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Signs of the Times, Vol. 19, No. 11.

Editorial

Signs of the Times

Jan 16, 1893

Pacific Press Publishing Company · Oakland, California · Jan 16, 1893

Editorial.

By Editor

"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.
WHAT a blessed consolation an apostle gives those who have been humble enough to accept of the gospel: "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." 1 Cor. 1:30. What more do we want?
WHETHER the World's Fair is closed on Sunday or not, the SIGNS OF THE TIMES does not care a straw; but it does contend that, as a religious question—and it is none other from the A to the Z of the case—the United States Government has nothing to do with the matter. The first Amendment to the Constitution absolutely forbids it.
THE gospel of Christ "is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein [in the gospel] is the righteousness of God revealed." If the professed believers in Christ had more faith in his gospel, they would not seek to enforce the righteousness of God (his law) by civil authority, a thing utterly impossible to do. Men can only observe God's law by the power that comes through the gospel, and the gospel cannot be enforced. It demands voluntary submission to the transgressed law, and perfect faith in its promises.
"THE mystery of God" is Christ in the heart and life of the believer (Col. 1:27), or, in other words, it is the righteousness of God unto all and upon all that believe (Rom. 3:22). "The mystery of iniquity" is that which makes void God's law in the hearts of men, and sets up the usurper instead of Christ. Do not be prejudiced, dear reader; examine God's word to see if this be not so: The agitation of the mystery of God is rallying more and more around the very center of God's holy law, the Sabbath of the fourth commandment, while the mystery of iniquity is spending all its forces around the pseudo sabbath, the pago-papal Sunday. The question for us to ask is not, Which is the most popular? but, Which is truth? What does God's word testify? What was Christ's example? Will you ask these questions honestly, and then decide for God?
VERY much has been said pro and con relative to the salvation of the passengers on the Atlantic steamship Spree in answer to the prayers of Mr. Moody, General Howard, and others. Some, even among professed Christians, scout the idea of God hearing prayer, because other steamers have gone down. As to the Spree and her deliverance we know nothing, but we believe that God hears prayer and works as effectually for his people now as when he trod the storm-crested billows of Galilee. He is just the same God to-day as in the past.

KNOWING CHRIST AFTER THE FLESH.

THIS is an expression that is sometimes used, or one similar to it, in an accommodated sense, as it is in an article in this paper, meaning the physical presence of Jesus as he walked this earth. But this is not the meaning of the expression as found in 2 Cor. 5:16. The text reads as follows:—
"Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more."
What does it mean? The reader will perceive that the above is a conclusion drawn from previous argument, which really begins with the third chapter, the ministry of the Spirit, but it will doubtless be sufficient for our elucidation of the text to go back to the fourteenth verse. The apostle states, after speaking of the judgment seat of Christ, where all must appear, that the love of Christ constrained him to labor for all those for whom Christ died; "because," says he, "we thus judge, that if one died for all, then were all dead," that is, doomed to death because of sin. And then he declares that that is just what Christ did do: "And he died for all." (Revised Version.) The purpose he had in thus redeeming man is next stated: "That they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again." Then he draws the conclusion of the passage in question.
Before we notice that, we would like to inquire what it is to live unto ourselves, and what it is to live unto God. To live unto ourselves is to follow the lusts and desires of the natural man. This the apostle characterizes as "after [kata, "according to"] the flesh." Rom. 8:5. This is man's natural unregenerate condition, and "that which is born of the flesh is flesh," or fleshly. Therefore Jesus told Nicodemus, "Ye must be born from above; for that which is born of the spirit is spirit," or spiritual. John 3:3-6. One thus brought forth by the divine power (James 1:18; 1 Peter 1:23) can render spiritual service to God, or, in other words, "live unto Him who died and rose again." Paul thus presents the two different conditions:—
"For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For the minding of the flesh is death; but the minding of the Spirit is life and peace. Because the minding of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." Rom. 8:5-8, margin.
After, or according to, the flesh is enmity against God, or following our own selfish lusts. Therefore, as Christ "died unto sin once" for our sakes, but now lives unto God, so we should reckon ourselves "to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." Rom. 6:10-12 The flesh never profited us; it only brought us bondage. Rom. 6:20, 21. But Christ bought us with his own precious blood (1 Cor. 6:20), and now we belong to him who has set us free. Therefore, as we once yielded to the flesh, when we were its slave, so now we should yield to Christ every instinct and power of our being. Rom. 6:19, 22.
"Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." Rom. 8:12, 13.
"After the flesh," in 2 Cor. 5:16, means just what it does in Romans. To know men after the flesh would not be to labor among them with the love of Christ, as did Paul, but with a heart of selfishness, to get all we could to ourselves, just the same as is seen among men of the world, and many professed Christians, at the present time. To know Christ after the flesh it is not necessary to have seen the person of Jesus. We may read about his wondrous love, sublime fortitude, and perfect character; we may profess his name, and may assert to all the truths of his gospel, and yet we may not know his regenerating, sanctifying power. We may know Christ, as many professed church members know him to-day, "according to the flesh." They profess that they know Christ, yet deny him by their works, walking according to the flesh and following its lusts. See Titus 1:16. To the Ephesians Paul said, "But ye have not so learnedChrist." Eph. 4:20. And to the Corinthians, some of whom had been walking according to the flesh (1 Cor. 3:3; 5:1-6), he exhorts in his own personal example: "Wherefore henceforth know we no man after [according to] the flesh; yea, though we have known Christ after [according to] the flesh, yet now henceforth know we him no more" in that way. 2 Cor. 5:16.
That this does not mean Christ's flesh, or physical presence while here on earth, is evident from the first part of the verse. Just the way he was not going to know men after the flesh, so he would not know Christ according to the flesh. And the reason was that Christ had regenerated him, and the old man, with its deceitful lusts, had passed away. "Therefore if any man be in Christ, he is a new creature; old things are passed away; behold all things are become new."
Peter knew Christ after the flesh when he told his Lord that suffering did not await him or his. Jesus told him: "Get thee behind me, Satan; thou art an offense unto me; for thou savorest not the things that be of God, but those that be of men." Matt. 16:21-23. But he knew him after the Spirit on the day of Pentecost. Acts 2. Reader, how do you know Christ? Is it after the flesh? Do you use your profession of godliness for a cloak to gain personal ends? Is your name on the church books, while your heart is minding the things of the flesh? Or do you know him as the Power of God and the Wisdom of God, a precious, personal, living Saviour, who enables you to walk "not after the flesh, but after the Spirit"?

THE THREE MESSAGES OF REV. 14:6–12.

By Elder E. W. Whitney

No. 3. Mr. Miller’s Work and Mistake a Subject of Prophecy.

ADDITIONAL light is thrown upon the advent movement previous to 1844, and even upon the mistake in connection with it, by the prophecy of Revelation 10. Here an angel is seen to come down from heaven and take his position with one “foot upon the sea” and the other “upon the earth,” holding in his hand “a little book open.” He cries with a loud voice, and even lifts his hand to heaven, and swears “that there should be time no longer.”It is evident from the statements in this chapter that this prophecy represents that part of the great work symbolized by the first angel of the fourteenth chapter, which was accomplished previous to 1844; that is the proclamation of the hour of judgment come, based upon definite prophetic time. Deep love, perfect unity, and unusual power attended the preaching of the advent message during those years. Indications of these characteristics are seen in the rainbow (symbol of covenanted love and mercy) upon the angel's head, his face being “like the sun,” and his “feet as pillars of fire.” It is the testimony of those who experienced it that there was a presence and power of the Holy Spirit, fitly represented by the angel coming down from heaven upon the earth to deliver his message in contrast with giving it while flying through heaven, as do the three angels of chapter 14; yet a lack of completeness, a certain obscurity in the message he bore, may be indicated by the cloud with which he was clothed. The extent of the work is suggested by his standing with one foot upon the sea and the other upon the land; it went by land and sea.
The little book in his hand “open” very naturally directs the mind to a little book which was once sealed or closed “till the time of the end,” implying that then it should be opened. The Lord told Daniel concerning his prophecy, “Go thy way, Daniel; for the words are closed up and sealed till the time of the end.” Dan. 12:9. But, he says, at that time “none of the wicked shall understand; but the wise shall understand.” Verse 10. It seems plain, therefore, that the little book in the angel's hand was the book of Daniel.
As to the oath of the angel that time should be no longer—the close of time was preached with much positiveness, yet without understanding the true significance of the oath; for, from the statement of the angel at the close of the prophecy, it is plain that both literal and probationary time were to continue. He says to the church, in the person of John, “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” The oath, then, must refer to the only other kind of time with which the Bible deals—prophetic time. With this understanding all is plain, for there is not to be found a prophetic period reaching beyond the 2300 days in 1844. Prophetic time is indeed no longer; and, therefore, any supposed prophetic dates reaching this side of that time are misleading and absolutely unreliable.
The angel evidently made his declarations upon the strength of the prophecies of the little book in his hand—the book of Daniel—but now John, doubtless as the representative of the church at the time, says to him, “Give me the little book.” The angel replies: “Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” John, or, rather, those whom he represents, the church, did as directed. They feasted upon the prophecies of Daniel, and, as they fully believed that the time of their redemption drew nigh, they were filled with intense joy—it was indeed sweet in the mouth. But (to carry out the simile) those prophecies which brought to them so much joy and comfort in the expectation of Christ's immediate coming, had not been properly masticated and digested, and, as a natural consequence, bitterness was to follow, just as indigestion and bitterness of stomach follow hasty and careless eating of natural food.
A most bitter disappointment was in store for the believers in the precious truths of the little book. While they were fulfilling prophecy, and giving to the world the warning which must be given, a misapprehension of some features of the prophecy was preparing for them a bitter, bitter disappointment. The time passed and their hopes were not realized. Christ did not come, as they confidently expected. They now became a byword, and the objects of ridicule and contempt. Truly that which had been so sweet had suddenly become most bitter.
The work, however, was not to close thus. There was to be to the church another experience of like character, without the disappointment and bitterness, for “he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.” A work characterized by the same love, unity, self-sacrifice, devotion, and consecration, together with the manifestation of the mighty power of the Spirit of God, symbolized also by a mighty angel coming down from heaven, will again attend the preaching of the “everlasting gospel,” and the worship of “Him that made heaven and earth.”

THREE MESSAGES

“I saw another angel fly in the midst of heaven.” “And there followed another angel. . . . And the third angel followed them.” Rev. 14:6, 8, 9.

NOTES UPON THE ILLUSTRATION.

1. THE first message begins previous to 1844, announcing the hour of judgment, but continues to the coming of Christ, proclaiming the gospel and the worship of the true God (the commandments) as the basis of the following messages. 2. Simultaneously with the opening of the first message, and as a special feature of its introduction, it is joined by the message of the angel of chapter 10, which continues to 1844 and ceases. 3. Subsequent to 1844 the truths of the first message became more fully understood and preached, though generally rejected, and as a consequence it is joined by the second message, proclaiming the fall of Babylon, which also continues to the end. 4. Later the two are joined by the third, warning against the worship of “the beast” and his image and the reception of his mark, and also continues to the end. 5. Just before the end of gospel work the three are joined by the message of chapter 18, announcing the complete fall of Babylon, and calling upon God's people to come out of her because of her sins. This in effect produces a loud, earnest, and extended giving of all three messages combined, resulting in the lighting of the earth with all truth, and the development of a company keeping all the commandments of God and the faith of Jesus, and fully prepared to meet Christ when he appears in the clouds of heaven.
While the message of the first angel of chapter 14 is thus introduced with power and glory, as indicated by the prophecy just considered, announcing the hour of the judgment, and the close of prophetic time, its sounding through the earth continues, developing fully every feature of the “gospel” and the “commandments of God,” as it is joined by the second and third, until, as probation is about to close, a “mighty angel” (possibly the same as the angel of chapter 10) “comes down from heaven,” not “clothed with a cloud,” but lighting the earth with his glory, and unites his voice and strength with the work symbolized by the three angels, which causes it to close with the same spirit and power with which it opened. Thus the church will prophesy again, as in the opening of the message, only with increased power. It is then that the first and third messages will together and at the same time go with a loud voice, presenting the “everlasting gospel” and “the commandments of God” in their fullness, and the fearful warning against the worship of the beast and his image in its completeness, developing the company spoken of in chapter 14, verse 12, who “keep the commandments of God and the faith of Jesus.”
This closing work is presented in chapter 18:1: “And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.”

Let Us Do More.

By Editor

IN referring to the work of the American Sentinel the Christian Statesman of December 24 says:—
As we have said before, twenty-six thousand Seventh-day Adventists circulate more millions of papers against the sabbath than twenty-six million friends of the sabbath circulate thousands in its behalf. The whole country ought to be sowed knee deep with Sabbath Reform literature, to refute the shallow sophistries of good men and bad as to Sunday opening of the World’s Fair and other schemes of infidels and money grabbers thinly disguised as movements for the poor or for “pure religion.” But who will provide funds for a part of them?
By “sabbath” the Statesman means Sunday. By “sabbath reform” is meant Sunday laws, to promote a stricter observance of the day. But Sunday is not “the Sabbath,” and a reform cannot take place on what never was. The only true Sabbath reform is a reform on the only true Sabbath, and that is the seventh day. See Ex. 20:8–10; Isa. 58:13. This reform God has predicted, and seventh-day keepers are now the only ones enlisted in the work for the Sabbath. Every paper, tract, and page circulated for Sunday and Sunday laws, is against, not Seventh-day Adventists, but the Lord God of the Bible and his Sabbath. We are glad Adventists are doing so much; they ought to be doing ten times more. The truth and love of the Lord Jesus Christ and precious souls for whom he died, as well as the rapidly passing moments, demand a tenfold deeper consecration and zeal in God’s work. But shall we suggest to the Statesman the cause of the apathy of friends of Sunday?—It is this: The majority of them down deep in their hearts believe neither in the day nor the methods to promote it.

THOUGHTS WORTH THINKING ABOUT.

By Editor

THE following letter from a correspondent in the southern part of the State presents some thoughts worth thinking, and worth thinking about. We commend it to our readers:—
EDITOR SIGNS OF THE TIMES—Dear Sir: Is not the prevalent idea of implicating Christ in the change of Sabbath of the fourth commandment to the first day of the week, a repetition of the sin of the Pharisees in the days of our Lord, when they declared that he by Beelzebub cast out devils? For they make him, the Son of God, like to Satan, in that he did even while here upon earth, on a mission from the Father, to this fallen race, rebel against the authority of God by setting aside and changing the Sabbath of the Lord; and that he, after his mission was fully accomplished, and he had returned to the Father, yet continued, and does continue, to rebel against that authority, and by the teaching of his professed disciples is perpetuating the rebellion against that authority.
This, it seems to me, is the deepest, darkest sin of the church of this day, and yet is done ignorantly, by following the traditions of the church and the examples of parents and teachers.
Either our Lord and the Father are, and have been always, working together in perfect harmony, or else, as Jesus himself declared, the kingdom is divided against itself, and in that case must have, long ere this, fallen to utter destruction. And yet, however much they do assert this rebellion by their acts, none who profess faith in Christ would dare make it in words. Then why not harmonize the Scriptures by the means and in the way that Christ did in this same chapter of Matthew (12:50), by manifesting his subordination to the will of the Father, saying, “Whosoever doeth the will of my Father in heaven, the same is my brother, and sister, and mother”? In all the teachings of Christ this was a fundamental truth, that he who came as the world’s Redeemer, even though he thought it not robbery to be equal with God, was yet, until the day of final consummation of all things, subject to the Father, not by compulsion, but as a voluntary act, and therefore in direct opposition to the idea of rebellion against his divine authority.
Then, too, Christ, as the word, is declared to have been with God, in the beginning (John 1:1), and that he was God, and not anything was made without him, therefore made he the Sabbath, and he and the Father were working together then, and unless one had changed since must be still, one in thought, in deed, in purpose, and therefore in perpetual, perfect harmony. Yours in Christ, H. J. WHITNEY. San Diego County, Cal.

Sunday Closing of the World’s Fair

By Editor

THE Pennsylvania Sabbath Association urges ministers, through the Christian Statesman, to write to congressmen “to stand for the law of God in this matter” of the Sunday closing of the World’s Fair. And we say, Amen; for if congressmen will do this, they will observe the Sabbath of the Lord our God, the seventh day; and, observing that, they will never ask for civil power to aid an Omnipotent God to enforce his own law. Neither would National Reformers. They have forsaken the Fountain for the broken cisterns of men.

New Year Resolutions for Christian Living

In the Occident of January 5 "Rusticus" gives the best kind of advice for the coming year, in the following words: "As we enter on a new year, let us resolve not only to keep the ten commandments, but this, 'Rejoice in the Lord alway, and again I say, Rejoice.'" Of course, it is implied that this can only be done through the Lord Jesus Christ.

The Missionary Spirit

OUR measure of the Spirit of Christ, our measure of consecration to his service, are always in proportion to our burden of soul for others. The Spirit of Christ is a missionary spirit.

Doctrinal.

By Jessie E. Hocker

“If any man will do His will he shall know of the doctrine whether it be of God.”—John 7:17.

AS GOD COMMANDS.

BY JESSIE E. HOCKER.
We talked to Deacon Smith about The Sunday law on foot, The closing of the wondrous Fair, Which mighty men have put Into the hands of those whose right It is to rule us well, But who should never have the power Our consciences to quell.
It was not so in bygone days,— Such was not the desire Of those who laid the kindling wood Of “Independence fire.” No law to govern conscience made Men act what they were not, But now it seems that law has come To be a nation’s blot.
But Deacon Smith from times afar Had ever heard it said That now on Sunday we should meet Since Christ rose from the dead. “Ah, yes, good friend, we’re well aware ’Tis thus the fables go, But, Deacon Smith, be very sure The Bible tells you so.”
There is a day by God designed For men to rest and pray, But this was changed by Constantine, Who fixed another day. For many years ‘twas almost lost (The one which God designed), But now the seekers after truth Its holy precepts find.
So, trust not to tradition’s tale— No truth from God they claim. The law once spoke from Sinai’s top Will ever be the same. Believe not them who say ‘twas nailed With Christ upon the tree, For blood of awful sacrifice Was shed for you and me.
Because that law was immutable, Could not retrieve its claim, The Son of God himself in love And wondrous pity came. “Will he forgive if knowingly We set his law at naught?” God help you to receive it, friend, For ‘tis with love inwrought.
College Place, Wash.

BROKEN CISTERNS.

By William Covert

BY ELDER WILLIAM COVERT.

The Lord, by the prophet Jeremiah (2:13) charges his people with two grievous things; he says, "My people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."
It would be very foolish in a man desiring a supply of water to forsake a living spring, bright and sparkling, and endeavor to supply its place by the use of a leaking cistern; yet very many are in spiritual matters doing this unwise thing. They seek the Lord and find him, but immediately conclude that their final salvation depends upon merits being found in themselves. Therefore, as the man who lives upon the thirsty plain prepares cisterns in which to store up the water when it rains, so they begin to labor to store up blessings to draw upon in the interval between revival meetings. Instead of being connected with the Lord, who is himself a living fountain of grace and glory, they depend upon drawing upon the supply that they have stored away in themselves. But, behold, when they go to the cistern, they find it broken, and the supply leaked out.
The Lord gives warning against this kind of life where he says, "We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip [or "run out as leaking vessels," margin]." Heb. 2:1. If all would give the proper heed to the teaching of the gospel, the truth would come into the mind as God designs it should, and in that case it would not leak out and leave the heart dry and barren. All self-stored good or enthusiasm is as sure to leak out as water is sure to run out of a broken vessel.
A proper faith and understanding of what Christ is to the believer would make one know that there is no more call for him to become anxious about the supply of God’s blessings than there is need for the man who abides by a living fountain to store away in barrels a supply of water. The fountain of blessings is perennial to every child of grace. It is not pleasing to the Lord that his children try to store away for future use these spiritual blessings. There is no more wisdom in doing this than there would be in the husbandman storing away the sunshine for future use, or canning up the air during the storm for use in the calm days that follow.
The prophet asks: "Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken? Because my people hath forgotten me." Jer. 18:14, 15.
Here the wonderful blessings that Lebanon bestowed upon the inhabitants of Palestine are taken by the prophet as a miniature outline representing the glories of God’s grace to man. As the Lebanon system of mountains was everywhere visible to the eyes of Israel, so should all behold the power and favor of God, which is everywhere visible to the eyes of men. Lebanon’s towering peaks, covered with eternal snow, while its lesser heights were clad in living green, together with its thousand hillsides and valleys, which were watered by living springs, that fed upon the alabaster crowns of the grand old mountains, formed pictures of glory which enthused the prophets of God. As Moses from Mt. Nebo beheld this picture, he said, "I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon." Deut. 3:25. Solomon calls it, "A fountain of gardens, a well of living waters, and streams from Lebanon." Cant. 4:15. When writing of the glories of the world to come, the prophet said, "The glory of Lebanon shall be given unto it." Isa. 35:2. If the dweller at the foot of Lebanon would manifest his folly in refusing to drink of its fountains, how much more folly would be manifested by turning from God, the fountain of life, to drink from the empty cup of self?
The weakness of God’s people has always been due to their looking away from the power of God, that they might look to self. They usually purpose to do something themselves that will place God under obligation to do something for them. Such an one is trusting in an arm of flesh instead of trusting in the living God, and God’s word says:—
"Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited." Jer. 17:5, 6.
This is a forcible picture of the barrenness of soul experienced by the one whose mind dwells upon self. He is like the plant trying to grow in the alkali desert. He simply loses all the vigor of life and dries up and dies. There is no deception more common and few more dangerous than looking to self and trusting in self to grow. Christ has especially cautioned against it. He asked, "Which of you by taking thought can add one cubit unto his stature." Matt. 6:27. As no man can grow taller by fretting, so no Christian can grow more holy by worrying. As the healthy child grows by partaking of the things the Creator has prepared for this purpose, so the child of God grows spiritually by gladly feeding upon the food that God has prepared for this purpose. It is the Christian’s privilege to feed upon heavenly provender that the Lord gives to him, and grow as the plant.
The plant abides in the soil and the husbandman cultivates and prunes it as seems best to himself, and the plant just grows by receiving. It bears fruit by abiding. The husbandman expects fruit from the vine and the plant; so God expects fruit upon the vine of his planting.
But the fruitage is not helped by worrying.
All worry comes from unbelief. Hewing out cisterns to store away water for future use shows a lack of confidence in the Fountain to supply water in the days of drought. The Saviour says that plants and flowers, though more gorgeous in their apparel than Solomon in his glory, neither toil nor spin. They receive the glories of the sparkling dew and the shining sun, and grow thereby. So should Christians by faith behold the image of God in the face of Jesus Christ, and thus be changed into the same image.
There must be life in order to grow, and that life must appropriate constantly the nutriment from the proper food.
The food supply will be found in God’s word and in meditation and prayer. God manifests himself to the devout student in the earth, the air, the sky, the sun, the moon, the stars, the growing grass, the rippling brook, in the song of the birds, and in the changing seasons. By all these he teaches and feeds his children. But God himself must be the strength and the life of his people. Joel 3:16. Let the mind ever receive him and absorb the divine nature. To feed upon self is self-destruction. Don’t do it.
Continue reading: STUDY OF THE BIBLE—ITS IMPORTANCE AND BENEFITS. NO. 3.