The Great Controversy Between Christ and His Angels and Satan and His Angels
EGW Chapter 16—Joseph in Egypt Continued.
While Joseph was still confined in prison, an event occurred which formed a turning-point in his life. Pharaoh became offended with two of his officers, the chief baker and the chief butler, and they were cast into prison, and, as it appears, were placed under Joseph's especial care. One morning he observed that they were looking very sad. He kindly inquired, “Wherefore look ye so sadly today? And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? Tell me them, I pray you.” Then the butler related to Joseph his dream, which he interpreted, that after three days the butler would be restored to the king's favor, and deliver Pharaoh's cup into his hand as he had formerly done.
(ST January 15, 1880, Art. A, 1)
The chief butler was filled with gratitude to Joseph because of the interest he had manifested for him, and the kind treatment he had received at his hands; and, above all, for relieving his distress of mind, by interpreting the dream. Then Joseph, in a very touching manner, alluded to his own captivity, and entreated him, “But think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house; for indeed I was stolen away out of the land of the Hebrews; and here also have I done nothing that they should put me into a dungeon.”
(ST January 15, 1880, Art. A, 2)
When the chief baker saw that the interpretation was good, he was encouraged to make known his dream. As soon as he had related it, Joseph looked sad. He understood its terrible meaning. Joseph possessed a kind, sympathizing heart, yet his high sense of duty led him to give the truthful interpretation. He told the chief baker that the three baskets upon his head meant three days; and that, as in his dream, the birds ate the baked meats out of the upper basket, so they would eat his flesh as he hung upon a tree.
(ST January 15, 1880, Art. A, 3)
“And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and of the chief baker among his servants. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand; but he hanged the chief baker, as Joseph had interpreted to them. Yet did not the chief butler remember Joseph, but forgat him.” The butler was guilty of the sin of ingratitude. After he had obtained relief from his anxiety by Joseph's cheering interpretation, he thought that he should, if restored to his position, certainly remember the captive Joseph, and speak in his favor to the king. He had seen the interpretation of the dream exactly fulfilled, yet in his prosperity he forgot Joseph in his affliction and confinement. Ingratitude is regarded by the Lord as among the most aggravating sins. But although abhorred by God and man, it is of daily occurrence.
(ST January 15, 1880, Art. A, 4)
Two years longer Joseph remained in his gloomy prison. The Lord then gave Pharaoh remarkable dreams. The king was troubled because he could not understand them. He called for the magicians and wise men of Egypt, and related his dreams to them, but was greatly disappointed to find that with all their magic and boasted wisdom, they could not explain them. The perplexity and distress of the king increased. As the chief butler saw his anxiety, the thought of Joseph came to his mind, and at the same time a conviction of his forgetfulness and ingratitude. “Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day.” He then related to the king the dreams which he and the chief baker had, which troubled them as the dreams now troubled the king, and said, “And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.”
(ST January 15, 1880, Art. A, 5)
It was humiliating to Pharaoh to turn away from the magicians and wise men of his kingdom to a Hebrew servant. But his learned and wise men have failed him, and he will now condescend to accept the humble services of a slave, if his troubled mind can obtain relief.
(ST January 15, 1880, Art. A, 6)
“Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon; and he shaved himself, and changed his raiment, and came in unto Pharaoh. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee, that thou canst understand a dream to interpret it. And Joseph answered Pharaoh, saying, It is not in me; God shall give Pharaoh an answer of peace.”
(ST January 15, 1880, Art. A, 7)
Joseph's answer to the king shows his strong faith and humble trust in God. He modestly disclaims all honor of possessing in himself superior wisdom to interpret. He tells the king that his knowledge is not greater than that of those whom he has consulted. “It is not in me.” God alone can explain these mysteries. “And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river; and behold, there came up out of the river seven kine, fat-fleshed and well-favored; and they fed in a meadow; and behold, seven other kine came up after them, poor and very ill-favored and lean-fleshed, such as I never saw in all the land of Egypt for badness. And the lean and the ill-favored kine did eat up the first seven fat kine; and when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favored, as at the beginning. So I awoke.
(ST January 15, 1880, Art. A, 8)
“And I saw in my dream, and behold, seven ears came up in one stalk, full and good; and behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them; and the thin ears devoured the seven good ears; and I told this unto the magicians; but there was none that could declare it to me.
(ST January 15, 1880, Art. A, 9)
“And Joseph said unto Pharaoh, The dream of Pharaoh is one. God hath shewed Pharaoh what he is about to do. The seven good kine are seven years; and the seven good ears are seven years; the dream is one. And the seven thin and ill-favored kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.”
(ST January 15, 1880, Art. A, 10)
Joseph told the king that there would be seven years of great plenty. Everything would grow in abundance. Fields and gardens would yield more plentifully than ever before. And these seven years of abundance were to be followed by seven years of famine. The years of plenty would be given that he might prepare for the coming dearth. “And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.”
(ST January 15, 1880, Art. A, 11)
The king believed all that Joseph had said. He felt assured that God was with him, and was impressed with the fact that he was the most suitable man to be placed at the head of affairs. He did not despise him because he was a Hebrew slave, for he saw that he possessed an excellent spirit. “And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath sheweth thee all this, there is none so discreet and wise as thou art. Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou.”
(ST January 15, 1880, Art. A, 12)
Christ's Followers the Light of the World
(Continued.) EGW
That religion which leads its subjects to enclose themselves in monastic walls, excluding themselves from their fellow men, and not doing the good they might, cannot be the light of the world. The world is no better for their living in it, because they shed no beams of light in good works. These live for themselves, and bring no glory to the Master, for they hide away from man as though ashamed of the light which they claim to have.
(ST January 15, 1880, 1)
The “well done” will not be spoken to this class. Christ is our example. He sought for men wherever he could find them; in private houses, in the public streets, in the synagogues, or by the lake side, that he might let his light shine upon those who in the darkness of error, needed it so much.
(ST January 15, 1880, 2)
The messengers of God should labor as Christ labored. They may look to him in faith expecting that he will help them. We cannot trust him too much. We cannot place too high an estimate upon his power and willingness to save to the uttermost all who come unto him. Ministers who are trying to teach others the way to life are not all acquainted with the way themselves. They have not received from Jesus, the light of the world, beams of light to shine forth to others in good works. They are not willing to give up their will and their plans and be led by the divine hand, and thus connect with the Lord of light that they may not walk in darkness. Many will not deny self and lift the cross and follow where Jesus leads. He has said “He that followeth me shall not walk in darkness.”
(ST January 15, 1880, 3)
When the soul is illuminated by God's Spirit, the whole character is elevated, the mental conceptions are enlarged, and the affections no longer centering upon self, shine forth in good works to others, attracting them to the beauty and brightness of Christ's glory.
(ST January 15, 1880, 4)
The dear Saviour loved his disciples. His own heart was grieved and wounded at the disappointment they would experience in the near future, for he knew his steps were already leading in the path to Calvary. He sought opportunities to speak with them alone, without the jealous eyes of the Pharisees upon them. He would tell them plainly in regard to the trials which they must endure for his name's sake. Their physical and moral courage was to endure a severe test and he would prepare them for the ordeal. His lessons to them were at a time of a positive and exacting character. He could make his discourses terribly impressive. He said, “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of Heaven.” He would have them understand that unless they were guarded, outward forms and a round of ceremonies would take the place of the inner work of the grace of God upon the heart. It was not the sticklers of the law that would be justified, but the doer of the will of our Father which is in Heaven.
(ST January 15, 1880, 5)
He said, “If any man will come after me, let him deny himself and take up his cross and follow me. For whosoever will save his life shall lose it; for what is a man profited if he gain the whole world and lose his own soul? or what shall a man give in exchange for his soul? For the son of man shall come in the glory of his Father with his holy angels; and then he shall reward every man according to his works.” Those teachers who ignore works and would teach that all you have to do is to believe in Christ, are rebuked by the Saviour of the world. Faith is made perfect by works. The cry will come to us from the servers of Mammon: You are too exacting; we cannot be saved by works. Was Christ exacting? He placed the salvation of man, not upon his believing, not upon his profession, but upon his faith made perfect by his works. Doing, and not saying merely, was required of the followers of Christ. Principle is always exacting. Our country claims of fathers and mothers, their sons, the brothers, the husbands, to be given up, to leave their homes for the field of carnage and bloodshed. They must go and face peril, endure privation and hunger, weariness and loneliness; they must make long marches, footsore and weary, through heat of summer and through winter's cold; they run the risk of life. They are compelled to follow the commander. Sometimes they are not even allowed time to eat. And all this severe experience is in consequence of sin. There is an enemy to meet, an enemy to be resisted; enemies of our country will destroy her peace and bring disaster and ruin, unless driven back and repulsed. Conquer or die is the motto.
(ST January 15, 1880, 6)
Thus it is with the Christian warfare. We have an enemy which we must meet, who is vigilant; who is not off his guard one moment. The claims of our country are not higher than the claims of God. If hardships are borne and trials endured by our soldiers fighting in behalf of the country to obtain the mastery and bring into obedience the rebellious, how much more willing should the soldiers of Christ endure privation, self denial, and any taxation for Christ's sake. The captain of our salvation was made perfect through suffering that he might bring many sons and daughters to the Lord. We are standing under the blood-stained banner of the cross of Christ. We are to meet Satan and his host. We must conquer in the name of Jesus or be conquered. Armed with the mind of Christ we shall be more than overcomers. As faithful soldiers of the cross we are not to fight against principalities and powers, but against spiritual wickedness in high places. There is no rest in this war, no release. Obedience and faith must characterize us as Christ's servants. Our Redeemer unfolded before his disciples that he must go to Jerusalem and suffer many things of the chief priests and elders, and be killed and be raised again from the dead the third day. He was already standing under the shadow of the cross. He fully comprehended the great work he came to do, and he would have his disciples understand the greatness of this work, and the responsibilities which would rest upon them in the performance of their duty in carrying forward his work when he should leave them. The grandeur and glory of the future life is in the thoughts and feelings which exercise the minds of the disciples while they are listening to the words spoken by the great Teacher. If ministers of Christ, who attempt to teach the truth to others, would look constantly to Jesus as to a tried friend, believing in him that he will relieve their necessities and that they will have his sympathy and support, they would find the blessedness and joy that can come only from the Light of the world.
(ST January 15, 1880, 7)
This light, shining upon man, quickens the paralyzed capacities, kindles to a flame the spiritual life. It is the work of Christ to enlighten, to lift up man, darkened and degraded, because the slave of sin, and make him a fit companion of the holy angels in the highest Heavens. He calls men to carry forward his work, not by the words of eloquence and oratory alone, but in letting their light shine forth to others in good works. The love which was exhibited by Christ for fallen man, is the golden chain which binds the believing heart in union with the heart of Christ. Christians connected with him, answer to his claims of willing service to love and labor for the souls for whom he died.
(ST January 15, 1880, 8)
Prayer, earnest, humble prayer, offered in faith amid the hours of darkness and gloom, brings light from Heaven to the soul. Peace comes to every heart for every prayer offered in faith. The soul is lifted above the clouds of darkness and error, conflicts and passion. Light, precious light, flashes from the throne of God, and is fitting up feeble man to become God's messengers in shedding light to the world. Trials patiently borne, blessings gratefully received, temptations manfully resisted, meekness, kindness, mercy and love exhibited, are the lights which shine forth in the character before the world, revealing the contrast with the darkness which comes of selfishness and unrestrained passion of the natural heart, into which the light of life has never shone.
(ST January 15, 1880, 9)
At each large gathering of the people, the disciples of Christ anticipated that the time had come for him to commence his reign as Prince upon the throne of David.
(ST January 15, 1880, 10)
As they witnessed his power from day to day in works no other man had ever done or ever could do, they kept hope active in their hearts that he would one day surprise them with an open avowal of his kingly authority. They did not fully renounce the idea that his earthly kingdom would be established, the Roman yoke be broken from their necks, and they enjoy with him great honor and glory. This sermon upon the mount disappointed their expectations of earthly glory. Upon this occasion Christ more clearly revealed the character of his kingdom and the principles which should govern it given in the beatitudes. Matthew 5. In this discourse was embodied the principles of the moral law, laying down at once the whole sum and substance of the plan of true religion in specifying the kind of characters which would be essential for the subjects of his kingdom.
(ST January 15, 1880, 11)
He that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God, while many who have a form of godliness and not the power, may be content to speak the truth in a spirit of contention, engaging in controversy, talking long and loud in a bitter spirit. Such reflect no light, while the servant of God who has kindled his taper from the divine altar and is obeying the truth, is a living, walking, working representative of the power of the truth upon the heart. He is a living epistle known and read of all men. Such a life is the light of the world; of such Jesus is not ashamed to call them brethren. He will say of them as of Nathanael “Behold an Israelite indeed, in whom is no guile.”
(ST January 15, 1880, 12)
Those who obey the commandments of God are here represented by Christ as the fit subjects of his kingdom. Blessed are the poor in spirit, who feel that all their hopes of Heaven and happiness depend wholly upon the merit of Christ, that there is no merit or worthiness in them. Happy are they that mourn their own unlikeness to Christ, mourn their own sinfulness and grieve over the sins of their neighbors.
(ST January 15, 1880, 13)
These are represented by the prophet of God as the sighing and crying ones because of the abominations done in the land. Blessed are the meek. Blessed are they that do hunger and thirst after righteousness. Blessed are the merciful and the pure in heart, and happy are the peace-makers. Blessed are they who shall suffer persecution, because they cherish and exemplify in their life these heavenly attributes, for so persecuted they the prophets which were before you.
(ST January 15, 1880, 14)
Jesus prayed! The majesty of Heaven prayed! He wept in behalf of man. Prayer, faithful, earnest prayer will move the arm that moves the world. The minister of Christ must pray if he would have the refreshing from the presence of God. The church must pray much if they would walk in the light, as he is in the light.
(ST January 15, 1880, 15)