Signs of the Times, Vol. 22, No. 31. (8/6/1896)

Signs of the Times

Aug 6, 1896

Pacific Press Publishing Company · Oakland, California · Aug 6, 1896

Trees Mentioned

Trees

Among the beautiful, instructive things of nature which a kind Father has given us, are trees. No words can tell their benefit and beauty, their constancy and companionship. In the word of God they are intimately associated with man's history, fall, defeats, victories, from Eden lost to Eden restored. Surely God has given us Gospel lessons in the trees.

Trees Mentioned

Twoscore of different trees, more or less, are mentioned in the Book of God, beginning with its very earliest chapters. In the Garden of Eden God made to grow every tree “pleasant to the sight and good for food.” Here were seen

“Groves whose rich trees wept odorous gums and balm, Others whose fruit, burnished with golden rind, Hung amiable (Hesperian fables true, If true, here only), and of delicious taste.”

Here was the Tree of Knowledge of Good and Evil, here the Tree of Life, with its twelve manner of fruits. Here many others, all of which revealed God's glory, and were blessings to mankind. Later we have mentioned the fruitful almond, apple, fig, and olive, the odorous pine, juniper, and fir, the fragrant and healing balm of Gilead, the strong and sturdy oak, the lofty cedar of Lebanon, and the prolific palm.

With Man's History

All these trees and others are intimately connected with man's fall, history, and salvation. It was over the Tree of Knowledge of Good and Evil that came the first test of man's loyalty to God. Here it was that he fell. The Tree of Life was given to perpetuate an endless existence of a worthy character, but from its life-giving fruit sinful and sinning man was debarred, lest he should perpetuate a sinful and miserable existence. It was a tree which, cast into the bitter waters of Marah, made them sweet. It was the threescore palm trees of Elim which, with the wells of water, brought refreshment to weary Israel. Upon trees criminals were executed, and upon a tree Christ bore the curse of sinful man. All through the word, even as all over the earth, the trees teach God's lessons or breathe his praise.

Symbols of Man

Trees are very fitting symbols of man. Human nature finds in them strong reflections. We have the green tree and the dry tree, representing, on the one hand, life and growth, and, on the other, decay and death. The fruitless, leafy tree is a symbol of the hypocrite, who makes large pretensions but bears no fruit. The tree with poisonous fruit fitly represents him whose life is evil, baneful, and blasting.

Trees of Righteousness

“Trees of Righteousness” is God's characterization of those who are his, who have repented of sin, who have accepted Christ. They are “trees of righteousness, the planting of the Lord, that he might be glorified.” The seed is of God; it is the incorruptible word sown in the soil or heart prepared by the Spirit of God. The planting is of the Lord; for the child of God is “planted together [with Christ] in the likeness of his death,” that he may grow in the newness of resurrection life. (See Rom. 6:3–6.) It is the old man that is buried; it is the new man that is planted. Things are planted that they may grow, and be of benefit. So Jesus Christ planted his children here in this world that they may be trees of righteousness, that God may be glorified. “Herein is my Father glorified,” says our Lord, “that ye bear much fruit; so shall ye be my disciples.” (John 15:8.) The tree of righteousness must, therefore, be a fruit-bearing tree, “the fruit of the Spirit,” which “is in all goodness and righteousness and truth.” This is the mission of God's “trees of righteousness” in this world.

How They Grow

Christians should grow as the trees grow. The tree does not live of itself; it did not furnish its own life; God gave it life. Take away the life, it dies. When the life flourishes, it buds, leaves, blossoms, bears fruit. So the Christian does not live of himself. He does not provide his own life. He is “born from above,” not of himself, but by the will of God. He does not work or grow that he may live, but he grows because he lives. He does not bring forth fruit that he may have life, but he brings forth fruit because he has life, and the fruit is in harmony with the law of the life within. The tree grows by drinking in from air, sunshine, and rain the food which God gives. In the earth its tiny, ramifying tendrils, or tiny roots, absorb the moisture and the food which the earth provides for its needs. It is planted in the earth. It feeds on the earth. It uses the earth. But it does all this that it may ever grow skyward, that it may reach farther heavenward, toward the sunshine of life and moisture of refreshing, its glad arms of love and thankfulness.

So with the Christian. He is planted in the world, tho not of it. He has a life that the things of the world do not know. He uses the world and the things of the world, but not that he may grow into the world or be more like the world, but that he may appropriate its good to fruit-bearing for God. The life that is in him, working through the things of the world, molds them to God's glory, even as the life in the tree takes from the grosser soil and transforms it to golden, delicious fruit. Yet God's “trees of righteousness” are continually fed with the life from above. Branch and leaf drink in of the refreshing dew of God's grace, the rain of his Spirit, the sunlight of his life and love. To leave the figure, the Christian feeds on the word of God, sees God revealed in the things of nature, and faith forms the channel through which the current of God's life constantly flows into his soul, enabling

him to make all things with which he has to do redound to God's glory.

The Blessings of Trees

What blessings are trees! Whether it be their constant and varying beauty, their cooling shade, their shelter from the blast, the material which they furnish for furniture, shelter, home, or the fruit they bear, they are always, ever, blessings to man. So God has placed his children here in the world that they may be blessings, “trees of righteousness,” to glorify him by bearing fruit. He will do all on his part, wherever he may plant us. He will supply the water, the sun, the life, that we may grow and thrive. He will prune superfluous branches, dig about the roots, give us more of his life, that we may bear fruit to his glory and the good of our fellow-men. What a boon of blessing is such a life! The weary traveler finds rest and comfort under its grateful influence. The wounded find healing in its balm. The hungry find fruit. But this is not only what Christians may be, but what every Christian should be. Brother, are you a tree of righteousness? Do you stand the test given by Jesus Christ, “By their fruits ye shall know them”? Are you making great professions, yet bearing no fruit? Does the Master come to you hungry? and is he forced to leave unsatisfied? Are you using the world as not abusing it? However it may have been in the past, let the present mark an entire consecration to God. Give all up to him. Open leaf and root for his life to come in. If the storms cause the root to strike deeper into the earth, let it better enable you to gather more nourishment for more fruit to his glory. Grow as the trees grow, strong, stalwart, heavenward. Grow like the palm tree in the desert. Let the roots take hold of the unseen moisture from below, let the fruit-bearing top drink in the life-giving, fruit-giving sunshine from above. So shall you be “trees of righteousness, the planting of the Lord, that he might be glorified.”

NOT CHRISTIANITY.

Miss Rebecca Kirkariam, of Anitab, addressed the Washington Christian Endeavor convention in behalf of Armenia. After reciting some of the brutal persecutions and cruel outrages of the Turks, she appeals to the civil power of America in the following:—

Now I will propose to you an alternative: either take this Bible from our hands or assist us to keep it firm. If you have no power or desire to protect your converts, your teachers, your work and interests, take away this seed from the field; pierce our hearts, and take out the hope, the faith, the love you put there, and then it will be easier for us to cry, “There is no God but Allah, and Mohammed is the apostle of that Allah.” Then the long, troublesome eastern question will have come to an end, and we will sink to the bottomless depths of despair, and not trouble you any more.

Now all of this may have been taught the lady as Christianity, but it is not Christianity at all. Christianity, and its Book, the Bible, are not dependent on any or all earthly powers. No civil power on the earth gave the people the Bible, no civil power can assist them to keep it firm. All civil powers may be against the Gospel and church of Jesus Christ, yet will his truth prosper if the church holds fast her fealty to him. Men may die in his service, but they die not in despair. The eastern question, however it may be settled, can not destroy one soul who has hope in Jesus Christ. And no civil power in the world can help on to God a single soul. Christianity is a life, a power from on high. Its devotees may lose life; but they find it again in Jesus Christ at the last day.

If all the hope and faith and love that are possessed by the Christians of Armenia is that put there by men, their case is indeed deplorable, and their cry to men logical; but if the hope, the faith, the love, are of Jesus Christ, no force of men may keep these spiritual forces in the heart or take them away. But we are persuaded better things of many, some of whom have witnessed to the heaven-born hope with their life. But faith or lack of faith on the part of the Armenians does not justify their persecutors, the Turks, nor the powers of Europe, notably England, which might stop the persecution if they would. As Christians we sympathize with the persecuted of all classes; we bid them to be of good courage in witnessing for Christ and suffering for his name; we pray for them, that they may be sustained and their persecutors be stayed, and converted; but their avenging we leave to him who has said, “Vengeance is mine; I will repay.” He will do eternal justice.

THE DUTY OF CHRISTIANS NOW.

“Distress of Nations with Perplexity” is one of the characteristic signs which our Lord gives by which we may know that his coming is near. (See Luke 21:25–27.) Hitherto this perplexity and distress have affected to the greatest extent the nations of the Old World, largely the European nations. Heavy taxation, induced by the support of expensive royalty and the universal war preparations, and the arming and re-arming of all able to do military service; great unrest because of overcrowded cities and immense competition; improved machinery and underpaid workmen, the consequent spread of Nihilism, Socialism, Red Republicanism, and Anarchy; the perplexity of governments over all these things; the incubus of the ever-increasing national debts and royal pay-rolls; the gigantic war specter ever and anon horrifying the nations and affecting the markets of the world,—these and other things have shown the truthfulness of our Lord’s words regarding Europe.

America now is but little better. For the last three years “hard times” has clung to it as a veritable “old man of the sea,” and refused to dismount. Great corporations have crushed the life out of all private business in our large cities, and largely in country towns. Competition has driven many to bankruptcy, and thrown many out of employment; and now all these matters, in one form or another, have entered the political field, and confusion and perplexity are enthroned as queens in the political, religious, and social life. A half dozen political parties are asking and demanding the suffrages of the people; millions of dollars will be spent in what will probably be one of the hottest political campaigns united America has ever seen. Some men will lose their heads, some their property, some their lives, and more their souls. And during all these times men and women are starving for want of the necessaries of life, in the richest country on earth. More still are dying for the bread of life. And Christ’s coming is drawing near, as all these things portend.

What is the Christian’s duty?—To point men to the Government of Eternal Love and Justice, the Constitution of which knows no change, because it needs no change; the King of which is personified Love—combined mercy and justice—the purpose and plan of which are to save, not from a few trials or wants or needs of this life, but to save eternally all who wish to be saved, to an everlasting inheritance of peace and joy and equilibrium and stability. Tell the unsatisfied of this, Christian. They may not care to listen just at the moment, but the Spirit of God, in whose sweetness tell it, will bring the story again to their remembrance. Tell them of this Government; tell them that Christ, its King, is soon coming; invite them in his name to a share in its glories.

Questionable Authority

It is admitted—it could not be otherwise—that the Bible does not say that “the Lord’s day” of Rev. 1:10 is the first day of the week. Why then call the first day of the week the Lord’s day?—Because, we are told, the early fathers called it that. Well, shall we take a “father” of an apostate church two hundred years this side of Christ, followed by other such “fathers,” as of more authority than Christ and his word? Less than forty days after Jehovah spoke with his own voice from Sinai, some of the “fathers” in Israel, Aaron among them, made an image to the Egyptian sun-god Apis, and said, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And the next day they held a feast to it, and called it “a feast to Jehovah.” (See Ex. 32:1-5.) If the “fathers” of less than two-score days’ apostasy were wrong in the face of God’s testimony, may it not be that

“fathers” of an apostasy of a hundred and fifty years are also wrong, especially with God’s word to the contrary? The old error of Aaron continued to curse Israel notwithstanding God’s testimony against it. So also the pseudo Lord’s day, the Roman Sunday, lives notwithstanding the positive testimony of God’s word. But, friends, is not the authority of the first-day Lord’s day questionable? Would you not rather have the Lord’s day of the Bible? Which testimony do you prefer—apostate tradition or the word of the Lord?

The Lord’s Day of Scripture

The Lord’s Day of the Holy Scripture must be the day which the Lord claims as his. In this the word of God is very explicit. In Isa. 58:13 the Lord calls “the Sabbath” “my holy day;” in Ex. 20:10 it is expressly said, “The seventh day is the Sabbath of the Lord thy God.” Matt. 28:1 and Mark 16:1, 2 clearly show that this seventh day is the seventh day of the week, the day just before “the first day of the week.” And in Mark 2:28 Jesus Christ declares, “The Son of man is Lord also of the Sabbath day.” What day, then, according to these scriptures, is the Lord’s day? There can be but one true answer,—the seventh day of the week, the Sabbath of the Lord.

SOME PRACTICAL EXHORTATIONS.

By Ellet Joseph Waggoner

We have now finished that which might be called the argumentative portion of the Epistle to the Romans. The five chapters which follow are devoted to exhortations to the church. Those in the chapter before us are very simple, but will be much better understood if read in connection with that which immediately precedes. Accordingly, we preface our reading of the twelfth chapter with the last four verses of the eleventh:—

“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things; to whom be glory forever. Amen. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, ‘Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.” Rom. 11:33–36; 12:1–21.

Questions on the Text.

What is the truth concerning the Lord?

“Of him, and through him, and to him, are all things.”

What therefore is the reasonable thing for men to do?

“Present your bodies a living sacrifice, holy, acceptable unto God.”

What will be done for us if we thus yield ourselves?

“Transformed by the renewing of your mind.”

What does the grace of God say to every man?

“Not to think of himself more highly than he ought to think.”

How should men think of themselves?

“Think soberly.”

What induces soberness of thought?

“The measure of faith.”

From whom does faith come?

“God hath dealt . . . the measure of faith.”

To whom has God dealt the measure of faith?

“To every man.”

What is the relation of men in Christ?

“One body in Christ, and every one members one of another.”

How are we to regard one another?

“In honor preferring one another.”

How should Christians feel towards persecutors?

“Bless them which persecute you.”

What should be our sympathies?

“Rejoice with them that do rejoice, and weep with them that weep.”

How far is it possible for me to live at peace with all men?

“As far as lieth in you.”

With what is evil to be overcome?

“With good.”

A Logical Conclusion.—The closing verses of the eleventh chapter set forth the infinite, unsearchable power and wisdom of God. Nobody can add anything to him. No one can put God under obligations to him. No one can give him something for which he should receive something in return. “For of him, and through him, and to him are all things.” “He giveth to all life, and breath, and all things.” “In him we live, and move, and have our being.” Acts 17:25, 28. This being so, it is but reasonable that all should yield their bodies to him, for him to control. He alone has the wisdom and the power to do it properly. The word “reasonable” is, literally, “logical.” The logical result of acknowledging God’s power and wisdom and love, is to submit to him. He who does not yield to God, virtually denies his existence.

Exhorting and Comforting.—It is interesting to know that the Greek word rendered “beseech” is from the same root as “the Comforter,” applied to the Holy Spirit. It is the word used in Matt. 5:4, “Blessed are they that mourn; for they shall be comforted.” It occurs also in 1 Thess. 4:18, “Comfort one another with these words.” The following passage contains the word several times, as indicated: “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.” 2 Cor. 1:3–5. The fact that the Greek word for “exhort,” or “beseech,” is identical with that for “comfort,” may give a new force to the exhortations of the Spirit of God.

There is comfort in the thought that God is all-powerful. Therefore there is comfort in all his exhortations and commandments, since he does not expect us to act in our own strength, but in his. When he utters a command, it is but the statement of what he will do in and for us, if we yield to his power. When he reproves, he is simply showing to us our need, which he can abundantly supply. The Spirit convicts of sin, but is always the Comforter.

Power and Mercy.—“God hath spoken once; twice have I heard this; that power belongeth unto God. Also unto thee, O Lord, belongeth mercy.” Ps. 62:11, 12. “God is love.” Therefore his power is love, so that when the apostle cites the power and wisdom of God as the reason why we should yield to him, he exhorts us by the mercies of God. Never forget that all the manifestation of God’s power is but the manifestation of his love, and that love is the power by which he works. Jesus Christ, in whom God’s love is revealed (1 John 4:10), is “the power of God, and the wisdom of God” (1 Cor. 1:24).

True Nonconformity.—In England, religious people are divided into two classes—Churchmen and Nonconformists. Now every true Christian is a nonconformist, but not in the sense that the word is ordinarily used. “Be not conformed to this world, but be ye transformed by the renewing of your minds.” When those who call themselves Nonconformists adopt worldly methods, and engage in worldly schemes, then they dishonor the name. “The friendship of the world is enmity with God.”

How to Think of Self.—The exhortation to every man is not to think of himself more highly than he ought to think. How highly ought one to think of himself?—“Put them in fear, O Lord; that the nations may know themselves to be but men.” Ps. 9:20. “Put not your trust in princes, nor in the son of man, in whom there is no help.” Ps. 146:3. “Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?” Isa. 2:22. “Verily every man at his best state is altogether vanity.” Ps. 39:5. “The wisdom of this world is foolishness with God.” “The Lord knoweth the thoughts of the wise, that they are vain.” 1 Cor. 3:19, 20. “What is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away.” James 4:14. “We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” Isa. 64:6. “In lowliness of mind let each esteem other better than themselves.” Phil. 2:3.

Faith and Humility.—Pride is the enemy of faith. The two can not live together. A man can think soberly and humbly only as the result of the faith that God gives. “Behold, his soul which is lifted up is not upright in him; but the just shall live by his faith.” Hab. 2:4. The man who has confidence in his own strength and wisdom, will not depend upon another. Trust in the wisdom

and power of God, comes only when we recognize and acknowledge our own weakness and ignorance.

Faith a Gift of God.—We read that God hath dealt the measure of faith to every man. Faith—trust in God—comes from a knowledge of his greatness and our littleness; of his strength and wisdom and our weakness and ignorance; of his righteousness and our sinfulness. God tells us these things so that we may trust in him.

What Faith Is Given.—That faith which God deals to man is indicated in Rev. 14:12: “Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” God does not give faith to the saints only, any more than he gives the commandments to them alone; but the saints keep the faith, and others do not. The faith which they keep is the faith of Jesus; therefore it is the faith of Jesus that is given to men.

Faith Given to Every Man.—Every man is exhorted to think soberly, because God hath dealt to every man the measure of faith. Many people have a notion that they are so constituted that it is impossible for them to believe. That is a grave error. Faith is just as easy, and just as natural, as breathing. It is the common inheritance of all men, and the one thing wherein all are equal. It is as natural for the child of the infidel to believe as it is for the child of the saint. It is only when men build up a barrier of pride about themselves (Ps. 73:6) that they find it difficult to believe. And even then they will believe; for when men disbelieve God, they believe Satan; when they disbelieve the truth, they greedily swallow the most egregious falsehoods.

In What Measure?—We have seen that faith is given to every man. This may be known also by the fact that salvation is offered to every man, and placed within his grasp, and salvation is only by faith. If God had not given faith to every man, he could not have brought salvation within the reach of all. The question is, in what measure has God given every man faith? This is really answered in the fact already learned, that the faith which he gives is the faith of Jesus. The faith of Jesus is given in the gift of Jesus himself, and Christ is given in his fullness to every man. He tasted death for every man. Heb. 2:9. “Unto every one of us is given grace according to the measure of the gift of Christ.” Eph. 4:7. Christ is not divided; therefore to every man is given all of Christ and all of his faith. There is but one measure.

The Body and Its Members.—“There is one body” (Eph. 4:4), and that is the church, of which Christ is the head (Eph. 1:22, 23; Col. 1:18). “We are members of his body, of his flesh, and of his bones.” Eph. 5:30. There are many members in the body, “so we, being many, are one body in Christ, and every one members one of another.” As in the human body, so in the body of Christ, “all members have not the same office;” yet they are so joined together, and so mutually dependent, that none can boast over the others. “The eye can not say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you.” 1 Cor. 12:21. So it is in the true church of Christ; there are no divisions and no boastings, and no member seeks to occupy the place or perform the work of another. No member thinks himself independent of the others, and all have an equal care for one another.

Various Gifts.—All members have not the same office, and all have not the same gifts. “There are diversities of gifts, but the same Spirit. . . . And there are diversities of operations, but it is the same God which worketh all in all. . . . For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” 1 Cor. 12:4–11.

“The Proportion of Faith.”—“Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith.” As we have seen, there is but “one faith” (Eph. 4:5), and that is “the faith of Jesus.” Altho there are various gifts, there is but one power behind them all. “All these worketh that one and the selfsame Spirit.” Therefore, to prophesy or to exercise any other of the gifts “according to the proportion” or measure of faith, is to do it “as of the ability which God giveth.” 1 Peter 4:11. “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.”

“In Honor Preferring One Another.”—This can be done only when one is able “in lowliness of mind” to esteem others better than himself. Phil. 2:3. And this can be done only when one knows his own worthlessness. The man who “knows the plague of his own heart” can not think that others are as bad as himself. “Let this mind be in you, which was also in Christ Jesus; who . . . made himself of no reputation, and took upon him the form of a servant.”

How to Treat Persecutors.—“Bless them which persecute you; bless, and curse not.” To curse does not necessarily always mean to use profane language—to swear. To curse means to speak ill. It is the opposite of bless, which means to speak well of. Sometimes men persecute according to law, and sometimes they persecute without any legal warrant; but whether it is “due process of law” or mob violence, no hard words are to be used against those who do it. On the contrary, they are to be spoken well of. One can not do this without the Spirit of Christ, who prayed for his betrayers and murderers, and who did not venture to bring railing accusation even against the devil. Jude 9. To hold persecutors up to contempt, is not according to God’s instruction.

Rejoicing and Weeping.—To rejoice with them that rejoice, and to weep with them that weep, is not an easy thing for the natural man. Only the grace of God can work such sympathy in men. It is not so difficult to weep with those who are afflicted, but it is often very difficult to rejoice with those who rejoice. For instance, suppose another has received something which we very much desired, and is rejoicing over his gain; it requires much grace to rejoice with him.

Keeping the Peace.—We are to live peaceably with all men if it be possible. But what is the limit of possibility? Some will say that they tried to keep peace until “forbearance ceased to be a virtue,” and then they paid the troublesome one in his own coin. Many think that this verse exhorts them to hold out as long as they can, and not to take part in any disturbance until they have had great provocation. But this verse says, “as much as lieth in you, live peaceably with all men.” That is, there is to be no trouble so far as we are concerned. We can not always keep other people from warring, but we can be at peace ourselves. “Thou wilt keep him in perfect peace, whose mind is stayed on Thee; because he trusteth in Thee.” Isa. 26:3. “Being justified by faith, we have peace with God through our Lord Jesus Christ.” Rom. 5:1. “Let the peace of God rule in your hearts.” Col. 3:15. “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” Phil. 4:7. He who has this abiding peace of God, will never have any trouble with men. E. J. W.

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