The Present Truth, vol. 11
January 10, 1895
“Front Page” The Present Truth 11, 2.
E. J. Waggoner
“And Peter answered Him and said, Lord, if it be Thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.” Matthew 14:28, 29. PTUK January 10, 1895, page 17.1
The greatest use that is made of the incident of which this is a partial record, is to moralise over Peter’s subsequent failure. It is well to learn from it to look steadfastly to Jesus instead of to self and the dangers around us; but there is more than this that may be learned from the narrative. PTUK January 10, 1895, page 17.2
In the first place, however, let us guard against the idea that it was pride or vainglory that prompted Peter’s request that he might come to Jesus on the water. The request was evidently the impulse of Peter’s warm heart. It was quite natural that a feeling of vainglory might come over him when he found himself walking on the waves as on the solid earth; but there was no time for selfish calculation in the instant that Jesus was revealed to His disciples; and selfish calculation was not a part of Peter’s disposition. PTUK January 10, 1895, page 17.3
There was no real need for Peter to go to Jesus on the water. There was no material object to be gained by it. He wanted to be with the Lord, it is true; but the Lord was coming direct to the boat, and Peter could have been with Him in a minute or two at the most, by sitting still in the boat. Yet it was not foolhardiness on the part of Peter, and the Lord did not reprove him for desiring to come. Why not? PTUK January 10, 1895, page 17.4
Did you ever see a man coming home from his work in the evening, and then see a little way down the road a little form rush out of the gate and run to meet him? The child saw its father coming, and could not wait for him, but must run to meet him on the way. Would you try to reason with that child, and tell him that his action was wholly unnecessary? That the father could be with him in a moment if he could only wait? And would you expect the father to reprove the child for his impatience to get with him? The child’s eagerness is most refreshing to the weary father. PTUK January 10, 1895, page 17.5
If you know anything about such a scene as this, and can appreciate it, then you can understand Peter’s request to be allowed to meet Jesus, and why the Lord said, “Come.” Peter’s ardent love, that was impatient of delay, was most grateful to the Master. What if there was no real need of Peter’s coming? Love does not take account of such things. Such love as Peter’s must not be discouraged by the slightest rebuff and the Lord on His part was too desirous of winning the confiding love of His children to say, Nay, when one of them said, “Let me come.” PTUK January 10, 1895, page 17.6
With what fresh delight we can now read the gracious invitation. “Come unto Me, all ye that labour and are heavy laden, and I will give you rest.” And how forcible are those other words, “Him that cometh to Me, I will in no wise cast out.” So I am glad that the loving Lord said to Peter, Come, and that there was power in that word to bring him, at a time when it was not specially necessary that he should come: for now I know that much more will He gladly receive me when I fly to Him for refuge from the sins that beset me. The invitation has been given. His arms are stretched out for us; as soon as His love awakens a response in our own hearts, and we wish to be with Him, we are there, for His love draws us. Nothing can separate us from the love of God which is in Christ Jesus our Lord. PTUK January 10, 1895, page 17.7
“The Waves and the Rock” The Present Truth 11, 2.
E. J. Waggoner
It is impossible to imagine what some of the song-writers would do if they were shut off from likening the Christian life to a voyage upon the ocean, and the Christian to a man in a boat, tossed by the waves, and buffeted by the winds. But if they had a strick regard for Scripture imagery, they would be forced to forgo such illustrations. PTUK January 10, 1895, page 17.8
The Bible does refer to the sea, but not as affecting the Christian. “The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” Isaiah 57:20. It speaks also of the man who does not have faith in God, but who wavers. “He that wavereth is like a wave of the sea driven with the wind and tossed.” James 1:6. But such a man receives nothing from the Lord. PTUK January 10, 1895, page 17.9
When a ship is in the sea it must of necessity be more or less at the mercy of the wind and tide. Perhaps this is the reason why so many who have accepted the idea of the “Gospel-ship” as scriptural, have supposed that instability is a necessary part of Christian experience. They expect to be up and down, according to the state of the tide. PTUK January 10, 1895, page 17.10
But what saith the Scripture? The Christian is not on the restless waves but on the solid rock. The Lord “brought me up out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.” Psalm 40:2. Walking upon a rock is vastly different from being rocked in the boat. PTUK January 10, 1895, page 17.11
The wind and the waves have no effect upon the rocks. The tide rises and falls, but the rock remains unchanged. The fierce waves beat against it with a thundering sound, but it moves not. It does not even tremble. Therefore he who is upon the solid rock cannot be affected by the ebb and flow of the tide, nor by wind or weather. Jesus said, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not; for it was founded upon a rock.” Matthew 7:24, 25. PTUK January 10, 1895, page 18.1
Jesus Christ is the everlasting Rock. “He is my Rock, and there is no unrighteousness in Him.” Psalm 92:15. His word is the same as Himself. “For ever, O Lord, Thy word is settled in heaven.” Psalm 119:89. “The works of His hands are verity and judgment; all His commandments are sure. They stand fast for ever and ever.” Psalm 111:7, 8. “They are spirit and they are life,” even His own eternal life. Reader, where are you? Are you floating upon the sea? or are you established upon the Rock? PTUK January 10, 1895, page 18.2
“Hard to Bear” The Present Truth 11, 2.
E. J. Waggoner
There would be less complaining over adversity if we would remember that one of the hardest things for a human being to bear is prosperity. There is, indeed, only one condition under which this is possible, and that is when self is dead; for wherever self is, prosperity and pride are sure to go hand in hand. PTUK January 10, 1895, page 18.3
Even the Apostle Paul could not bear the special marks of God’s favour bestowed upon him in visions and revelations, and was given a thorn in the flesh, the “messenger of Satan” to buffet him, lest he should be exalted thereby. It is natural to seek favours from God without thinking of the thorn in the flesh. PTUK January 10, 1895, page 18.4
John and James desired of Christ that they might sit one on His right hand and the other on His left, in His glory. The Saviour asked them, “Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with?” “They said unto Him, We can.” Mark 10:37-39. But there came a time soon afterwards when they would not have answered the question in this confident manner. In the garden of Gethsemane, when He drank of the cup, they with the other disciples, filled with sorrow and amazement, “forsook Him and fled.” PTUK January 10, 1895, page 18.5
“How to Find Strength” The Present Truth 11, 2.
E. J. Waggoner
“And when he had spoken unto me, I was strengthened.” So wrote the prophet Daniel in describing a vision given him by the side of one of the rivers of Babylonia. For three weeks Daniel had been mourning, having eaten no “pleasant bread” nor tasted meat or wine. Daniel 10:3. He was mourning and praying on account of the sins of his people and the captivity into which they had been brought. He felt not only for himself but for the multitude of his nation in the land of their captivity, and for the temple of his God, which was lying in ruins in a far-off land. The weight of so much trouble pressed heavily upon him, and in his sorrow he turned for help to the Lord. He talked with the Lord, and the Lord, by His angel, talked with him; and the prophet received strength and light. PTUK January 10, 1895, page 18.6
The course of Daniel and his trouble is the course for us. Human sympathy is comforting and helpful, but the tale of sorrow is rarely lightened by being poured into human ears, and the burden of each is a heavy one of itself; but only tell the trouble to the Lord, tell it in faith, and the burden lightens at once. Talk to God as to a Father, and He will talk to you. The Lord is no respecter of persons. He is as willing to talk with any one of us as He was to talk with Daniel. PTUK January 10, 1895, page 18.7
Although Daniel was “greatly beloved” by the Lord, the words which were spoken to him did not relate only to him, but were spoken in reality to us who live long after his day, when the prophecies he wrote were to be fulfilled. The favours which were seemingly bestowed upon Daniel and upon all the prophets, in the communications given them from God, were in reality bestowed upon us. PTUK January 10, 1895, page 18.8
This is what Peter tells us in his first epistle, when speaking of the prophets and holy men of old, he says, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” 1 Peter 1:12. The Lord had us in mind when He sent mighty angels from heaven with communications to His chosen prophets and apostles. Can we say, then, that we are not “greatly beloved” as well as they? Has God not given to us as much as He gave to them, and will He not do for us what He did for them? We are assured that having given us His Son He will with Him “freely give us all things,” and that He “giveth to all life and breath and all things.” Acts 17:25; Romans 8:32. PTUK January 10, 1895, page 18.9
In talking to the holy men of old, God was also talking to us; for “whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” Romans 15:4. God was so anxious to talk with us, for our learning and comfort, He spoke to us long before we were born. And upon our entrance into the world, we find His words waiting for us, to give us the hope and strength and comfort with which they are filled. PTUK January 10, 1895, page 18.10
When we come to the Scriptures, we come to God, and in them He talks with us, as truly as He ever talked with human flesh; and, unlike the words of man, His words are ever fresh, applying always to the present hour and our present circumstances. God courts an audience with us, and His time and place are always ready. He knows all our weakness and our sorrow, and so has invited us to come to Him, that we may find hope and comfort, and say as did Daniel, “When He had spoken unto me, I was strengthened.” PTUK January 10, 1895, page 18.11
“Catholic Union with the Eastern Church” The Present Truth 11, 2.
E. J. Waggoner
Every reader of the PRESENT TRUTH, as well as many who have not read it before this number, will remember something of the Pope’s efforts to secure the union of the Eastern Church with the Roman Catholic Church. In an extended comment on this, the Church Times says:— PTUK January 10, 1895, page 18.12
If, as is hinted, he intends to follow up his action by a similar appeal to the Anglican Communion, and if his appeal is based on a similarly general recognition of our unquestionable Catholicity in doctrine and discipline, he may rely on a respectful hearing. PTUK January 10, 1895, page 18.13
The present Pope is an astute politician, and it may be depended on that he knows how to put his case so as to secure that “respectful hearing” from those who are so ready to listen. PTUK January 10, 1895, page 18.14
“The Fall of Babylon. The Word of God Fulfilled” The Present Truth 11, 2.
E. J. Waggoner
One hundred and thirteen years before Cyrus was born, Isaiah called him by name, and said, one hundred and seventy-six years before it came to pass, that he should let the people of Israel go from captivity. But Babylon was to fall before Israel could go free; and the prophet also said that Cyrus should take that mighty city. Isaiah 45:1-5. In the fourth year of Zedekiah, B.C. 597, Seraiah was sent as an embassador to Babylon on business to the king; and by him Jeremiah sent a copy of the prophecies contained in the fiftieth and fifty-first chapters of Jeremiah. Seraiah was to take the prophecy with him, and when he reached Babylon, he was to read it all, and when he had finished the reading of it he was to bind a stone to it, and cast it into the midst of Euphrates, and say, “Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her.” Jeremiah 51:59-64. PTUK January 10, 1895, page 19.1
In that prophecy Jeremiah said that the power of the Medes should destroy Babylon. Verses 11, 28. Isaiah said that Elam should be joined with Media: “Go up, O Elam; besiege, O Media.” Isaiah 21:2, 9. Yet only a short time before Babylon fell, Elam was one of the provinces of the Babylonian Kingdom. Daniel 8:2, 2. Elam was the Susiania of ancient geography, and Cyrus was of Elamite origin, and the recognised chief of the Susianians, and when he began to spread his conquests, the Susianians (Elamites) only waited for the opportune moment to revolt from Babylon and join the standard of Cyrus. The armies of Media and Persia were united under the command of Cyrus, and left Ecbatana, the capital of Media, in the spring of 539 B.C., on the expedition against Babylon. PTUK January 10, 1895, page 19.2
In that prophecy which Jeremiah had sent to be read in Babylon, it was said to the people of Israel: “My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord. And lest your heart faint, and ye fear for the rumour that shall be heard in the land; a rumour shall both come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler.” Jeremiah 51:45, 46. Here was given a definite sign by which the people of Israel might know when to escape from Babylon, and from the ruin that was to fall upon her. There were to be two rumours of danger to Babylon, and the rumours were to be a year apart. As stated above, Cyrus started for Babylon in early spring, B.C. 539, but he went only about half way that year. The cause of this delay is stated by Herodotus:— PTUK January 10, 1895, page 19.3
“Cyrus on his way to Babylon came to the banks of the Gyndes, a stream which, rising in the Matienian Mountains, runs through the country of the Dardanians, and empties itself into the river Tigris.... When Cyrus reached the stream, which could only be passed in boats, one of the sacred white horses accompanying his march, full of spirit and high mettle, walked into the water, and tried to cross by himself; but the current seized him, swept him along with it, and drowned him in its depths. Cyrus, enraged at the insolence of the river, threatened so to break its strength that in future even women should cross it easily without wetting their knees. Accordingly he put off for a time his attack on Babylon, and, dividing his army into two parts, he marked out by ropes one hundred and eighty trenches on each side of the Gyndes, leading off from it in all directions, and setting his army to dig, some on one side of the river, some on the other, he accomplished his threat by the aid of so great a number of hands, but not without losing thereby the whole summer season. Having, however, thus wreaked his vengeance on the Gyndes by dispersing it through three hundred and sixty channels, Cyrus, with first approach of the ensuing spring, marched forward against Babylon.”—Book 1, chap. 189, 190. PTUK January 10, 1895, page 19.4
Here then were the two rumours which Jeremiah said there should be: First, when Cyrus started from Ecbatana, the rumour reached Babylon, and the Babylonians made ready to meet him in defence of the city. But he stopped and stayed a year, and then started again for Babylon, which would be the cause of the second rumour. This was what the people of Israel were waiting for; then they knew it was the time to get out of Babylon, for then would surely be violence in the land, ruler against ruler. And thus that prophecy was certainly fulfilled beyond all reasonable dispute. PTUK January 10, 1895, page 19.5
In the spring of B.C. 538 Cyrus proceeded to Babylon without hindrance. Nabonidus, the king of Babylon, drew up his forces in the plain outside of the city, prepared to give battle. Cyrus attacked him at once and easily defeated him. Nabonidus himself took refuge in Borsippa, while the greater part of his army escaped within the walls of the city, where Belshazzar was in command. When they all got within the mighty walls of Babylon, with all the brazen gates securely fastened with heavy iron bars, they felt perfectly secure, and laughed defiance at Cyrus and all his forces, and at all his efforts to force his way in. But Cyrus had already made a success of turning the river Gyndes out of its banks, and he determined to do the same thing for the Euphrates. Euphrates ran directly through the city, under the walls, and Cyrus determined to turn the waters out of the channel, and then, under cover of darkness, follow the bed of the river into the city. This also was in fulfilment of prophecy: “A drought is upon her water; and they shall be dried up.” “And I will dry up her sea, and make her springs dry.” Jeremiah 50:38; 51:36. Thus spake the prophet sixty years before, telling what should be, and the following are the words of the historian telling what was:— PTUK January 10, 1895, page 19.6
“Withdrawing the greater part of his army from the vicinity of the city, and leaving behind him only certain corps of reservation, Cyrus marched away up the course of the Euphrates for a certain distance, and there proceeded to make a vigorous use of the spade. His soldiers could now appreciate the value of the experience which they had gained by dispersing the Gyndes, and perceive that the summer and autumn of the preceding year had not been wasted. They dug a channel or channels from the Euphrates, by means of which a great portion of its water would be drawn off, and hoped in this way to render the natural course of the river fordable.”—Seven Great Monarchies (Rawlinson). PTUK January 10, 1895, page 19.7
Isaiah was shown in vision that Babylon would fall in a time of feasting. “Prepare the table, watch in the watch-tower, eat, drink,” and that in the midst of it she would be attacked. “Arise, ye princes, and anoint the shield.” Chap. 21:5, 9. And thus says the history:— PTUK January 10, 1895, page 20.1
“When all was prepared, Cyrus determined to wait for the arrival of a certain festival, during which the whole population were wont to engage in drinking and revelling, and then silently in the dead of night to turn the water of the river and make his attack. All fell out as he hoped and wished. The festival was held with even greater pomp and splendour than usual; for Belshazzar, with the natural insolence of youth, to mark his contempt of the besieging army, abandoned himself wholly to the delights of the season, and himself entertained a thousand lords in his palace.”—Ib. PTUK January 10, 1895, page 20.2
Daniel was in Babylon that night, and tells what happened there: “Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar whiles he tasted the wine, commanded to bring the golden and silver vessels which his father [grandfather, margin] Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.” PTUK January 10, 1895, page 20.3
Jeremiah said it was “a land of graven images,” and prophesied that they would be “mad upon their idols.” Chap. 50:38. And Daniel says that in that night’s feast which he saw “they drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.” Daniel 5:1-4. PTUK January 10, 1895, page 20.4
Isaiah, one hundred and seventy-six years before, said that their night of pleasure should be turned into fear. Chap. 21:3, 4. Daniel tells what did it: “In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace; and the king saw the part of the hand that wrote.” Chap. 5:5. PTUK January 10, 1895, page 20.5
Isaiah in vision pictured him thus in his fear: “My heart panted, fearfulness affrighted me;” “therefore are my loins filled with pain, pangs have taken hold upon me; ... I was bowed down at the hearing of it; I was dismayed at the seeing of it.” Daniel tells what was the reality. “Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.” Chap. 5:6. PTUK January 10, 1895, page 20.6
Isaiah showed he would call in the astrologers: “Let now the astrologers, the star-gazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee;” “none shall save thee.” Chap. 47:13, 15. PTUK January 10, 1895, page 20.7
Daniel says the king did so: “The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers; ... but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.” Chap. 5:7-9. PTUK January 10, 1895, page 20.8
This was the scene in the king’s banqueting-house, but it was only a sample of what was going on all over the city, for it was a national feast. Says William Hayes Ward, in the Sunday School Times:— PTUK January 10, 1895, page 20.9
“We are told in Daniel that Babylon was captured on the night of a great feast to the idol gods, at which the wives and concubines joined in a wild revelry. But the women were not in the habit of feasting with men-how is this? An account, by Cyrus himself, of his capture of Babylon, was dug up only three or four years ago. In it he declares that Babylon was captured, ‘without fighting,’ on the fourteenth day of the month Tammuz. Now the month Tammuz was named in honour of the god Tammuz, the Babylonian Adonis, who married their Venus or Ishtar; and the fourteenth of Tammuz was the regular time to celebrate their union, with lascivious orgies. On this day of all others, the women took part in the horrible rite; and it was in this feast of king, princes, wives, and concubines, that Babylon was taken and Belshazzar slain. The Bible is fearfully and wonderfully corroborated.”—Vol. 25, 42. PTUK January 10, 1895, page 20.10
Jeremiah had said sixty years before: “And I will make drunk her princes, and her wise men, her captains, and rulers, and her mighty men; and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the Lord of Hosts.” “In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wait, saith the Lord.” Jeremiah 51:57, 39. PTUK January 10, 1895, page 20.11
The following is the statement of Rawlinson as to what was going on outside of the king’s palace, as well as in it:— PTUK January 10, 1895, page 20.12
“Elsewhere the rest of the population was occupied in feasting and dancing. Drunken riot and mad excitement held possession of the town; the siege was forgotten; ordinary precautions were neglected. Following the example of their king, the Babylonians gave themselves up for the night to orgies in which religious frenzy and drunken excess formed a strange and revolting medley.”—Seven Great Monarchies. PTUK January 10, 1895, page 20.13
The end of the night’s carousal will be considered next week. PTUK January 10, 1895, page 20.14
“Studies in Romans. Who Are Israelites? Romans 9:1-18” The Present Truth 11, 2.
E. J. Waggoner
The ninth, tenth, and eleventh chapters of Romans are devoted especially to the answer to this question, so that only a portion of it can be dealt with in this article. The matter has, however, been so clearly indicated in the studies of the second, third and fourth chapters, that we may pass over this ground more rapidly than we otherwise should. This does not mean that the chapters themselves should be dismissed with slight study, for there is no part of the Bible that has more to yield to the patient student; but our work of leading the student to it may be the more quickly done, in consequence of what has already been done. PTUK January 10, 1895, page 21.1
At first sight it would seem that the subject of the epistle is entirely changed. A more general view will show us that the apostle here carried out the original subject, showing who are heirs of God’s promise, and how only it is to be obtained. PTUK January 10, 1895, page 21.2
PAUL’S LOVE FOR HIS BRETHREN
“I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh; who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children; but, in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed. For this is the word of promise, at this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth); it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show My power in thee, and that My name might be declared throughout all the earth. Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth.” Romans 9:1-18. PTUK January 10, 1895, page 21.3
This is a long portion of Scripture for study, but if it is diligently questioned, to see exactly what it says, it will not be found so difficult as it is usually thought. We can put only a few of the many PTUK January 10, 1895, page 21.4
QUESTIONS ON THE TEXT
that might and should be asked. PTUK January 10, 1895, page 21.5
What burden does the apostle say that he carried continually? PTUK January 10, 1895, page 21.6
“I have great heaviness and continual sorrow in my heart.” PTUK January 10, 1895, page 21.7
For whom did he have this sorrow? PTUK January 10, 1895, page 21.8
“For my brethren, my kinsmen according to the flesh.” PTUK January 10, 1895, page 21.9
How great was his love and sympathy for them? PTUK January 10, 1895, page 21.10
“I could wish that myself were accursed from Christ for my brethren.” PTUK January 10, 1895, page 21.11
Who were these brethren? PTUK January 10, 1895, page 21.12
“Israelites.” PTUK January 10, 1895, page 21.13
What privileges did they have? PTUK January 10, 1895, page 21.14
“The adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises,” and “the fathers.” PTUK January 10, 1895, page 21.15
What other great honour was theirs? PTUK January 10, 1895, page 21.16
“Of whom as concerning the flesh Christ came.” PTUK January 10, 1895, page 21.17
If their condition was so bad, notwithstanding all the promises, how could the integrity of God’s word be shown? PTUK January 10, 1895, page 21.18
“For they are not all Israel, which are of Israel.” PTUK January 10, 1895, page 21.19
Who only of Abraham’s descendants are the seed? PTUK January 10, 1895, page 21.20
“In Isaac shall thy seed be called.” PTUK January 10, 1895, page 21.21
What is said of the children of the flesh? PTUK January 10, 1895, page 21.22
“These are not the children of God.” PTUK January 10, 1895, page 21.23
Who are the seed? PTUK January 10, 1895, page 21.24
“The children of the promise are counted for the seed.” PTUK January 10, 1895, page 21.25
What shows that the children are “born, not of blood, nor of the will of the flesh, nor of the will of man, but of God”? PTUK January 10, 1895, page 21.26
“When Rebecca also had conceived, ... the children being not yet born.... it was said unto her, The elder shall serve the young.” PTUK January 10, 1895, page 21.27
How did the verdict in after years agree with this? PTUK January 10, 1895, page 21.28
“Jacob have I loved, but Esau have I hated.” PTUK January 10, 1895, page 21.29
Is there then unrighteousness with God? PTUK January 10, 1895, page 21.30
“God forbid.” Not by any means. He “without respect of persons judgeth according to every man’s works.” 1 Peter 1:17. PTUK January 10, 1895, page 21.31
On what then does every man’s salvation depend? PTUK January 10, 1895, page 21.32
“It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” PTUK January 10, 1895, page 21.33
For what purpose did God say to Pharaoh that He had raised him up? PTUK January 10, 1895, page 21.34
“That I might show My power in thee, and that My name might be declared throughout all the earth.” PTUK January 10, 1895, page 21.35
What is the conclusion? PTUK January 10, 1895, page 21.36
“Therefore He hath mercy on whom He will have mercy, and whom He will He hardeneth.” PTUK January 10, 1895, page 21.37
Both Jews and Greeks.-Although Paul was “the apostle of the Gentiles,” he did not forget his “kinsmen according to the flesh.” Wherever he went he sought out the Jews first, and preached to them. To the elders of Ephesus he said, “I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” Acts 20:20, 21. Paul’s solicitude for all classes, even for those who were personally strangers to him, shows, more than anything else, his likeness to the Lord Jesus Christ. PTUK January 10, 1895, page 21.38
Israel’s Advantage.—“What advantage then hath the Jew?” “Much every way; chiefly, because that unto them were committed the oracles of God.” Romans 3:1, 2. So here we read a wondrous list of things that pertain to Israel: the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises. A terrible thing it is indeed to prove unfaithful amid such inestimable privileges! PTUK January 10, 1895, page 21.39
“Salvation Is of the Jews.”—Thus said Jesus to the woman of Samaria at the well. John 4:22 “Of whom as concerning the flesh Christ came.” The Bible was written by Jews, and a young Jewess was the mother of our Lord. As man, Christ was a Jew, of the tribe of Judah. When we read that “we are saved by His life,” we know that it is by His life as a Jew. There is no divine gift and blessing for man that was not “to the Jew first,” and for the knowledge of which we are not indebted to the Jews. PTUK January 10, 1895, page 21.40
Nothing from the Gentiles.-The Apostle Paul says of the “Gentiles in the flesh,” that they are “aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” Ephesians 2:11, 12. The covenants, the promises, even Christ himself, all belong to the Jews, and not to the Gentiles. Therefore whoever is saved must be saved as a Jew. “God at the first did visit the Gentiles to take out of them a people for his name.” Acts 15:14. PTUK January 10, 1895, page 21.41
Accursed from Christ.-It makes no difference whether we use the word “accursed,” or “anathema,” or “separated.” All mean the same thing, and express the most deplorable condition. To be without Christ is to be without hope and without God in the world. Ephesians 2:12. PTUK January 10, 1895, page 22.1
It was in that condition that Paul would have been willing to be placed for his brethren according to the flesh, if it would have done them any good. What does that show? Simply this, that Israel according to the flesh was, and is, in just that condition accursed from Christ, “having no hope, and without God in the world.” But since all the promises of God are in Christ (2 Corinthians 1:20), those who are separate from Christ have no part in the promises; and therefore we learn anew the fact that Israel after the flesh, as a nation of earth, have not and never had any claim upon God above other nations; that God never made any special promises to Israel after the flesh, more than to any other people. PTUK January 10, 1895, page 22.2
In the wish that Paul expressed, he showed how completely he was given up to the Lord, and how much he shared in his Spirit. Christ gave Himself for men, consenting even to be separated from God, in order that He might reach and save the lost. There is none other name under heaven whereby men can be saved, and consequently Paul’s being accursed would not have saved his brethren, as he very well knew. But he simply showed how desperate was the case of the Jews, and how great was his solicitude. While no human sacrifice can avail, men are privileged to share Christ’s sufferings for others. Paul says of himself, “who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body’s sake, which is the church.” Colossians 1:24. PTUK January 10, 1895, page 22.3
Circumcision Made Uncircumcision.-We have before read the words, “If thou be a breaker of the law, thy circumcision is made uncircumcision.” Romans 2:25. This language was addressed to the Jews, who in the same connection were charged with breaking the law. Romans 2:17-24. In the 31st verse of this present chapter we also are told that Israel did not attain to the law of righteousness. And the reason is that they did not accept Christ, through whom alone the righteousness of the law can be obtained. So again we find that Israel, Paul’s “kinsmen after the flesh,” were not Israelites at all, but Gentiles, separate from Christ, “having no hope, and without God in the world.” PTUK January 10, 1895, page 22.4
No Failure In the Promise.-This is a sad state of things. All the promises belong to Israel, and there is nothing from God for any other nation, and yet the very people known as Israel are accursed from Christ. Nevertheless the word of God has not failed, “for they are not all Israel, which are of Israel.” The unbelief of some cannot make the faith of God without effect. Romans 3:3. If every literal descendant of Jacob were lost, that would not weaken in the least God’s promises to Israel, since the true Israelites are only those who believe the promises. PTUK January 10, 1895, page 22.5
The Seed of Abraham.—“In Isaac shall thy seed be called.” Isaac was the child of promise; therefore those who believe the promises of God are the seed of Abraham. To the Jews who were self-satisfied because of their descent, John the Baptist said, “Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham.” Matthew 3:9. He could do that as easily as he could make man in the beginning from the dust of the earth. PTUK January 10, 1895, page 22.6
The Flesh and the Promise.—“They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.” This text alone should forever set at rest the speculations about the return of the Jews to old Jerusalem, in order that God’s promises may be fulfilled. Still more should it put an end to the absurd notion that any nation, as England or America, constitutes Israel, and is heir to those promises of God. PTUK January 10, 1895, page 22.7
God’s Foreknowledge.-When the children were not yet born, and had done neither good nor evil, it was said of them, “The elder shall serve the younger.” God knows the end from the beginning, and could tell what each one would do. The choice was in accordance with what is said of God, “who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.” 2 Timothy 1:9. PTUK January 10, 1895, page 22.8
“Esau Have I Hated.”—This was not written until many years after the death of both Jacob and Esau. “Was not Esau Jacob’s brother? saith the Lord; yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.” Malachi 1:2, 3. Of his descendants it is said that they shall be called, “The people against whom the Lord hath indignation for ever.” Verse 3. And why? “Thus saith the Lord, For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever.” Amos 1:11. Jacob, on the other hand, while no better by nature than Esau, believed the promises of God, and was by them made partaker of the divine nature and thus an heir of God and a joint heir of Jesus Christ. PTUK January 10, 1895, page 22.9
No Unrighteousness with God.-Mark well verses 14-17 for evidence that there is no arbitrariness in God’s choice. It is all of mercy. “He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” So it is all of “God that sheweth mercy.” The earth is full of the mercy of the Lord (Psalm 119:64), and “His mercy endureth forever.” PTUK January 10, 1895, page 22.10
God’s Purpose for Pharaoh.-The case of Pharaoh is cited by the apostle as an illustration of the statement that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” “For the Scripture saith unto Pharaoh, Even for this purpose have I raised thee up, that I might show My power in thee, and that My name might be declared throughout all the earth.” PTUK January 10, 1895, page 22.11
It is immaterial whether this refers to the bringing of Pharaoh to the throne, or to the preserving of him up to that time. One thing is certain: it does not teach us, as is commonly supposed, that God brought Pharaoh to the throne for the purpose of wreaking his vengeance upon him. It is astonishing that any professed Christian could ever have dishonoured God by such a charge against him. PTUK January 10, 1895, page 22.12
The purpose of God in raising Pharaoh up, or causing him to stand, was that he might show to him and in him his power, and that his name might be declared throughout all the earth. This purpose was accomplished in the destruction of Pharaoh because of his stubborn resistance. But it would have been accomplished just as well, and much better for Pharaoh if he had listened to the word of God. Pharaoh saw God’s power, but would not believe. If he had believed, he would have been saved, because the power of God is salvation to every one that believeth. PTUK January 10, 1895, page 23.1
Pharaoh had an imperious will. His one great characteristic was steadfastness, pertinacity degenerating into stubbornness. But who can estimate the power for good that Pharaoh would have been if his will had been yielded to the Lord? To yield to the Lord would have meant a great sacrifice, as men count sacrifices, but no greater than that which Moses had made. Moses had given up the same throne, to cast in his lot with God’s people. A wonderful and honourable position was offered to Pharaoh, but he knew not the day of his visitation. It involved humiliation, and he rejected it. As a consequence he lost everything; while Moses, who chose to suffer affliction with the people of God, and to share the reproach of Christ, has a name and a place that will endure throughout eternity. The mercies of God rejected turn into curses. “For the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein.” Hosea 14:9. PTUK January 10, 1895, page 23.2
“Hardening Pharaoh’s Heart” The Present Truth 11, 2.
E. J. Waggoner
When the Lord sent Moses to Pharaoh to demand the release of the children of Israel, He said, “I am sure that the king of Egypt will not let you go, no not by a mighty hand,” or, “but by a strong hand;” and again, “I will harden his heart, that he shall not let the people go.” Exodus 3:19; 4:21. PTUK January 10, 1895, page 23.3
This is by many supposed to show that Pharaoh could not help himself, but that he was obliged to exhibit stubbornness, and to refuse to allow Israel to go forth. As a consequence, they doubt the justice and mercy of God. They think that God purposely made Pharaoh just what he was, in order that He might make an exhibition of him. PTUK January 10, 1895, page 23.4
If that were true, it would be an exhibition of God’s denial of Himself. For justice and judgment are the habitation of His throne; mercy and truth go before His face. Psalm 89:14. He is love, 1 John 4:8. “He doth not afflict willingly nor grieve the children of men.” Lamentations 3:33. He is longsuffering, “not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9. PTUK January 10, 1895, page 23.5
God says that He raised up Pharaoh in order to show in him His power, and that His name might be declared throughout all the earth. Is it not strange that people should from this at once jump to the conclusion that God raised up Pharaoh on purpose to cast him down? Is that the only way that God has of showing His power, and making His name known? Most assuredly not. His power is shown in His salvation; and His wondrous works declare His excellent name. See Psalm 13. To conclude that God wilfully hardens men’s hearts, and makes it impossible for them to do right, in order that He may torment them, argues very little, if any, acquaintance with God. PTUK January 10, 1895, page 23.6
Let us note a few points in the narrative of God’s dealings with Pharaoh, which will indicate how Pharaoh’s heart was harden. When Moses and Aaron first appeared to Pharaoh, certain miracles were performed. These were counterfeited by the magicians, so that the king, who loved a lie better than the truth, refused to believe the Divine message, although evidence was given that the power with Moses was superior to that with the magicians. This was repeated several times. PTUK January 10, 1895, page 23.7
The magicians, however, could not remove the plagues that they brought in imitation of those brought by the Lord, and so, when the plague of frogs became intolerable, Pharaoh appealed to the servants of God, saying, “Intreat the Lord, that He may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the Lord.” Exodus 8:8. It will be seen that Pharaoh had learned who the Lord is. According to his request, Moses cried unto the Lord: “and the frogs died out of the houses, out of the villages, and out of the field.” “But when Pharaoh saw that there was a respite, he harden his heart, and hearkened not unto them; as the Lord had said.” Verse 15. PTUK January 10, 1895, page 23.8
Again, swarms of flies plagued the people, and Pharaoh again relented. “And Moses went out from Pharaoh, and intreated the Lord. And the Lord did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart at this time also, neither would he let the people go.” Exodus 8:30-32. PTUK January 10, 1895, page 23.9
Other plagues were sent, all the details of which are not given, and Pharaoh still refused to keep his word. Then the terrible hail came, mingled with fire, so that the crops and flocks were destroyed. “Only in the land of Goshen, where the children of Israel were, was there no hail.” “And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time; the Lord is righteous, and I and my people are wicked. Intreat the Lord (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.” Exodus 9:26-28. PTUK January 10, 1895, page 23.10
Here was a confession of sin, and an acknowledgment of the Lord and His righteousness. The result showed that Pharaoh’s sorrow was not a godly sorrow, but only the sorrow of the world, produced by fear; nevertheless God took him at his word. This is an evidence of the kindness of the Lord, and of His unwillingness that any should perish. Although He can read the heart, and knew Pharaoh’s insincerity, and that he would not hold fast to his confession and promise, that made no difference. God acted as though Pharaoh’s repentance was sincere, so that he could have no excuse. PTUK January 10, 1895, page 23.11
“And Moses went out of the city from Pharaoh, and spread abroad his hands unto the Lord; and the thunders and hail ceased, and the rain was not poured upon the earth. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the Lord had spoken by Moses.” Exodus 9:33-35. PTUK January 10, 1895, page 23.12
Thus we see that it was the mercy of the Lord that hardened Pharaoh’s heart. When the judgments of God came, he repented; but as soon as favour was shown him, he became stubborn again. Thus he mocked the Lord, and despised His mercy. Where can the Lord be blamed in this affair? If a man will not be moved either by judgments or by favours, what can be done for him? He despises the goodness and forbearance and longsuffering of God, and after his hardness and impenitent heart treasures up unto himself wrath. He brings his own destruction upon himself, and God is clear. PTUK January 10, 1895, page 23.13
The mercy of the Lord endureth for ever. Even in the punishment of the wicked, God does not forget mercy. The sun that melts the wax, hardens the clay. The same glory that transforms those who yield themselves to God, consumes those who are contentious and do not obey the truth. And so the dealing of God with Pharaoh is cited by the apostle, in the ninth of Romans, as an evidence of the mercy and longsuffering of God. PTUK January 10, 1895, page 24.1
“News of the Week” The Present Truth 11, 2.
E. J. Waggoner
-A disastrous fire occurred Jan. 2 at a laundry establishment in West London. Eight lives were lost. PTUK January 10, 1895, page 30.1
-The lifeboats round our coasts during the past year were launched 995 times, resulting in the rescue of 625 lives. PTUK January 10, 1895, page 30.2
-It is stated that the buying and soiling of young boys and girls, chiefly the latter, is regularly carried on at Tripoli under Turkish rule. PTUK January 10, 1895, page 30.3
-There is civil war in Peru. The Peruvian Government troops have lug lewd a defeat upon the followers of Pierola, the insurgent leader, at Juni. PTUK January 10, 1895, page 30.4
-A lamp exploded at a Christmas party in Oregon U.S.A., setting fire to the hall. Forty-one persons were burned to death, sixteen others being injured. PTUK January 10, 1895, page 30.5
-Baron Hirsch’s “land of promise,” in the Argentine Republic, for persecuted Jews now extends to 444,750 acres, and hundreds of families have been conveyed thither. Already the baron has expended ?376,369. PTUK January 10, 1895, page 30.6
-Eighty persons suffered from poisoning, some very severely, after drinking soup, which had been distributed amongst the customers at a public-house near Birmingham, as a seasonable gift on New Year’s Day. PTUK January 10, 1895, page 30.7
-The financial crisis in Newfoundland is said to have involved the inhabitants in almost complete financial ruin, and it is feared that hundreds will perish from want during the cold winter. PTUK January 10, 1895, page 30.8
-A daily mail to America is now proposed via Southampton, in connection with the American and German lines of steamships which touch at that port, and possibly a French line. As a consequence Liverpool lines are being put upon their mettle. PTUK January 10, 1895, page 30.9
-A steamer arriving at New Orleans, according to a Central News telegram, reports a series of terrible floods in Colombia. The settlement of Gavia, it is stated, has been washed out by fierce torrents, fifty of the inhabitants being drowned. PTUK January 10, 1895, page 30.10
-Lin Pun Yi, at the imperative request of the Chinese Emperor, has been put in command of the Chinese forces, in place of Li Hung Chang. Cold weather has now blockaded the coast with ice, interrupting communications between land and sea. Anarchy reigns at Moukden. PTUK January 10, 1895, page 30.11
-An amnesty has been granted to rank and file soldiers and sailors who were declared deserters in the last naval revolt in Brazil. It is expected that this act of the Government will entirely pacify the State of Rio Grand do Sul, and restore general peace in the country. PTUK January 10, 1895, page 30.12
-It is reported that as a result of the Czar’s clemency, 20,000 sentences in Russia have been either commuted or lightened. The Czar has addressed a highly complimentary letter to Count Shouvaleff, the new Governor-General of Warsaw, in which his Majesty speaks of the preservation of universal peace as being dear to his heart as it was to the heart of his fatter. PTUK January 10, 1895, page 30.13
-A despatch from Apia, dated Dec. 27, states that serious disturbances have taken place outside the Apia district, and the collection of taxes for the past year has not yet been attempted. A native has been sentenced to death, and several others have been imprisoned, for killing three blacks. They were preparing to eat the bodies when they none arrested. PTUK January 10, 1895, page 30.14
-It is stated that in all probability, trouble will shortly occur between France and the West Indian Republic of San Domingo. On several occasions French citizens have received very rough treatment at the hands of the native Government and it has always been difficult to obtain satisfactory reparation. Satisfaction is now to be enforced by the presence of French ships of war. PTUK January 10, 1895, page 30.15
-The immunity of Jews from consumption is ascribed to the great care exercised by them in rejecting the flesh of all animals infected with tubercular disease. All the internal organs of the animal are most carefully examined, and the lungs are submitted to most minute scrutiny. If any tubercle is detected in the lung the whole carcase is rejected. PTUK January 10, 1895, page 30.16
“Back Page” The Present Truth 11, 2.
E. J. Waggoner
A few years ago France gave, on an average, three million francs for Peter’s Pence. The amount has been diminishing, and last year it was less than a million. PTUK January 10, 1895, page 32.1
It is stated that General Lord Wolseley has had an interview with Miss (“Major”) Lewis, of the Salvation Army, and has approved of the plan which she has adopted for the “Salvation of the Army and Navy.” PTUK January 10, 1895, page 32.2
A disturbance which nearly terminated in a riot occurred recently at Brannan, Bohemia, where a great crowd of peasants had collected at a spot in a neighbouring wood to view an apparition of the Virgin Mary. They were with difficulty dispersed by the gendarmes. PTUK January 10, 1895, page 32.3
The pardons granted by the Russian authorities, reported to be 22,000, are apparently in the cases of persons convicted of really criminal offences, and it is said many of those released have already found their way back to prison for new misdemeanours. The thousands of really honest Christians who are imprisoned and banished for doing right, are not sharing in a general amnesty. It is an illustration of the spirit which animated the old cry, “Release unto was Barabbas!” PTUK January 10, 1895, page 32.4
There is a Churchman by the name of Daniel, who has written a book about the Prayer Book. The Bishop of Wakefield has been trying to get his people to study the Prayer Book, and among other helps he recommended “Daniel on the Book of Common Prayer.” Not long afterwards he received a letter from a layman, who said that he had read all through the Book of Daniel, and could find no allusions to the Prayer Book. The Bishop tells the story as a good joke at the expense of the layman, but to us it seems as if the joke were on the church. The man went to the Bible for light, just as he should have done, and found that his church is making use of a book as an authority which has no warrant whatever in the Sacred Word; for if he had read the entire Bible, he would have found no more reference to the Prayer Book than he did in the Book of Daniel. PTUK January 10, 1895, page 32.5
Speaking last week on the vast armaments of Europe, Sir Edward Clarke aptly said that to attempt to justify these on the plea that they tend to prevent statesmen from engaging in war, was senseless. They might as well put kegs of gunpowder about the house in order to make the servants careful with the matches. PTUK January 10, 1895, page 32.6
The Chronicle began its summary of the year 1894 with these words:— PTUK January 10, 1895, page 32.7
It can scarcely be said that the year which has just closed has left behind it many pleasant memories or lingering regrets, though it has unquestionably provided much material for the historian. It has been a year of violence, and bloodshed, of depression and anxiety, of much political commotion and of scarcely less economic dislocation. PTUK January 10, 1895, page 32.8
It is a true outline, and by the word of God we know that the unrest and perplexity will continue until the coming of the Lord. The Lord, in giving the signs of the end predicted “upon the earth distress of nations, with perplexity.” PTUK January 10, 1895, page 32.9
It is characteristic of the untrained mind that it must have an opinion. It knows nothing of suspense; and any opinion is better than none. It never suspects that it has not the slightest right to the great bulk of its opinions. Consequently there is a popular demand for opinions, and the demand creates a supply. Hence that barren mockery and pretense of knowledge which forms so large a part of public opinion and journalistic production.-B. P. Brown, LL.D., in Christian Advocate. PTUK January 10, 1895, page 32.10
This is a truth that is worth considering; and in nothing is it more true than with respect to the Bible and matters of religion. On no other subject do people think themselves so well entitled to express opinions without any previous thought or study. Consequently very much that people put forth as their thought as to the meaning of a portion of Scripture, is but an occasion of their lack of thought. PTUK January 10, 1895, page 32.11
The evil that results from such loose expressions of opinion is incalculable. It is much more than the leading of other people to trust in fancies and speculation; it is a positive barrier to learning. For he who can satisfy himself, and possibly others, with an opinion offered off-hand, without any thought, is not trouble himself to spend hours and days in patient thought. Conceit is the deadly foe of solid progress. Modesty is one of the things most necessary to true learning. He who refuses to express an opinion when he has not gained a right to it by particular thought and study, and who when he does not know a thing compels himself to acknowledge it, is the one who will give diligence to be ready to answer from positive knowledge. PTUK January 10, 1895, page 32.12
Among the mission reports in a recent number of the New York Independent, there is one from China, of which the following are the first two and the last paragraphs:— PTUK January 10, 1895, page 32.13
Not long since, after passing out of the east gate of Peking, a mob gathered about myself and wife, began revilling, then throwing mud, gravel, stones and bricks, and at last one man kicked us. Then I knocked him down. They continued thus to amuse themselves at our expense for about a half hour before we could get to a place of safety, from which we returned home. PTUK January 10, 1895, page 32.14
The matter was at once reported to the American Minister. Mr. Denby took it to the Foreign Office, who caught the rascal who had caused the mob, and he now wears a wooden collar about four feet square, inscribed with the incident related above. PTUK January 10, 1895, page 32.15
We believe we are safe in remaining here. We all expect to be very careful and trust the Lord. PTUK January 10, 1895, page 32.16
In the absence of a practical acquaintance with the precepts of Christ, a proper sense of humour might sometimes save people from glaring inconsistencies. PTUK January 10, 1895, page 32.17
It is wonderful how silent a man can be when he knows his cause is just, and how boisterous he becomes when he knows he is in the wrong. PTUK January 10, 1895, page 32.18
“Joy in Believing” The Present Truth 11, 2.
E. J. Waggoner
Joy in Believing.-Of the Philippian Jailer it is said that he rejoiced “believing in God.” Acts 16:34. The Norwegian version has it that he rejoiced “because he believed in God.” That is reason enough for rejoicing. He who really believes in the Lord must rejoice. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” “And not only so, but we joy in God through our Lord Jesus Christ.” Romans 5:1, 2, 11. “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.” Romans 15:13. He who does not rejoice does not believe. PTUK January 10, 1895, page 32.19