The Advent Review and Sabbath Herald, vol. 75

February 1, 1898

“Evangelistic Temperance. How Not to Breath” The Advent Review and Sabbath Herald 75, 5, p. 73.

HOW, then, shall the necessary space be created for this air which we must have at each breath? Shall the cover of this cone be moved? or shall the cone itself be moved? What does nature itself teach in answer to these questions? ARSH February 1, 1898, page 73.1

Let us take the first question first: Shall the cover be raised in order to give the cone, the lungs, the required space in which to expand, and thus receive the 230 cubic inches of air required? The cover of this cone is that part of the chest from the tip of the breast-bone upward. In other words, it is that part of the chest which is formed of the strongest and heaviest ribs, strongly braced, both front and rear, by the back-bone and the breast-bone, and therefore is the most rigid part of the whole structure. Now to look at this structure, does it appear as if it were made to be either raised or expanded so as to create 230 cubic inches of space twenty times a minute?—Everybody can see that the only possible answer is a decided and emphatic No. It is true, as we shall see later, that there is a slight movement of these ribs upward at the outward ends; but it is so very slight, when compared with the amount of space which must be created, that it is practically nothing. ARSH February 1, 1898, page 73.2

But even though the chest—the cover of this cone—could be raised sufficiently to form the required space, it would have to be done by drawing the air into the lungs; and by this means, with the lung-fiber as a lever, lifting the chest. This would bring all the pressure upon the lungs, and would require that they do all the lifting. It would practically make the lungs perform the function of a force-pump, with which to lift a weight. But the lungs are not a force-pump, and cannot be made to perform the function of a force-pump without destroying them, and so destroying life itself. ARSH February 1, 1898, page 73.3

The lungs are not muscular tissue at all. They are neither muscle nor flesh, but a sort of spongy texture containing air-cells, with only enough of tissue to hold these cells together, and give place for the necessary arteries and veins to keep them alive, the whole forming a texture almost as elastic as rubber and as light as sponge. The air-cells contained in the lungs of an average man are so numerous that, if spread out flat, they would cover a space of two thousand square feet, equal to a floor or ceiling fifty by forty feet in size. Yet think, all this two thousand square feet of air-surface is contained in the lungs, which occupy so little space as to be held in that part of the chest from the fifth rib, or point of the chest-bone, upward, in a medium-sized man. ARSH February 1, 1898, page 73.4

A single glance at these facts is enough to convince anybody forever that the lungs, not being composed of muscular tissue, are totally incapable of performing any work for themselves; and that therefore no process of breathing or speaking which causes the lungs to do any work in lifting or expanding the chest, can possibly be right. ARSH February 1, 1898, page 73.5

From these facts it is clear that the chest and shoulders were never created thus to be raised; that the lungs were never created for any such purpose as the raising of them; and that to make any such use of the lungs is a violation of nature’s law, which is the law of God. Therefore, “doth not even nature itself teach” that all breathing that requires the lifting of the chest is certainly wrong breathing? ARSH February 1, 1898, page 73.6

It will be well to note the danger that is caused by this perversion of nature’s intent in the use of the lungs. ARSH February 1, 1898, page 73.7

The surface of the air-cells in the lungs is a membrane so thin and delicate that when the blood is thrown against the inside of it, and the air strikes the outside of it, the life-property of the air passes through into the blood; yet the blood cannot pass through to the outside. God has made it so. ARSH February 1, 1898, page 73.8

Now it is a principle in nature that when any unusual exertion is required of any organ, nature begins at once to supply whatever is needed, that the organ may perform the extra labor, or meet the extra demand, without injury. When any part is injured, nature seeks at once to repair the injury. This is done only by sending to that place an increased supply of blood, carrying in its corpuscles building material with which to strengthen the organ for the increased exertion, or to repair the injury done. It is a fact that nature will, against continued abuses, thus fairly work miracles to keep men alive; and it is a sad fact that she is compelled to do this nearly all the time with multitudes of people. ARSH February 1, 1898, page 73.9

But it is impossible for nature, with safety, to strengthen the lungs to perform the unusual labor that is put upon them by this wrong way of breathing, which tries to lift, or expand, the chest. She tries to do it, but cannot; for the very effort which she makes to remedy the evil is itself an injury. Let us examine this: When this unusual exertion, this work which was never intended, is put upon the lungs, of course they are unprepared for it. Nature is compelled at once to strengthen them for it in the only way possible; that is, by sending an increased supply of blood into the lungs. But if this blood is to strengthen the lungs, it can do it only by making the tissue itself stronger. And this must inevitably make thicker that delicate membrane which is the surface of all the air-cells. But as certainly as this is made thicker, the vitalizing property of the air will not as readily pass through into the blood. Thus not enough breath can be taken to keep the blood pure; the blood, therefore, being deprived of this vitalizing property, becomes sluggish, and grows more and more impure. This conduces to ill health, breeds disease, and brings death. ARSH February 1, 1898, page 73.10

But the lungs cannot in all cases endure this process, particularly in those who have much talking or public speaking to do. In many cases this delicate membrane of the air-cells becomes distended by the increased supply of blood. When so distended, it is easily ruptured; and then, instead of the vitalizing property of the air passing through into the blood, the blood itself passes through into the air; there is bleeding at the lungs, and this means death. It is plain, therefore, that whatever nature may do in her efforts to build against the abuse of the lungs, it means only death,—not death on the instant, of course, nor in a day, nor in a week; but it means death just the same, sooner or later, and that long before nature’s proper time. As the Testimony expresses it, it is “slowly committing suicide.” ARSH February 1, 1898, page 73.11

It is certain, then, that “nature itself” teaches, in positive tones, that any practise of breathing in which the chest must be lifted and lowered, or that brings pressure upon the lungs to lift and lower the chest, is positively, and even dangerously, wrong breathing. ARSH February 1, 1898, page 73.12

“Editorial” The Advent Review and Sabbath Herald 75, 5, p. 76.

“WHAT shall I render unto the Lord for all his benefits toward me?” ARSH February 1, 1898, page 76.1

You know that the Lord has bestowed upon you benefits of all sorts, and in countless number. “They cannot be reckoned up in order.” “If I would declare and speak of them, they are more than can be numbered.” ARSH February 1, 1898, page 76.2

Now the question is, “What shall I render unto the Lord for all his benefits toward me?” How shall I pay him for what he has bestowed? And the answer is, “I will take the cup of salvation, and call upon the name of the Lord.” ARSH February 1, 1898, page 76.3

That is to say that what you are to render to the Lord for all the benefits which he has given you, is to take more benefits. ARSH February 1, 1898, page 76.4

Yea, more than this: what you are to render to the Lord for all the benefits which he has given, is to take the greatest of all the benefits which he can possibly give. ARSH February 1, 1898, page 76.5

If you have all these benefits except this greatest one, then all he asks of you to ay for all these is that you take this greatest of all. ARSH February 1, 1898, page 76.6

And if you have all of them, even to the greatest, then all he asks of you to pay for all these is that you take yet more of the greatest of all,—that you drink yet deeper of the cup of salvation, and call yet more upon the name of the Lord. ARSH February 1, 1898, page 76.7

That is the Lord’s system of receiving pay for what he bestows. ARSH February 1, 1898, page 76.8

Now read Luke 6:32-38 and Acts 20:34, 35. ARSH February 1, 1898, page 76.9

“Two Sons” The Advent Review and Sabbath Herald 75, 5, p. 76.

ABRAHAM had two sons. ARSH February 1, 1898, page 76.1

One was born of the bondwoman; the other, of the freewoman. ARSH February 1, 1898, page 76.2

One son, therefore, was a bond son; the other was a free son. ARSH February 1, 1898, page 76.3

One was born by their own invention; the other was born by the promise of God. ARSH February 1, 1898, page 76.4

One was born of the flesh; the other was born of the Spirit. ARSH February 1, 1898, page 76.5

The son who was born of the bondwoman, by their own invention, and of the flesh, was “a wild man.” Hebrew, literally, “a wild-ass man.” Revised Version, “He shall be as a wild ass among men.” His hand was against every man, and every man’s hand was against him. ARSH February 1, 1898, page 76.6

The son who was born of the freewoman, by promise, and of the Spirit, was meek and lamblike. His hand was against nobody; and when anybody’s hand was inclined to be against him, he soon “saw certainly that God was with” him, and “departed from him in peace.” Genesis 26:12-31. ARSH February 1, 1898, page 76.7

“Which things are an allegory;” for God has two sons. “For these [women and their sons] are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.” The other is from Mount Calvary, and answereth to “Jerusalem which is above” and “free, which is the mother of us all.” Galatians 4:24-26. ARSH February 1, 1898, page 76.8

Now in teaching redemption to the people in old time, the Lord said, “All the first-born of man among thy children shalt thou redeem,” and of “every firstling that cometh of a beast which thou hast; the males shall be the Lord’s,” except the firstling of an ass. ARSH February 1, 1898, page 76.9

The firstling of an ass had to be redeemd; and it had to be redeemed with a lamb: “Every firstling of an ass thou shalt redeem with a lamb.” And any firstling of an ass that was not so redeemed, its neck was to be broken: “If thou wilt not redeem it, then thou shalt break his neck.” Exodus 13:12, 13. ARSH February 1, 1898, page 76.10

These things were shadows of realities. What are the realities?—One we can find, anyhow, if not all. ARSH February 1, 1898, page 76.11

The scripture says that the son of Abraham by Hagar was “born of the flesh,” and that he was “a wild-ass man.” ARSH February 1, 1898, page 76.12

The scripture likewise says that Hagar and her son represent the covenant from Sinai and the children of that covenant. ARSH February 1, 1898, page 76.13

This says, then, that those who were or are of the covenant at Sinai were and are born after the flesh, and are “wild-ass men.” And as the firstlings of the ass must be “redeemed with a lamb,” this says that every soul who ever was or is of the covenant at Sinai, every one who is born of the flesh, must be redeemed with the Lamb of God, or his neck will be broken. ARSH February 1, 1898, page 76.14

“For this cause he [Christ] is the mediator of the new testament [covenant], that by means of death, for the redemption of the transgressions that were under the first testament [covenant], they which are called might receive the promise of eternal inheritance.” Hebrews 9:15. This is to say also to every soul of those who are the seed of Abraham according to the flesh, that they must be redeemed with a lamb; and that unless they are redeemed with a lamb,—the Lamb of God,—they shall perish; for it is not possible for the blood of bulls or goats or lambs to take away sin. ARSH February 1, 1898, page 76.15

Yet more than this, it is likewise to say to all who are born only of the flesh, who are therefore “wild-ass” men, who are of the “carnal mind,” which “is enmity against God,” and which “is not subject to the law of God, neither indeed can be,“—it is likewise to say to all these that they must be redeemed with a lamb,—the Lamb of God,—or their necks will be broken, and they will be destroyed by their own sins. ARSH February 1, 1898, page 76.16

And to all who are of the covenant from Calvary, who are born of the freewoman, of the promise of God, and of the Spirit of God, who are the seed of Abraham according to the promise,—these, too shall be redeemed, to these redemption is certain; for the Spirit itself, of which we are born, is “the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” Ephesians 1:14. And the redemption of the purchased possession includes the redemption of our bodies, who “have the first-fruits of the Spirit.” Romans 8:11, 23. ARSH February 1, 1898, page 76.17

How is it with you? Are you born of the flesh only? or are you already redeemed with that Lamb, born of the Spirit, and by that Spirit sealed unto the redemption of the purchased possession? ARSH February 1, 1898, page 76.18

“Now we brethren, as Isaac was, are the children of promise.” “For if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise,“—born of the promise of God, born of the Spirit of God, children of the free, sealed unto the day of redemption. Bless the Lord! ARSH February 1, 1898, page 76.19

“Studies in the Book of Daniel” The Advent Review and Sabbath Herald 75, 5, pp. 76, 77.

WHERE did Daniel and his three companions obtain the education which enabled them successfully to pass the examination required by King Nebuchadnezzar? Where did they obtain an education which made them “skilful in all wisdom, and cunning in knowledge, and understanding science,” and which gave them “ability” in all these things? ARSH February 1, 1898, page 76.1

It must be borne in mind that these words mean more in themselves, and to Daniel and to us, than at that time they meant even to Nebuchadnezzar. For instance, the word “wisdom” meant to Daniel, and means in itself, “the fear of Jehovah.” But Nebuchadnezzar at that time, being an idolater, had no respect for Jehovah; therefore the word meant to him only respect for the gods in general. ARSH February 1, 1898, page 76.2

Where, then, did they get this superior instruction and education?—Without hesitation it can be answered, In a “school of the prophets,” the divinely established schools in Israel. There was at that time a “college,” or “school of the prophets,” in Jerusalem. For in the eighteenth year of Josiah, king of Judah, which was only fifteen years before the captivity of Daniel, there is the clear record of such a school in Jerusalem. ARSH February 1, 1898, page 76.3

In the eighteenth year of Josiah, while at his command the temple was being cleansed and repaired from the abominations of Manasseh and Amnon, a copy of the Pentateuch, or “book of the law of the Lord by Moses,” was found by Hilkiah the priest. Hilkiah “delivered the book to Shaphan” the scribe; and “Shaphan carried the book to the king,” and “read it before the king.” “And it came to pass, when the king had heard the words of the law, that he rent his clothes,” and commanded Hilkiah the priest, and Shaphan the scribe, and others, “Go, inquire of the Lord for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found.” ARSH February 1, 1898, page 76.4

“And Hilkiah, and they that the king had appointed, went to Huldah the prophetess.... Now she dwelt in Jerusalem in the college [margin, “in the school”], and they spoke to her to that effect.” ARSH February 1, 1898, page 76.5

Here was, in Jerusalem, a college, or school, in which “dwelt” the prophetess. This at once shows this school to have been a school of the prophets, because that which made those schools the schools of the prophets was the fact that a prophet dwelt with the school, and was, under God, the head of the school. This fact is revealed in the two other instances in which they are mentioned: in 1 Samuel 19:20 “the company of the prophets” was seen, and “Samuel standing as appointed over them.” In 2 Kings 6:1-6 we meet again “the sons of the prophets,” and Elisha the prophet is dwelling with them; for they said to Elisha, “The place where we dwell with thee is too strait for us.” ARSH February 1, 1898, page 76.6

Thus we find three schools of the prophets in three widely separated ages,—the age of Samuel, the age of Elisha, and the age of Josiah,—and in each instanced a prophet is dwelling in the school. These three passages were written to give us information as to the schools of the prophets. And first, they show why these schools were called schools of the prophets—because a prophet was the head of the school; they show also that the college, or school, in Jerusalem, in which dwelt Huldah the prophetess, was a school of the prophets as certainly as was the school where dwelt Elisha the prophet or Samuel the prophet. ARSH February 1, 1898, page 77.1

It was, then, in a school of the prophets, in the Lord’s school, where Daniel and his three companions obtained the education of which we read in Daniel 1:4,—the education which made them “skilful in all wisdom, and cunning in knowledge, and understanding sciences,” and gave them “ability” in all these. ARSH February 1, 1898, page 77.2

In the schools of the prophets the Spirit of God was the one all-pervading influence, the one great prevailing power. The first time we meet one of these schools is in 1 Samuel 10:5-12, when Saul came “to the hill of God,” and met a “company of prophets coming down” with instruments of music, and prophesying. “And the Spirit of God came upon him,” and “God gave him another heart;” he was turned “into another man,” and “he prophesied among the prophets.” ARSH February 1, 1898, page 77.3

That this should occur in the case of such a man as Saul was so great a wonder that the people of Israel were astonished at it to such an extent that henceforth it became a proverb in Israel, “Is Saul also among the prophets?” It is evident, then, that in that school of the prophets, the Spirit of God prevailed to such an extent that an exceptionally hard case was converted by coming under the living influence of that Spirit in the school. ARSH February 1, 1898, page 77.4

Yet this was not an exceptional manifestation of the power of the Spirit of God in the school of the prophets; this was but the usual degree of the manifestation of the Spirit in the school. For we find after this, when Saul, by disobedience to God and jealousy of David, had separated himself from the Spirit, and was constantly seeking to kill David, that David escaped, and fled, and “came to Samuel to Ramah,” and “he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah.” This was where there was a school of the prophets. “And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they prophesied likewise.” ARSH February 1, 1898, page 77.5

When Saul saw that his first messengers had yielded, of course he sent the second time such ones as he supposed would not yield. And when he found that they also had yielded, he determined to trust no more messengers—he would go himself. Therefore in his wrathful determination “went he also to Ramah,” and demanded, “Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied.” ARSH February 1, 1898, page 77.6

All this shows, and it was written to tell us, that the Holy Spirit was the all-pervading influence and the all-controlling power in the schools of the prophets. So fully was this so, that stern, hard-hearted, and even exceptionally unspiritual men were melted and subdued by his gracious influence whenever they came in contact with the school. ARSH February 1, 1898, page 77.7

All this shows, also, that the Spirit of God in these schools manifested himself in prophesyings. Thus it was the Spirit of prophecy that pervaded and controlled the school. “The Spirit of prophecy” is “the testimony of Jesus” (Revelation 19:10), in counsel and instruction. Thus Jesus Christ himself, by the Spirit of prophecy, was the real head of the schools of the prophets. A prophet was with the schools, through whom the testimony of Jesus was made known for the guidance of the school, and the Spirit of God was the great instructor of the students. ARSH February 1, 1898, page 77.8

This is not to say that there was never more than one such school at a time; for in the time of Samuel there were at least two: now is it to say that when there were more than one, there was necessarily a prophet dwelling permanently in each school; for in the time of Samuel there were at least two of the schools, yet there was but one prophet—Samuel himself. It is only to say that a prophet was in charge, whether there was one school or more; and that the Spirit of prophecy was the great guide and instructor therein, whether there was one school, or whether there were more than one. ARSH February 1, 1898, page 77.9

And all this is to teach us now, for our own time, that in the Lord’s schools, the Spirit of prophecy, the testimony of Jesus, must be the great guide and instructor, and that the Spirit of God is to be courted until he shall become the all-pervading influence and the all-controlling power in every school established in the name of the Lord. ARSH February 1, 1898, page 77.10

Next we shall inquire, What were the studies in the schools of the prophets, and especially in the school where Daniel was educated? ARSH February 1, 1898, page 77.11