is tence in their hearts. But when they trans gressed, their na ture was no lon ger sin less. They be came evil; for they had placed them selves on the side of the fallen foe, do ing the very things that God spec i fied they should not do. Had there been no in ter fer - ence on the part of God, man would have formed a firm al li ance with Sa tan against heaven. (Ibid.) After Adam and Eve sinned and God came to the gar den to see them, they had not fully cast off all their alle giance to God because Jesus had already stepped in to become their medi a tor and helper. As soon as there was sin, there was a Sav iour (White, The Desire of Ages, p. 210). If God had not inter vened, Adam and Eve would have fully joined forces with Satan. The evil ten den cies of man kind are hard to over come. The bat tles are te dious. Ev ery soul in the strife knows how se vere, how bit ter, are these con tests. (White, The Re view and Her ald, De cem ber 16, 1884) When you have this grace-given enmity we are dis cuss - ing, there is going to be war and strife. There will be bat tles, and they will be bit ter and dif fi cult at times. Do not think that the Chris tian life is always one of ease and with out strife. Con tin u ing, we read: Ev ery thing about growth in grace is dif fi cult, be cause the stan dard and max ims of the world are con stantly in ter - posed be tween the soul and God s holy stan dard. (Ibid.) It should not have to be so hard, except that we have been edu cated in the stan dards and max ims of the world which are con stantly, with out ceas ing, inter posed between the soul and the law of God. This is why we do not need, and espe cially why our chil dren do not need, the edu ca tion of the world! Con tin u ing: The Lord would have us el e vated, en no bled, pu ri fied, by car ry ing out the prin ci ples un der ly ing his great moral stan dard, which will test ev ery char ac ter in the great day of fi nal reck on ing. But God does not re quire us to im pose upon our selves tax ing ex ac tions which tor ture the bod ies he has made for a wise use. We are to glo rify him in the use of our ev ery ca pac ity. (Ibid.) Remem ber Mar tin Luther? When he was a monk, he was involved in self-flag el la tion, believ ing that this would purify him. He would whip him self till bleed ing and welted. He would sleep in the snow with out blan kets, try ing to make him self holy. But that is the exact oppo site of what our ref er - ence says. God does not require tax ing exac tions which tor ture the bod ies he has made for a wise use, but there is strug gle and there is a fight. The weap ons of our war fare are not car nal or fleshly (2 Corin thi ans 10:4). The bat tle is for the mind. We are to have the mind of Christ. This means our war - fare is spir i tual; how ever, we must remem ber that the mind and body sym pa thize with each other, and Satan will try to use the body to con trol the mind. Old Paths February 2014

7 Love The embodi ment of God is love. God, who is love, imparts love through the truth of sav ing grace to his chil dren. As we noted ear lier, truth brings love to the soul. In the light from Cal vary it will be seen that the law of self-re nounc ing love is the law of life for earth and heaven; that the love which seeketh not her own has its source in the heart of God; and that in the meek and lowly One is man i fested the char ac ter of Him who dwelleth in the light which no man can ap proach unto. (White, The De sire of Ages, p. 20) In Christ we find this new love, this self-renounc ing love, which has its ori gin only in heaven. This new life of love is given by the Holy Spirit. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Romans 5:5). This gen u ine love is not a silly, sen ti men tal love which indulges the sin ner. It is not the infat u a tion we see so often in the youth who think that they are in love. It is a prin ci pled love that is self-renounc ing; it does not do what is best for self, it does what is best for oth ers. It works in a dis in ter ested way for oth ers. True love seeks first the honor of God and the sal va tion of souls. Those who have this love will not evade the truth to save them selves from the un pleas ant re sults of plain-speak ing. When souls are in peril, they will not con - sider self, but will speak the word given them to speak, re fus ing to ex cuse or pal li ate evil. (White, The Re view and Herald, Sep tem ber 11, 1913) Love speaks the truth, no mat ter how dif fi cult or unpleas - ant. If some one speaks against sin or false doc trine, that per son might be accused of not lov ing the breth ren and of being crit i cal, but gen u ine love speaks the truth, per haps with tears in the eyes, as they were so often in the eyes of Jesus. Love is not quiet when truth must be told. His heart over flowed with love for the whole hu man race, but He was never in dul gent to their sins. He was too much their friend to re main si lent while they were pur su - ing a course that would ruin their souls, the souls He had pur chased with His own blood. He la bored that man should be true to him self, true to his higher and eter nal in - ter est. (White, The De sire of Ages, p. 356) To be bap tized by the Holy Spirit with fire, which is the truth as it is in Jesus, is to be filled with a super nat u ral enmity against sin. This enmity is implanted by the grace of God and is sat u rated with the self-renounc ing love which leads one to first seek the king dom of God and his honor and then the sal - va tion of souls. To be bap tized with the Holy Spirit is to be pos sessed with a power that nei ther earth nor death can destroy. Divin ity and human ity are thus com bined as we par - take of the divine nature. To truly accept Jesus we must accept his truth, grace, and love into our lives. We must walk in truth. We must accept the grace of God that teaches us to deny worldly lusts, and we must receive the love of God that is reach ing out to us with an infi nite heart today. Allen Stump Give Me Im mor tal ity Alex an der, being impressed with the answers of the phi los o - pher Diog e nes, bade him ask what he would, and he should have it. The phi los o pher demanded the least pro por tion of immor tal ity. That is not in my gift, says Alex an der. No? quoth Diog e nes; then why does Alex an der take such pains to con quer the world, when he can not assure him self of one moment to enjoy it? (Paul Lee Tan, Ency clo pe dia of 7700 Illus tra tions: Signs of the Times [Gar land, TX: Bible Com - mu ni ca tions, Inc., 1996].) Tasty Rec ipe Sim ple Oat Crack ers Sadly, in the past, we have offered cracker rec i pes that con - tained unneeded oil. This month s sim ple crack ers were intro duced to us by Sis ter Barb Spencer, and they are very tasty and can be adjusted accord ing to any one s indi vid ual tastes. All you need are oats and water! Start by blend ing equal amounts of oats and water until well liquified. (A cup of each is about right for one medium cookie sheet of crack ers.) Pour the mix ture onto a no-stick cookie sheet or a cookie s h e e t sprayed with no-stick spray, tilt ing to evenly cover the pan. Top with sea son - ings of your choice, such as ses ame or pump kin seeds, salt, onion and gar lic pow ders, or herbs. Bake this mix ture at 350 degrees F for about four min utes, then score the mix ture with a knife or pizza cut ter for the size cracker desired. Con tinue bak ing another min utes until the desired crisp ness is attained. Just be care ful; they can be addic tive! Vol. 23, No

8 The Big Lie (Dr. Michael Pedrin has gra ciously granted us per mis sion to pub lish his book The Big Lie. This is the last install ment. We plan to pub lish the entire study in book for mat soon. Brother Pedrin may be con tacted through his website, clearbibleanswers.org. Editor) CHAPTER 7 AD 31 AND THE FRIDAY CRUCIFIXION Most lunar Sabbatarians and non-lunar Sabbatarians believe that Jesus died on the sixth day of the week in the year AD 31. The Bible is very clear in the gos pel accounts that the day of the cru ci fix ion was the day of prep a ra tion the sixth day of the week, the day before the Sab bath. And Je sus cried with a loud voice, and gave up the ghost.... And now when the even was come, be cause it was the prep a ra tion, that is, the day be fore the Sab bath, (Mark 15:37, 42) We have this con fir ma tion of the sixth-day-of-the-week cru ci fix ion from the Pen of Inspi ra tion, as well: Trou ble seemed crowd ing upon trou ble. On the sixth day of the week they had seen their Mas ter die. (El len White, The De sire of Ages, p. 794) How can we say that the year of cru ci fix ion was AD 31? Based on the 70-weeks proph ecy of Dan iel 9, we know that AD 31 is accu rate. The sev en ti eth week of Dan iel s proph ecy was from AD 27 to AD 34, and Christ died in the mid dle of the final pro phetic week which was the spring of AD 31. There are three fur ther New Tes ta ment proofs to show that AD 27 was the year of bap tism of Jesus which makes AD 31 (after three and a half years of min is try) the death of our Lord. Proof 1: The death of Herod Herod died, accord ing to his tor i cal records, in 4 BC (Paul S. Karleen, The Hand book to Bible Study, page 332 and Sharon Rusten with E. Michael, The Com plete Book of When & Where in the Bible and Through out His tory, page 67), and Jesus was born just before the death of Herod, accord ing to the Gos pels (Mat thew 2:19, 20). Jesus was bap tized when He was about thirty years old, accord ing to Luke (Luke 3:23), so that puts Jesus bap tism at AD 27, thirty years from 4 BC. Proof 2: The fif teenth year of Tiberius Caesar Luke records the bap tism of Jesus to be in the fif teenth year of Tiberius Caesar (Luke 3:1, 21). Accord ing to his tor i cal records, the fif teenth year of Tiberius Caesar was AD 27 (The Sev enth-day Adven tist Bible Com men tary, vol ume 5, page 714) Proof 3: The build ing of the Tem ple When Jesus vis ited the Jeru sa lem tem ple for the first time after His bap tism in the month of Abib, the first Jew ish month, He had a dis cus sion with the lead ers of the Jews. He said, Destroy this tem ple, and in three days I will raise it up (John 2:19), to which they replied that the tem ple had been in con struc tion for forty-six years, so how could He re-build it in three days? From his tor i cal records we know that Herod started to rebuild the tem ple in 20/19 BC (David S. Dockery et al., Holman Bible Hand book, page 522). Forty-six years later puts the bap tism of Jesus in AD 27. The year AD 31 is also con firmed in the Spirit of Proph ecy: In the spring of A. D. 31, Christ the true sac ri fice was of - fered on Cal vary. (White, The De sire of Ages, p. 233) Lunar Sabbatarians also believe that in AD 31, on the sixth day of the week, Jesus died. Pass over falls on the 6 th day of the week... (Au thor not given, ac cessed at - sons/12-cri te ria-of-true-cru ci fix ion-date-ecourse/22/cri t e ria-7-12.html) The proph e cies of Dan iel pin point A.D. 31 as the year Yahushua was cru ci fied... (Au thor not given, ac cessed at - sons/12-cri te ria-of-true-cru ci fix ion-date-ecourse/22/tra d i tion-or-truth.html) Not only does Ellen White call it the sixth day of the week, but she also calls it Fri day which is the sixth day of the week in the Gre go rian cal en dar: From eye wit nesses some of the dis ci ples had ob tained quite a full ac count of the events of Fri day. Oth ers be held the scenes of the cru ci fix ion with their own eyes. (White, Christ Tri um phant, p. 295) The lunar Sabbatarians believe you can not get a Fri day cru ci fix ion in AD 31 if the Gre go rian cal en dar is used. It is only pos si ble with a luni-solar cal en dar, they say: The prob lem that when you su per im pose a luni-so - lar cal en dar on top of the Julian cal en dar for AD 31, you do not and you can not have a Fri day cru ci fix - ion. (Au thor not given, ac cessed on and at - search-of-1938/i-was-told-that-in-the-grace-amadon-col l ec tion-proves-that-the-sda-church-lead ers.html. Us ing this url will take you to a page at World s Last Chance that says this par tic u lar page of in for ma tion is no lon ger avail - able, but if you search in Google for when you su per im pose a luni-so lar cal en dar, the sec ond hit takes Old Paths February 2014

9 you to the page at the World s Last Chance website which you can read, and it uses the ref er enced url!) The prob lem arises from the fact that when the new moon for Nisan is found (which is eas ily done be cause the moon is so pre dict able) and you count up 14 days to the Pass over/cru ci fix ion you do not have Fri day. (Ibid.) They are say ing, accord ing to the astro nom i cal data avail - able on the phases of the new moon and full moon in the year AD 31, the full moon (Pass over is always dur ing full moon) in April was on Wednes day in the Gre go rian cal en dar. They also say there is no way you can get a Fri day cru ci fix ion in AD 31, and they say in AD 33 you can get a Fri day cru ci fix ion in the month of April. Though many Prot es tants and the Cath o lic Church believe that Christ was cru ci fied on a Fri day in AD 33, Sev enth-day Adven tists believe, and have always believed, it occurred in AD 31 because of Dan iel s time proph ecy that started in 457 BC and ended in AD The impor tant time tucked in between is AD 31. If the cru - ci fix ion did not occur in AD 31, then the 2300 year proph ecy did not end in 1844! So it is a seri ous chal lenge to one of our most impor tant beliefs. Look at what the lunar Sabbatarians are say ing about this: As peo ple who be lieve in the 2300 day/year proph ecy of Dan iel 8:14 be gin ning in 457 BC, there is no other pos si - ble year [AD 31] for the cru ci fix ion, un less you are will ing to give up 457 BC, Oc to ber 22, 1844, (the end ing date of the proph ecy) and thus, El len White as well. (Ibid.) We have seen from Dan iel s time proph ecy that the cru ci - fix ion year was indeed AD 31, and we have seen that the day of the week was indeed the sixth day of the week. We have also seen that the Pen of Inspi ra tion agrees to it and calls the sixth day of the week Fri day the Fri day of the Gre go rian calendar. The As tro nom i cal Facts Yes, since the phases of the moon can be pre dicted pretty accu rately, we can, with mod ern tech nol ogy and com pu ta - tion, go back ward or for ward to find out the phases of the moon at any given month of any year. So going back to the year AD 31, we get from reli able sources that the astro nom i cal new moon in April occurred on the 10th of April at 11:32 a.m. The lunar Sabbatarians agree to this. Here is what they say: The year was A.D. 31 and the first month of that year was April. Since N.A.S.A iden ti fies the Gre go rian 10th day to be the con junc tion, all we must do is add a day to ar - rive at the first vis i ble cres cent as viewed in the night sky fol low ing sun set on the 11th of April. The fol low ing day April 12 is then New Moon day, which is also the first day of the lunisolar month of Abib/Nissan. Since we know from Scrip ture that Christ Yahushua died on the 14th of the lunisolar month of Abib/Nissan, then we sim ply count to 14 and, there fore, ar rive at Wednes day April 25, A.D. 31, as the day of Christ Yahushua s cru ci fix ion. (Ker rie L. French, The New Moon, When is it?; ac cessed on at ti - cles/new_moon_when_old/new_moon_when/02_n ew_moon_when.html) Yes, the new moon in the first Jew ish month was April 10 th, but that is the new moon in conjunction. The bib li cal new moon, as they also say, is the cres cent new moon. The lunar Sabbatarians have just added one day extra to arrive at the first vis i ble cres cent to be viewed in the night sky of April 11th. Only the astro nom i cal new moon can be found through cal cu la tions, not the cres cent new moon. Does the cres cent moon always appear in one day s time? No! Read what The United States Naval Obser va tory has to say about the cres cent moon: Al though the date and time of each New Moon can be com puted ex actly (see, for ex am ple, Phases of the Moon in Data Ser vices), the vis i bil ity of the lu nar cres - cent as a func tion of the Moon s age - the time counted from New Moon - de pends upon many fac tors and can not be pre dicted with cer tainty. In the first two days af ter New Moon, the young cres cent Moon ap - pears very low in the west ern sky af ter sun set, and must be viewed through bright twi light. It sets shortly af ter sun set. (The United States Na val Ob ser va tory, Cres - cent Moon Vis i bil ity; ac cessed at Again, The United States Naval Obser va tory says: The sight ing of the lu nar cres cent within one day of New Moon is usu ally dif fi cult. The cres cent at this time is quite thin, has a low sur face bright ness, and can eas ily be lost in the twi light. Gen er ally, the lu nar cres cent will be - come vis i ble to suit ably-lo cated, ex pe ri enced ob serv ers with good sky con di tions about one day af ter New Moon. How ever, the time that the cres cent ac tu ally be comes vis i - ble var ies quite a bit from one month to an other. (Ibid.) The United States Naval Obser va tory says that the sight ing of the lunar cres cent within one day of New Moon is usu ally dif fi cult, yet the lunar Sabbatarians have added only one day from the astro nom i cal new moon to the cres cent new moon! The lunar Sabbatarians also believe that it is not always pos si ble to have a cres cent new moon on a fixed day: If the cres cent is ob served for just a min ute or less be - fore full dark and then dis ap pears, it is con sid ered too young to be a new moon. When this oc ca sion ally oc curs, sight ing is de layed un til the fol low ing night. (Au thor not given, Cres cent Moon Sight ing In struc tions, page ac cessed for orig i nal pub li ca tion, but no lon ger avail able at this website) The Karaite Jews say this about the sight ing of the cres - cent moon:... the an cient Is ra el ites would have been well aware of the Cres cent New Moon. In an cient so ci et ies peo ple Vol. 23, No

10 worked from dawn to dusk and they would have no - ticed the Old Moon get ting smaller and smaller in the morn ing sky. When the morn ing moon had dis ap - peared the an cient Is ra el ites would have anx iously awaited its re ap pear ance days later in the eve - ning sky. Hav ing dis ap peared for sev eral days and then ap pear ing anew in the early eve ning sky they would have called it the New Moon or Hodesh (from Hadash mean ing New ). (The Karaite Korner, The New Moon in the He brew Bi ble; ac cessed at We are told by this group of Jews that it takes up to three and half days from the astro nom i cal moon to the cres cent moon! Why does it take between one and half to three and a half days between the astro nom i cal new moon and the cres - cent new moon? The speed of the moon var ies because of the shape of its orbit. The United States Naval Obser va tory says: The Moon s or bit is el lip ti cal, and its speed is great est when it is near peri gee, least near apo gee. If peri gee oc curs near New Moon, the Moon will ap pear to be mov ing away from the Sun in the sky at a greater than av er age rate. (The United States Naval Observatory, Ibid.) We are not dis put ing the fact that the astro nom i cal new moon in April AD 31 occurred on April 10th. We are ques - tion ing the cred i bil ity of add ing just one day to the astro nom i cal new moon as the lunar Sabbatarians have stated above should be done. We are told by The United States Naval Obser va tory that some times even two days are too few to see the cres cent new moon. The num ber of days depends on sev eral fac tors. The Karaite Jews tell us that it could take up to three and a half days. There are no sci en tific records at all for the cres - cent moon appear ances. There is no sin gle param e ter for its calculation. How ever, the time that the cres cent ac tu ally be comes vis i ble var ies quite a bit from one month to an other. (Ibid.) How can the lunar Sabbatarians con clude, as if it were a sci en tific fact, that the cres cent new moon in April AD 31 was on the twelfth? They have only added around one and a half days to the astro nom i cal moon, but we are told it can take any time between one and a half days to three and a half days. We are equally jus ti fied to add three and a half days to the astro nom i cal new moon and arrive at the four teenth of April as the cres cent new moon. The Jew ish month starts from the cres cent new moon. The 14th day is the Pass over. In the four teenth day of the first month at even is the LORD S Pass over. (Le vit i cus 23:5) The four teenth day from April 14 is April 27, and it is Fri - day in the Gre go rian calendar! The lunar Sabbatarians may say that when Jesus died, it was the full moon because four teen days after the cres cent new moon comes the full moon, and The United States Naval Obser va tory records that April 25 in AD 31 was the full moon, not April 27, but let us not for get that the ancient Isra - el ites did not have the advance of sci en tific knowl edge that we have today. They were not going by astro nom i cal new moons and astro nom i cal full moons. They were going by the new moon and full moon vis i ble to the naked eye, and the lunar Sabbatarians agree to this. Ellen White also wrote that it was a full moon the day Jesus died: In com pany with His dis ci ples, the Sav iour slowly made His way to the gar den of Geth sema ne. The Pass over moon, broad and full, shone from a cloud less sky. The city of pil grims tents was hushed into si lence. (White, The Desire of Ages, p. 685) Since it was not an astro nom i cal new moon, it also was not an astro nom i cal full moon. Is it pos si ble to see the moon as broad and full for more than a sin gle night? Try it out. You can never know the dif fer ence the day before the astro nom i - cal full moon, the day of the astro nom i cal full moon, and the day after the astro nom i cal full moon. Here is a quote from the best of places: Al though Full Moon oc curs each month at a spe cific date and time, the Moon s disk may ap pear to be full for sev eral nights in a row if it is clear. This is be cause the per - cent age of the Moon s disk that ap pears il lu mi nated changes very slowly around the time of Full Moon... The Moon may ap pear 100% il lu mi nated only on the night clos est to the time of ex act Full Moon, but on the night be - fore and night af ter will ap pear 97 99% il lu mi nated; most peo ple would not no tice the dif fer ence. Even two days from Full Moon the Moon s disk is 93 97% il lu mi nated. (The United States Na val Ob ser va tory, The Royal Gazetteonline, Moon Phases; ac cessed at The prophet of the Lord was right call ing it a sixth-day-of-the-week Fri day cru ci fix ion in AD 31. So we have proved that it is pos si ble to have an AD 31 cru - ci fix ion that falls on a Fri day even in the Gre go rian calendar! CHAPTER 8 THE THREE MONTHS IN A ROW The lunar Sabbatarians are say ing that in the Bible there are three months in a row that prove their cal en dar to be bib li cal and that prove the Gre go rian cal en dar that we use today to be a fraud. The cal en dar de tails of the three months in a row of the Ex o dus, the manna, and the moun tain re veal di vine les - sons of the most vi tal and sol emn im por tance. As of ten as these col or ful sto ries are told and re told, their ap pli ca tion of some de tails of time are of ten over looked. In the first Old Paths February 2014

11 month (Abib), just prior to the Ex o dus, the heav enly Fa - ther, Yahuah, re-in tro duced His cal en dar. In the sec ond month, He con firmed His cal en dar s lay out, and true sev - enth-day Sab baths, in a most un mis tak able way when He sent the manna from heaven. In the third month Yahuah, Elohiym, fully re stored in the minds of all pres ent, in clud - ing the mixed mul ti tude, His unique time-keep ing sys tem, with the date of Is rael s ar rival at the fa mous desert Moun - tain of Si nai. (French, The Ex o dus, the Manna, the Moun tain, and Forty Years Later, p. 1; ac cessed at ti - cles/three_months/1_01_the_exodus.html) The mod ern Ro man Gre go rian cal en dar is not one and the same as that of Scrip ture, be cause it is an ut ter im pos si bil ity for it to have three con sec u tive months in a row that are iden ti cal. Spe cif i cally this means that be - cause the weeks float through out the months it is not pos si ble to have the days of the week match the days of the month for three con sec u tive months. Ex o dus 12, 16, and 19 (Ibid., p. 7; ac cessed at ti - cles/three_months/3_02_the_moun tain.html) Most of them also say that the Sab baths are always fixed on the eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth of each and every month. The sev enth-day Sab bath thus fell on ev ery 8th, 15th, 22nd and 29th of the lu nar month. (elaine Vornholt and Laura Lee Vornholt-Jones, Time by De sign, p. 9; ac cessed at ti - cles/time_by_de sign.pdf) Let us exam ine the scrip ture care fully to see if this is true. If the weekly Sab baths are fixed on the eighth, the fif - teenth, the twenty-sec ond, and the twenty-ninth of each and every month, then God should have told it clearly in scrip - ture. Out of the over 31,000 verses in the King James ver sion of the Bible, not a sin gle verse talks about the sev enth-day Sab bath being fixed on the eighth, the fif teenth, the twenty-sec ond, or the twenty-ninth. God clearly spec i fies many impor tant days that are fixed to the dates of the month: the New moon fixed on the first of every month, the Pass over fixed on the four teenth of the first month, the Feast of Trum pets fixed on the first day of the sev - enth month, the Day of Atone ment fixed on the tenth day of the sev enth month, the Feast of the Unleav ened Bread in the first month with two Sab baths fixed (the fif teenth and twenty-first), and the Feast of Taber na cles in the sev enth month with two Sab baths fixed (the fif teenth and twenty-sec ond). If the weekly Sab bath is fixed on par tic u lar dates of the lunar month, why isn t it spe cif i cally men tioned any where in scrip ture? Did God for get to men tion the most impor tant day? The lunar Sabbatarians try to say to us that if Sab bath is fixed on Sat ur day, then where is it given in Scrip ture that the Sab bath is fixed on Sat ur days? But how could the name Sat - ur day appear in scrip ture, for the names of the days of the week were given by the Romans after the time period of the scrip tures?! The lunar Sabbatarians can not say this because ordi nal num bers (first, second, third, etc.) are used as a method of iden ti fy ing days in the Bible, from the begin ning to the end, and not even in a sin gle instance has God declared the eighth, the fif teenth, the twenty-sec ond, or the twenty-ninth to be a fixed Sab bath! In the Bible the word Sab bath or seventh (when in ref er - ence to a day) is men tioned close to one hun dred sev enty times, and out of these one hun dred sev enty ref er ences, the Scrip tures do not iden tify the Sab bath with any date of the month, except in one or two instances. For some one to take these few instances and build a doc trine, giv ing no infor ma - tion about the bulk of the other 98 99% of the pas sages on the same sub ject, is unsound as a method of bib li cal inter pre ta tion. For exam ple, the time proph e cies are amaz ing in their ful - fill ment. Con sider this proph ecy: And it came to pass at the end of the four hun dred and thirty years, even the self same day it came to pass, that all the hosts of the LORD went out from the land of Egypt. (Ex o dus 12:41) This proph ecy was ful filled not only to the very year of pre dic tion, but also to the very day! Do we, there fore, con - clude that all time proph e cies should be ful filled in like man ner? We need to under stand that an exam ple may illus trate some thing, but it never defines any thing. An instance of the Sab bath being kept on the eighth day of the month does not prove it was always kept on the eighth day of every month. Because there are a cou ple of instances where one can find a Sab bath on either the eighth, the fif teenth, the twenty-sec - ond, or the twenty-ninth day of the month does not prove that all Sab baths of scrip ture must be on those dates. Three Months in a Row The lunar Sabbatarians boldly declare, as we have seen, that there are three months in a row that clearly indi cate that the Sab baths are fixed on the dates of the eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth. If a Sab bath can be shown to be fall ing on any one of the given dates, it proves that the other three dates are Sab baths, as well, in that given month. Let us inves ti gate the three suc ces sive months to see if we can get a Sab bath on any one of those given dates. If we can, then def i nitely the Sab baths are all fixed on the same dates of the month, as they say. The First Month: The Ex o dus And they de parted from Rameses in the first month, on the fif teenth day of the first month; on the mor row af ter the pass over the chil dren of Is rael went out with an high hand in the sight of all the Egyp tians. (Num bers 33:3) Vol. 23, No

12 The exo dus from Egypt started on the fif teenth, the day after the Pass over (which is four teenth). The fif teenth can not be a Sab bath, as the massive exodus took place that day! Jesus, the Lord who led them in the Exo dus, in the pil lar of cloud and fire, told His peo ple about Sab bath travel in the Gos pel of Mat thew: But pray ye that your flight be not in the win ter, nei ther on the sab bath day. (Mat thew 24:20) Obvi ously God would never have led an entire nation to have a major travel event on the Sab bath! To escape this they say it was not on the day light part of the fif teenth (for them, only the twelve hours of the day are the Sab bath), but on the night part of fif teenth. Yes, there is a scrip ture that talks about the night of the fif teenth: Ob serve the month of Abib, and keep the pass over unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. (Deu ter on - omy 16:1) It was night, accord ing to the pas sage of Deu ter on omy, and it was fif teenth, accord ing to the pas sage of Num bers. So it was fif teenth night that the Lord deliv ered the chil dren of Israel out of Egypt. For us the fif teenth night starts before the fif teenth day - light because a day is reck oned from sun set to sun set. For them the fif teenth night starts after fif teenth day light because a day, for them, is from sun rise to sun rise. They quickly try to escape by say ing that since Sab bath is only twelve hours and ends at sun set, the fif teenth night is after the Sab bath hours. We shall now dis cover that the fif teenth night (when the exo dus com menced) was the same night they ate the Pass - over meal and not the next night. Now what hap pened the on the night they ate the Pass over meal? God said that He would send judg ment on the Egyp - tians and kill all the first born of man and of beast that night. For I will pass through the land of Egypt this night, and will smite all the first born in the land of Egypt, both man and beast; and against all the gods of Egypt I will ex e cute judg ment: I am the LORD. (Ex o dus 12:12) God told them that at night He was going to strike Egypt. But God did not tell them what part of the night He would do it. So they were instructed not to ven ture out of their houses until the morn ing, because any time of the night the Lord could strike. Get ting out of their houses at night is no prob - lem oth er wise. But when God s judg ments came, if they were found out side their houses, they were to be destroyed as well: And ye shall take a bunch of hys sop, and dip it in the blood that is in the bason, and strike the lin tel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house un til the morn ing. For the LORD will pass through to smite the Egyp tians; and when he seeth the blood upon the lin tel, and on the two side posts, the LORD will pass over the door, and will not suf fer the de stroyer to come in unto your houses to smite you. (Ex o dus 12:22, 22) God smote the Egyp tians at mid night: And it came to pass, that at mid night the LORD smote all the first born in the land of Egypt, from the first born of Pha raoh that sat on his throne unto the first born of the cap - tive that was in the dun geon; and all the first born of cat tle. And Pha raoh rose up in the night, he, and all his ser vants, and all the Egyp tians; and there was a great cry in Egypt; for there was not a house where there was not one dead. (Ex o dus 12:29) Moses and Aaron came out of their houses at night, after the judg ment of God had passed over: And he called for Mo ses and Aaron by night, and said, Rise up, and get you forth from among my peo ple, both ye and the chil dren of Is rael; and go, serve the LORD, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also. And the Egyp tians were ur gent upon the peo ple, that they might send them out of the land in haste; for they said, We be all dead men. (Ex o dus 12:31 33) Did Moses and Aaron meet Pha raoh that same night that God stuck? Yes, but there is no evi dence that this was the Sab bath, even though they did meet Pha raoh at night dur ing the dark part of the fif teenth. The lunar Sabbatarians, how ever, say that Moses and Aaron did not meet Pha raoh that night. Pha raoh called for Mo ses & Aaron by night. Ex o dus 12:31 (They did not go un til the next morn ing, carefully obey ing the com mand of Yahuwah.) (Au - thor not given, Three months in a Row, ar ti cle no lon ger avail - able at this website, but ac cessed at Accord ing to the lunar Sabbatarians, Moses and Aaron met with Pha raoh on the light part of the fif teenth which would have been the Sab bath. The exo dus would then have occurred after sun set, when the Sab bath, accord ing to them, was over 1, but the flow of the text is clear: And he called for Mo ses and Aaron by night, and said, Rise up, and get you forth from among my peo ple. (Ex o - dus 12:31) At night he called them, and at night he bid them leave. There is no indi ca tion what so ever that they did not go when Pha raoh called them. 1. According to the lunar Sabbatarians, the exodus occurred on the dark part of the fifteenth which, according to them, was after the Sabbath was over. This is how they can believe that both the Sabbath and the exodus occurred on the fifteenth day of the month. Old Paths February 2014

13 Not only did Moses and Aaron go out that night, the entire army of peo ple, the 600,000 fam i lies, departed out of their houses for the Exo dus jour ney that night itself. Ob serve the month of Abib, and keep the pass over unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. (Deu ter on - omy 16:1) And they de parted from Rameses in the first month, on the fif teenth day of the first month; on the mor row af ter the pass over the chil dren of Is rael went out with an high hand in the sight of all the Egyp tians. (Num bers 33:3) Com par ing the above two texts, we know they left Egypt on the fif teenth night. If the fif teenth night came around twenty-four hours after the Pass over night, it does n t make sense at all unless they left that very night, because God told them to eat the Pass - over in haste. Why did God instruct them to be in a phys i cal posi tion to leave at any moment with loins girded, your shoes on your feet, and your staff in your hand, if they had to leave after twenty-four hours? And the chil dren of Is rael jour neyed from Rameses to Succoth, about six hun dred thou sand on foot that were men, be side chil dren. And a mixed mul ti tude went up also with them; and flocks, and herds, even very much cat tle. And they baked un leav ened cakes of the dough which they brought forth out of Egypt, for it was not leav ened; be cause they were thrust out of Egypt, and could not tarry, nei ther had they pre pared for them selves any vict ual. (Exodus 12:37 39) The above verses again por tray a hur ried leav ing that night and not the fol low ing night. The fif teenth night was the Pass over night the night they ate the Pass over Lamb, the night that God passed over the land of Egypt with His judg ments, the night that Pha raoh issued the decree for them to leave and it was on that night that they began their exo dus. Here is a con fir ma tion from the Pen of Inspi ra tion, as well, that they left the Pass over night before day break: With their loins girt, with sandaled feet, and staff in hand, the peo ple of Is rael had stood, hushed, awed, yet ex - pec tant, await ing the royal man date that should bid them go forth. Be fore the morn ing broke, they were on their way. (White, Pa tri archs and Proph ets, p. 281) There are two things proved here: 1) the night of fif teenth began before the day of fif teenth which means a day is reck oned from sun set to sun set and not from sun rise to sun rise, as the lunar Sabbatarians claim; 2) they began their jour ney on the fif - teenth while it was still night before day break. Their first stop was at Succoth. They trav eled about twenty-five miles to reach this place. They trav eled through out the day of the fif teenth to make their first stop. If the fif teenth is a fixed Sab bath, then they broke the very first Sab bath under God s instruc tion! Based upon Exo dus 16:29 and the gen eral com mands of God to rest on the Sab bath (Exo dus 20:10; 31:14, 15; Deu ter - on omy 5:14), all agree God would not let his peo ple do exten sive travel on His holy day. Obvi ously the fif teenth is not a fixed Sab bath! The very first month of their three months in a row claim actu ally proves the oppo site that the fif teenth (and, there - fore, the eighth, the twenty-sec ond, and the twenty-ninth, as well), are not fixed Sab baths at all! The Sec ond Month: The Manna And they took their jour ney from Elim, and all the con gre - ga tion of the chil dren of Is rael came unto the wil der ness of Sin, which is be tween Elim and Si nai, on the fif teenth day of the sec ond month af ter their de part ing out of the land of Egypt. (Ex o dus 16:1) And the whole con gre ga tion of the chil dren of Is rael mur mured against Mo ses and Aaron in the wil der ness. (Ex o dus 16:2) The text sim ply says they came to the wil der ness of Sin on the fif teenth day of the sec ond month. Exo dus 16 later says that for six days God gave manna and on the sev enth day which was the Sab bath, no manna was given. Now when did God begin to give the manna? The lunar Sabbatarians say from the next day after the fif teenth. If that is so, then the twenty-sec ond was a Sab bath, which makes the eighth, the fif teenth and the twenty-ninth Sab baths, as well. Two activ i ties are men tioned in the first two verses of Exo - dus chap ter 16 the arrival at the wil der ness of Sin and the mur mur ing of the chil dren of Israel. Let us look at the two verses again: And they took their jour ney from Elim, and all the con - gre ga tion of the chil dren of Is rael came unto the wil der ness of Sin, which is be tween Elim and Si nai, on the fif teenth day of the sec ond month af ter their de part ing out of the land of Egypt. (Ex o dus 16:1) And the whole con gre ga tion of the chil dren of Is rael mur mured against Mo ses and Aaron in the wil der ness. (Ex o dus 16:2) It does n t say they mur mured on the fif teenth. It says they mur mured in the wil der ness. But the lunar Sabbatarians say they arrived before the fif teenth and the mur mur ings started on the fif teenth. They do this because they want to have the twenty-sec ond as the Sab bath, when the manna was n t given. The Is ra el ites had ar rived at the Wil der ness of Sin on the 14th, then mur mured and com plained of hun ger on the 15th. (Au thor not given, Cres cent Moon Sight ing In struc - tions, page ac cessed for orig i nal pub li ca tion, but no lon ger avail able at this website) Vol. 23, No

14 All the Eng lish trans la tions that I have exam ined put a period (.) at the end of verse 1, and that indi cates that the chil - dren Israel arrived on the fif teenth. But the Sep tu a gint, which they pre fer to quote for Exo dus 16:1, 2, puts a comma (,) at the end of verse 1 and a semi co lon (;) in verse 1 after the word Sina, thus sep a rat ing one thought from the other. This indi cates the arrival prob a bly took place ear lier, and the mur - mur ing took place on the fif teenth. So we are say ing they arrived on the fif teenth, for the plain read ing of the texts from the major ity of trans la tions sug gests that. The fif teenth, there fore, can not be the Sab bath, for they all trav eled that day. The mur mur ing started later, while they were still in the same wil der ness of Sin, and the Sab bath came seven days after their mur mur ings. So since we don t know the date of the month when they started mur mur ing, we can never know when the Sab bath was in that month. So there is no evi dence that the Sab bath for that month was on the twenty-sec ond. As far as I know, the Sep tu a gint is the only trans la tion that puts the punc tu a tion marks a lit tle dif fer ently than the rest of the trans la tions in the Exo dus 16:1, 2 pas sages. 2 Now if we go by the major ity of ver sions, then that text clearly indi cates that God led an entire nation in travel on the fif teenth, thus prov ing that the fif teenth could not have been a Sab bath, nor could the eighth, the twenty-sec ond and the twenty-ninth of that month. Let us now con sider the other view that the Sep tu a gint sup ports that they arrived at the wil der ness of Sin ear lier and started mur mur ing on the fif teenth. Let us first read that pas sage from the Sep tu a gint: And they de parted from Ælim, and all the con gre ga tion of the chil dren of Is rael came to the wil der ness of Sin, which is be tween Ælim and Sina; and on the fif teenth day, in the sec ond month af ter their de par ture from the land of Egypt, all the con gre ga tion of the chil dren of Is rael mur - mured against Mo ses and Aaron. (Exodus 16:1, 2) Both groups, we and the lunar Sabbatarians, agree that the trav el ing and the mur mur ing did not take place on the same day. The rea son is seven days after the mur mur ing was the first Sab bath after the giv ing of the manna for six days. This means the day of mur mur ing took place on the pre vi ous Sab - bath day! Both we and the lunar Sabbatarians believe that God would not have led His peo ple in travel dur ing the Sab bath. That means the day they arrived at the wil der ness of Sin was not the Sab bath day. They are say ing the Isra el ites arrived on the four teenth. The fif teenth was the day of mur mur ing, they say, and seven days after that, on the twenty-sec ond, came the Sab bath. So the eighth, the fif teenth, and the twenty-ninth of that month should be Sab baths as well. So, using this pas sage to prove that the Sab baths are fixed is pos si ble only with the Sep tu a gint ver sion and not with the other ver sions. Just one ver sion trans lat ing it that way does not make their proof 100% solid, but it s a faint proof. Nev er - the less, we shall inves ti gate this claim of theirs that the fif teenth of that month was a Sab bath. Manna Fell at Night A point needs to be noted regard ing the tim ing of the giv ing of the manna. The lunar Sabbatarians believe God com - menced the giv ing of the manna on the six teenth day of the month. Once we es tab lished that the first day the manna fell was on the 16 th day of the month... (Au thor not given, Three Months in a Row, ar ti cle no lon ger avail - able at this website, but ac cessed at For them a day starts at sun rise and not at sun set. The Bible is clear that God sent down manna not after sun rise, but before sun rise, while it was still night: And when the dew fell upon the camp in the night, the manna fell upon it. (Num bers 11:9) So if they say that God first sent manna on the six teenth, then they are agree ing that a new day begins at sun set and not at sun rise, for manna was sent down before sun rise of the six teenth! When Ex actly Did the Quails Come? We have seen ear lier that the lunar Sabbatarians believe that the Sab bath holy hours are only twelve hours sun rise to sun set and not the twenty-four hours of sun set to sun set. Before God gave them the first manna, as they say, on the morn ing of the six teenth, the Bible states clearly that God sent them quails on the eve ning before the first manna arrived: At even ye shall eat flesh, and in the morn ing ye shall be filled with bread; and ye shall know that I am the LORD your God. (Ex o dus 16:12) Since the lunar Sabbatarians have inter preted eve ning and morn ing of Gen e sis chap ter 1 as two halves of the daylight period, they are stuck here. Did God send the quails on the day light of fif teenth? If He did, then the fif teenth is certainly not a Sab bath! If God did not send manna because it was Sab bath, would He then send quails on the Sab bath? It does n t make any sense. There fore, they pre fer to use another trans la tion here, 3 but they are still stuck! They do not use the Sep tu a gint as they pre ferred to do for verses 1 and 2 because the place ment of the punc tu a tion marks got them out of trou ble for those con tin ued on page The punctuation of the translations of the Bible is not inspired. The Hebrew text has no formal punctuation and Greek text has only a few marks of formal punctuation, so almost all of the punctuation we see in the Bible has been supplied. 3. They do not state from which version they are quoting, but it could be the ESV or the NASB. Old Paths February 2014

15 Creation and the Lunar Sabbath In the be gin ning God cre ated the heaven and the earth. (Gen e sis 1:1) At the begin ning of our human his tory, God not only created (Hebrew bara) the heaven and the earth, but he also fash - ioned them, for this is what the Hebrew word asah, trans lated made in verse 7, means: And God made the firmament (see Theo log i cal Word book of the Old Tes ta ment, vol ume 1, page 127). Moses uses both Hebrew words in the cre ation account, and in an under stated sim plic ity (you might think such a mag nif i cent event should be pro nounced in more ring - ing tones), he is either sum ma riz ing what God has already mas ter fully accom plished, or he is her ald ing the future but in either case, he is set ting the stage (for what has either tran - spired or is about to tran spire) and if a sum mary, how else could Moses have described creation? What words could he have used that would have ade quately revealed the depth, the rich ness, the com plex ity, and the beauty of the way the earth and the heaven were fash ioned and pol ished into the beau ti - ful spec ta cles they became? God began his new and never-before-seen acts of the cre - ation of our world with an empty waste land that is what with out form and void in verse 2 means and not only that, but deep waters were also pres ent, and over the deep waters a dark ness hung. God trans formed these three things (form less earth, deep waters, and dark ness) so mag nif i cently that we ever con tinue to be speech less and hum bled before such a cre ative mind and such power and beauty. Through out the cre ation account, Moses uses both bara and asah in his depiction: The sig nif i cant in ter change be tween the words bara create and asa [asah] is of great in ter est. The word bara car ries the thought of the ini ti a tion of the ob ject in volved. It al ways con notes what only God can do and fre quently em pha sizes the ab so lute new ness of the ob ject cre ated. The word asa is much broader in scope, con not ing pri mar - ily the fash ion ing of the ob ject with lit tle con cern for special nuances. (Theo log i cal Word book of the Old Tes ta - ment., vol. 2, p. 701) In Gen e sis 1 and 2, both asah and bara are acts of God, and both occurred dur ing cre ation week bara and asah exist side-by-side in the cre ation account cul mi nat ing in Gen e - sis 2:3, 4: And God blessed the sev enth day, and sanc ti fied it: be - cause that in it he had rested from all his work which God created (bara) and made (asah). These are the gen er a tions of the heav ens and of the earth when they were cre ated 1. Theological Wordbook of the Old Testament, vol. 1, p. 361, under the heading yabbasha (bara), in the day that the LORD God made (asah) the earth and the heav ens. Not only did God create the heav ens and the earth, but he also made them. The Divi sions of Cre ation One of the first things God did was to speak light into exis - tence and then to divide, or sep a rate, that light from the dark ness shroud ing the waters. Now a new entity was pres - ent over the face of the deep light. God then turned his atten tion to the deep waters, which he divided by the fir ma ment, that broad expanse over our heads in which the birds fly and to which our eyes are drawn, night after night, in appre ci a tion of its beauty. First the dark ness was divided, and then the waters were. Another divi sion occurred with the sep a ra tion of the dry land from the waters 1 under the fir ma ment. You can almost see the water being swept together to one area and the dry land emerg ing. Inter est ingly, this dry land also divided for the plants and trees to spring forth in innu mer a ble places! Next, God divided the fir ma ment, and lights shone forth! The waters under the fir ma ment also divided (and re-divided) as crea tures of all sizes and shapes joy fully swam up, down, and through them! The fir ma ment clos est to the earth filled with the sights and sounds of beau ti ful birds, divid ing and re-divid ing the air as they winged their way over the land scape, and last of all, the dry land divided again as creep ing things made their homes in it, and beast, cat tle, and man strode upon it. Some times the act of divi sion in the cre ation account is clearly marked, as we see in days one and two, and some - times the pro cess is less notice able, but it is pres ent none the less. From the first day to the sev enth, you will find some thing being divided (or sep a rated) as some thing new is added. On the first day the dark ness was divided from the light. On the sec ond day the waters were divided when the fir ma ment was intro duced. On the third day the dry land divided to allow plants and trees to appear. On the fourth day the sun, moon, and stars were made, and they divided the outer reaches of the fir ma ment. On the fifth day the sea was divided by the fish and other water crea tures God cre ated. The fir ma ment clos est to us was also divided by the pres ence of birds claim ing the gen tle breezes as their own. On the sixth day the land again divided, this time as beast, cat tle, and creep ing things made their home in and on it and then by the cre ation of man from its very dust. And fol low ing God s rest Vol. 23, No

16 on the sev enth day, the day itself was sep a rated from its sis ter days and blessed and sanc ti fied. The inter twin ing of cre ation with divi sion, like an mighty dou ble helix, is seen in each day, and under stand ing this is impor tant, if you are con tem - plat ing the valid ity of the lunar Sab bath. In every day of that first week, God cre ated and/or fash ioned some aspect of the earth, the water, the air, the dark ness, or time. Cre ation and Lunar Sabbatarians Many lunar Sabbatarians believe the events that occurred on day four pro ceeded dif fer ently than those which occurred on the other days of cre ation, but this is not sup ported by the struc tural out line of cre ate and divide that Moses uses in the account of cre ation. Since lunar Sabbatarians ada mantly believe that the weekly Sab baths are fixed on the eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth of each month, they could never agree that the day on which God rested and the day which he blessed and sanc ti fied was the sev enth day of the month, so they re-con struct the cre ation pro cess (think of the bold ness!) in order to give valid ity to their con jec ture, and they do so by stat ing that the sun, moon, and other lumi nar ies were cre ated ahead of time (before the first day of cre ation, although one lunar Sabbatarian states that the sun was cre ated on day one see ref er ence in foot - note 2) and held in abey ance until they were needed on the fourth day of cre ation, at which time they were sim ply placed in the dis - tant regions of the fir ma ment; in other words, these heav enly objects were not made on the fourth day, as verses 16 and 19 state, but were only hung in the sky on the fourth day. 2 The use of bara in the open ing state ment of the ac count of cre - ation seems to carry the im pli ca tion that the phys i cal phe nom - ena came into ex is tence at that time and had no pre vi ous ex is tence in the form in which they were cre ated by di vine fiat. (Theo log i cal Word book of the Old Tes ta ment, Ibid.; em pha sis supplied) Satan, ever desir ing the abil ity to cre ate, has attempted to divide the true fourth day of cre ation out from the other days of cre ation and has tried to insert his own ver sion of God s thrill ing actions on the fourth day! We should not be sur - prised to see his dirty foot prints in the very first chap ter of the Day Three of Cre ation Bible, but we are sur prised and amazed to see truth-lov ing peo ple stop and con sider such heaven-dar ing blas phemy. The rise and fall of the doc trine of the lunar Sab bath rests on the bla tant iniq uity that the sun, moon, and stars were not made on the fourth day. The lunar Sab bath doc trine is not depend ent on the dat ing of the cru ci fix ion or on the tim ing of Paul s jour ney to Troas; it is not depend ent on when the manna fell or when the exo dus occurred; and it is not depend - ent on the cal cu la tion of the days of Pen te cost or on the deter mi na tion of when the cres cent moon actu ally occurs. The foun da tion that it rests upon is the lunar Sabbatarians restruc tur ing of Gen e sis 1 and 2. All other issues ger mane to the lunar Sabbatarian think ing are minor com pared to this attempt by Satan to rede sign the events of the fourth day of cre ation. With out this false account of cre ation, the lunar Sabbatarian the ory dis in te grates because then the first day of rest, the day God sanc ti fied and blessed (Gen e sis 2:2, 3), is not based on the lunar cycle, but on the weekly cycle. As Sev enth-day Adven tists we have been men tally and spir i tu ally pre pared for the ter ri ble endeavor of Satan to change times and laws: By sub sti tut ing hu man law for God s law, Sa tan will seek to con trol the world. This work is fore told in proph - ecy. Of the great apos tate power which is the representative of Satan, it is de clared, He shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand. Dan iel 7:25. (El len White, The De - sire of Ages, p. 763) But we have n t been as well-pre pared for the dethron ing of the Cre - ator in the attempt to alter the cre ation acts of day four, and this ill-pre pared ness is catch ing many of us unaware: From the be gin ning Sa tan has worked con tin u ally to de - throne the Cre ator... (White, The Signs of the Times, June 11, 1894) Let me reit er ate if the lunar Sabbatarians can not estab - lish that God actu ally rested on the eighth day of the lunar month, even though they do acknowl edge it to be the seventh day of the cre ation week, then their whole case is lost. That is one of the great rea sons the account of cre ation is so 2. See Troy Miller, The Moon Regulates the Weekly Sabbath As proved by the Creation account found in Genesis 1. Old Paths February 2014

17 impor tant, and that is why they have no other recourse than to attempt to restruc ture the cre ation record so that, accord - ing to them, the day of rest of Gen e sis 2:2, 3 falls on the eighth day of the lunar cycle. They do this by stat ing the moon was cre - ated a day before day one of cre ation, thus allow ing the sev enth day of cre - ation to also be the eighth day in the life of the moon, mak ing the first day of rest the eighth day of the lunar cycle. Because of the approach Moses uses (under inspi ra tion) in describ ing each day of cre ation within a frame - work of cre ate and divide, it is not fair to Moses (and thus to God), nor is it con sis tent with rea son, to pull out day four and re-frame it, with out re-fram ing the remain ing six days. If lunar Sabbatarians wish to change how the events tran spired on day four, it is only plau si ble to expect them to be con sis tent and apply the same restruc tur ing prin ci ples to the other six days, which would mean every creep ing thing, the dry land, all the fish and birds, etc., were cre ated before day one and each was only put into its proper place on the respec tive day of creation. On every day, how ever, except the sev enth day when he rested, God said to let there be some thing, and it hap pened this was how cre ation took place, day after day. To say, with out solid basis in Scrip ture, that God meant some thing dif fer ent on the fourth day, when he said let there be lights in the fir ma ment, than he meant on the other five days when he used the same or sim i lar intro - duc tory words is unrea son able and mis lead ing, espe cially when the claim is made (by at least Miller) that the Hebrew word asah (Strong 6213) in Gen e sis 1:16 means to advance or to appoint instead of made. Asah is trans lated in the King James ver sion of the Old Tes ta ment only two times in any form of the verb appoint (Job 14:5 and Psalm 104:19) and only once in any form of the verb advance (1 Sam uel 12:6), out of approx i mately 2,600 times asah is used in the Old Tes - ta ment. Three out of 2,600 is approx i mately one tenth of one percent! A prin ci ple in bib li cal her me neu tics that helps us when we won der how to under stand a par tic u lar Hebrew or Greek word that has a range of pos si ble mean ings is to go to its first usage in the Bible for guid ance. The first usage in the Bible for asah occurs in Gen e sis 1:7, where God made the fir ma - ment. Any one would be hard-pressed to believe that the fir ma ment was cre ated ahead of time and only placed into posi tion on day two, but this is what some lunar Sabbatarians Day Four of Cre ation want you to believe hap pened on day four, when God made the heav enly lumi nar ies. Some bib li cal com men tators pro - pose that the gen er al ized light cre ated on the first day was focused on the fourth day into bod ies to hold them. Regard less of your under stand ing of the rela - tion ship between day one and day four of cre ation, there is no evi dence what so ever in Scrip ture to believe that the bod ies of these lumi nar ies were cre ated before cre ation week, that they were filled with light (or were reflec tors of light) on day one, and that they were then hung in space on day four, as Mr. Miller (see foot note 2) would have us believe. This is sim ply add ing to the word of God. Mr. Miller states, on page 6 of the same arti cle ref er enced in the footnote, that the light cre ated on day one was the sun (and remem ber the moon was sup pos edly cre ated before day one). If you are inclined to agree with him, please con sider the fact that the Hebrew word for light in Gen e sis 1:3 is owr, the word for lights in Gen e sis 1:16 is maowr, and the pre - dom i nate Hebrew word for sun, used for the first time in Gen e sis 15:12, is shemesh. Light [owr] is of course asso ci - ated with light-bear ing bod ies [maowr], but it is dis tinct from them, as seen in its cre ation apart from the lumi nar ies (Gen 1:3) (Theo log i cal Word book of the Old Tes ta ment, vol. 1, p. 25). In other words, light was cre ated on day one, but the light-bear ing bod ies were not made until day four. Even though the Hebrew word used in Gen e sis 1:16 is a deriv a tive of the word used in Gen e sis 1:3, nei ther are related to the Hebrew word used for sun, shemesh, and remem ber, all of these texts were writ ten by the same per son. If we will just remem ber the words of the fourth com mand ment (Exo dus 20:11) which state that God took six days, not seven or more, to cre ate the heaven, the earth, and all that in them is, it will be clear to us that no stage or devel op ment of our moon could pos si bly have been made before day one of the cre ation week. Broth ers and sis ters, Satan is attack ing the law of God and has the Cath o lic and Protestant worlds under his con trol with his attempted restruc tur ing of the fourth com mand ment. He is also attempt ing to recon struct the fourth day of cre ation, and we should be wary, very wary, of any thing that seeks to add to or to take away from God s word. The words that do so speak great words against the Most High (Dan iel 7:25). Onycha Holt Vol. 23, No

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19 The Big Lie con tin ued from page 14 Exodus 19:1 also proves that the chil dren of Is rael ar rived at Si nai on the 16th day of the third month. Please read the con text. Mo ses in di cates that the chil - dren of Is rael rested at Rephidim the 15th of the third month. The root word for Rephidim means rest and this pas sage says that they ar rived at the Wil der ness of Si nai the same day of this month that they left Egypt (two months ear lier). If you ll re mem ber, Is rael got as far as Succoth the 15th, and ac tu ally left Egypt the [sic] on the 16th. (Au thor not given, Ob jec tions to the Cal - en dar of Cre ation #26; ac cessed at Objection26.html; em pha sis in orig i nal) First of all the root word for Rephidim does not mean rest. The Hebrew word trans lated Rephidim is Rephidim, and it means to spread: make(1), refresh(1), spreads(1). 4 The Brown-Driver-Briggs Hebrew Lexicon does give the mean - ing of Rephidim as rest, but it is the only lex i con that could be found to do so. Israel did not leave Egypt on the six teenth, but on the fif - teenth, as we have seen. The Bible always talks about the fif teenth as being the start ing point, the fif teenth being the date they left Egypt, never the six teenth, as stated by them. It is a night to be much ob served unto the LORD for bring ing them out from the land of Egypt: this is that night of the LORD to be ob served of all the chil dren of Is rael in their gen er a tions. (Ex o dus 12:42) The night of the fif teenth was to be observed because God deliv ered His peo ple out from the land of Egypt that night. They are flawed in their inter pre ta tion of this pas sage. To make three months in a row fit in a row, they are going to any length to lie and to twist the plain word of God. Another lunar Sab bath pro moter has a dif fer ent inter pre ta tion: It is likely that the Is ra el ites both trav eled and ar rived at Mt. Si nai on the night of the 15 th of the Third Month. In this way Yahuah pro tected His Sab bath, and Mo ses and the Is ra el ites were able to keep it holy unto their heav enly Father. (French, Ibid.) French agrees it was the fif teenth, but he is try ing to put onto the night of the fif teenth the travel and the arrival to Mt Sinai. Why? The fif teenth is a fixed Sab bath for the lunar Sabbatarians, and they are in a fix here! If it were dur ing the day light hours of the fif teenth, it would be Sab bath hours. Let us look at the text again: In the third month, when the chil dren of Is rael were gone forth out of the land of Egypt, the same day came they into the wil der ness of Si nai. (Ex o dus 19:1) Notice the text says the same day. Let s go by their own def i ni tion The word day means light only (Elesha YisraEl, quoted by Troy Miller in When Does Scrip ture Say a Day Begins?, p. 14; accessed at uresaydaybegins.pdf; empha sis in orig i nal). The impli ca - tion then, by their def i ni tion, is that they had to arrive dur ing the light part of the day and so if they are con sis tent with what they are teach ing, they can t place the travel and arrival in the night part of fif teenth, but if they say that they arrived dur ing the day light part of fif teenth, they are break ing the Sab bath. That means the fif teenth was not a Sab bath! Wash ing Clothes on Sab bath! Do you need fur ther proof to show that the fif teenth of that month was cer tainly not a Sab bath? And the LORD said unto Mo ses, Go unto the peo ple, and sanc tify them to day and to mor row, and let them wash their clothes, And be ready against the third day: for the third day the LORD will come down in the sight of all the peo ple upon mount Si nai. (Ex o dus 19:10, 11) Most bib li cal schol ars believe that the same day of the third month that they entered in Sinai was not the fif teenth, but the third of the month, but even if we assume it was the fif teenth like the lunar Sabbatarians say, there is still a prob - lem with the text. To day means the fif teenth day; to mor row means the six teenth day; the third day means the sev en teenth day. God gave the chil dren of Israel two days to pre pare. Accord ing to the lunar Sabbatarians, that was the fif teenth and the six teenth. God told them to sanc tify them selves and wash their clothes. He gave them two days to do this, and he did not spec ify that they must wait until the six teenth to wash their clothes. When we read Exo dus 19:14, 15, though not explic itly stated, the flow of the lan guage cer tainly implies that they began the pro cess as soon as Moses came down from the moun tain. And Mo ses went down from the mount unto the peo ple, and sanc ti fied the peo ple; and they washed their clothes. And he said unto the peo ple, Be ready against the third day. (Ex o dus 19:14, 15) If at all there is one day from the three (fif teenth, six teenth, and sev en teenth) that you can pick which can not be a Sab - bath here, it is the fif teenth, for all washed their clothes at the com mand of God on the fif teenth! And if at all there is a day which we could infer to be a Sab - bath among the three days, it is the sev en teenth, when God met with His peo ple and gave His law! But we don t make doc trines on assump tions, unless it is clearly spec i fied! So we have seen their boasted claim has gone up in a flame! The first three months of the Exo dus are not three months in a row of proof for the lunar Sab bath, but three months which dis prove the lunar Sab bath. CHAPTER 9 4. Robert L. Thomas, New American Standard Hebrew-Aramaic and Greek Dictionaries: Updated Edition Vol. 23, No

20 ARE THE 8 TH, 15 TH, 22 ND AND 29 TH FIXED SABBATHS? The lunar Sab bath issue is basi cally this: For all months, with out excep tion, the Sab baths are fixed on the eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth days of the month, as seen in this quo ta tion: In His cal en dar, the weekly Sab bath al ways falls on the 8th, 15th, 22nd, and 29th of each month. (Au thor not given, The WLC Sab bath Chal lenge; ac cessed at - lenge.html) World s Last Chance also states that no one has been able to con vinc ingly dem on strate from the Scrip tures that the true sev enth-day Sab bath has ever been recorded in the Bible to have fallen on any other dates than those listed above [the eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth] (Ibid.). We have proved in the pre vi ous chap ter Three Months in a Row that the Sab baths in all those three months never fell on any of those given dates. Now let us see the other pas - sages of Scrip ture that they point to as being Sab baths fixed on the above-given dates. The Heal ing of the Blind Man in John 9 The lunar Sabbatarians pick up on the story of the heal ing of the blind man of John 9 which took place on the Sab bath, accord ing to the gos pel account, and claim it hap pened on the twenty-sec ond of the sev enth month. Thus it is another proof for them that the twenty-sec ond is a fixed Sab bath (as well as the eighth, the fif teenth, and the twenty-ninth). How did they find out that the Sab bath heal ing of the blind man was on the twenty-sec ond day of the sev enth month? If it was on the twenty-sec ond, then it is one of the fixed Sab - baths of the month (the eighth, fif teenth, twenty-sec ond, and twenty-ninth). Here is what they say: The last day of the Feast of Ta ber na cles al ways falls on the 21 st day of the sev enth month: (See Le vit i cus 23:34, 36, 39 41; Num bers 29:12; Deu ter on omy 16:13 15; Nehemiah 8:13 18; Ezekiel 45:21 25.) Christ at tended the Feast of Ta ber na cles. (John 7:10.) On the last day of the Feast, the 21 st of the sev enth month, Christ stood and spoke. (John 7:37.) Christ spent that night on the Mount of Ol ives. (John 8:1.) The next morn ing, the 22 nd of the sev enth month, Christ re turned to the tem ple. (John 8:2.) At the tem ple, Christ healed a blind man. (John 9:6.) The heal ing of the blind man caused great an ger for it was the sev enth-day Sab bath. (John 9:14.) This places the weekly sev enth-day Sab baths on the 8 th, 15 th, 22 nd, and 29 th of the month yet again. (Ibid.) First of all, link ing the events that span three chap ters (John 7 9) and say ing they all hap pened in two days (the twenty-first and twenty-sec ond of the month) is stretch ing it too far. Let us check those details care fully to see if they are true. They are mis taken. The last and great day of the feast is not the twenty-first, but the twenty-sec ond. Though it is called a seven-day feast, it was cel e brated for eight days. Also in the fif teenth day of the sev enth month, when ye have gath ered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sab - bath, and on the eighth day shall be a sab bath. (Le vit i cus 23:39) Just like there were spe cial offer ings for the first seven days of the feast of taber na cles, there was a spe cial offer ing on the eighth day, as well. Seven days ye shall of fer an of fer ing made by fire unto the LORD: on the eighth day shall be an holy con vo ca tion unto you; and ye shall of fer an of fer ing made by fire unto the LORD: it is a sol emn as sem bly; and ye shall do no ser - vile work therein. (Le vit i cus 23:36) Did the feast end on the sev enth day or the eighth day? Here is a clue right from the Gos pel of John: In the last day, that great day of the feast, Je sus stood and cried, say ing, If any man thirst, let him come unto me, and drink. (John 7:37) The last day is called that great day of the feast. Was the sev enth day of the feast the great day, or was the eighth day of the feast the great day? Seven days ye shall of fer an of fer ing made by fire unto the LORD: on the eighth day shall be an holy con vo ca tion unto you; and ye shall of fer an of fer ing made by fire unto the LORD: it is a sol emn as sem bly; and ye shall do no ser - vile work therein. (Le vit i cus 23:36) Here is fur ther proof that the last great day was not the sev - enth day of the feast, but the eighth day. The word for great in John 7:37 is megale from the root word megas. John uses this word megale again to talk about the great day of another feast: The Jews there fore, be cause it was the prep a ra tion, that the bod ies should not re main upon the cross on the sab bath day, (for that sab bath day was an high [megale] day,) be - sought Pi late that their legs might be bro ken, and that they might be taken away. (John 19:31) The word for high is megale, and John calls the Sab bath as megale high or great. Which day was the Sab bath day in the days of the feast of taber na cles the sev enth or the eighth day? Also in the fif teenth day of the sev enth month, when ye have gath ered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sab - Old Paths February 2014

21 bath, and on the eighth day shall be a sab bath. (Le vit i cus 23:39) There are two Sab baths in this feast the first and eighth days. The last day, that great day of the feast (John 7:37) is, therefore, the eighth day of the feast. We see Jesus (and the peo ple) left the tem ple after the last great day of the feast and accord ing to the lunar Sabbatarians that was the twenty-first. The peo ple never left the tem ple on the twenty-first because the twenty-sec ond was the cli max of that feast. Look at the same feast cel e bra tion dur ing Sol o mon s time, when the tem ple was ded i cated: And in the eighth day they made a sol emn as sem bly: for they kept the ded i ca tion of the al tar seven days, and the feast seven days. And on the three and twen ti eth day of the sev enth month he sent the peo ple away... (2 Chron i cles 7:9, 10) This is not a pri vate inter pre ta tion. This view is also held by sev eral prom i nent bib li cal com men ta tors: Adam Clarke s Com men tary on the Bible: In the last day, that great day of the feast This was the eighth day, and was called the great day,... (Ref er ence for John 7:37; em pha sis in orig i nal) Barnes Notes on the New Tes ta ment: In the last day. The eighth day of the fes ti val. (Ref er ence for John 7:37) Jamie son, Fausset, and Brown s Com men tary Crit i cal and Explan a tory on the Whole Bible: The last day, that great day of the feast the eighth (Le 23:39). (Ref er ence for John 7:37) Mat thew Henry s Com men tary on the Whole Bible: On the last day of the feast of ta ber na cles, that great day. The eighth day, which con cluded that so lem nity, was to be a holy con vo ca tion Lev. 23:26. (Ref er ence for John 7:37; em pha sis in original) Hav ing proved that the last and great day of the feast was the eighth day of the feast of taber na cles which is on the twenty-sec ond of the sev enth month, we shall now see when the weekly Sab bath arrived. As stated ear lier, accord ing to lunar Sabbatarians the weekly Sab bath when the blind man was healed was the next day after the last and great day of the feast. So the weekly Sab bath was on the twenty-third of the sev - enth month when our Lord healed the blind man! What more proof do they need to show that the Sab bath comes on any other day than the eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth of any month? The Sab bath in Acts 20 Let us read the Bible pas sage first: And we sailed away from Philippi af ter the days of un - leav ened bread, and came unto them to Troas in five days; where we abode seven days. And upon the first day of the week, when the dis ci ples came to gether to break bread, Paul preached unto them, ready to de part on the mor row; and con tin ued his speech un til mid night. (Acts 20:6, 7) From the above text of Acts 20:6, 7, we come to know that the jour ney of Paul from Philippi started after the days of unleav ened bread. They trav eled for five days and stayed in Troas for seven days. The sev enth day of their stay was the first day of the week. Now let s see a lunar Sabbatarian s inter pre ta tion of the passage: In Luke s ac count of their jour ney, Paul s com pany sailed from Philippi af ter the feast of un leav ened bread [which] ended on the 21 st of Abib, sailed for five days and arrived at Troas where they stayed seven days. (See Acts 20:5 7.) The sev enth day of their stay at Troas was the sec ond day of the month which Paul re fers to as the first day of the week. This again places the Sab baths on the 8th, 15th, 22nd, and 29 th days of the month. (WLC Sab bath Chal - lenge, Ibid.) Accord ing to page 329 of The Acts of the Apos tles, they left right after the feast, and so we would agree with the lunar Sabbatarians that they left on the twenty-sec ond, but the twenty-sec ond is a fixed Sab bath for the lunar Sabbatarians! Why would the apos tle begin a jour ney which is only five days long on the Sab bath? This again proves that the twenty-sec ond was n t a fixed Sab bath at all! But let us assume that the lunar Sabbatarians do not accept the state ment of Ellen White or that he started a day later because the twenty-sec ond is a fixed Sab bath for them. Let us put Paul s jour ney start ing one day later, for that way Paul s travel of five days starts and ends dur ing the days of the week and not on the Sab bath. So let s say they started on the twenty-third and trav eled for five days. The dates of travel would have been the twenty-third, the twenty-fourth, the twenty-fifth, the twenty-sixth, and the twenty-sev enth. They would have arrived at Troas on the twenty-sev enth of the first month. For seven days they stayed there, and the sev enth day of their stay at Troas was the first day of the week, accord ing to the bib li cal record. Let us count the seven days stay at Troas the twenty-sev enth, the twenty-eighth, the twenty-ninth, the thir ti eth, the first, the sec ond, and the third. If the third of the sec ond month was the first day of the week, then you don t get a Sab bath on the eighth! (The eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth days are fixed Sab baths for them.) They can hold onto only one of two posi tions a) If Paul began his five days jour ney on the twenty-sec ond, then the twenty-sec ond was not a Sab bath because Paul regarded the twenty-sec ond as a com mon day for long-dis tance travel. b) If Paul began his jour ney on the twenty-third, a day after the Vol. 23, No

22 Sab bath, then the lunar Sabbatarians can t arrive at hav ing the eighth as a fixed Sab bath, but it should be the 9th. You see again you don t have a fixed Sab bath appear ing on the eighth, the fif teenth, the twenty-sec ond, and the twenty-ninth for both the months in suc ces sion! The Sab bath in Es ther 9 The lunar Sabbatarians say that in Esther 9 the Sab bath is con firmed again to be on the fif teenth of the twelfth month: The 15 th of the 12 th month was a rest day, mak ing the 8 th, 22 nd and 29 th rest days as well. (Es ther 9.) (Ibid.) The word Sab bath is not men tioned in Esther chap ter 9. Only the word rested appears three times in that chap ter. Even though Sab bath is a day of rest, it does not mean that wher ever the word rest appears it is a ref er ence to the weekly Sab bath rest. Con sider this text: And the ark rested in the sev enth month, on the sev en - teenth day of the month, upon the moun tains of Ara rat. (Gen e sis 8:4) The word rested is the same Hebrew root word used in Esther chap ter 9, and the word is nuwach. The word com - monly used to des ig nate the Sab bath rest, how ever, is shabath. The ark rested on the sev en teenth day of the month. So is the sev en teenth, there fore, the Sab bath? They would have said so, if the ark had rested on the fif teenth! What does the pas sage of Esther say? It had noth ing to do about the day of wor ship, but was a vic tory cel e bra tion. Their ene mies had been destroyed. On the thir teenth day of the month Adar; and on the four teenth day of the same rested they, and made it a day of feast ing and glad ness. But the Jews that were at Shushan as sem bled to gether on the thir teenth day thereof, and on the four teenth thereof; and on the fif teenth day of the same they rested, and made it a day of feast ing and glad ness. (Es ther 9:17, 18) How can the lunar Sabbatarians say that only the fif teenth was a day of rest? It says the thir teenth, the four teenth, and fif teenth were all rest days. So do we con clude that there are three Sab baths occur ring on three con sec u tive days? Even here we see they are flawed in their basic inter pre ta - tion of scrip ture. The Sab bath at the Time of Sol o mon The lunar Sabbatarians quote the pas sage of the ded i ca tion of the Sol o mon s tem ple to prove that the Sab bath was fixed on the twenty-sec ond of that month. Sol o mon kept the Feast of Ta ber na cles for seven days. On the 8 th day (22 nd of the month) they made a sol emn as - sem bly. Sol o mon sent the peo ple away on the 23 rd, be ing care ful not to send them away on the 22 nd, the Sab bath. (See 2 Chron i cles 7:8 10). This places the Sab bath for the sev enth month on 8th, 15th, 22nd, and 29th. (WLC Sab - bath Chal lenge, Ibid.) They admit that it was the Feast of Taber na cles. The twenty-sec ond was always a yearly Sab bath in the Feast of Taber na cles. They were to make offer ings for seven days, and the eighth day was a sacred high day, a spe cial day it was part of the feast and not out side the feast cel e bra tion. Seven days ye shall of fer an of fer ing made by fire unto the LORD: on the eighth day shall be an holy con vo ca tion unto you; and ye shall of fer an of fer ing made by fire unto the LORD: it is a sol emn as sem bly; and ye shall do no ser - vile work therein. (Le vit i cus 23:36) It is inter est ing to note that when God for bade work on the weekly Sab bath, He said but the sev enth day is the sab bath of the LORD thy God: in it thou shalt not do any work (Exo - dus 20:10), but when God for bade work on the yearly Sab baths (except the Day of Atone ment), He used an addi - tional word servile work (Levit i cus 23:36). It shows that the twenty-sec ond was not a fixed weekly Sab bath, but a fixed yearly Sab bath where ser vile work was for bid den. Let s look at the pas sage in con sid er ation. Also at the same time Sol o mon kept the feast seven days, and all Is rael with him, a very great con gre ga tion, from the en ter ing in of Hamath unto the river of Egypt. And in the eighth day they made a sol emn as sem bly: for they kept the ded i ca tion of the al tar seven days, and the feast seven days. And on the three and twen ti eth day of the sev enth month he sent the peo ple away into their tents, glad and merry in heart for the good ness that the LORD had shewed unto Da vid, and to Sol o mon, and to Is rael his peo - ple. (2 Chron i cles 7:8 10) The lunar Sabbatarians say Sol o mon sent the peo ple away on the 23rd, being care ful not to send them away on the 22nd, the Sab bath. (See 2 Chron i cles 7:8 10) (WLC Sab - bath Chal lenge, Ibid.). Was it because the twenty-sec ond was a fixed weekly Sab bath that he did n t send them away on that day? No. The twenty-sec ond was a fixed yearly Sab bath! So you see that the lunar Sabbatarians inter pre ta tion of this text is decep tive. The Sab bath dur ing the Ded i ca tion of Priesthood This is what the lunar Sabbatarians say about the ded i ca tion of Aaron to the office of the priest hood: Ded i ca tion of Priest hood: Aaron and his sons were sanc ti fied for seven days be - gin ning on New Moon Day (See Ex o dus 40: 2, 17). On the eighth day (which was also the 8 th of the month), there was an as sem bly of the con gre ga tion. Dur ing the pre ced ing seven days, they [Aaron and his sons, not the con gre ga - tion] were not to leave the ta ber na cle. (See Le vit i cus 8:1 13; 33 35; 9:1 5). From Ex o dus 40:17 we learn that it was the first month (Abib) of the sec ond year af ter their de par ture from Egypt, in which Pass over was to be kept; Old Paths February 2014

23 this is a dou ble con fir ma tion that the Sab baths for this month fell on 8 th, 15 th, 22 nd, and 29 th. (WLC Sab bath Chal - lenge, Ibid.; em pha sis in original) Let us see what the Bible says about these events: The taber na cle was to be erected and ded i cated (Exo dus 40:2, 9; Levit i cus 8:10, 11), the priests were to be anointed (Exo dus 40:13, 15; Levit i cus 8:12), the con gre ga tion was to be gath - ered (Levit i cus 8:3); and, yes, the Bible says Aaron and his sons were sanc ti fied for seven days (Exo dus 29:35; Levit i - cus 8:33, 35), but let us notice what the Bible says about these events. If you read Exo dus 40, you find a flow of events with out a stop ping point or a place where there is a shift in the time sequence of events. On the first day of the first month shalt thou set up the taber na cle of the tent of the con gre ga tion (Exo dus 40:2). All the events that are listed from verse 3 until at least verse 33 hap pened with out any notice able break in time. This includes the erec tion of the taber na cle, the anoint - ing of the taber na cle, and the wash ing and anoint ing of the priests. In Levit i cus 8 we find the addi tional infor ma tion that the con gre ga tion was to be gath ered, but this was before the con se cra tion began. This con se cra tion appears to have begun on the same day the taber na cle was erected. Even if it were the next day, the gath er ing would have been on the sec - ond day of the month and not on the eighth day. For seven days, offer ings of ded i ca tion were made for the altar (Exo dus 29:37), and for seven days the priests were to abide at the tabernacle. The lunar Sabbatarians are try ing to estab lish the eighth day as a pub lic gath er ing to prove that it was a Sab bath. This is their assign ment of dates and not the Bible s. Even if Aaron were ded i cated on the eighth that would not prove it was the Sab bath! That is read ing some thing into the text. Again you see these teach ings are mis lead ing in their inter pre ta tion of scrip tures. There are no Sab baths fixed at the time of the anoint ing of the priest hood. The Sab bath dur ing He ze kiah s Re form The lunar Sabbatarians use the pas sage of 2 Chron i cles 29 to prove that the Sab baths are fixed as they claim they are: Hezekiah s Reform: The peo ple be gan to sanc tify on New Moon day of the first month and on the 8 th of the month they went to the tem ple. On the 16 th of the month, they made an end which was the first day of the work week. (2 Chron i cles 29:17.) (WLC Sab bath Chal lenge, Ibid.; em pha sis in original) What is the back ground of King Heze kiah s reform? For a long time the tem ple had been shut, and there had been no ser vice: Also they have shut up the doors of the porch, and put out the lamps, and have not burned in cense nor of fered burnt of fer ings in the holy place unto the God of Is rael. (2 Chron i cles 29:7) The house of God was dam aged, and Heze kiah ordered it repaired: He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and re paired them. (2 Chron i cles 29:3) It was all so messy, and it required a real clean ing: And said unto them, Hear me, ye Le vites, sanc tify now your selves, and sanc tify the house of the LORD God of your fa thers, and carry forth the filth i ness out of the holy place. (2 Chron i cles 29:5) It took six teen days to phys i cally repair, clean, wash, and set the tem ple in order. Please remem ber when Moses was build ing the tem ple that God clearly instructed the peo ple not to do any phys i cal work in build ing His house on the Sab bath. God told them to do it only on the six work ing days of the week: Six days shall work be done, but on the sev enth day there shall be to you an holy day, a sab bath of rest to the LORD: who so ever doeth work therein shall be put to death. (Ex o dus 35:2) King Heze kiah was a godly man. He strictly fol lowed the word of God. And he did that which was right in the sight of the LORD (2 Chron i cles 29:2). Notice that on the eighth day they were work ing: Now they be gan on the first day of the first month to sanc tify, and on the eighth day of the month came they to the porch of the LORD: so they sanc ti fied the house of the LORD in eight days; and in the six teenth day of the first month they made an end. (2 Chron i cles 29:17) Based upon this text, we can not deter mine that the eighth day was a Sab bath. The Bible says that the sanc ti fi ca tion of the tem ple took eight days. Dur ing this time there would have been dirt and dust to clean. There may have even been idols to remove from the tem ple, although we are not dis - tinctly told of this. We are not told if there was a break for any Sab bath dur ing this time, but there must have been; how ever, the Bible does not say on which day. It does not say the eighth day nei ther does it give the eighth day pre em i nence above any other day, except that the Bible lists this day as the end - ing point of this pro cess. It is even less likely this was the Sab bath because it was the end ing point of the sanc ti fy ing pro cess and, there fore, was prob a bly a day of work to fin ish the pro ject. Since there is no proof that the eighth was a Sab - bath, we can not spec u late or assume that the fif teenth, the twenty-sec ond, and the twenty-ninth days of the month were also Sab baths. The Ceas ing of the Manna God mirac u lously pro vided manna for His peo ple for forty years. After they entered the land of prom ise, God stopped the giv ing of manna. Let us see when God stopped it: And the chil dren of Is rael en camped in Gil gal, and kept the pass over on the four teenth day of the month at even in Vol. 23, No

24 the plains of Je ri cho. And they did eat of the old corn of the land on the mor row af ter the pass over, unleavened cakes, and parched corn in the self same day. And the manna ceased on the mor row af ter they had eaten of the old corn of the land; nei ther had the chil dren of Is rael manna any more; but they did eat of the fruit of the land of Ca naan that year. (Joshua 5:10 12) The Pass over is the four teenth day of the first month. The next day (the fif teenth) they ate unleav ened cakes and parched (roasted) corn. And the manna ceased on the six - teenth, the day after they ate the corn of the land. So we have three days men tioned in the pas sage of scrip - ture the four teenth, the fif teenth and the six teenth. The days of the week are not men tioned in the pas sage. Only the dates of the month are known from the pas sage of scrip ture. And the manna ceased on the mor row af ter they had eaten of the old corn of the land... (Joshua 5:12) It does n t say the manna ceased from the six teenth, but the manna ceased on the six teenth. It means it did not come on the six teenth. The Sep tu a gint ver sion says: In this day the manna failed, af ter they had eaten of the corn of the land. 5 If the manna stopped com ing on the six teenth, it means the last day of its com ing was the fif teenth! Now the fif teenth is a Sab bath for the lunar Sabbatarians, so they won t like to agree that it came on the fif teenth. So if it came on the fif teenth, it means the fif teenth was not a Sab - bath that month because God never gave manna on the Sab bath. Now on which day did God always stop send ing manna week after week for forty years? The Sab bath day! There is lin guis tic evi dence to sup port the con cept that the final time that God stopped send ing the manna was also on the Sab bath day, and that day was the six teenth, not the fif teenth. And the manna ceased on the mor row af ter they had eaten of the old corn of the land; nei ther had the chil dren of Is rael manna any more; but they did eat of the fruit of the land of Ca naan that year. (Joshua 5:12) The word ceased is shabath in the Hebrew text, the root word from which Sab bath is derived. The manna Sab bath-ed on the six teenth because that was the day of the Sab bath. On the Sab bath it always ceased, week after week, and accord - ing to the lan guage, there is evi dence that the final time it ceased was on the same day of the week that it had ceased for forty years. So this text is clear beyond any doubt that the manna fell on the fif teenth, a day on which it would never have fallen if it had been the Sab bath, and the lan guage of the text indi cates that the day that the manna ceased was the Sab bath. The luni-solar calendar stands flawed again! Apos tle Paul Set tles the Chal lenge We are the spir i tual Laodicean Church of the last days (Rev e - la tion 3:14 21). The con flict of whether the weekly Sab baths are to be counted by the phases of the moon seems to be shak ing the foun da tion of many pre cious souls. Was the new moon to be observed at all in the post-cal - vary period? Just as some of the spir i tual Laodiceans of the last days are con fronted with this, the lit eral Laodiceans of the early days faced this issue, as well. For I would that ye knew what great con flict I have for you, and for them at Laodicea... (Colossians 2:1) In the clear est lan guage the apos tle set tles the chal lenge: Blot ting out the hand writ ing of or di nances that was against us, which was con trary to us, and took it out of the way, nail ing it to his cross... Let no man there fore judge you in meat, or in drink, or in re spect of an holyday, or of the new moon, or of the sab bath days: Which are a shadow of things to come; but the body is of Christ. (Colossians 2:14, 16, 17) The new moon reli gious obser vance is called a shadow of the cross. All the shad ows of the cross have been nailed to the cross. The word judge in verse 16 is the word krineto, from the root word krino, mean ing to con demn. A ver sion of this same root word is used in John 3:18: He that believ eth on him is not con demned: but he that believ eth not is con demned already. There was a group of peo ple within the church who were con demn ing oth ers for not observ ing the new moon and fes ti - vals based on the new moon. The apos tle makes it clear that they stood in no con dem na - tion indeed because it was all nailed to the cross! The only day that God has asked us to remem ber is the sev - enth-day Sab bath which is a part of the eter nal law of God and which is not a shadow of any thing. If the weekly Sab bath is to be reck oned by the phases of the moon, then the apos tle is break ing the very foun da tion and yard stick of the Sab bath obser vance! No! The weekly Sab bath is inde pend ent of the new moon; there fore, the new moon obser va tion is nailed to the cross while the Sab bath still remains in the Chris tian era. As some early Chris tians rejected the word of God from the apos tle to them, this is being repeated again. Ye ob serve days, and months, and times, and years. I am afraid of you, lest I have be stowed upon you la bour in vain. (Galatians 4:10, 11) The lunar Sab bath observ ers know that the word month comes from the word moon, yet they observe the moon still, in spite of the coun sel from the Lord! 5. Lancelot Charles Lee Brenton, The Septuagint Version of the Old Testament: English Translation, Jos 5:12 Old Paths February 2014

25 In Con clu sion As the pagans say with out the sun there can be no life, the lunar Sabbatarians say with out the moon there can be no time mea sured. But our God is not depend ent upon them; every - thing depends upon Him! The sev enth-day Sab bath is a memo rial of God s creatorship, that He made all things from noth ing, but the lunar Sabbatarians have made the Sab bath as a memo rial to the moon, by plac ing the moon ahead of God s first day of creation! This is the pre cise rea son why God gen er ated life and began time cal cu la tion before cre at ing the sun and the moon! Finally, when the Cre ator of all things, includ ing the sun and the moon, judges the world, those who gave empha sis to things cre ated rather than to the Cre ator, will be damned. And they shall spread them be fore the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and af ter whom they have walked, and whom they have sought, and whom they have wor shipped: they shall not be gath ered, nor be bur ied; they shall be for dung upon the face of the earth. (Jer e miah 8:2) Yes, before the Sunday Sab bath law (of the spu ri ous Sab - bath) scorches and tries God s rem nant peo ple, this Moonday Sab bath (the fic ti tious Sab bath) is mak ing rounds. Our prayers and deep est con cerns are for the ones who are being deceived. May they see the light again and return to wor ship ing the true God on the true sev enth-day Sab bath (Sat ur day)! I have never heard of any such thing. (Jew ish Rabbi when ques tioned on the idea of the lu nar Sab bath) We have never kept the Sab bath that way, it is al ways ev ery 7th day re gard less of the month. (Jew ish Rabbi) Near to the Heart by Grace Cox (Writ ten Octo ber 1, 2011) I have a new cat. A kit ten, actu ally, approx i mately six teen weeks old, so says the paper work that came with her from the Humane Soci ety. It was her face that drew me to her among sev eral cats, all of which were hope fully await ing a for ever home, in the cat adop tion sec tion at PetSmart. Hers was a very sweet face, with alert, intel li gent, wide green eyes. I tick led her ears through the wire cage, and she responded enthu si as ti cally, rub bing her face against my fin gers, softly touch ing them with her paw. I left her momen tarily to look at and inter act with the dozen or so other cats who exhib ited vary ing degrees of inter est in their vis i tor. Which one would be my choice? I would n t take either one right this moment. I had not brought a pet taxi with me, and besides, I needed to talk to my hus - band about it. I turned away, and Sweet Face stood on tip toe, reached through the wires, and meowed plain tively. Tears stung my eyes as I turned back to her. I ll be back, I assured her and forced myself to walk away. I did return a few hours later, with Sam s approval and a pet taxi, and Sweet Face, whose offi cial name (cho sen by Sam) would soon be Katie, came home with me. A rather ordi nary cat she is (if there really is such a thing) dark gray and brown-striped, with lots of white mark ings, and a cute lit tle brown ish-orange mus tache under her nose. She has a charm ing per son al ity that matches her sweet face. She is play ful, as kit tens are. Her favor ite toy is a plas tic ring off a milk jug, and she is the only cat I have ever known to play fetch. I toss the plas tic ring, and she dashes and picks it up in her teeth and brings it back for me to throw it again. We play that game every day. Some times, though, she pre fers cud - dling in my lap to play ing fetch. My lap does n t always quite sat isfy her. She stretches her - self up and touches my face with her paw, search ing my eyes for per mis sion, then creeps up until she is high on my chest, under my chin. There she curls and takes her lit tle kit ten nap. Why is my chest her favor ite spot? Is it the beat of my heart that com forts her lit tle kit ten heart? Is it my chest ris ing and fall ing with my breath ing that soothes her to sleep? Con tin ued on page 31, right col umn Vol. 23, No

26 From the File Cab i net of His tory (Pages 1, 2 of 10. To be con tin ued next month) Old Paths February 2014

27 Youth s Cor ner Pi o neers of Mis sions (This month we con tinue a series based upon the book Youth - ful Wit nesses by W. A. Spicer, pub lished in This month s story is the first part of Chap ter 15.) The lives of the pio neers of mod ern mis sions bear wit ness how gen er ally the deci sions of youth are the shap ing influ - ences for the life-work, though, thank God, His voice does not cease to call to [those of] age that has ear lier refused to hear. Often in child hood the inter est and the con vic tion have come that led to mis sion ary ser vice in later years. One who went into the mat ter to get a sur vey of deter min ing influ ences in the lives of mis sion ar ies, wrote: De ci sions in child hood are very nu mer ous. In the bi og - ra phies ex am ined, about one third of the mis sion ar ies dis tinctly at trib ute their first in ter est in mis sions to im - pres sions re ceived as chil dren. In about half these cases the im pres sions seem to amount to a dis tinct call. The roll of mis sion ar ies im pressed or called in child hood in cludes Zinzendorf, founder of Moravian mis sions, Paton, of the New Hebrides, Coleridge Patteson, Bishop Steere, Gutzlaff, Gundert and Krapf and Pfander, Mackay of Formosa, Mackay of Uganda, Cyrus Hamlin of Tur key, Verbeck of Ja pan, Chalmers of New Guinea, and Eu gene Casalis, among many others. A child s mis sion ary pur pose is some times the re sult of a pass ing fancy: its mo tive is of ten tri fling or fan tas tic, a de sire for travel, or to see wild beasts and bright birds. In many in stances, how ever, the call is from the be gin ning a se ri ous one, which is never doubted or set aside. In other cases a for got ten early im pres sion, sud denly re vived with strength, has been the fi nal means of call. Rob ert Mof fat was con verted at the age of twenty, while work ing as a gar dener in Cheshire. One day, not long af ter, while walk ing into Warrington, he was med i tat ing on a fu - ture po si tion of honor and trust. Sud denly he caught sight of a plac ard an nounc ing a mis sion ary meet ing. Im me di - ately sto ries of Moravian mis sion ar ies in Green land and Lab ra dor, read to him by his mother, came back viv idly, though for got ten for many years. He was thrown into a tu - mult of mind. The power of earthly pros pects at once van ished; from that time his thoughts were en tirely oc cu - pied with how to serve the mis sion ary cause. Many and var i ous are the means by which the mis sion - ary call co mes home to chil dren. Comber of the Congo, Chalmers of New Guinea and oth ers re sponded to a di rect ap peal made by a Sunday school teacher to his class; Isenberg, Pfander and many an other Ger man boy to the read ing of the Basel Mis sions Mag a zine, Rob ert No ble of Masulipatam and Rob erts of Tien tsin, while boys at school, to per sonal ap peals from their sis ters. Mis sion ary sto ries, mis sion ary pic tures and games, and mis sion ary boxes have all played their part. But in ves ti ga tion of mis - sion ary calls in child hood brings out more than any thing else the su preme in flu ence of fa ther and mother. In stance af ter in stance oc curs of par ents who have ded i cated their chil dren to the mis sion field, but have never re vealed the fact till God gave the call. Hud son Tay lor s fa ther, James Tay lor, was for many years an ear nest evan ge list. Through read ing an ac count of the trav els of Cap tain Ba sil Hall in China, he was much im pressed with the spir i tual des ti tu tion of China. As he could not go him self, he prayed that his son might be called to de vote his life to China s mil lions. This was two years be fore Hud son Tay lor was born. All hope of his be - ing a mis sion ary was given up on ac count of his ex treme del i cacy. Yet, when a boy of six teen, he re ceived a dis tinct call to China, and was strength ened in body, mind and spirit for the won der ful work of found ing the China In land Mis sion, with its more than one thou sand mis sion ar ies. (Ruth Rouse, A Study of Mis sion ary Vo ca tion, pp , In ter na tional Re view of Mis sions, April 1917) Many oth ers might be added. A teacher in a New York City pub lic school told a class of girls about the hea then. Lit tle Eliza Agnew, aged eight, resolved to be a mis sion ary. The pur pose was always with her. But home needs held her until she was thirty. Then the call to Cey lon came, and she went out to engage in the girls school work that won her the name of Mother of a thou sand daugh ters. So God has called from earth s Macedonias, and young hearts have heard, and mer est youth has gone over seas and into the unknown to carry the mes sage. Some one has listed the age at which some of the pio neers were called to mis sion work: Adoniram Judson was but twenty-two when he resolved to devote him self to for eign mis sion work, and he started for India at twenty-four. Rob ert Mor ri son was but twenty-two when he was accepted by the Lon don Mis sion ary Soci ety and com mis - sioned to open Chris tian work in China. David Living stone was twenty-one, Jacob Cham ber lain nine teen, and Bishop Thoburn only sev en teen when called to for eign mis sion work. These ages are not excep tional, but illus trate the rule: Wher ever in his tory we mark a great move ment of human - ity, we com monly detect a young man at its head or at its heart. The lives of men who blazed the trail into mis sion ary wilds show that if riper years wrought the great tasks, the blessed achieve ments were the result of the deci sions and consecrations of earlier years. It is a grat i fy ing thing to see young peo ple, with every influ ence about them to draw them into the world, Vol. 23, No

28 stead fastly resist ing the plea of asso ci ates and the temp ta - tions of the enemy and giv ing life and ser vice to the truth and cause of God. We are see ing this again and again in all lands. Strange, and sad, too, it is, that while such youth are tak ing their stand for God against all sur round ing influ ences, some young peo ple who have grown up within the influ ence of God s truth, and with par ents and friends plead ing with them to hold to it, are found now and then throw ing away their hope of eter nal life for the posi tions or the plea sures of the world. It is a poor exchange. COUNT ZINZENDORF The story of Count Zinzendorf s early life shows how the grace of Christ made him vic tor over efforts to draw a rich and tal ented young noble man into the ser vice of the world. He was noble by grace and char ac ter as well as by birth. The Count ess of Huntingdon thanked God for the let ter m in the text, Not many noble are called. With out that let ter it would read, Not any noble. Of noble birth, of the high est soci ety in Eng land, she counted it the high est earthly honor to join with the hum ble seek ers after God in the early and unpop u lar days of Meth od ism. Despised though that peo ple were by soci ety and the pop u lar church, she wrote her heart s expe ri ence in her hymn: I love to meet among them now, Before Thy gra cious throne to bow, Though weak est of them all; Nor can I bear the pierc ing thought, To have my worth less name left out, When Thou for them shalt call. While never have the many mighty or many noble responded to God s call, the door of ser vice has ever been open to those of noble birth and exalted sta tion. Count Zinzendorf found his own peo ple and his life s work among the persecuted peasants from Moravia, to whom he became a leader and orga nizer in the great pio neer move ment of mod - ern mis sions. He was born in Dresden, in 1700, and was left father less in infancy. From ear li est boy hood his heart seemed respon sive to noble impulses. In all mat ters that depended upon me, he wrote of his child hood days, my first thought always was, What will best please my mother? His train ing and ear li est edu ca tion were under his grand - mother. Like young Tim o thy s grand mother Lois, of ancient Lystra, the Bar on ess Gersdorf, of Hennersdorf, devoted her - self to plant ing the prin ci ples of righ teous ness in her grand son s heart. Regard ing his first expe ri ence in the Lord, Count Zinzendorf said: It was at Hennersdorf, when I was a child, that I learned to love Him. As a lit tle boy he made a writ ten cov e nant with the Lord, Be Thou mine, dear Sav - iour, and I will be Thine. And true he was to his boy hood s cov e nant. To fit him to fill high posi tions in state, as his fathers before him, his guard ians sent him to Halle. There he gath - ered about him some seri ous-minded youth, and formed a young peo ple s soci ety, called the Order of the Mus tard Seed. The pledge of the soci ety declared the aim to be to fol low Christ in walk and con ver sa tion, to love your neigh - bor, and strive for the con ver sion of Jews and hea then. Even here was the mus tard seed of mis sion ary endeavor that in later years was to grow into the great Moravian missionary move ment. Zinzendorf was no daw dler with his books. He was an ear - nest stu dent as well as an ear nest Chris tian. After Halle came Wittenberg, where his uncle hoped he would lose some of that reli gious devo tion which seemed to stand in the way of the ambi tious plans his friends had for him. Then an edu ca - tional tour of Europe, with plenty of money to spend, includ ing life in the social whirl of Paris, was looked to as some thing to draw young Zinzendorf more into the cur rent of the world of soci ety and pol i tics. All was as emp ti ness to the count, how ever, and noth ing would he allow to come between him and his Sav iour. The early cov e nant held, Be Thou mine, dear Sav iour, and I will be Thine. He was for a time judge and mem ber of the coun cil of Sax - ony, but ever his heart was toward the work of the Lord. He found his work when a band of exiled Chris tians from Moravia sought ref uge on his estates. They were men after his own heart. Joy fully he per mit ted them to set tle on his lands, and the lit tle vil lage of Herrnhut was begun, Herrnhut mean ing, Watched of the Lord. These were the peo ple to be orga nized and sent forth as mis sion ar ies to the dark places of the earth. To this work the count devoted the rest of his days. His wife, the Count ess Dorothea, was a noble helper in all his labors. On their wed - ding day they entered into a mar riage con tract that they should both be ready, at a moment s warn ing from the Lord, to enter upon the mis sion, take up the pil grim s staff, and ever be pre pared to endure the scoffs of man kind. This is to be no out line of Zinzendorf s life, but a mere glimpse at a youth whose every atti tude, as we look, shows a mind bent on the glory of God and the advance ment of His cause in the earth. He had wealth, high sta tion, every thing that could lure a man to a life of ease and honor among men. He was of bril liant mind and of fine pres ence. But he was one of God s noble men. The Moravian mis - sion ar ies, ready to give their lives in sac ri fice, whether in the arc tic regions of Green land or in the heart of the trop ics, found in his an orga nizer and leader after their own kind. He was here and there, in Europe, in Amer ica, in the West Indies, always on the move, and always at work. While still of youth ful age, he had his atten tion drawn to the study of the Sab bath ques tion, and saw that the change of the Sab bath from the Lord s day of rest, the sev enth day, to the first day of the week, was not of divine appoint ment or by author ity of Scrip ture. While in Amer ica, in 1741, he explained to the Moravian church at Beth le hem, Pa., that for a long time he had been keep ing the sev enth day as the Sab bath of rest, and after full Old Paths February 2014

29 dis cus sion of the rea sons for and the objec tions against it, there was said to be a unan i mous agree ment in that com pany to observe the day. His biog ra phers tell us that Sab bath obser vance was his habit ual prac tice. On one occa sion, in colo nial Penn syl va nia, he was arrested for work ing at hymn writ ing on Sunday, and fined under the old Sunday laws. While he evi dently did not fully under stand the impor tance of the Sab bath truth, it is inter est - ing to know that this pio neer of mis sions was a Sab bath keeper. He was the first white man to set foot in the Wyo ming Val - ley of Penn syl va nia, whither he went, with his daugh ter and a few com pan ions, to open mis sion work among the Shawanese. The Indi ans were sus pi cious and cov et ous. They begged all the count s but tons, until he had to tie his cloth ing on with strings. The party suf fered from lack of food, but they held on, try ing to win the hearts of the Indi ans. Zinzendorf mean while worked at his writ ing or com posed hymns in the sol i tude of the for est. Pos si bly that hymn of his in Hymns and Tunes was writ ten under some such con di tions: Eter nal depth of love divine, In Jesus, God with us, dis played, How bright thy beam ing glo ries shine! How wide thy heal ing streams are spread! Dif fer ing ver sions have been given of Zinzendorf s deliv - er ance from poi son ous snakes, and from the tom a hawk of an assas sin, while at the Shawanese camp. Charles Miner, in his His tory of Wyo ming, gives it as fol lows: Zinzendorf was alone in his tent, seated upon a bun dle of dry weeds which com posed his bed, and en gaged in writ ing, when the as sas sins ap proached to ex e cute their bloody com mis sion. It was night, and the cool air of Sep - tem ber had ren dered a small fire nec es sary to his com fort and con ve nience. A cur tain, formed of a blan ket and hung upon pins, was the only guard to the en trance of his tent. The heat of his fire had aroused a large rat tle snake, which lay in the weeds not far from it, and the rep tile, to en joy it more ef fec tu ally, crawled slowly into the tent, and passed over one of his legs un dis cov ered. With out, all was still and quiet, ex cept the gen tle mur mur of the river at the rap ids about a mile be low. At this mo ment the In di ans softly ap proached the door of his tent, and slightly re mov - ing the cur tain, con tem plated the ven er a ble man, too deeply en gaged in the sub ject of his thoughts to no tice ei - ther their ap proach or the snake which lay ex tended before him. At a sight like this, even the heart of the sav ages shrunk from the idea of com mit ting so hor rid an act, and quit ting the spot, they hast ily re turned to the town and in formed their com pan ions that the Great Spirit pro tected the white man; for they had found him with no door but a blan ket, and had seen a large rat tle snake crawl over his legs with - out at tempt ing to in jure him. This cir cum stance, to gether with the ar rival soon af ter ward of Conrad Weiser, pro - cured the friend ship and con fi dence of the In di ans. This Conrad Weiser, as we have seen, was a Sab bath keeper also, and a man who acted a large part in the Indian affairs of colo nial days. This was in the year The next year Zinzendorf returned to Europe, con tin u ing his labors as gen eral leader of the Moravian mis sion ary expan sion until his death in WILLIAM CAREY Young man, sit down! was the first answer that Wil liam Carey got to his press ing inquiry, in a min is ters meet ing, if the time had not come for the Chris tian church to give atten - tion to the needs of the hea then. And that was fairly expres sive of the atti tude of Chris ten - dom gen er ally, not with stand ing the pio neer work the Moravians and some indi vid u als were doing. But the time of the end was at hand, the time of which the angel had spo ken in the word to Dan iel: Thou, O Dan iel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowl edge shall be in creased. (Dan. 12:4) This meant the open ing not only of an era of travel and gen eral enlight en ment, but of world-wide mis sions as well; for the knowl edge of God is the chiefest thing of all. Mark, it was a young man who was asked to sit down at that min is te rial meet ing in Youth had been called to pioneer service again. Carey s boy hood and youth had been a toil some way. He began appren tice ship with a shoe maker at six teen. His edu - ca tion was mea ger, but he had the stu dent mind. He read and stud ied as he worked. Speak ing of the books of his boy hood days, he once said: I chose to read books of sci ence, his tory, voy ages, etc., more than any oth ers. Nov els and plays al ways dis gusted me, and I avoided them as much as I did books of re li gion. At eigh teen, how ever, he found Christ, and soon was preach ing to oth ers. Now he added reli gious books to his store. As he worked at his cob bler s bench, he read and thought. He stud ied Latin, Greek, and Hebrew, get ting help where he could, but mostly find ing his own way through. Lan guage study was a gift in his case, though devel oped only by toil. He picked up some where a Dutch book, and from it secured a read ing knowl edge of that tongue. He got a French book, and French was added to his list. The lin guis tic gift was his, surely; but as Dr. George Smith says, this alone would not have car ried him through. This gift would have been bur ied in the grave of his pen - ury and his cir cum stances had his trade been al most any other, and had he not been im pelled by the most pow er ful of all mo tives. He never sat on his stall with out his books be fore him, nor did he pain fully toil with his wal let of new-made shoes to the neigh bor ing towns or re turn with Vol. 23, No

30 leather with out con ning over his lately ac quired knowl - edge and mak ing it for ever, in or derly array, his own. The Lord was watch ing for agen cies through whom the great mis sion ary awak en ing of the proph ecy was to come as the time of the end should arrive. Many agen cies had long been set in motion to pre pare the way. The world was open - ing up. Cap tain Cook s voy ages had revealed the new island world of the Pacific. Early in his stud ies Carey had been impressed with the sad state of these peo ples in Africa and Asia and the islands, with out the light of the gos pel and with no con certed effort in Chris ten dom to carry the light to them. He had a map of the world hung up in his shop, and day by day he gath ered and clas si fied on it the facts as to the con di - tions and needs of the hea then world. It was with this knowl edge that he had risen in the min is ters meet ing at Northampton, in 1786, to pro pose a dis cus sion of the respon - si bil ity of the church to carry the gos pel to the world. Sit down, young man! he was told. He was but twentyfive years old. To the pre sid ing offi cer of the meet ing it seemed imper ti nent of the youth to sug gest such a prop o si tion. You are a mis er a ble enthu si ast for ask ing such a ques - tion, he was told. Cer tainly noth ing can be done before another Pen te cost and the gift of tongues. But the bur den upon Carey s heart was not to be shifted off by such unwise rebuke. He set to work writ ing an appeal for mis sions, an Enquiry into the duty of Chris tians to give the gos pel to the world. It was method i cal in its plan, and full of the facts of the case. One para graph must suf fice to show the style of this his toric doc u ment: As to their dis tance from us, what ever ob jec tions might have been made on that ac count be fore the in ven tion of the mar i ner s com pass, noth ing can be al leged for it with any color of plau si bil ity in the pres ent age. Men can now sail with as much cer tainty through the great South Sea as they can through the Med i ter ra nean or any lesser sea. Yes, and Prov i dence seems, in a man ner, to in vite us to the trial, as there are to our knowl edge trad ing com pa nies whose com - merce lies in many of the places where these bar bar i ans dwell. At one time or other ships are sent to visit places of more re cent dis cov ery, and to ex plore parts of the most un - known ; and ev ery fresh ac count of their ig no rance or cru elty should call forth our pity, and ex cite us to con cur with Prov i dence in seek ing their eter nal good. Scrip ture like wise seems to point out this method, Surely the isles shall wait for Me, and the ships of Tarshish first, to bring My sons from far, their sil ver and their gold with them, unto the name of the Lord thy God. Isa. 60:9. This seems to im ply that in the time of the glo ri ous in crease of the church, in the lat ter days (of which the whole chap ter is un doubt edly a proph ecy), com merce shall sub serve the spread of the gos pel. The ships of Tarshish were trad ing ves sels, which made voy ages for traf fic to var i ous parts; thus much there fore must be meant by it, that nav i ga tion, es pe cially that which is commercial, shall be one great means of carrying on the work of God. The sure word of proph ecy inspired Carey s faith in mis - sions as a lat ter-day enter prise. Of this his toric doc u ment, Dr. Smith, Carey s biog ra pher, says: This En quiry has a lit er ary in ter est of its own, as a con tri bu tion to the sta tis tics and ge og ra phy of the world, writ ten in a cul tured and al most fin ished style, such as few, if any, uni ver sity men of that day could have pro duced, for none were im pelled by such a mo tive as Carey had. In an ob scure vil lage, toil ing, save when he slept, and find ing rest on Sunday only by a change of toil, far from li brar ies and the so ci ety of men with more ad van tages than his own, this shoe maker, still un der thirty, sur veys the whole world, con ti nent by con ti nent, is land by is land, race by race, faith by faith, king dom by king dom, tab u lat ing his re sults with an ac cu racy and fol low ing them up with a log i cal power of gen er al iza tion which would ex tort the admiration of the learned even of the present day. The Enquiry had been leav en ing the ideas of men. Carey had been called to a larger work, the min is try of a Bap - tist church in Leicester, though still cob bling shoes to help out expenses. Then came the meet ing of 1792, again at Nottingham, when not in an inquiry, but in a ser mon, Carey, now thirty-one years old, poured out his heart s appeal for mis sions. The ser mon was based on the sec ond and third verses of Isa iah 54. Expect great things from God, and Attempt great things for God, were the main divi sions. These two great sen tences are now painted on the wall back of Carey s old pul pit at Leicester. Still there was hes i tancy, though men s hearts were stirred. Carey s near est friend and sym pa thizer, Dr. Fuller, had said to him, If the Lord should make win dows in heaven, then might this thing be. As the min is ters meet ing was sep a rat - ing, Carey seized Fuller and said, Are we going away with out doing any thing? Then out of Carey s per sis tence came the appoint ment of the com mit tee meet ing that year in Kettering, where the first of the mod ern mis sion ary soci et ies was formed, the Bap tist Soci ety, to be fol lowed rap idly by other churches. Carey s appeals had won, and the great mis - sion ary era of the time of the end was opened. Later, speak ing of these days when young Carey stud ied, and agi - tated, and wrote, refus ing to be silenced, Dr. Ryland, who had opposed him, said: I be lieve God him self in fused into the mind of Carey that so lic i tude for the sal va tion of the hea then which can - not be fairly traced to any other source. Of course that was it. The time had come for the work to be done, and the bur den was laid upon the heart of a young man, devoted, stu di ous, and with his life before him for the service. The next year Carey was off for India. The work there belongs to his mid dle age and rip est years. But it was as a Old Paths February 2014

31 young man of thirty-three that Wil liam Carey at last set foot in Ben gal, in All the hon ors that came to him in later life never led him to think less of the expe ri ences in the toil some days of youth, when God was fit ting him for the task. Once at a gov ern ment din ner, when he was a famous pro fes sor of Ori en tal lan - guages, he sat next to a noble peer of the realm. Let me see, said the lordly no ble man, I be lieve you were once a man u fac turer of shoes? O no, re plied Carey, only a cob bler of shoes. In his ear lier years in India, the idea of mis sions to the hea - then was still an amus ing one in parts of the home field. When the Rev. Syd ney Smith described the Ben gal mis sion staff Carey, Marshman, and Ward as a nest of con se - crated cob blers, Southey, the poet, replied that Carey was a more learned Orientalist than ever any Euro pean had been before him. He added: These low-born and low-bred me chan ics have trans - lated the whole Bi ble into Ben gali, and have by this time printed it. They are print ing the New Tes ta ment in the San - skrit, the Orissa, Mara thi, Hin du stani, and Guja rati, and trans lat ing it into Persic, Telinga, Karnata, Chi nese, the lan guage of the Siekhs and of the Burmans, and in four of these lan guages they are go ing on with the Bible. Ex traor di nary as this is, it will ap pear more so when it is re mem bered that of these men one was orig i nally a shoe - maker; an other, a printer at Hull; and a third, the mas ter of a char ity school at Bris tol. Only four teen years have elapsed since Thomas and Carey set foot in In dia, and in that time have these mis sion ar ies ac quired this gift of tongues; in four teen years, these low-born, low-bred me - chan ics have done more to ward spread ing the knowl edge of the Scrip tures among the hea then than has been ac com - plished or even at tempted, by all the princes and po ten tates of the world, and all the uni ver si ties and es tab - lish ments into the bargain. On Carey s death, in 1834, at the ripe age of sev enty-three, John Wil son, of Bom bay, wrote thus of the Father of Mod - ern Mis sions : Per haps no man ever ex erted a greater in flu ence for good on a great cause. Who that saw him, poor and in seats of learn ing un ed u cated, em bark on such an en ter prise, could ever dream that in a lit tle more than forty years Chris ten dom would be an i mated with the same spirit, thou sands for sake all to fol low his ex am ple, and that the word of life should be trans lated into al most ev ery lan - guage and preached in al most ev ery corner of the earth? This was the fruitage of the loyal devo tion to the mis sion - ary cause of the young man Carey, upon whom God laid the bur den of begin ning the new era of mis sions. Near to the Heart con tin ued from page 25 I pon der that while she naps, and I m reminded of a song. There is a place of quiet rest, near to the heart of God, it says. As a child of His, I love to crawl into His lap, fig u ra - tively speak ing, and through faith, reach and touch His face and look into His eyes. Some times, though, that isn t quite enough. I want my heart to be right next to His, to beat in rhythm with His great heart of love. I want to feel the gen tle rise and fall of His breath His Spirit, so to speak which com forts and soothes my rest less soul. So He invites me to draw closer to Him than just His lap, to com mune heart to heart, to be one with Him in the moment. I can not sit end lessly with Katie on my chest; I have to be up and about my duties. And she lets me, but it is obvi ous that I am never far from her thoughts as she will come and seek me out, want ing to be near me, what ever I am doing. I never turn her away, but wel come her near ness and reward her with gen tle words and a soft stroke or two. Like wise, I need to retain the sense and real ity of God s very Pres ence through - out my day, seek ing Him con tin u ally, know ing that He will never turn me away either. He will reward me with remind ers of His love for me and the joy that I, His child, give Him when I seek Him and take ref uge in that place of quiet rest, near to His heart. Decem ber 1, 2013, Update: Katie is now two and a half years old. She has been a won der ful house buddy, and I have been thank ful for her good com pany and com fort since my hus band died. She grew too large long ago to nap high on my chest under my chin, but my lap remains her favor ite spot. Thank fully, we humans never grow too big to rest next to God s heart. I have often taken ref uge there dur ing this year of adjust ment to my loss of Sam, and God has never turned me away. Actu ally, He invites me to remain snug gled heart-to-heart with Him every moment, and the com fort He pro vides is beyond com pare. Vol. 23, No

32 * The North ern Lights are... the result of col li sions between gas eous par ti cles in the Earth s atmo sphere with charged par ti cles released from the sun s atmo sphere. Vari - a tions in col our are due to the type of gas par ti cles that are col lid ing. The most com mon auroral color, a pale yel low - ish-green, is pro duced by oxy gen mol e cules located about 60 miles above the earth. Rare, all-red auro ras are pro duced by high-alti tude oxy gen, at heights of up to 200 miles. Nitro gen pro duces blue or pur plish-red aurora. ( North ern lights over Nor way by Frank Olsen YouTube Chan nel: The pre sen ta tion: The Swiss Are Wrong has been posted on our YouTube chan nel. You may access this mes sage on the evils of com pro mise and neu tral ity The lit tle chil dren should come es pe - cially close to na ture. In stead of putt ing fash ion s shack les upon them, let them be free like the lambs, to play in the sweet, fresh sun light. Point them to shrubs and flow ers, the lowly grass and the lofty trees, and let them be - come fa mil iar with their beau ti ful, var ied, and del i cate forms. Teach them to see the wis dom and love of God in His cre ated works; and as their hearts swell with joy and grate ful love, let them join the birds in their songs of praise. (El len G. White, Child Guid - ance, p. 48) a t Wikipedi a P hoto courtesy of M d f Please note our new address: 750 Smyrna Road, Welch, WV at: - ture=share&list=uuvsrgjg5fm2ux0aewvuovaw&index =1. Check out our chan nel soon for Part 2 of this vital sub - ject, The Suf fi ciency of Christ To Be a Total Sav iour, to be posted on our YouTube chan nel. These mes sages are also avail able on DVD by request. The Smynra chan nel includes ser mons, chil - dren s sto ries, and youth Sab bath school events, includ ing sci ence dem on stra tions. The URL is: - ture=results_main. Old Paths is a free monthly news let ter/study-pa per pub lished by Smyrna Gospel Ministries, 750 Smyrna Road, Welch, WV U. S. A. The pa per is ded i cated to the prop a ga tion and res to ra tion of the prin ci ples of truth that God gave to the early Sev enth-day Ad ven tist pi o neers. Du pli ca tion is not only per mit - ted, but strongly en cour aged. This is sue, with other gos pel lit er a ture we pub lish, can be found at our website. The url is: Phone: (304) Fax: (304) Editor...Allen Stump ed i Associate Editor...Onycha Holt Old Paths February 2014

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