THE words of the prophet Daniel when he says, “I would know the truth of the fourth beast, . . . and of the ten horns, . . . and of the other which came up,” would indicate that he did not at first grasp the meaning of these symbols as clearly as he did those of the lion, the bear, and the leopard. The fourth beast was so unnatural that it attracted his attention in a very special manner; likewise the little horn with the eyes of a man and a mouth that spake great things.
The prophet, however, was not long left in suspense concerning these symbols which he desired so much to understand, for the angel proceeded to make them plain.
It should not be forgotten that this beast represents the Roman kingdom in both its pagan and its papal form. The first symbol, with its ten heads and ten horns, represented the pagan form of the Roman Empire, but the appearance of the little horn presents a change in the character of the kingdom. That the little horn unquestionably refers to the Papacy can easily be demonstrated from its history, which meets every specification of the prophecy.
In Dan. 7:20 there are three distinct features that will aid us in determining the identity of the little horn. First, this verse says, “And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.”
The chronology of the little horn power is plainly shown by the prophet’s prediction that it would cause the overthrow of three other horns or powers, which was finally accomplished by its overcoming the three horns which unmistakably were the three powers known as the Heruli, the Vandals, and the Ostrogoths. (See Gibbon’s “Decline and Fall of the Roman Empire.”)
It was in the year 538 A.D. that the last of these horns was finally subdued by the Papacy; and at that time the celebrated decree was issued by Justinian, the emperor of Rome, declaring the pope of Rome to be the head of all the churches and the corrector of heretics. The eyes in the horn could mean nothing less than the far-seeing nature of this power in contrast with the eyes of a dumb animal. This in a most striking way represents the character of the Papacy, with her keen, designing policy in the promoting of her interests. The mouth in the horn clearly forecasts that through her decrees7and laws she would speak, for in no other way can earthly powers talk.
In Dan. 7:21, the prophet further describes the little horn as follows: “I beheld, and the same horn made war with the saints, and prevailed against them.” The persecution that was waged against God’s saints was that which arrested the attention of the prophet as he considered this feature. The words of the inspired prophet that describe in the most graphic manner the little horn power are recorded in the twenty-fifth verse of the seventh chapter of Daniel, as follows: “And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.”
The question of great importance that should be considered in this study is whether the Papacy meets in every detail the specification of this remarkable prediction. The first point of identity is that he shall speak great words against the Most High. Has the Papacy done this? The following are a few of the many titles that are assumed by this power. Let us consider some of them, and ask the question as to whether they are “against the Most High.” The pope of Rome assumes the titles, “vicegerent of Christ,” “our Lord God, the pope,” “God upon earth,” “king of the world,” “king of kings and lord of lords.”
The prophet continues, “and shall wear out the saints of the Most High.” It would appear that the only interpretation that could be given to such language is that this power is of a persecuting character. It is estimated that from fifty to seventy-five millions of persons have been put to death by the Papacy, in every conceivable manner that evil men could invent. The history of those times plainly describes how in multitudes of cases the saints of God were literally worn out by the slow process of the most horrible tortures that could be inflicted upon human beings.
It will be interesting at this point to quote, not from a Protestant authority, concerning the persecution of God’s people, but from the Roman Catholic historian Fleury, in the work entitled “Scenes from Christian History,” pages 177-179:
“At Castres, they had brought before the count two heretics, of whom one was one of those whom they called a perfected, the other his disciple. The count, after having taken counsel, condemned both of them to the flames, altho the disciple declared that he wished to be converted, and abjured, indeed, his heresy. ‘For,’ said the count, ‘if he speaks in good faith, this fire will answer for an expiation of his sins; if he lies, he will suffer the penalty of his imposture.’ Then they bound them both strongly to a stake and asked the novice in what faith he chose to die. ‘I renounce heresy,’ said he. ‘I wish to die in the faith of the holy Roman Church, and I pray God that this fire may serve me instead of purgatory.’ They then lighted a great fire around the stake, which in a moment consumed the ‘perfected’ one, and burned the hands of the novice, so that he came out of the flame safe and sound, having only the ends of his fingers a little burned. This was regarded as a miracle.”
“Many bishops came with the crusaders against the Albigenses. The bishop of Paris joined them, during the siege of Lavaur, which was taken by assault on the day of the finding of the holy cross [1], May 3, 1211. There were captured Aimari, but the gallows fell, having been carelessly planted in haste; and the count, seeing the execution thus delayed, ordered that the rest should be killed. The pilgrims obeyed him with great eagerness. They even burned three hundred heretics, and by order of the count they threw into the well the lady of Lavaur, the sister of Aimari, a very obstinate heretic, and buried her in a heap of stones. The crusaders then took a castle named Casser, where the bishops who were with them entered, and began to exhort the heretics; but not having been able to convert one, they left the castle, and the pilgrims, taking the heretics, about sixty in number, burned them with great joy.”
Certainly no one can claim that such a quotation as this from a Roman Catholic historian is a prejudiced one. Thus we might continue to show from authoritative sources the dark history of the power indicated in this prophecy as that of the little horn.
Thinks to Change the Times and the Laws
Again the prophet says, “He shall . . . think to change times and laws.” This expression can not possibly refer to the times or laws of earthly kingdoms, for the Roman Empire has not only thought to change the times and laws of earthly governments, but has actually done so. Papal Rome is the only empire that has ever thought to change the law of God. Note the expression “think to change” God’s law. The Roman Catholic version puts it in this way: “Shall think himself able to change times and laws.”
All must know, who have read carefully the “Doctrinal Catechism” of the Roman Catholic Church, where they quote the law of God—the Decalogue—that the second commandment, which forbids image-worship, has been eliminated, and the tenth has been divided into two, in order to preserve the8full number of the commandments, which is ten. The reason for the expunging of the second commandment, forbidding image-worship, by the Papacy, is very evident, for it is that sort of homage which constitutes a large per cent of their worship.
The prophet continues thus: “And they [saints, times, and laws] shall be given into his hand until a time and times and the dividing of time.” A correct understanding of this feature of the prophecy is a confirmation of the interpretation already given. It should not be forgotten, in our study of this wonderful and sublime prophetic outline, that we are still dealing with one that is symbolic in character.
The term “time,” when employed in a prophetic sense, signifies a year. This will be seen by referring to the language of Dan. 4:23-25, which narrates the terrible experience through which Nebuchadnezzar passed because of his pride in not recognizing God as the sovereign ruler of nations. It was said of him that he would be bereft of his reason, and would be driven from man, to dwell with the beasts of the field, until “seven times” should “pass over him.” Josephus, in referring to the experience of Nebuchadnezzar, states that the period he was insane was seven years. This interpretation is again seen to be correct by referring to the marginal reading of Dan. 11:13, which teaches that “time” in prophecy represents a year. A day also is employed in prophecy to represent a year. See Num. 14:34 and Eze. 4:6. A Jewish year consisted of 360 days.
Since that was what constituted the length of the year at the time the prophet wrote, it would reasonably be used in the interpretation of this prophecy. As will be clearly seen, in the application of the foregoing method of interpretation of prophetic time, in one time, or year, there would be 360 days, or years; and in “times,” the least plural number would be two years, or twice 360, which would equal 720 years; and a half a time would be one half of one year, or of 360 days, or years, which would be 180 days, or years; and the total number would be as follows: 1 time, 360 years, plus 2 times, 720 years, plus ½ of a time, or 180 years, equals 1,260 years.
This will be found to be precisely the period that the papal power bore sway, beginning, as we have already seen, in the year 538 A.D., when the last of the Arian powers were subdued, and continuing until the year 1798 A.D., at which time General Berthier, with a French army, entered Rome and declared it a republic, took the pope prisoner, and for two years the Roman Catholic Church was without a visible head.
We would not have the reader conclude that because the temporary power of the Papacy had been taken away, her influence and power were brought to an end; for notwithstanding the fact that she was relieved of her temporary power in 1798 A.D., she is nevertheless wielding a mighty influence in the world to-day. This will be seen as we observe her influence in the political and religious world. Look at her institutions, which are to be found in every city and town in the land. Municipal, state, and national officials are compelled to reckon with her in their affairs. Consider her influence upon professed Protestantism. Many people are coming to believe that she has changed, and is becoming Protestantized; but not so. Instead, Protestantism is becoming Catholicized. Note her influence as seen in her success in eliminating from the test-books that are used in our public school system, and from other histories, every unfavorable reference to her past history. Observe her influence on the public press of the country. Time and space will not permit to mention even briefly the multitudinous ways in which she is gaining influence and prestige in every department of society. In the face of these stupendous facts, who can fail to discern the remarkable fulfilment of this divine prophecy!
Needed Now
By Robert E. Speer
LOYALTY to the Bible, which is our one clear and certain light. Conscience is not a safe guide. In all ages men have justified themselves in wrong-doing on grounds of conscience which we all now see was not enlightened. Our best thought and feeling may go astray, and may do so even with the Scripture for a guide, because they read into the Scriptures what is not there, or do not read out of it what is there. But always at the last, men find that the true way they sought was there calling to them and waiting for them. We are faithless to our principles if we are negligent of the Bible.—Robert E. Speer, in “S. S. Times.”
The Use of the Promises
1. What nature will the promises of God communicate to the life of the individual who receives them?
“Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” 2 Peter 1:4.
2. In view of the promises that have been given, what exhortation is made by the apostle Paul?
“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” 2 Cor. 7:1.
3. How far will these promises reach in saving men?
“Wherefore He is able also to save them to the uttermost that come unto God by Him.” Heb. 7:25.
4. How general is the invitation to come?
“I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely.” Rev. 22:16, 17.
5. What promise of rest is made in connection with the invitation to come?
“Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” Matt. 11:28-30.
6. What protection is promised to those who come to the Master and find this rest?
“Fear not; for thou shalt not be ashamed; neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband; the Lord of Hosts is His name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall He be called. . . . No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of Me, saith the Lord.” Isa. 54:4, 5, 17.
7. In view of this complete destruction of sin, what has He promised to all His children?
“And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and His servants shall serve Him: and they shall see His face; and His name shall be in their foreheads.” Rev. 22:3, 4.
Note.— Think of what it means for an individual to be so completely cleansed and so absolutely freed from all traces of sin, that he can stand unabashed in the presence of the infinitely righteous and pure God and behold His face. This text in itself shows the mighty power of transformation and the complete cleansing that will have been given to every redeemed soul.
The Scoffer’s Folly
By Arthur V. Fox
By Arthur V. Fox
They say there is no God, and grim defiance fling
At One my soul adores — my sovereign King.
They pile their wisdom, arts, and store,
As tho there were no evermore —
No great beyond — no other shore —
And thus insult my King.
They deem it low to pray, to trust in Christ the Lord.
They sneer at praise, the written Word.
Their threescore ten are spent in sin.
They will not let my Saviour in,
But revel in the world's mad din
Till falls the avenging sword.
Cease now thy boast, vain man! God's wrath is deep and strong.
Time soon will pass away. Eternity is long.
There is no hope beyond the grave.
Reject no more the love He gave;
It was for thee. O, let Him save,
And fill thy life with song!
Little Helps by the Way
If of dollars you have many,
Spare a few
To the chap who hasn’t any.
It will do
More to brighten all your day
Than the coin you laid away.
Kindly actions always pay.
Spare a few.
If the sunbeams find you out,
Spare a few
To the man with gloom about.
You’ll not rue;
For the gladness that we know,
Out to other folks should go.
Sunbeams smile for all; and so,
Spare a few.
— Sunset Magazine.
Courage to Try
“As soldiers in life's battle, Lord,
Grant me that courage high
That dares, if need be, fail,
But dares not fail to try.”
The Independence of the United States and the Foundation of Its Greatness
By T.
The fourth of the month of July is a memorial day, in this nation, of the Declaration of Independence that gave it birth. There were causes which led to this courageous pronouncement of principles. The fathers of this republic were the descendants of a line of men who had been struggling against bigotry, tyranny, and oppression, for centuries. Their struggles had been in England and on the continent of Europe. They were determined men, who had visions of true freedom. They were struggling not merely for political freedom, but also for that deeper freedom of conscience in matters of religion which is the basis of all liberty, for we never have political freedom where we do not have absolute freedom of conscience in matters of faith.
The tyrannies in Russia, to mention only one locality, to-day are not the result of political despotism, but reach down to their foundation, which is ecclesiastical bigotry and intolerance. The fathers of our country saw the great principles involved, and determined to establish a nation here that would have no visible head in the realm of the church, but each man would be allowed to worship God or not to worship, according to the dictates of his own conscience and the leadings of his own inclinations. Hence we have the bold assertion, in the Declaration of Independence, that “all men are created equal,” and that “they are endowed by their Creator with certain unalienable rights.” Man had held, all through the ages, that the rights of government were supreme, and that the government might invade the conscience and operate the Inquisition if necessary in order that he should be brought into line with the whims and sentiments of the monarch or his ruling body.
The Constitution, when formed by this new republic, stated:
“No religious test shall ever be required as a qualification to any office or public trust under the United States.”—Article 6, section 1.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the freedom of speech or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances.”—Amendments, article 1.
It was indeed the beginning of a new order of things when the banner on which that statement was inscribed was thrown to the breezes in the face of an opposing and sneering world. It was not adopted without opposition even in this country. Old Virginia was one of the famous battle-grounds in the campaign which placed in the foundation of this government its great principles of religious freedom. In his memorial to Virginia on equal freedom to all, we find James Madison saying the following:
“Whilst we assert for ourselves a freedom to embrace, to profess, and to observe, the religion which we believe to be of divine origin, we can not deny an equal freedom to them whose minds have not yet yielded to the evidence which has convinced us. If this freedom be abused, it is an offense against God, not against man. To God, therefore, not to man, must an account of it be rendered.”
This utterance from Madison can not fail to appeal to the unprejudiced mind. We must see that such principles are in harmony with the freedom that is divine, and therefore a government established upon such a solid foundation could not do otherwise than succeed, for the fostering hand of divine Providence must be over it. In Madison’s memorial to the General Assembly of Virginia we find also this great statement of principle:
“The freemen of America did not wait till usurped power had strengthened itself by exercise, and entangled the question in precedents. They saw all the consequences in the principle, and they avoided the consequences by denying the principle. We revere this lesson too much soon to forget it. Who does not see that the same authority which can establish Christianity, in exclusion of all other religions, may establish, with the same ease, any particular sect of Christians, in exclusion of all other sects?”
With such principles before the people of Virginia, and with strong men like Madison and Jefferson using their powerful influence in behalf of these principles, we need not be surprised to find such exalted statements as the following in the Virginia Bill of Rights:
“That religion, or the duty we owe to our Creator, and the manner of discharging it, can be directed only by reason and conviction, not by force or violence; and, therefore, all men are equally entitled to the free exercise of religion according to the dictates of conscience.”
The generation that was in the great controversy that caused this nation of destiny to break away from England and to establish itself upon these divine principles of freedom, did not soon forget the great lessons that had been taught, nor the divine principles that had been laid as a foundation under this republic, that was to shine as one of the greatest nations that had ever arisen in the history of the world. Those men established a nation that is absolutely unique. It is the first nation in all history that has been established and permitted to grow without having a state religion. Consequently this nation has been a light to the world throughout its existence thus far.
The men who built the strong foundations for the grandeur, greatness, and glory of this republic were beset many times by those who were so short-sighted as to believe that we should have some kind of established religion, and upon more than one occasion they were asked to settle a religious controversy. This is shown from the following sentences taken from the United States Senate report in 1829:
“Let the national legislature once perform an act which involves the decision of a religious controversy, and it will have passed its legitimate bounds. The precedent will then be established, and the foundation laid, for that usurpation of the divine prerogative in this country which has been the desolating scourge to the fairest portions of the Old World.”
This utterance shows that at that time the minds of the men charged with the responsibility of government in this nation were clear upon the principle involved in this question. They understood that they had no right to settle a religious controversy in any way by human law. From the report of the same Senate we have also this sentence:
“The proper object of government is to protect all persons in the enjoyment of their religions as well as civil rights, and not to determine for any whether they shall esteem one day above another, or esteem all days alike holy.”
That sentence shows that the men in 1829 saw clearly that they had no right to enter into a controversy over the question of the observance of a day as the Sabbath by enacting a law that would show any preference for one day above another. The principle is a sound one, and those in this time who are so clamorously working for laws to compel the observance of Sunday ought to reconsider the sound basis upon which our government was founded. While we are celebrating the 137th anniversary of our national independence and our national greatness, is a good time for this reconsidering.
Some have tried to cast the reflection upon the illustrious galaxy of men who laid the corner-stone and reared the foundations of this republic, that they were godless, because they refused to enact statutes that would be a human attempt at regulating observances that pertain only to almighty God, our Creator. But such was not the case. It was their profound respect for the Creator and the religion taught by the Man of Nazareth that led them to do what they did.
Our justly renowned United States historian, George Bancroft, not only conducted exhaustive research in the field of history covered by this republic, but he made a profound study of its Constitution and the history of that immortal document. The following paragraph from this learned and influential man states succinctly and clearly that they gathered their principles which enabled them to divorce the church totally from the state, from the great Nazarene Himself. Bancroft says:
“No one thought of vindicating liberty of religion for the conscience of the individual till a voice in Judea, breaking day for the greatest epoch in the life of humanity by establishing for all mankind a pure, spiritual, and universal religion, enjoined to render to Cæsar only that which is Cæsar’s. The rule was upheld during the infancy of the gospel for all men. . . . The new nation, . . . when it came to establish a government for the United States, refused to treat faith as a matter to be regulated by a corporate body, or having a headship in a monarch or a state.
“Vindicating the right of individuality even in religion, and in religion above all, the new nation dared to set the example of accepting in its relations to God the principle first divinely ordained in Judea. It left the management of temporal things to the temporal power; but the American Constitution, in harmony with the people of the several states, withheld from the federal government the power to invade the home of reason, the citadel of conscience, the sanctuary of the soul; and not from indifference, but that the infinite spirit of eternal truth might move in its freedom and purity and power.”
The foregoing paragraphs that have been quoted from illustrious Americans and from renowned American documents, show the solid principles that were placed beneath this nation as it started upon its historic career. These principles can not be safely abandoned. They should be studied often.9
We can not afford to drift away from them. Religious combinations that would seek to subvert or overthrow them must be earnestly combated; for in standing in favor of the sound principles upon which this government rests, we are standing for the teachings and sentiments of the divine Son of God. He has said in His word that “if the Son therefore shall make you free, ye shall be free indeed.” This freedom that is given to humanity by the Son of God is designed to include the realm of the civil state, so that men may be happy and free in this short life even should they choose to make the great mistake of refusing the greater freedom of the unending life that reaches beyond this world. T.
Historical Object-Lessons
By T.
DANIEL, the Hebrew captive in Babylon, was one of the greatest statesmen of antiquity. When King Nebuchadnezzar conquered Judea, about 607 years before Christ, “this Daniel” was one of the young men whom he carried captive to the capital of his kingdom. Daniel’s early training to adhere to right principles, together with his faithfulness in service, soon brought him to enjoy the confidence of the king, and he was placed in positions of the greatest responsibility in the state. Daniel was a leading character in the affairs of Babylon from soon after he was taken captive until the kingdom was overthrown by the Medes and Persians. And when Darius, the Median, took the kingdom of Babylon, we find that Daniel was still recognized as such an able statesman that —
“It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
“Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.” Dan. 6:1-5.
Following the foregoing quotation is the story of how these plotting princes and governors got the king to issue a decree that would involve Daniel’s religion, in order that they might bring him under the ban of the law; and as the result, the prophet-statesman was brought into suffering, because he would not bow to such a law. These plotters pleaded the law. The very government of the Medes and Persians is involved. The law must be upheld at all hazards. These were their frantic pleadings, but their object was not the upholding of law; what they wanted was to get rid of a man of whom they were jealous and in whom they could find neither “error” nor “fault.”
In that ancient case, Daniel submitted to the penalty of the law without murmur, but he could not yield obedience to such a statute without committing the high crime of treason against God. The most execrable crime that man can commit is that of treason against the government that gives him protection in his rights. Moreover, any government that rightly appreciates and understands the high crime of treason, will never drive any of its subjects into the place where they are compelled to choose between disobedience to human law and treason against their God. The man who intelligently worships God from principle is one of the most loyal subjects that the state can have, and it is very unwise to seek to suppress him.
All the crimes that have been committed against liberty, both civil and religious, have been done in the name of law. Even the Christ of God Himself was clamorously accused and put to death because the multitude were determined to enforce the law. They vehemently said, “We have a law, and by our law He ought to die, because He made Himself the Son of God.” John 19:7.
Even the Roman governor Pilate “knew that for envy they had delivered Him” (Matt. 27:18), and they sought to cover their envy under the guise of patriotism, loyalty to the government, and the enforcement of law. It was because of envy that the governors and princes of Babylon sought for the death of Daniel through the enforcement of law. This has been the history of such law as has invaded the realm of conscience in all the ages. This, too, will be the history of the enforcement of Sunday laws, which many are loudly calling for in many places. As all the past demonstrates, they will work injustice and persecution. And the reason we know that such will be their history is because the prisons and chain-gangs of this beloved land of freedom have already borne strong testimony to what will be the outcome, in the end, of all the Sunday legislation that has already been secured, and of what is still sought. History has often repeated itself in religious persecutions during the ages. T.
Studies in Ephesians
Watchfulness and Prayer
Chapter 6, Verses 18-24, A.R.V.
Questioning the Text
1. In addition to the armor of God, what is the Christian always to remember?
“With all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints.” Verse 18. Note 1.
2. What does the apostle plead for on his own behalf?
“And on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel.” Verse 19. Note 2.
3. What does he declare himself to be?
“For which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.” Verse 20. Note 3.
4. How does he come into confidential relation with them?
“But that ye also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things: whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.” Verses 21, 22. Note 4.
5. With what message of peace does he conclude?
“Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.” Verse 23. Note 5.
6. What benediction does he pronounce on them?
“Grace be with all them that love our Lord Jesus Christ with a love incorruptible.” Verse 24. Note 6.
Note and Comment
1. “With all prayer.”—How frequently does God impress upon us the fact that we can do nothing without Him! There must be prayer—prayer at all times. A Christian should live ever in the spirit of prayer, praying “at all seasons in the Spirit.” This would indicate not always audibly, but with heart lifted to God even in the humdrum every-day work which He has called one to do. Not only praying, but watching “with all perseverance.” He must look on every side for danger as well as for victory. He is not only to forget himself, but he is to pray for all the saints. The life must be an unselfish one.
2. “On my behalf.”—The apostle longed for and deserved the sympathy of his brethren. Note, however, that, prisoner tho he is, his chief desire is not that he may be blessed, or that temporary ease or prosperity may come to him, but that as he preaches the gospel, he may preach it boldly, as God would have him. So God’s ministers should receive the prayers of His children everywhere.
3. “In chains.”—Once again he refers to the fact that he is a prisoner. He does not call it that at this time, but he tells us that he is in chains, or, literally, in a chain. He was bound by the chain to the Roman soldier who watched at his side, but even thus, when examined before the emperor, or in conversation with those that came to see him, he wanted grace from God and prayers that he might speak boldly as he ought to speak.
4. “Tychicus.”—We first learn of Tychicus in the twentieth chapter of Acts and the fourth verse. When Paul was on his last missionary journey, there accompanied him, among others from Asia, Tychicus and Trophimus. He was one who was willing to risk something and go with the apostle Paul. Paul calls him a beloved brother and a faithful minister. He knew that the hearts of the brethren would be anxious regarding himself, and so he sends Tychicus, that they might know his state, and that he might comfort and establish their hearts.
5. “Peace.”—We come to the close of this wonderful epistle. It has been very briefly and very imperfectly set forth; but we trust that to our readers, to those who have followed these notes and suggestions, there have come some crumbs of comfort from God’s wonderful table, that they have gathered some jewels of truth for the casket that shall endure to all eternity, that they have built some moral fiber which shall stand for God in the world’s great struggle. Let them be consoled, as they come to the close of the book, that the peace pronounced is to them—peace and love with faith. God is still the God of peace, and the Lord Jesus Christ is still the One through whom it is administered. The only true faith is the faith which works by love; the only true love is that which issues in faithful obedience. And upon such will the abounding grace of God be bestowed, and it is such only that love Jesus Christ with a love which is incorruptible.
6. “Grace.”—It is God’s wonderful grace, His to us undeserved favor, in the beginning, in the end; it is the riches of His grace all the way; it will be the fruits of “the exceeding riches of His grace” and glory to all eternity.
