There were divisions in the church at Corinth which, although they had not reached open rupture, tended in that direction; and names were being mentioned around which partisans ranged themselves saying, "I am of Paul; and I of Apollos; and I of Cephas; and I of Christ." It might be supposed that the last-mentioned would be exempted from blame in this matter, but the apostle classes them with pronounced sectarians. For had they spoken in sympathy with the heart of Christ, they would have said:"All of us are of Christ!"

The evil condition in Corinth is attributed to the recognition of the flesh. The apostle says, "Ye are yet carnal," that is, fleshly-"For whereas there is among you envying and strife, and divisions, are ye not carnal, and walk as men?" Consequently they had ceased "to grow spiritually and had remained "babes," but not normal babes; they were dwarfs. Thus the apostle really proves that the condition of strife in Corinth was to be explained by arrested growth.

But there was an antidote to this, even the cross. For the Son of God not only put away our sins by His sacrifice, but dealt with the root of them. He "was made [to be] sin for us, who knew no sin." Thus by His death for us, He ended our status in the flesh. So that we can say, "Our old man is crucified with Him, that the body [its totality as a system-J.N.D.]of sin might be destroyed [nullified in us], that henceforth we should not serve sin."

This is usually learned after the forgiveness of sins, but it belongs to the proper start of the Christian course, and its neglect as God's way of deliverance leaves the soul susceptible to injury. Nevertheless even after it is accepted, and that thankfully, it has to be maintained in its practical bearing upon our ways. Therefore the Holy Ghost has been given as power, and He works to the practical exclusion of the working of the flesh by presenting Christ to our view, in order that He may be reproduced in our ways. Had this been appreciated in Corinth the tendency to combativeness would have been judged as evil, and the saints there would have been following the things which make for peace and for edification.

So in writing to the Ephesians on another subject, the apostle says of Christ,

"HE IS OUR PEACE."

This is sometimes explained as referring to our peace with God, but the passage refers to peace between Jew and Gentile. But how could peace be effected between such opposites? In this way. God set aside man hi the flesh by the death of His Son. The Jew and the Gentile as such disappeared in judgment, and those who had formerly been at enmity in the flesh, are now formed into "one body" to be the vehicle for the expression of Christ as Head. In this way it is manifest that Christ made peace. HE really was the peace. And there is no other peace to-day.

It may however be asked:What bearing has this upon peace "among the nations?" The answer is that in a day that is coming it will be learned that the arm of flesh cannot effect peace, but only He who is called the Prince of Peace, and whose advent was celebrated as foretelling peace upon earth. It is because of this that Micah says of Christ, "This [Man] shall be peace" (New Trans.).
If we look at the nations to-day, we see them disfigured by ghastly wounds. The late war has left its evidence written in desolation and bitterness. No doubt statesmen of ability and sincerity are endeavoring to prevent a recurrence of such a tragedy in the future, and it would be pitiless to belittle their efforts to remedy the urge to war; nevertheless the futility of these efforts to secure anything of a substantial and permanent character ought, to be apparent to all who will observe.

To the Christian who has learned at the cross what man really is, it is quite evident that the power of self-recovery is not inherent in the children of Adam.

Thus after an extraordinary campaign of idealism Woodrow Wilson's endeavor is repudiated by his countrymen as impracticable. Benito Mussolini, although a member of the League of Nations, hopes to see the Mediterranean become a Roman lake as in the days of the Caesars. The great nations look askance upon Russia as a pariah, but it repudiates them by the most astute propaganda. Yet it cannot trust in its own Leon Trotsky, and banishes him in Czar-fashion. But although the Bolshevist oligarchy muzzles its press, enough information has leaked to apprize us that the former co-worker of Levine had denounced it as false to its origin and destructive of its proper destiny.

In the meantime the American press relates that Rear Admiral Plunkett declares to a responsible body of people that "we are nearer to war to-day than we have ever been in our history." But does he know of a way of escape? Hear his words. "If we had been properly prepared in 1917 , we wouldn't have been in the war." And again:"If you want to keep out of war, forget all about war, be a worm and crawl along the ground… looking for a hole, and nobody will ever bother you." That is, If you prepare for war you will escape it, and you don't prepare for war you will escape it. Evidently the admiral thinks this is a matter to joke about.

But in all this, how manifest it is that there is no well-conceived and reliable help for disturbed humanity in the counsels of those who undertake to speak with authority. There is no healing virtue in these counsels. Well might Jeremiah say:"O Lord, I know that the way of man is not in himself:it is not in man that walketh to direct his steps" (Jer. 10:23). As a fallen creature his disposition is lawless, and his trend toward destruction. Little do his leaders realize that it is the presence of the Holy Ghost and the prayers of Christians that delay his collapse under insupportable burdens, and that this restraint will be removed at the departure of the Holy Ghost and of the redeemed at the second coming of the Lord.

But there is One who is able to suppress lawlessness and violence, One who will remove enmity and strife, and who will take the reins of government in His own hands and rule with equity.

In the symbolism of the book of Revelation, He is presented as "The tree of life" in the holy city. This tree is seen in the midst of its "street," as the life-sustaining source of its activity; it is in the midst of the "river" of water of life (New Trans.), the Holy Ghost refreshing the redeemed by keeping Christ in view; it is on "either side" of the river, for in every direction His nourishing virtue is found. This tree bears "twelve manner of fruits," for in Christ is variety of grace. "And the leaves of the tree were for the healing of the nations." Now the leaves of a tree furnish it with visible beauty which on-lookers may admire. They are the outward expression of the nature of the tree; they are its clothing. In this way they symbolize character, character apparent to all who will look. Thus the One who revealed such majesty and truth in His good confession before Pilate; the faithful One who would not entertain Herod; the reverent One who instantly told everything to the high priest when abjured in the name of God; the One so meek before men and so lowly before God, who showed by His behavior in rejection His fitness to rule; HE shall be looked to when the powers of evil have destroyed those who trusted therein, and the remainder like sheep shall feel their need of a Shepherd.

We are told that the nations which are saved shall walk "in the light of" the heavenly city. For not only will the Lord rule them by His ministers in Jerusalem upon earth with that kindness and firmness which invigorates, but He will recover them to the joy of living by the ministry of His excellent virtues from above. He will enable them to appreciate in some measure His character. This ministry He will transmit through the medium of the heavenly city. The nations will be enlightened by object lessons through those who know Christ better than they do. And they will realize that this wholesome and healing ministry conies from Him. Hence if Micah could prophesy of Him, saying, "This [Man] shall be peace," they will understandingly say:He has become our peace.

So great is He that there is present healing in Him for "broken-hearted" sinners who will trust Him; there is healing in Him for disquieted saints who will refuse the flesh and give Him His place as Head of the Church which is His body; and there is healing in Him that will be applied to the nations in the day of their greatest sickness.

He is great enough to fill the universe with the effects of His redemptive work; for He has ascended up far above all heavens "that He might fill all things." He will be evidenced in everything by and by. And all who refuse to submit to Him, to become representative and descriptive of Him, will be banished and made secure out of sight, not only as a menace but as a disfigurement. R. J. Reid