Signs of the Times, Vol. 27, No. 12. (3/20/1901)

Signs of the Times

Mar 20, 1901

Pacific Press Publishing Company · Oakland, California · Mar 20, 1901

THE DEVOTED CITY.

Which Shall It Be?

ALL that man holds is a gift from God. The Creator is owner; man is but His steward. Man’s first duty, therefore, is the recognition of God’s ownership.

THIS is not an arbitrary or selfish exaction on the part of God; it is demanded by man’s well-being. To retain honor and integrity unblemished man must practise it. All that man has he owes to God. In honor he must recognize this. If he fail to do his duty in this respect his sense of honor becomes blunted, and his character is ruined. Moreover, man is dependent upon God for continued blessing and existence. Honor is an inherent, essential element of His character. Giving is His life. But the reception of the life of God, as His life—eternal life—is only possible by a soul in harmony with God’s character of honor and righteousness. No others can receive God’s life—eternal life—save those submitted to His will.

THE Lord has taught these lessons in many ways. The first-fruits were His, and before man ate of his harvest, he was to offer of it to the One who gave it all. The first-born were to be especially devoted to His service. The first city in the nation of the Jews was the “Holy City.” First of all God, the Giver, is to be remembered: in the morning, in early life, in prosperity, in business transactions, in pleasure, in sunlight and gladness. And if we so remember God, so plan for Him and His interests as good stewards of His kingdom, we may be assured that in the evening-time of life, in adversity, in losses, in sorrow and pain and trouble, God will remember us. He will plan for us. When we walk in darkness, He will be our light. When we sink in almost despair, underneath will be found the Everlasting Arms.

BUT if we neglect to render to God His own we shall suffer loss. The soul that does not honor God will seek to honor self and dishonor Him. He who does not identify himself with the righteousness and life of God, identifies himself with sin, and must inevitably suffer its death.

WHEN “the inhabitants of Palestine” reached that condition that their works were evil and only evil, and there was no hope for reformation, God rejected them and gave the land to Israel, that Israel might give the light and truth to the people of earth. Yet He warned the Canaanites. By Abraham, Isaac, Jacob, by Melchizedek, by the mighty works of God when He brought Israel out of Egypt, He warned them. The Philistines heard of the mighty One and were afraid. Jericho, the queen city of Canaan, the seat of moon-worship

as its name implies, heard of Jehovah. One soul in that city and her family yielded to God. So might the whole city have given itself. But it rebelled and sought to withstand God.

OUR illustration is a graphic lesson of the desolation which follows the rejection of God. It is from a photograph of the site of ancient Jericho. The city was situated in a fertile region, in one of the most fertile of the Jordan valleys, near its mouth, six miles west of the river. To the east, just over the river, were the mountains of Moab, among the peaks of which rose Nebo and Pisgah. Westward was the mountainous wilderness of Judea. Around it the rich Jordan Valley. From far Damascus and farther Babylon came the merchant caravans. It was a rich city for spoil and booty which the Israelitish host looked upon when they crossed the Jordan, in those vernal days of thirty-five centuries agone.

BUT it was not to be theirs. No hand must touch its riches. It belonged to God. It was the first-fruits of that land which God was soon to place in the stewardship of Israel.

THAT it came to them thru His gift, not thru their prowess, was manifest in a remarkable way in the taking of the city. Not one blow did they strike. Not one arrow did they shoot. They cast neither stone nor spear. Read the account in Joshua, chapters 2, 5, and 6.

THE spies sent out by Joshua had already visited the city. They had been received by Rahab, who believed. They had learned from her that the people had heard of God and His wonderful works. They had assured the woman that those who trust in Jehovah would be saved. The Captain of the Lord’s host met Joshua, and assured him that God’s invisible army was present to conquer. The people of Jericho might have opened their gates and received God’s people in His name, but they shut themselves up. They would neither go in nor come out; they would defy the people who had come. They might—every one of them—have been saved, as was Rahab. “God is no respecter of persons.” They might have yielded their sins and accepted life; but they would not. And so the city was “accursed,” or, better, “devoted,” as in the Revised Version. The word is used of offerings which were to be wholly given to God. See Lev. 27:21, 28, 29; Num. 18:14. Jericho was devoted to God. Had the people yielded to Him, He would have used them to His glory. But they chose sin, and with the sin they must perish.

JERICHO was the first-fruits of Canaan, a sample of all that God would have given to Israel if the people had remained humble. The Lord therefore commanded Joshua to go and possess it. They were to invest it as no city was ever invested before. They were to take it as no city ever was taken. The siege of the city, which ordinarily would have lasted months, or perhaps years, endured but a week. Once each day for six days with loud exultation of trumpet and march did the host encompass the city. It must have grown to seem folly to the Jerichoans before the week ended. It was in fact fast closing the time of their probation. Would they open the gates and receive God’s people? Six days passed. On the seventh day the host of Israel are to march around seven times. Each time the ark accompanies them. In that ark was the law defining sin, sin that was bringing upon the Canaanites their doom. Over that law was the glorious mercy-seat, indicative of the Lord’s feelings to even sinful Jericho. Once, twice, thrice, and so on to the seventh time, they pass around the devoted city: but the gates remain closed. The priests sound one last long, loud blast of their trumpets, the people shout, and the walls fall flat, thrown down by the invisible host of God. The city is devoted to God; the gold and silver and brass and iron are devoted to the Lord’s treasury, and all—men and things—that are identified with sin are destroyed.

GOD’S curse was pronounced upon the man who should attempt to build up again that which the angelic host cast down. This was fulfilled in Hiel, the Beth-elite, five hundred years later, with the loss of both his sons. 1 Kings 16:34.

THE new Jericho continued, a city of no particular consequence forever afterward. At one time the school of the prophets was there. Now it is a wretched village of no worth, as shown in the picture.

BUT tho Jericho is no more, its lesson still remains. Reader, God desires thee and thine. If you are yielded, consecrated to Him, there are blessing and life continually. He that giveth his life shall save it. But he who seeks to save his life, who in selfish sinfulness keeps to himself God’s blessings, will be devoted to destruction with the sin he has chosen. Which shall it be? Will you shut God out and sin in, as did Jericho? or will you open the heart to God, and let Him in, that He may cast sin out and save you?

THE SABBATH OF THE LORD.

By Ellen G. White

THE Sabbath is to be a sign between God and His people. “Verily My Sabbaths ye shall keep; for it is a sign between Me and you thruout your generations; that ye may know that I am the Lord that doth sanctify you.” This is Bible sanctification.

Those who teach for doctrines the commandments of men make void the law of God thru their tradition. Said Christ: “Ye are the light of the world. A city that is set on an hill can not be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled.” Just as long as the heavens remain above us, and the earth is beneath our feet, there can be no semblance of excuse for any power in heaven or earth to change the law of God. “Whosoever therefore,” continued Christ, “shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”

“As it is written, There is none righteous, no, not one; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good; no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips. Whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace have they not known; there is no fear of God before their eyes.” The eye of Him who sees the present condition of things has portrayed the state of things existing in the world and the church to-day. Ps. 14:1-4. And what has brought about this terrible condition?—It is the making void of the law of God.

The men who have the oracles of God not only break the law themselves but teach those who would investigate and obey the light to do the same. The men who claim to be teachers deceive the people, as did the leaders in Israel in Christ’s day. He, the great Teacher, was in the world; He was the light of the world; but Satan interposed his hellish shadow between Him and the souls whom Christ came to save. When accused by the Pharisees, He said, “Ye make void the law of God by your tradition.” “Ye teach for doctrines the commandments of men.” Again He said to those so-called teachers, “Ye are both ignorant of the Scriptures and the power of God.”

Satan is continuing the work on earth that he commenced in heaven. He leads men to transgress the commandments of God. The plain “Thus saith the Lord” is put aside for the “thus saith” of men. The whole world needs to be instructed in the oracles of God, to understand the object of the atonement, the at-one-ment, with God. The object of this atonement was that the divine law and government might be maintained. The sinner is pardoned thru repentance toward God and faith in our Lord and Saviour Jesus Christ. There is forgiveness of sin, and yet the law of God stands immutable, eternal as His throne.

There is no such thing as weakening or strengthening the law of Jehovah. As it has always been, so it is. It can not be repealed or changed in one principle. It is eternal, immutable as God Himself. To “honor” or “dishonor” it is but the speech of men. The law is to awaken respect and honor in the minds of the human family. Christ honored the law of Jehovah by giving it His implicit obedience. The law of Jehovah was always holy, just, and good, and complete in itself. The law is altogether a different thing from what in their ignorance men have considered it. It is because of Satan’s falsehoods that such blindness exists in regard to the law.

The law of God was given for the human family, and in punishing sin, Christ reveals His holiness, and His love even for those whom He has punished. Men did not obey the Word of God in this world; and because He loved them, He gave them a probation; He gave them

His only-begotten Son to bear all the guilt of their transgression. If they refuse the expensive Offering of heaven, and will not obey His commandments in their lifetime, while wholly dependent upon God; if they show no gratitude and love by keeping His commandments, Christ can do no more for them. But if they will receive the Son of God, believe in Him, they will find their way back, thru Jesus Christ’s own merits, to the place of sons and daughters of God.

MRS. E. G. WHITE.

OUR SCHOOLMASTER.

By T. H. Starbuck

But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster." Gal. 3:23-25.

This passage might be paraphrased thus: Before believing in Christ, we were imprisoned under the guardianship of the law until we exercised faith in Him. Wherefore the law was our monitor to lead us unto Christ, that we might be justified by faith. But having believed in Him, we are released from that imprisonment.

Few passages of Scripture have given rise to more speculation and controversy than this one; and it has all sprung from a misapprehension in regard to the nature and use of the law to which he refers. All thru the Bible are found such expressions as “the law,” “the prophets,” and “the Scriptures.” Each of these terms had its signification, which was well understood by the Jews. “The law” is used oftener than either of the others; and there are reasons for it. The Pentateuch was given to them thru Moses; and “the law” was their characteristic expression to designate that portion of divine truth. The New Testament writers used the term with this signification. They spoke of the law as a whole without the use of terms to distinguish one part from another. In more recent times theologians have introduced the use of designative terms such as moral and ceremonial. These are not Bible distinctions, and while it may be convenient to use them, we should be careful how we apply them. As the apostles used no such distinctions, but spoke of the law as one great system, the student of their writings must determine from the context or from parallel passages, just what part of that system is under consideration.

In the scripture introduced above does Paul speak of the whole law, or of a part only? If he refers to the system, the principles established must be true of the law in general; but if he refers to a part only, it becomes an interesting question to know what part he intended. To decide the question the text itself must be carefully considered, and the evidence of parallel texts must be brought to bear upon it. The Bible is infallible authority, and its testimony must be received by all. But a proper conception of the terms employed, and of the conditions which called forth these words from the great apostle, will be necessary to a clear understanding of such an intricate passage. The original word rendered schoolmaster is paidagogos, and means a leader of children, one whose special duty was to lead the young to and from school.

Justify means to treat as just, tho guilty and deserving punishment; to pardon; to absolve. But in a scriptural sense it has a deeper signification than this. The act of justification makes one a doer of the law, the violation of which had previously made him a sinner; otherwise he could not remain justified.

His use of the word “justify” in this connection shows that the law referred to defines sin; otherwise justification would not be needed. Only the law which had been violated could reveal the need of justification. The condition of things which called forth the Galatian letter had come from the influence of Judaising teachers, who had gone thruout Galatia telling the brethren that they could not be saved unless they would be circumcised and keep the law of Moses. Many were actually accepting this theory, so subversive of the doctrine of justification by faith. The question was not, What law must we keep? but, Are we saved by the obedience of faith, or by the works of the law? Paul taught that justification can be obtained in but one way,—by faith in Christ,—and that obedience to the law is a result of justification, and not a means leading to it; and he also shows that the true province of the law is to lead to Christ, but not to justify.

Paul, in common with the Jews, had once held to the theory of righteousness by the deeds of the law, but by preaching to the Galatians the doctrine of justification by faith, he had destroyed that old error by which they were deceived. Consequently, if they turned again to justification by the works of the law, they would build again the error which had been destroyed, and make themselves transgressors. Gal. 2:18; 5:4.

The Law Can Not Justify.

Several clear and logical conclusions can be drawn from what Paul predicates of the law:—

1. The principle which Paul establishes is true of the law in general. It leads, guards, and imparts knowledge of a certain kind peculiar to itself. Such is the design of all true laws. The law of the great King would undoubtedly possess these characteristics in the highest degree. The Jews were instructed out of the law. Rom. 2:17, 18. If all Scripture is profitable for instruction in righteousness, certainly the law is. 2 Tim. 3:16. No other portion of divine truth is so well fitted to lead the soul in its earliest experiences in the things of God. As the paidagogos led the child to school, and hence to the teacher, so the law leads the novitiate in spiritual things to Christ, the great Teacher. The province of law, in a moral sense, is to instruct the mind in regard to the justice or injustice of human actions. It is a monitor which approves or disapproves, according as those actions are right or wrong. The word “under” of Gal. 3:23, 25 has the sense of subject to, or in the power of. It denotes a condition in which all men are found by nature, but which ends when one exercises faith in Christ. As this peculiar condition ends when the transgressor exercises faith, it must refer to a law pertaining to the new covenant, and could not refer exclusively to a law which had lost its significance. The law is not to a sinner what it is to a justified person. To the former it is condemnation; to the latter it is a law of liberty; and so Paul uses was in verse 24 to indicate what the law was to the Galatians before they believed. After believing, they were released from that condition. Verse 25; Rom. 7:1–6.

2. While the law can lead the sinner, and impart certain knowledge, it can not justify him. It can perform its function only with a definite end in view. Its inability to justify is inherent in every part. Neither the moral law nor the ceremonial can impart the justification which the sinner needs. It can lead to Christ, its Author, but He alone can make the sinner just. It has a definite design in leading the sinner. The paidagogos was not able to do certain things, but he could lead to one who could do them. That design is explicitly stated in the words, “that we might be justified by faith.”

3. It is logical and consistent to conclude that Paul was giving instruction adapted to the Christian dispensation. The law of which he speaks is as clearly a part of the Christian economy as is the law of faith. To say that it is not would be to discard faith; for faith can not be exercised where there is nothing to show the necessity for it. Paul reasoned about a law that was operative within the limits of their experience in becoming Christians. His instruction is for all who will ever become converted to Christ, and for all the converted with whom there is any danger of their turning to the observance of the law for justification.

4. Several years before this epistle was written to the Galatians, Paul had preached the Gospel to them, and they were turned from darkness to the world’s Redeemer. In what he predicates of the law in verse 24, he refers unmistakably to their experience in conversion. Whatever law he had under consideration was operative when they were brought to Christ; for such results could not be attributed to law which had lost its significance. Farther, Paul’s own experience in conversion is involved. By his use of the little word “our” he includes himself with those to whom he is writing, and shows that his experience in conversion had been similar to theirs. Fortunately for us in our researches, Paul’s experiences are recorded. It was the Decalog that brought Paul’s mind into a proper condition to exercise faith in Christ. His experience is graphically told in the seventh chapter of Romans. He there describes the conflict which takes place between the carnal mind and the law of God. A careful study of his experience will enable us to know how the law made him to understand his undone condition, and his need of help, and what a victory he gained by faith in Christ.

How the Law Operates.

5. The law, being an active principle in the moral domain, is operative in a variety of ways:—

a. In the case of transgressors, it holds them in its grasp like criminals in prison, who can not be released until either the demands of the law are met, or the chief executive grants a pardon. Consider how decisively he states this: “Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.” That the moral law does this is evident from Rom. 3:19: “We know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God.” All the world is in the jurisdiction of the law, and its power is felt by all. The moral law holds

men guilty on account of their sins. It is evident that Paul reasons concerning that law which condemns men for sin, otherwise justification would not be necessary; for justification thru faith in Christ releases them from imprisonment under its power. All men are prisoners under the condemnation of the law, because they have sinned; but Christ’s work is to set them free from such imprisonment. Isa. 61:1.

b. It instructs the disobedient in regard to the nature of their sins, and also of that righteousness which should be the object of their desires. A law can instruct one only in the principles upon which it rests. The law of God enlightens the mind of the transgressor concerning its own principles, which are the righteousness of Christ, who lived in perfect obedience to it. It brings the sinner to Christ in a double sense, by showing him his extreme need of a power that is able to save him from the results of his sin, and by revealing to him the perfect righteousness which he needs. The purpose of the law is to bring men to Christ. If the sinners of Paul’s time needed such discipline to bring them to Christ, certainly the sinners of the present time must have a similar experience to save them. All who come to Christ must travel the same road by which men came to Him in the days of Paul. It is in this manner that the law of God is instrumental in conversion. “The law of the Lord is perfect, converting the soul.” Ps. 19:7.

c. When the sinner, thru faith, receives God’s righteousness, the law testifies to the genuineness of what he has obtained. “The righteousness of God without the law is manifested, being witnessed by the law and the prophets.” Rom. 3:21. The design of the law is perfect moral character. As the character of all men is imperfect thru sin, the design of the law can be met in them only as they acquire that perfect moral standard thru faith; and, having obtained it, the law bears witness to its perfection.

d. After justification, the law continues to instruct in the principles of righteousness and the perfect liberty of the sons of God. Having led the offender to Christ for justification, it then instructs in a higher sense, that of enlightening the mind, giving breadth to the understanding, and ennobling the character. “I will walk at liberty; for I seek Thy precepts.” “Thru Thy precepts I get understanding.” “The entrance of Thy words giveth light.” Ps. 119:45, 104, 130. “Whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” James 1:25. By faith the transgressor is raised from the low condition of sin and condemnation to the perfect plane of righteousness. He is no longer under the law, but under the grace of the Lawgiver. “But after that faith is come, we are no longer under a schoolmaster.” Gal. 3:25. “Ye are not under the law, but under grace.” Rom. 6:14. The Lawgiver’s righteousness, which is the righteousness of the law itself, encircles the justified one. “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.” Col. 1:13. Before faith came, we were aliens from that kingdom; but now we are subjects, and the righteousness of its King (of His law) is “fulfilled in us” (in our lives). Rom. 8:4. When we were aliens we had reigning within us the “law of sin and death,” and could not cease sinning. Sin had dominion over us. The strength of the natural man lies along the line of sin, and our efforts to attain to righteousness by our own works are a continuation of sin. Faith releases us from condemnation and from the dominion of the law of sin and death, and the law of the Spirit of life in Christ Jesus begins to reign in the heart. We pass out of the prison where the law held us, into the possession of the righteousness of Christ, and it is our privilege ever afterward to “stand fast therefore in the liberty wherewith Christ hath made us free.” Gal. 5:1.

The law has its origin in the moral relations of morally accountable beings. If such beings sustain right relations to their Creator, the law is a part of their nature. God’s design in implanting such principles in the hearts of His creatures was that they might do right, or be righteous. Christ’s life on earth reflects the perfect righteousness of the law. The design of the law, then, is the righteousness of Christ. “Christ is the end [design] of the law for righteousness to every one that believeth.” Rom. 10:4. We are not in a proper condition to exercise faith in Christ intelligently till the law has brought us where we realize our utter helplessness and absolute need of righteousness. Paul’s experience in the seventh of Romans is evangelical. The conflict is waged between the carnal mind and the law until it culminates in the wretchedness of verse 24, and cries out for deliverance. It is then in a proper state to have the remedy applied. The terrors of the law must precede the peace which follows faith in Christ. God has so ordained it. He first brought His people to Mount Sinai to be mightily moved by its terrors. Afterward they were brought to Calvary to behold the Lamb of God that taketh away the sin of the world. To make conversion thoro, God’s order must be recognized. The soul approaches Calvary in vain unless it goes by way of Sinai. The law must discipline the heart before it can appreciate the consolation found at the cross.

Walla Walla, Wash.

(Concluded next week.)

T. H. STARBUCK.

“HIMSELF HE CAN NOT SAVE.”

By Ellet Joseph Waggoner

WHEN Jesus hung upon the cross, the priests and scribes and elders said in mocking contempt, “He saved others; Himself He can not save.” Matt. 27:42. In these words there was a truth far beyond what the Jews had any thought of,—a truth that even the followers of Jesus do not appreciate. Whoever grasps the full meaning of the statement, “He saved others; Himself He can not save,” and who allows it to apply to himself, has salvation, for it contains the whole of the Gospel.

“He saved others.” The Jews acknowledged this, yet they crucified Him. He whose only offense was that “He went about doing good,” was hanged as a malefactor, and He lifted no hand in self-defense, nor uttered a word of reproach against His persecutors. “He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth.” Isa. 53:7. He saved others, and even while hanging on the cross, “a reproach of men, and despised of the people,” He showed His power to save, in the case of the penitent thief; but Himself He could not save.

And this was the secret of His power to save others. It was not simply that He would not save Himself,—not alone that He unselfishly forgot Himself,—but He could not save Himself. To have saved Himself would have been the destruction of all others; for if He had planned to save Himself, He would have stayed in heaven, and never exposed Himself to reproach and cruelty. But such a thing was impossible; He could not thus save Himself, for such a saving of self would have been selfishness, and there was no selfishness in Him. He absolutely could not remain in heaven and leave man to perish. But He could not save men while keeping Himself in safety apart from them and their troubles. So He “gave Himself for us.” Titus 2:14.

Thus we see that the Gospel has its origin and perfection in giving. “God so loved the world, that He gave His only-begotten Son.” John 3:16. “The Son of man came not to be ministered unto, but to minister,”—not to be served, but to serve,—“and to give His life a ransom for many.” Matt. 20:28. “For ye know the grace of our Lord Jesus Christ, that, tho He was rich, yet for your sakes He became poor, that ye thru His poverty might be rich.” 2 Cor. 8:9. He had everything, and we had nothing; so He gave up everything, and kept nothing, in order that we might have everything.

Most clearly is this set forth in Phil. 2:7, in the rendering of the Revised Version, where we are told that when Jesus had everything, He did not count it a thing to be desired to hold it, “but emptied Himself.” The Greek word from which this is translated has the sense of “to drain out.” In a sense He annihilated Himself, threw Himself away, in order that He might save those who were lost and in danger of annihilation. He took no thought for Himself; He did not defend Himself against attacks that were made upon Him; utterly regardless, reckless of self, He was lost in solicitude for others.

This neglect of self was not a momentary enthusiasm, as when one under a strong impulse saves another from impending death at the expense of his own life. On the contrary, it was a deliberate, settled purpose. Calmly and deliberately, looking over the whole situation, and counting the cost, He laid down His life, that is, He placed it from Him, gave it up to the service of others, and when that was done, the moment of death was but an incident in a long career of the same giving. His life was just as truly laid down for the sheep before He came to earth, and while He walked and talked and suffered in Judea and Galilee, as when with His expiring breath He cried, “Father, into Thy hands I commit My Spirit.”

In all this history of self-sacrifice there is a lesson for us. We are not simply to admire the example of devotion, but to follow it. In it alone is there salvation. Jesus seemingly threw Himself away, yea, that is what He actually did, for He “poured out His soul unto

death” (Isa. 53:12), “emptied Himself,” drained the last drop; “wherefore also God hath highly exalted Him, and given Him a name which is above every name” (Phil. 2:9). His humiliation was His exaltation; His casting away of self was His salvation. And that was the only possible way of salvation; for, as before stated, to have sought to save Himself would have been to deny Himself, that is, to prove false to His nature. Since God is love, unselfishness, the only way that He can preserve His own existence is to give Himself away.

“Hereby perceive we the love of God, because He laid down His life for us; and we ought to lay down our lives for the brethren.” 1 John 3:16. “The brethren” for whom we are to give ourselves are the sons of Adam; for all who are children of Adam must be brethren. Of course those who give themselves for their brethren in Adam will without question give themselves for their brethren in Christ, who Himself counts even those who do not know the name of God as His brethren, saying, “I will declare Thy name unto My brethren.” Heb. 2:12. “We ought to lay down our lives for the brethren.” Let no one say or think, “My life is so commonplace and uneventful that I have no occasion to lay down my life for anybody; no great opportunities come to me.” It is not in dying on some great occasion that laying down one’s life consists; the laying down of life consists in not counting it our own, reckoning ourselves as dead, deliberately putting our life from us, and forgetting all about it in thoughts of others. “Let this mind be in you, which was also in Christ Jesus.”

The lesson, in short, is that nobody can be saved by trying to be saved. Salvation is too great a thing to be accomplished by human efforts. Strange as it may seem, we can be saved only as we cease all efforts to save ourselves, and lose all thought of self in efforts to save others. Only so do we enter into full sympathy with Christ, and become laborers together with God. But that casting away of self is our salvation, for while we are concerning ourselves for others, Christ, who is also concerning Himself for others, is, as a matter of course, caring for us. “The Lord turned the captivity of Job, when he prayed for his friends.” Job 42:10.

Freedom from anxiety is thus assured to us. How easy to cast all our care upon Him, when we know that He cares for us! And when we know that He cares for us, what need have we to care for ourselves? Thus we experience the truth that the Lord’s yoke is easy and His burden light.

One thing more. Paul said, “I am debtor both to the Greeks, and to the barbarians; both to the wise, and to the unwise.” Rom. 1:14. That which was true of Paul is equally true of us. Why was he debtor?—The answer is plain, when we once stop to think; it is simply this, that Paul had received the whole of that which was given for the world. Christ gave His life for the world. He “tasted death for every man.” But Christ is not divided; every soul gets the whole of Him. “Unto every one of us is given grace according to the measure of the gift of Christ.” Eph. 4:7. His life is light; and the light that shines for me, shines equally bright for all. He is the “Sun of Righteousness;” but the sun shines for all; each one gets all the benefit of the sun, and no one could get any more, even if he were the only person on earth. So each person gets the whole of the life of Christ, which is given to the world. Now it is very evident that if I get the whole of something that is given to all the world, then I am debtor to the world; and the same is true of every soul. The only difference between the most of us and the apostle Paul is that he realized that to him was the fulness of Christ given, and he accepted and appropriated the gift, while we are too often content with but a little of the divine life. We selfishly think to take just enough for our own use, and put a part away from us, not realizing that we must have the whole; and so we fail to realize that we are debtors. May God grant that we all may have the eyes of our understanding enlightened by the Holy Spirit, so that we may know the riches of the glory of His inheritance in the saints, and may not reject that portion of the life of Christ which to the natural man seems disagreeable, but may allow His perfectly unselfish life to abide in us, so that we, not alone with our lips, but by the glad offering of ourselves for others, may truly render thanks unto God for His unspeakable gift.

E. J. WAGGONER.

Led, Not Leading

By Norman McLeod

My LIFE is not what I would have chosen. I often long for quiet, for reading, and for thought. It seems to me to be a very paradise to be able to read, to think, go into deep things, gather the glorious riches of intellectual culture. God has forbidden it in His providence. I must spend hours in receiving people to speak to me about all manner of trifles; must reply to letters about nothing; must engage in public work on everything; employ my life on what seems uncongenial, vanishing, temporary waste. Yet God knows me better than I know myself. He knows my gifts, my powers, my failings and weaknesses, what I can do and what not do. So I desire to be led, and not to lead; to follow Him. I am quite sure that He has thus enabled me to do a great deal more, in what seemed to be almost a waste of life, in advancing His kingdom, than I would have done in any other way. I am sure of that.—Norman McLeod.

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