Signs of the Times, Vol. 38, No. 7. (2/14/1911)

Signs of the Times

Feb 14, 1911

Pacific Press Publishing Association · Mountain View, California · Feb 14, 1911

"THOU SEEST ME"

By M. C. W.

"THOU seest me" in sin's dark, blackest hour, Deep in the secret chambers of the heart, Beyond the reading of man's highest power, Beyond man's ken, where soul and spirit part.

From Thee, the Seeing One, we may not hide The tainted heart, the curseful, pleasing lie, The demon Hate, the love, the truth denied, The fair without, within sin's deepest dye.

"Thou seest me!"—'Tis awful to the soul Who lives in sin's entrancing evil thrall, That alway, while life's years shall onward roll, God sees, God knows,—not part; He knows it all.

"Thou seest me!" God's comfort to the soul That trusts His knowledge, wisdom, love, and might, Whether on ocean wild, where storm waves roll, Or in the forest's deep and darksome night;

Or in the desert wild, cast out, alone, With heart of grief, rebellious, under wrong, His angel comes, He hears the faintest moan, And turns the sighing into homeward song.

"Thou seest me," O God—a blessed thought! Thou knowest all the failures, all the sin; But Thou hast love and power, and Thou hast bought, That Thou the heart may'st cleanse, and reign within.

And so I go rejoicing in Thy love. Thou seest but to save, forever near. In barren ways fall blessings from above, And all the way Thou'lt see and help and cheer.

"IF YE WILL INQUIRE, INQUIRE YE."

By Editor

This Inquirers' Department is conducted for the purpose of helping those who are studying the Bible. The answers are oftentimes only suggestive. They are never to be considered infallible, only as they agree with the infallible Word. The writer who may answer them does not consider that his opinion is infallible. He will simply give the best that he has, and plead with the inquirer to search the Word. Such questions only will be answered as, to the editors, seem to minister to the good of the readers and to the mission of the paper. We can not answer repeatedly in the same volume questions upon the same scripture. The name and address must accompany question, not for publication, but as an evidence of good faith, and that answer may be made by letter if deemed advisable. No letters are answered which do not contain the name of the writer. It is well always to enclose stamp for reply.

3346.—Elijah the Prophet

Please explain Mal. 4:5 and John 15:18. Are they to be taken literally? Do the names "Elijah" and "Elias" refer to the same person? What relationship did John the Baptist sustain to Elijah and his work? J. W. C.

Has not our inquirer made a mistake in his reference to John 15:18? Is it not rather Matt. 11:15-18 or 7:18? The passage in John has no reference to Elijah. (1) The terms "Elijah" and "Elias" mean the same thing. "Elias" is the Greek form of "Elijah." The Revised Version is much better in that it makes names uniform in the Old and New Testaments. (2) John the Baptist was not Elijah. So he himself declares specifically, John 1:21. But Elijah was the type of John the Baptist. This is clearly shown in Luke 1:17: "And he [John] shall go before His [Christ's] face in the spirit and power of Elijah, to turn the hearts of the fathers to the children," has direct reference to Malachi 4. The work of Elijah was one of thoro reformation against a corrupt union of Church and State centering in Ahab and his idolatrous, unprincipled wife, Jezebel; in John's day, centering in Herod and his corrupt wife, Herodias; in Elijah's day against an idolatrous and backsliding people; in John's day against dead formalism and a backsliding people. In both cases the reform was over the great truths of salvation, loyalty to God's precepts. (3) Both Elijah and John are types of the last great reformation, "before the great and terrible day of the Lord come," when there will be similar conditions in the religious world. In Elijah's day and in John's day the type centered around one person in one small nation and limited territory. The antitype is composed of all God's faithful people in His last message to all the world.

3347.—"Edify One Another," Rom. 14:15-20

Please explain Romans 14, especially verses 15 to 20. W. N. P.

1. One of the great thoughts of the chapter is that we are not judges of our brother, because all shall stand before the judgment-seat of Christ.

2. Another of the great thoughts is that while we do not condemn our brother, we should be very careful not to set before him an evil example, or cause him to stumble. The Lord is not saying that we shall do or shall not do any particular thing, but that we are not to judge other Christian brethren for their course nor cause them to stumble by our own.

3. Verses 15, 16 teach that if our brother is grieved because of the food we eat, we should seek not to offend him; our Christian liberty should not be evil spoken of.

4. Verses 17 and 18 state the great truth that "the kingdom of God is not meat [food] and drink;" we are not saved by such means, but by righteousness and peace and joy in the Holy Ghost. If these are in the soul, all other things will follow as legitimate fruits, and future deeds will demonstrate the nature of the work in the heart.

5. Therefore let us follow the things which make for peace, the things which will build one another up. Do not allow a mere matter of food to cause trouble. The man who is truly in Christ Jesus, will follow in ways that are pure, seeking only the pure, living only for the pure, neither condemning others nor causing them to stumble.

3348.—Blood and Water

Why did blood and water both come out of Jesus' side? John 19:34. J. C. W.

Physically, we are told that the condition of the heart brought out both the blood and water; but to our mind it is more than this, intending the blood for that which cleanses from sin, and the water as symbolical of the mighty life of God in His living Word which gives power to His children to live above sin. These are both great facts which are referred to again and again in Scripture. For the first see 1 John 1:7, "The blood of Jesus His Son cleanseth us from all sin." For the second, Eph. 5:26, regarding the church, "having cleansed it by the washing of water with the Word."

3349.—The Mother of Jesus

Referring to answer to question No. 3324 in your issue of January 17, you say, "Mark does not mention the mother of Jesus." But is it not so that Mary the mother of James the less, of Joses, and Salome, is the same as Christ's mother? I refer you to Matt. 13:55 and Mark 16:1. W. B. E.

Let the three lists of names thus stand: Matt. 27:56

Mary Magdalene.
Mary the mother of James, etc.
Wife of Zebedee.

Mark 15:40

Mary Magdalene.
Mary the mother of James, etc.
Salome.

John 19:25

Jesus' mother.
His mother's sister.
The wife of Cleophas.
Mary Magdalene.

It seems to us (1) that neither Matthew nor Mark mentions the mother of Jesus; for if they had, they would have so designated her. (2) All three mention Mary Magdalene. (3) The sister of Jesus' mother is identical with Salome, the wife of Zebedee. (4) Mary the mother of James and Joses, is identical with the wife of Cleophas. James and Joses were common names. It is not uncommon now to find similar names running through several families. As the James and Joses of Matt. 13:55 were only the stepsons of Mary the mother of Jesus, at the most, it does not seem reasonable that she would be named as their mother, and her relationship to her own Son, the important One of all, ignored. The Syriac reads in John 19:25: "His mother, and His mother's sister, and Mary [the wife] of Cleophas, and Mary Magdalene." Three of these, according to Matthew and Mark, at first looked on afar off. John speaks of Jesus' mother as near the cross, and others joining her later.

3350.—Discrepancy in Time

Please explain the discrepancy in time in the two texts Mark 15:25 and John 19:14. G. R.

This has twice before been explained in the SIGNS. See SIGNS of November 15, 1910, question No. 3288.

3351.—Institution of the Sabbath

Was not the Sabbath instituted before man was made? Please notice Gen. 1:26, 27; and 2:5. E. A. D.

No; man was created on the sixth day, the Sabbath was the seventh. Do not confuse the two accounts of man's creation — the one in the first chapter of Genesis, a general account of the creation of man as the head of the race; the other in the second chapter, a particular account of Adam and Eve, the first pair, in the Garden of Eden. The first account closes with chapter 2:3. The second account begins with verse 4, and runs to the end of the chapter.

3352.—Author of Civil Government

Who is the author of civil government? H. G. M.

In a general sense, God. "The powers that be are ordained of God." See Rom. 13:1-7. It is true that if man had not sinned, there would have been no civil government. But he sinned, became a rebel against the government of God; yet to preserve himself and his posterity against the anarchy of sin, civil government became a necessity. He must perforce borrow somewhat of God's order, that he might maintain existence; and God has ever respected such government, and taught His children so to do as long as civil governments kept within civil bounds and did not usurp the place of God. But God must not be held responsible for man's perversions of government.

3353.—Meaning of "Unclean"

What is understood by the term "unclean" in Rom. 14:14, "I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean"? Yet 2 Cor. 6:17 says, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you." J. A. P.

We would understand the apostle to be speaking of ceremonial uncleanness, so designated by arbitrary laws or customs. In 2 Cor. 6:17 he is speaking of the morally unclean. We can not believe that the Spirit speaking by Paul is antagonistic to the Lord's instruction through Moses. It is clearly evident that the apostle taught, however, that the ceremonial laws as laws were not binding upon Christians; yet they must not put stumbling-blocks in a brother's way. The Christian rule of eating and drinking is found in 1 Cor. 10:31. It can not be to God's glory to choose that for food which He has once forbidden, evidently on account of its unwholesomeness.

OUR BIBLE BAND

Schedule for Week Ending February 25, 1911 Sunday February 19 Leviticus 24, 25 Monday " 20 " 26, 27 Tuesday " 21 Numbers 1, 2 Wednesday " 22 " 3-5 Thursday " 23 " 6, 7 Friday " 24 " 8-10 Sabbath " 25 " 11-13

SPECIAL points of interest in our readings this week:

In Leviticus: The continual lamps; the bread of God's presence; a case of blasphemy; the great year of jubilee (from Lev. 25:10 is taken the inscription on the famed Liberty Bell); God's fearful, prophetic warnings to Israel, of which they are a striking fulfilment; laws regarding vows and tithing.

In Numbers: The numbering of the tribes (we will find them numbered again at the end of the forty years); the order of Israel's encampment under four great standards, said by tradition to be Judah the lion, Ephraim the ox, Reuben the man, Dan the eagle (see Ezekiel 1 and Revelation 4), yet each tribe under its own tribal standard, with the sanctuary in the center (see Num. 24:5, 6); the divisions and work of the tribe of Levi; various vows and ceremonies; God's blessing to be pronounced upon His people (He is no respecter of persons); the offerings of the princes for the service of the sanctuary; the Passover and the journeyings; the sad case of murmuring against God (Like men to-day, many of the Israelites lived to eat rather than ate to live. Appetite was stronger than reason. The flesh-pots of Egypt, by power of habit, were more enticing than the corn of heaven); God chooses His own leaders; the report of the faithless and the faithful spies. There are difficulties and conflicts, but God is more than all.

Willing Obedience

By Ellen G. White

By Mrs. E. G. White

GOD requires prompt and unquestioning obedience to His law. But men are asleep or paralyzed by the deceptions of Satan, who suggests excuses and subterfuges, and conquers their scruples, saying as he did to Eve in the garden, "Ye shall not surely die." Disobedience not only hardens the heart and conscience of the guilty one, but it tends to corrupt the faith of others. That which looked very wrong to them at first, gradually loses this appearance by being constantly before them, till finally they question whether it is really sin, and unconsciously fall into the same error.

We should not look in the face of duty and delay meeting its demands. Such delay gives time for doubts, unbelief creeps in, the judgment is perverted, the understanding darkened. At length the reproofs of God's Spirit do not reach the heart of the deluded person, who has become so blinded as to think that they can not possibly be intended for him or apply to his case.

The precious time of probation is passing, and few realize that it is given them for the purpose of preparing for eternity. The golden hours are squandered in worldly pursuits, in pleasure, in absolute sin. God's law is slighted and forgotten, yet every statute is none the less binding. Every transgression will bring its punishment. Worldly love of gain desecrates the Sabbath, yet the claims of that holy day are not abrogated or lessened. God's command is clear and unquestionable on this point; He has pre-emptorily forbidden us to labor on the seventh day. He has set it apart as a day sanctified to Himself.

Many Hindrances, Yet Victory

Many are the hindrances that lie in the path of those who would follow in obedience to the commandments of God. There are strong and subtle influences that bind them to the ways of the world; but the power of the Lord can break these chains. He will remove every obstacle from before the feet of His faithful ones, or give them strength and courage to conquer every difficulty, if they earnestly beseech His help. All hindrances will vanish before an earnest desire and persistent effort to do the will of God at any cost to self, even if life itself is sacrificed. Light from Heaven will illuminate the darkness of those who, in trial and perplexity, go forward, looking unto Jesus as the author and finisher of their faith.

In ancient times God spoke to men by the mouths of prophets and apostles. In these days He speaks to them by the testimonies of His Spirit. There was never a time when God more earnestly instructed His people concerning His will, and the course that He would have them pursue, than now. But will they profit by His teachings, will they receive His reproofs and heed the warnings? God will accept of no partial obedience, nor sanction any compromise with self.

Through Samuel, God commanded Saul to go and smite the Amalekites and utterly destroy all their possessions. But Saul only partially obeyed the command; he destroyed the inferior cattle, but reserved the best, and spared the wicked King. The next day, he met the prophet Samuel with flattering self-congratulations. Said he: "Blessed be thou of the Lord: I have performed the commandment of the Lord." But the

prophet immediately answered, “What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?”

Saul was confused, and sought to shirk responsibility by answering, “They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed.” Samuel then reproved the King, reminding him of the explicit commands of God directing him to destroy all things belonging to Amalek. He pointed out his transgression, and declared that he had disobeyed the Lord. But Saul refused to acknowledge that he had done wrong; he again excused his sin by pleading that he had reserved the best cattle to sacrifice unto the Lord.

Obedience Better than Sacrifice

Samuel was grieved to the heart by the persistency with which the King refused to see his sin and confess it. He sorrowfully asked: “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to harken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, He hath also rejected thee from being king.”

God has given us His commandments, not only to believe in, but to obey. The great Jehovah, when He had laid the foundations of the earth, and dressed the whole world in the garb of beauty, and filled it with things useful to man, when He had created all the wonders of the land and sea, instituted the Sabbath day and made it holy. God blessed and sanctified the seventh day, because He rested upon it from all His wondrous work of creation. The Sabbath was made for man; and God would have him put by his labor on that day, as He Himself rested after His six days’ work of creation.

God will not more lightly pass over any transgression of His law now than in the day when He pronounced judgment against Adam. The Saviour of the world raises His voice in protest against those who regard the divine commandments with carelessness and indifference. Said He, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.”

Remember

At the very beginning of the fourth precept, God has said, “Remember,” knowing that man, in the multitude of his cares and perplexities, would be tempted to excuse himself from meeting the full requirements of the law; or, in the press of worldly business, forget its sacred importance. “Six days shalt thou labor and do all thy work,” — meaning the usual business of life, for worldly profit or pleasure. These words are very explicit; there can be no mistake. How dare any one venture to transgress a commandment so solemn and important? Has the Lord made an exception, by which some are absolved from the law He has given to the world? Are their transgressions omitted from the book of record? Has He agreed to excuse their disobedience when the nations shall come before Him for judgment?

Let none for a moment deceive themselves with the thought that their sin will not bring its merited punishment. Their transgressions will be visited with the rod, because they have had the light, yet have walked directly contrary to it. He that knoweth his Master’s will, and doeth it not, shall be beaten with many stripes.

Meeting God’s Claims

God has given man six days in which to do his own work, and carry on the usual business of his life. But the Lord claims one which He has set apart and sanctified. He gives it to man as a day in which he may rest from labor, and devote himself to worship and the improvement of his spiritual condition. What a flagrant outrage it is for man to steal the one sanctified day of Jehovah, and appropriate it to his own selfish purposes!

It is the grossest presumption for mortal man to venture upon a compromise with the Almighty, in order to secure his own petty, temporal interests. It is as ruthless a violation of the law to use the Sabbath occasionally for secular business, as to reject it entirely; for it is making the Lord’s commandments a matter of convenience. “I the Lord thy God am a jealous God,” is thundered from Sinai! The Lord requires willing sacrifice. No partial obedience, no divided interest, is accepted by Him who declares that the iniquities of the fathers shall be visited upon the children to the third and fourth generation of them that hate Him, and that He will show mercy unto thousands that love Him and keep His commandments.

Studies on the Sabbath

By R. A. Underwood

VI. The First Day of the Week in the New Testament

“WHERE no law is, there is no transgression.” Rom. 4:15. According to this scripture, which enunciates a great principle, if there is no law given in the Bible for first-day observance as a Sabbath or for Christian worship, no one can be judged as guilty in the court of heaven for not regarding it as a sacred day. We find the first day of the week mentioned just eight times in the New Testament, as follows:

In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher. Matt. 28:1.

This is all that Matthew says about it; and Mark, Luke, and John make similar brief mention of the day, as follows:

And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint Him. And VERY EARLY IN THE MORNING THE FIRST DAY OF THE WEEK, they came unto the sepulcher at the rising of the sun. . . . Now when Jesus was risen early THE FIRST DAY OF THE WEEK, He appeared first to Mary Magdalene, out of whom He had cast seven devils. Mark 16:1, 2, 9.

Now upon the FIRST DAY OF THE WEEK, very early in the morning, they came unto the sepulcher, bringing the spices which they had prepared, and certain others with them. Luke 24:1.

The FIRST DAY OF THE WEEK cometh Mary Magdalene early, when it was yet dark, unto the sepulcher, and seeth the stone taken away from the sepulcher. . . . Then the same day at evening, being the FIRST DAY OF THE WEEK, when the doors were shut where the disciples WERE ASSEMBLED FOR FEAR OF THE JEWS, came Jesus and stood in the midst, and saith unto them, Peace be unto you. John 20:1, 19.

The claim is sometimes made on this last text that the disciples had assembled to worship on the new sabbath to commemorate the resurrection of Christ; but a careful reading of the whole story not only shows that they had assembled with closed doors for fear of the Jews, but that they did not believe that Christ had risen from the dead, hence they could not be celebrating an event they did not believe had occurred. See Luke 24:36-41; Mark 16:9-14.

Thus we have already quoted six of the eight texts referring to the first day of the week in the New Testament, and not one hint or intimation of a law for first-day observance is seen. If there is any Bible for Sunday keeping, it must be found in the next two references to the day. I now quote the text that is most frequently used as having some weight on this subject:

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. Acts 20:7-13.

This was a night meeting. The days of the week according to Bible time began at sundown. See Gen. 1:5, 8, 13; also Lev. 23:32; Mark 1:21, 29-32. This being so, this meeting took place on what we now call Saturday night.

By reading verses 4-6 it will be seen that Paul, with a company of eight ministers, including Luke, had been with the church at Troas seven days. Paul was on his way to Jerusalem at this time, and was paying the churches his last visit, knowing that they would never see his face again. This was a farewell meeting, and no doubt the last of a series that had been held during the week. Arrangements had been made for the celebration of the ordinances at this meeting, before Paul and his company took their departure.

Before the meeting closed, Paul's companions in travel left the place of worship to take ship for Assos. Paul continued the meeting until daybreak, and then started for Assos on foot. After a wearisome journey of nineteen miles across the peninsula, he reached Assos, where he joined the rest of the company, and the same day came to Mitylene—a distance of forty-five miles farther. This entire procedure was arranged by Paul ("for so had he appointed"); and it took place about twenty-seven years after the resurrection of Christ. Let the reader keep in mind the fact that this traveling was all done on Sunday; for having held an all-night meeting on what we call Saturday night, they began their journey early Sunday morning. Here we have Paul, nearly thirty years this side of the resurrection, not only laying plans to do a hard day's work himself on Sunday, but also planning for the whole company to travel on the same day. This could not possibly be so if the first day had been observed by them as the Sabbath.

Thus this meeting, instead of furnishing any proof for apostolic observance of Sunday, on the contrary furnishes positive proof that they did not keep it; for Paul not only worked on that day, but planned for others to work.

Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 1 Cor. 16:2.

This text, instead of giving proof that the early Christians observed the first day as a rest day, affords positive proof to the contrary.

Barnes says, "Let him do this by himself when he is at home."

Every one was to lay by in store, have a treasure or fund WITH HIMSELF for this purpose.—Matthew Henry's Commentary.

Let every one of you put ASIDE AT HOME, and lay up whatever he thinketh meet.—Tyndale.

Some are of the opinion that the sums thus set apart were brought to the treasury of the church at the time; but the words do not seem to admit of that interpretation.—Comprehensive Commentary.

Admissions of First-Day Writers

Speaking of the observance of the first day, Sir William Domville says:

History does not furnish us with a single proof or indication that it was at any time so observed previous to the sabbatical edict of Constantine, in A. D. 321.—"Examination of Six Texts," page 291.

But whatever may have been the opinion and practise of these early Christians in regard to cessation from labor on Sunday, unquestionably the first law, either ecclesiastical or civil, by which the sabbatical observance of Sunday is known to have been ordained, is the sabbatical edict of Constantine, A. D. 321.—"Chambers's Encyclopedia," article "Sabbath."

The prize essay by Rev. E. A. Waffle, for which he was awarded $1000 for giving the best essay on the "Lord's Day," was printed by the American Sunday School Union, and quoted in "Lord's Day," pages 186, 187. It says:

Up to the time of Christ's death no change had been made in the day. The authority must be sought in the words or in the example of the inspired apostles. . . . So far as the RECORD SHOWS, THEY DID NOT, however, GIVE ANY EXPLICIT COMMAND enjoining the abandonment of the seventh-day Sabbath, and its observance on the first day of the week.

The Methodist Episcopal "Theological Compendium," page 103, says:

It is true THERE IS NO POSITIVE COMMAND for infant baptism, . . . NOR IS THERE ANY FOR KEEPING HOLY THE FIRST DAY OF THE WEEK.

These are candid admissions from first-day observers. The facts show that those who observe the first day of the week as a rest day, or sacred day, must go to other sources than the Bible for authority for its observance.

In this important question of the observance of the Sabbath, shall we stand upon Protestant ground, expressed by the fathers of the Reformation in their Protest at the Diet of Spires, April 19, 1529, when they said, "We are resolved, with the grace of God, to maintain the pure and exclusive preaching of His Holy Word, such as it is contained in the Biblical books of the Old and New Testaments, without adding anything thereto that may be contrary to it"? Reader, do you say Amen?

A Living Sacrifice

By Charles L. Taylor

WONDERFUL indeed is the call to die for Christ, but more wonderful is the call to live for Him.

Thousands, yes, millions of precious ones have died for the Gospel's sake, and the world has been blessed by their offering; but after all, God's greatest work has been accomplished by the life of His children.

The death of our Lord Jesus has spoken volumes of the love and goodness of God, and yet His death was not the greatest accomplishment in the work of saving men.

The Bible tells us (Rom. 5:10) that "we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life."

Jesus was first a living sacrifice, just as truly as He afterward was a dying one. Every day He made His offering, giving that which made men better, stronger, nobler, holier. From Him there emanated, constantly, the "virtue" which healed all the maladies of a sin-afflicted world. His whole being was a pure and open channel through which the stream of divine life flowed to the dying world.

To be all that Heaven designed Him to be in His life-saving work, the Son of God kept Himself from all that could in any wise defile. His physical being was kept in perfect consecration and sanctification. As a Son of Man He was "a Lamb without blemish and without spot." "His physical structure," says one, "was not marred by any defect; His body was strong and healthy. And throughout His lifetime He lived in conformity to nature's laws. Physically as well as spiritually, He was an example of what God designed all humanity to be through obedience to His laws."

It is, indeed, very plainly revealed that the Saviour of mankind presented Himself a living sacrifice to God, that He kept His body holy, and that He did this in order to fulfil His divine mission. And certainly this fact reveals the great truth that had He failed thus to preserve His physical person, He could not have been to the world a true Sin-Bearer.

Question: If the followers of Jesus Christ have been sent into the world even as He was sent—and they have been (John 20:21); if they have been made His ambassadors, called to stand in His stead in the mighty task of reconciling the world—and they have been (2 Cor. 5:20); then how can they escape the conclusion that to be able at all to occupy the position of under-saviors and to succeed in helping men to be free from sin, they, too, must be, physically, all that God can help them to be?

The apostle beseeches us "by the mercies of God" to present our bodies as living sacrifices. Does he not do so because God would have us enter most fully and successfully into the service of saving our fellows? Does not Heaven want our physical lives to be, pure and strong and open, so that the divine stream of Spirit life may flow unobstructed through us? God's healing "virtue," that wonderful essence of invisible force, should find free outlet in every believer; and it does when the body has truly become "a living sacrifice unto God."

Every molecule of strength, every atom of energy, every ion of life, should be intelligently consecrated and faithfully directed to the removal of sin from our lost fellows. A life thus devoted and sacrificed is a living sacrifice wonderfully acceptable to God. It fulfils the word, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself."

God's Care for His Creatures

By Delwin Rees Buckner

THE lone, gray sea-gull doth not feel afraid, Tho lost among the billows, very far From land, its one companion some sole star That cuts the darkness like a tempered blade Of steel. God watches it, nor doth it fade From sight. It's safe tho foam-capped billows war. He helps it when it floats across the bar, And in the heart of ocean gives it aid. There is no creature, be it great or small, That moves upon the land, in sea, in air, That God's unfailing eyes e'er fail to see; His lavish hand provides for one and all, Then since He cares for others, He will care, I feel assured, in like degree for me.

— ★ ★ —

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