THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 6:THE CALL OF THE KING. (1 Sam. 9:,10:16.)

(Continued from page 8.)

Saul is introduced, now, into the company of those who had been invited to the feast, and is given, in anticipation, the kingly place at the head of the table over all the invited guests. There is also set before him, at the command of the prophet, the special portion which had been reserved for the guest of honor ; might we not say, Benjamin's portion for the leader of Benjamin's tribe ? The shoulder was that part of the sacrifice of the peace offering which was eaten by the offerers. It was originally, as we see from the tenth of Leviticus, a part of the priest's portion, for himself and his family. Thus, Saul was admitted to the privileges of the priestly household:a very suggestive thought for one who needed priestly nearness if he were rightly to carry out the responsibilities which were suggested in the fact that the shoulder was set before him.

The sacrifice, as we well know, speaks of Christ as the One who, having made atonement for us, and who in His death was the Object of God's delight, is also the Food for His people's strength. In the peace offering there is a portion for the priest, for God, and for the offerer. Thus, the thought of communion, and the strength which flows from communion is the prominent one. The shoulder reminds us of Him of whom the prophet says:"The government shall be upon His shoulder." He only has strength to bear the responsibilities of rule, who first of all laid down His life in submission to the will of God and for the salvation of His people. Never will government be what it should be until this great fact is recognized and until the true King, who is also the true Priest and the true Sacrifice, takes up the burden upon His shoulders. But, in this sacrificial feast, we have at least an indication that is suggestive. If there is to be true qualification for government, it must be as one has assimilated the mind of Christ and has received from Him that strength for service which He alone can give.

Saul remains with Samuel that day, and when about to take his departure, early on the following day, is called by the prophet at daybreak-the beginning of a new day for Israel and for Saul-to the housetop, alone in isolation and elevation above all his surroundings. The prophet then accompanies him outside the city, and, the servant being sent on ahead, Samuel declares to him the purpose of God. The holy anointing oil is poured upon his head, and he receives the kiss of the prophet's benediction, perhaps in acknowledgment too of his allegiance to him. He is assured that the Lord has anointed him to be prince over His inheritance. This anointing with oil was a figure, of course, not only of the divine designation for a specific service, but of the qualification which accompanied that. The oil, as symbol of the Holy Spirit, would suggest the only power in which it was possible for him to carry out the responsibilities of that place into which he had now been inducted by the prophet speaking for God.

He is now ready to be sent away, but is told of three signs that will meet him that day and which will at once confirm him in the realization of the truth of all that has been done, and at the same time, no doubt, give suggestions as to his future path of service. These signs are not explained, which would suggest that Saul knew, at least, to whom he could turn for explanation, the Lord Himself. It was also to be supposed that one who realized that he was now having to do with God, would be suitably exercised by any such manifestations as are spoken of here.

The first sign was to be that, after leaving Samuel, he would find by Rachel's sepulcher at the border of Benjamin, two men who would announce to him the finding of the asses and that his father's anxiety had been transferred from their loss to the prolonged absence of his son. Rachel's tomb was a type of Israel according to the flesh, and in a special sense, perhaps, of the tribe of Benjamin, the last son at whose birth his mother, Rachel, breathed her last. All these things would appeal to Saul in an especial way. It would seem to emphasize for him the fact that if he were to be a true Benjamite, "the son of the right hand," he must enter into the fact that death must pass upon all the excellence of nature. It is by Rachel's sepulcher, at the grave of the old man, in refusal of all the excellence of mere nature, that faith is to learn its first lesson. If there is to be true service for God, it must be on the basis of the refusal of self. Here Saul was to learn that the asses were found; and, at the grave of self, one learns all the futility of his past activities. His father now yearns for him, which might well remind Saul that if he is at the grave of all that nature might count great, he is still the object of love; if a human love, how much more also of that love of God which finds its perfect display in the Cross which sets man aside, and there too, the channel for its unrestrained outflow toward us!

The next sign would emphasize the privileges of fellowship on the basis of redemption and worship. He passes on to the "Oak of Tabor." Rachel's sepulcher, as we have seen, speaks of the rejection and refusal of nature. Where one's natural strength is recognized as weakness, he is qualified to know whence true strength comes. Thus, the sepulcher is changed for the oak, which suggests might-the might of a new "purpose," as Tabor means. There he meets three men who are going up to Bethel, "the house of God," the place of communion and of divine sovereignty. They carry with them their offering, three kids, which reminds us of the sin-offering; and three loaves of bread, which speak of the person of Christ, communion; and a bottle of wine, of the precious blood of Christ and of the joy that flows from a knowledge of redemption through that blood. They would ask of his welfare. He would thus already receive at their hands the salutation which was now his kingly prerogative, and from them also he would receive the loaves of bread, which speak, as we have said, of Christ as the food for His people. Fitting reminder for a king- "royal dainties" truly.

Passing on further, he comes to the hill of God, and finds there not only the manifestation of divine presence, but the evidence of the enemy, too. There are outposts of the Philistines in the very place where God would manifest Himself. What a twofold suggestion to a newly made king that his work was to be, on the one hand, in the sanctuary of God's presence, and on the other, in facing the enemy who had intruded themselves there!

Here he would meet a company of prophets, men under the power of the Spirit of God and controlled by His Word; and, as he mingled with these, he too was to be changed from the man which he was, to come under the sway of that mighty, divine energy which controlled them. As we know from many Old Testament examples, it was, alas, possible for a person to come outwardly under the power of the Spirit, and even to be used as was Balaam to be the messenger of God's word, without any saving interest in His grace. There was this in this sign which was to meet Saul, and yet subsequent history shows that he was only an outward participant in this manifestation of divine power.

The prophets were not merely speaking under the power of God, but were accompanied by psaltery and harp; that is, there was the spirit of praise as well of prophecy. In God's presence there is fulness of joy, and He dwelleth amidst the praises of His people. Thus worship should ever be an accompaniment of prophecy. Elisha, when called upon to ask counsel of God, called for a minstrel, in order that, as it were, his spirit might be fully attuned to the praise of God. We read also of prophesying with harp«, where the spirit of praise gives the needed instruction to mind and heart. This would be a reminder to Saul that mere knowledge, even of a divine character, was never to be separated from that priestly worship and joy which cannot be simulated, but flow from a heart that is well acquainted with the grace of God, which alone can empower for true service and testimony.

Samuel had even told him that as he prophesied he would receive another heart. That is, there would be a change which would suggest permanency, while at the same time it left things open to the will of Saul himself. Surely, all that was to occur to him on that day, the testimony of the judging of the flesh at Rachel's sepulcher, of the sufficiency of Christ's atoning work and the presence of God in the second sign, and of the power of the Holy Spirit in the work of the prophets, would all tend to powerfully work upon heart and mind and conscience, so that if there were indeed life toward God, he would find here a complete revolution of his entire past.

The prophet then leaves him, as it were, to God. When all these signs came to pass, he could act under the guidance of God, for God was with him. At the same time, Samuel warns him to go on down to Gilgal and there to await his coming, where burnt-offerings and peace-offerings were to be offered up to God. He was to tarry there seven days, everything in complete abeyance, waiting for the coming of the prophet. This is most important in connection with what subsequently took place. Thus we see Saul, on the one hand, set free to act as God guided; and on the other, checked, and reminded that his place is at Gilgal, the place of self-judgment, of the refusal of all the excellence and glory of nature, of which the Israelite was reminded by that place.

How everything, in this whole history of the man after the flesh, emphasizes the fact that nothing of nature can glory before God. How everything was designed, as it were, to call Saul to judge and to refuse himself, in order that having no confidence in himself, he might be spared the terrible experiences and fall which marked his later history. It would seem as though God Himself were laboring to impress all these things upon the mind of the future king, and to spare him, so far as divine mercy could intervene, from the pride and self-righteousness which were the occasion of his final downfall and overthrow. May we not learn well these familiar lessons for our own souls, and have impressed more deeply upon us, as we grow more familiar with these facts, the necessity of having '' no confidence in the flesh"?

All takes place as Samuel had predicted, and Saul seems fully to come under the control of the prophetic Spirit; but those who remembered what he was, asked, as if in mockery, as they repeated the question in later years, under different circumstances:"Is Saul also amongst the prophets?" He had evidently not been characterized, up to that time, by any fear of God or faith in Him. It was a matter of astonishment that he should thus take his place with them. Alas, we know that it was but temporary. His uncle meets him, too, with questions as to where he had been and what Samuel had told him, but here, in some Nazarite way, Saul keeps his counsel as to all that had been told him about the kingdom, and reserves for his uncle simply that which was external and which he had a right to know. This is good so far as it goes, and was an indication of that spirit of reserve which, to a certain extent, characterized him in after years and which was, to that extent, a safeguard against feebleness.

(To be continued.)

This is the mainspring of everything. And yet we make excuses, and say we cannot find time. But the truth is, if we cannot find time for secret prayer, it matters little to the Lord whether we find time for public service or not.

We can find time to talk with our brethren; and the minutes fly past unheeded, until they become hours; and we do not feel it a burden. Yet, when we find we should be getting into our closet to be alone with God for a season, there are ever so many difficulties standing right in the way. "Ten thousand foes arise " to keep us from that hallowed spot, "thy closet." It would seem as if Satan cares not how we are employed, so being we seek not our Father's face; for well the great tempter knows if he can but snap the communications between us and our God he has us at his mercy. Yes, we can find time, it may be, even to preach the gospel and minister to the saints, while our own souls are barren and sapless for lack of secret prayer and communion with God!

When we go into our closet and shut the door, no one sees us, no one hears us, but God. It is not the place to make a fair show. No one is present before whom to make a little display of our devotion. No one is there but God.

Ah, it is a searching spot-alone in the presence of God ! It is the lack of spending time there that is the secret of so much of the lifelessness and the carnality that abounds. What we want to see is a great revolution in the praying habits of God's people. We cannot pray by proxy-that is, by another doing it for us any more than our bodies can thrive by der taking our food for us. There must be individual closet work.

prayer meeting will not suffice us, blessed privilege though it be. "Thou, when thou prayest, enter into thy closet; and when thou hast shut the 'door, pray " (Matt. 6:6).How many there may be who have gradually left off secret prayer until communion with God has been effectively severed!

We do not speak at random. Any one who does a little in coming and going among souls will have discovered this by experience. The terrible downward current of these last days is carrying the many before it-yea, the many even of God's people; and the great enemy of souls could not have hit upon a more deadly device for making merchandise of the saints than by stopping the supplies at a throne of grace When closet prayer languisheth, the whole head is sick and the whole heart faint.

The lack of secret prayer betrays a lack of heavenly appetite. It implies a positive absence of desire for the presence of God. Those who are strangers to the closet fall an easy prey to temptation. Satan gets an advantage of them at every turn. Nothing comes right; everything happens in an untoward way, for

Thorny is the road
That leads my soul from God.

If a brother is not at the prayer meeting for a time or two, you can speak to him about it, and exhort him. His absence is a thing you can see. But if he is absenting himself from the closet, that is a thing beyond your observation. You only feel, when you come in contact with him, that something is sapping his spiritual life; and who shall estimate the eternal loss that follows the neglect of secret prayer!

How different it is with those who watch with jealous care that the Lord has always His portion, whoever may have to want theirs ! Their going out their coming in, their whole manner of life, declares that they have been where the heavenly dew has been falling. Their Father, who saw them in secret, is rewarding them openly. They carry about with them, although all unconscious of it, the serenity of the secret place, where they have been communing with God.

Let secret prayer be urged on God's people as one of the great essentials of spiritual life, without which our grandest service will be barren and fruitless in the eyes of Him who looketh on the heart. And let each one of us ask himself the question, "Am I delighting in the secret place-to plead with the Lord -to renew my strength-to have power with God and prevail ? "(Adapted.)

THE MAN AFTER THE FLESH. PART II.

THE KING OF MAN'S CHOICE.

Chapter 8:TESTED AND FOUND WANTING.

(1 Sam. 12:, 13:14).

(Continued from page 240.)

Having delivered his faithful witness to the king, nothing further holds Samuel at Gilgal. The place had lost, for the time being at least, its spiritual significance-the state of the king little answering to it. We hear of the prophet no more, for Samuel-though, as we know, his heart was sorely grieved at the development of evil-cannot go on with it. He apparently withdraws to the same place, Gibeah of Benjamin, whither Saul comes; but as no mention is made of any intercourse between them there, it is probable that the prophet did not tarry long.

The people have dwindled down to a paltry 600; enough surely, if they were with God, to do all the works which David with a like number did later on; but the one thing needful is lacking. They abide in Gibeah of Benjamin, near Saul's native place, and with painful suggestions of the past associated with it. The Philistines encamp in all their power at Michmash-as Young gives it, " the place of most," or, translating the latter name, "a fire," answering to the desolation which marked their occupation of the land-a burnt-over territory with no verdure or fruit.

From this center they devastate the entire land. One company goes to Ophrah, the city of Gideon, to the land of Shual, "the jackal;" very significant in this connection, for surely wild beasts were devouring the heritage of Israel.

Another goes to Beth-horon, "the house of destruction ;" and still another passes on across the land until they can look down into the valley of Z’s-boil, where all fertility had been quenched with the fire from heaven, at the time of the destruction of Sodom. Thus, fittingly, from Michmash, "the place of fire," radiates that which consumes all the fair heritage which God had given them. How true it is that religious formalism burns up every Christian thing, every sign of real life to God!

How are the people to meet this devastating horde ?Their pitiable condition is seen in the fact that there was no smith found throughout all the land. The Philistines had taken them away to prevent them from manufacturing weapons of war for the Israelites. Even for the peaceful pursuits of agriculture they were dependent upon their masters, and were obliged to go down to them to have their plowshares sharpened, or the ax, or even the mattock. Nothing remained for them but a file for the mattocks and plows, which could put a poor and temporary edge upon their implements. We are reminded of the lament of Deborah over the condition of the people in her day:"Was there a shield or spear seen among 40,000 in Israel ?"

Can it be possible that these are the people who have, but a short time ago, gone so valiantly against their enemies ? Their condition is pitiable. They have been reduced to a worse condition than servitude, being dependent upon their masters even for the means of tilling the soil. But more pitiable is the spiritual condition of the people of God when under similar circumstances. Wherever the power of formalism prevails, as seen in its completeness in Rome, not only are all spiritual weapons taken out of the hands of God's people, but even the needful spiritual implements for cultivating the peaceful means of satisfying our soul's hunger are removed. Our inheritance is a spiritual one. We are "blessed with all spiritual blessings in heavenly places in Christ," and this answers, as we know, to Israel's position in Canaan; but the soil, though fruitful and drinking of the water of the rain of heaven, needed to be cultivated if it were to yield its increase. So, too, in spiritual things. There is no lack in what is ours in Christ. As far as the eye of faith can reach, north, south,, east and west, all is ours, and every part that the foot of faith treads upon practically belongs to the saints; but if the soil is not cultivated, of what use is it ? We might say that our inheritance is contained in the precious word of God, and that our cultivation of this, the diligent digging beneath the surface for its precious things, the turning it over with the plow of conscience, applying it thus to ourselves, answers to the various agricultural pursuits indicated here. The domination of religious formalism would rob us of the means of doing this. Need we ask, With how many of us does our portion lie fallow because we are apparently without implements for its cultivation ? The Bible, in other words, is a closed book; or, if read, seems to be but barren because there is no searching into its wondrous depths; or, if there is this, alas, how the dulness of our spiritual implements, our diligence, our faith, our spiritual judgment, prevents anything like a full yielding of an abundant harvest! To be sure, there is the rubbing of the file, as iron sharpeneth iron through mutual intercourse, which even formalism would completely destroy; but the fire is needed also, and the beating down of that which even in proper use becomes dulled, so that its keen edge may be again restored to it.

These smiths might well answer to what we have later in Israel's history-the schools of the prophets, places where the fire and the hammer of God's word and truth are applied under the direction of the Holy Spirit. They would thus correspond to all proper and scriptural means for developing activity among God's saints. Might we not say that, in their place, institutions of learning would answer to these smiths' shops, where furnishing in the knowledge of the languages in which the word of God is written, and other truths, would equip one to be a diligent seeker in the Word ? Thus, schools and colleges, when in proper hands and used in faith, are most helpful in developing an ability to dig into the word of God. The same is true of all assembly fellowship. Where the Spirit of God is ungrieved, how much spiritual furnishing do we get from association together! We can see, then, what it is for all this to be in the hands of the Philistines. And has not that been the case all too often in the history of God's saints ? Nay, may we not say that it is that which particularly characterizes them at the present day, religious formalism having charge of all education, both elementary and advanced, and even, in great measure, of the people of God ?

A Christian parent puts his child to school; and what is the character of the influence exerted over the little one there ? How often is it Philistine-that which is often in open enmity against God, of so formal a character that no genuine faith is inculcated! This is seen in still greater measure when the youth passes on to college, where infidelity is taught; and if his intellectual implements have a keen edge upon them, he is taught rather to turn them against the truth of God than to explore its wondrous depths.

Institutions of theological education only bring this out still more glaringly, for here the things of God are professedly the objects. Alas, higher criticism, evolution, and various forms of infidelity, are taught in the very places where one should be thoroughly furnished to cultivate the inheritance of the Lord.

We have been speaking merely of the implements used in times of peace; but when we think of the necessary weapons of warfare with which to meet the manifold enemies who are constantly threatening our heritage, here the lack is even more glaring, for not even are there dull weapons. The enemy knows too well that it will never do to leave spear and sword in the hands of those who may be nerved to use them. As we look abroad to-day, how many of God's people are able to meet the attacks of evil on all hands ? Infidelity presses in one direction, worldliness in another, the Philistine formalism in another ; and what power is there to meet it with those weapons of warfare which the apostle says are '' not carnal, but mighty through God " ? Surely, we can never expect Philistia to furnish weapons against itself.

In God's mercy, however, faith can triumph even here. We remember it was with an ox goad, a weapon which could be pointed up with a file, that Shamgar wrought deliverance from these very Philistines. The goad would seem to answer to those words of the wise which are as goads; a word of simple exhortation, admonition, appealing to the conscience, which true faith will ever make use of. Even Philistines cannot deprive God's people of that; and what is an ordinary and needful implement in times of peace can, in the hands of faith, be turned against the enemy with terrible effectiveness.

(To be continued.)

Q. 12.-"Is not the first book of the New Testament entirely Jewish, the book of the Kingdom and not of the Church, which is future? Matt. 16:18. Do not even the parables of the thirteenth chapter apply to the Jews during the time of the tribulation, rather than to the present Church period?

Ans.-Unquestionably, Matthew is the Jewish Gospel and is closely linked with the Old Testament prophets. The Church, too, as in all the Gospels, is future, formed, as we well know, at Pentecost, by the descent of the Holy Ghost; but it would be a great mistake to think that the present period was entirely ignored in the prophetic outlook of that Gospel. The parables of the Kingdom, unquestionably many of them at least, have distinct reference to the present time, notably that of the sower, the mustard seed, the leaven and the pearl of great price. We must not forget that there is a Kingdom aspect of divine truth as well as a Church aspect. We cannot close our eyes to the fact that God holds all profession of allegiance to Himself, responsible. This if false could not be in the Church, which, as the body of Christ, is composed only of true believers. Neither is it in the world, for profession puts one in a different place. The parables in Matt. 13:show how clearly all applies to the Kingdom, that sphere of things where God's authority is outwardly acknowledged by a vast multitude, a part of whom also truly are His. Unquestionably, too, much in Matthew goes on to the resumption of God's ways with His earthly people in the latter days, but we believe it would be a great mistake to eliminate the present period from that Gospel. Much erroneous teaching would follow this; notably that, which we fear is beginning to make inroads already, the denial of water baptism as applicable to the present period. Let us be careful not to allow the entering wedge of any error. God's truth is self-consistent and perfect in its place. To ignore the Kingdom is both to degrade the Church from its high and heavenly place, and to lower the sense of responsibility to God on the part of all who profess the name of Christ.

THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 7:THE NEW KING. (1 Sam. 10:17-11:)

(Continued from page 118.)

After his public recognition, Saul had returned to the privacy of his daily work and is here found by the messengers from Jabesh Gilead. The humiliating story of the threat of Nahash produces in the people at least sorrow, if not indignation, but there are no stirrings of faith, only a helpless lamenting that such things should be possible. It is different, however, when Saul returns from his labor in the field. Inquiring what the cause of their grief is, he is told the shameful story; there is no weeping on his part, but rather the righteous indignation of God by His Spirit against the insolence of the enemy.

As we said, Saul shows well here. He passes from service into conflict, and the one is a fitting preparation for the other. However, certain things are wanting, which are suggestive. In the first place, let it be noticed that the Spirit of God may come upon one in whom He has not effectually wrought for salvation. The Old Testament gives instances of this, notably in the case of Balaam, who declares the whole mind of God as to Israel, while himself willing to pronounce a curse upon them, and, in fact, afterwards plotting for their overthrow. Thus, it must not be understood that the Spirit that moved Saul was anything more than the external power which the Spirit of God put upon him in connection with his official place. The threat, also, against the people, with the bloody message evidenced through the oxen hewn in pieces, does not savor of that dignity of faith which alone endures. Threats may energize into temporary faithfulness and spasmodic courage, but it is only the inward abiding which can produce lasting results for God. Then, too, we see that Saul is still! leaning upon another arm than that of God, even though it be the arm of the faithful servant of the Lord, Samuel. The threat is, that "Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen." Samuel never claimed a place of equality with the new king. He was perfectly willing to be his servant and that of Jehovah, and it does not look as though Saul fully realized how his relations were to be directly with the Lord, without any human intervention whatever.

However, there is, at any rate, thorough earnestness for the time being, and a real purpose to deliver Israel; and this God recognizes-as He ever does in whatever measure He can, a turning to Himself. Multitudes respond to the threatening call and are gathered after Saul. A reassuring message is sent to the men of Jabesh Gilead, and all is ready for the deliverance. Saul shows skill and wisdom in disposing his army in three companies. There is an absence of precipitateness which argues well. The early rising, too, before daylight, shows an intent-ness of purpose and prudence in taking the first step, which always is a presage of victory.

This reminds us of some of the old conflicts of days gone by, under Abraham and Joshua. In fact, it was under the same leadership, though perhaps with people not so willing and ready as in those days. The result is not for a moment in any uncertainty. Ammon is thoroughly discomfited, his vast hosts beaten down and multitudes destroyed, while the remainder are scattered to the winds, no two remaining together. Thus, the proud flesh, with its knowledge and insolence, is overthrown. Heresy, false doctrine, cannot stand before an attack like this. It is quite significant that King Saul should be more successful in this conflict with the Ammonites than in any of his subsequent wars. There was that in him which peculiarly fitted him, typically speaking, for such warfare.

After all, a successful conflict with doctrinal evil is not the highest form of victory. The history of the Church has shown men who were vigorous contestants for doctrinal truth and scriptural exactness, who had, alas, but little heart for the Lord Jesus, and little in their lives that would commend Him. A certain form of the flesh may, for the time being, take special pleasure in overthrowing error. Jephthah, who had previously conquered the Ammonites, showed that a victory over false doctrine can go with bitter hatred of one's brethren; and of this, too, we have illustrations in the history of the Church. Doctrinal contentions that sprang up in connection with the great work of the Reformation are the common shame of Protestantism.

However, the victory is won, and God can be thanked for it. The people, in that revulsion of feeling which is common to human nature, wish, to know who it was that had opposed Saul being appointed king. They are ready to put them to death at once, when perhaps multitudes of themselves had looked with much suspicion upon him.

Saul, however, checks all this, and still shows well in his ascribing the glory of the victory to Jehovah; at the same time he would show perfect clemency to his enemies. There is wisdom as well as mercy in this.

Samuel, however, goes further. He calls the people back:"Come and let us go to Gilgal and renew the kingdom there." Strikingly fitting place indeed was it for all to return to. The normal camping ground after every victory, as we remember in Joshua's day, it is the true place to which we should ever come. Gilgal teaches the great lesson of the sentence of death upon ourselves, having no confidence in the flesh. It was the true circumcision, where the reproach of Egypt was rolled off, the first camping ground in the land after the people had crossed Jordan. It thus emphasizes, as we were saying, the great truth of the Cross applied practically to our lives and persons. It was the one lesson which the nation as a whole needed to learn in fuller measure than they had yet done, and which, for Saul, as their leader and representative, was absolutely indispensable.

So, it is a call of mercy which is harkened to externally, and all congregate at Gilgal. Here Saul is again made king in connection with sacrifices of peace-offerings. It is rather significant that these are the only offerings mentioned. Nothing is said whatever of the burnt- or sin-offering. The peace-offering speaks of fellowship with God and with one another; the burnt-offering, of the infinite acceptability of Christ, in His death, to God; while the sin-offering tells how He has borne our sins and put them away. Communion cannot be the first thought. It is appropriate, at Gilgal particularly, where death to the flesh comes in, that there should be prominent mention of that death of the cross which has put away sin and which is infinitely precious in God's sight. However, peace-offerings show at least a unity of fellowship, which, as far as it goes, is good. We read that Saul and all Israel rejoiced greatly. Poor man, would that joy had a deeper root! It would have borne more abundant and abiding fruit. Nothing is said of Samuel's joy. Doubtless it was there in some measure, though perhaps chastened as he remembered the cause of their being there. He could not forget, spite of all this brave show and recent victory, that the people had rejected the Lord, and that the man before them was not the man of God's choice, but of their own. (To be continued.)

THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 7:THE NEW KING. (1 Sam. 10:17-11:)

(Continued from page 61.)

The lot declares that Saul, the son of Kish, is the appointed man. But he is nowhere to be found. Flesh-like, he hides himself when he ought to be present and obtrudes himself when he should be out of sight. Self-depreciation is a very different thing from true lowliness of spirit. As the poet says; Satan's "darling sin is the pride which apes humility." He had already spoken to Samuel of his tribe being the smallest in Israel and his family the least in that tribe. All this had been overruled by the prophet who had anointed him. He had already received the assurance that he was the appointed king. God Himself had spoken to him through the signs that we have been looking at, and in the spirit of prophecy which had indeed also fallen upon himself. Why, then, this feigned modesty, this shrinking from the gaze of his subjects? Does it not indicate one who is not truly in the presence of God? For when in His presence, man is rightly accounted of. The fear of man indicates the lack of the fear of God, and "bringeth a snare." In God's presence, the lowliest can face the mightiest unflinchingly. Hear the faithful witnesses refusing to obey the command of king Nebuchadnezzar. There is no hiding there:

'' We are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; but if not, be it known unto thee, O king, that we will not serve thy gods nor worship the golden image which thou hast setup" (Dan. 3:16-18).

But even if this shrinking from the people did not indicate the extreme of fear, it yet showed a self-occupation which' is utterly incompatible with the true spirit of rule. Saul indeed does not appear to advantage here, and we get a glimpse of his character as he hides amongst the baggage, which bodes ill for himself and the people.

Indeed it is the Lord Himself who must go further in this patient care for a perverse people and tell them what has become of their king. The baggage seems a strange place in which to look for royalty; not much dignity about that, and one can almost imagine the ludicrousness of the scene. No wonder that carnal men ask, a little later on, How shall this man save us? He was indeed a part of the baggage and an illustration of the old Latin word for that, " an impediment," no help, but a hindrance to those whom he should lead on to victory.

But he at least appears better than his people. Judged according to .the appearance, he is "every inch a king," head and shoulders above all the rest, one to whom they could look up and in whom they could boast, and if fleshly strength were to count, one who was more than a match for any who would dare dispute his right and title to the place. Do we not all know something of this stateliness of the flesh when it stands in full length before us? Hear another son of Benjamin describing how he stood head and shoulders above his countrymen:"If any other man thinketh he hath whereof he might trust in the flesh, I more:circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless" (Phil. 3:4-6). I "profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers" (Gal. 1:14).

Here is another Saul, a king amongst men, too; but, ah how all this shrivels up under the eye of divine holiness and love; in the very noontide of his carnal greatness, he beholds One who had been crucified but now was glorified, and as he catches sight of that glorious Object on high, from the dust he can declare for the remainder of his life:"What things were gain to me, those I counted loss for Christ." Would that we ever remembered this when tempted to glory in our flesh, or measure ourselves by ourselves and compare ourselves among ourselves!

Paul was ashamed even to speak of the work of Christ in and through him, save as it was needed to deliver the poor Corinthians who were, like the Israel we are examining, tempted to judge according to the flesh. The only man in whom he could glory was the man in Christ, and well he knew that man was "not I, but Christ." "I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me " (Gal. 2:20).

However, there is none of this knowledge of the flesh, even in an Old Testament measure, amongst the people. They compare their king with themselves. He is better than they are, Head and shoulders above them, and exultantly they shout aloud:" Long live the king! " They have found their man. How that cry has re-echoed down the centuries ever since! King after king has been brought into view over great or small nations, and when he is seen, his prowess, his knowledge, his ability, in some sense has been recognized as above the average; at least his position has put him upon a pedestal, and "Long live the king!" has been the people's acclaim!

But faith can detect the wail in this exultation, and the unconscious yearning for One who is indeed the true King, One who is not to be compared with the sons of men, surely not head and shoulders above them; One who took His place as Servant to the lowest, humbled even unto death, the death of the cross, and who now in His exaltation is far above all principality and power and might and dominion and every name that is named. Who could compare himself with the King, even to acknowledge His superiority? No, "my beloved is One," "the chief-est among ten thousand;" "yea, He is altogether lovely."

" The shout of a king is in her "; but in this shout there is the echo of that other shout when the Ark was brought out to the camp of Israel and they supposed that God was going to link His holy name with their unrighteousness and give them victory over the Philistines. As we saw, He would rather let His glory be carried captive into the enemy's land then dishonor His name among His people. This shout is like that. We yet wait for the true shout of a King, but it will come, thank God, for Israel and for this poor, groaning earth; the time when all creation shall burst forth in the shout. "With trumpets and sound of a cornet make a joyful noise before the Lord, the King. Let the sea roar and the fulness thereof; the world and they that dwell therein. Let the floods clap their hands; let the hills be joyful together before the Lord, for He cometh to judge the earth. With righteousness shall He judge the world."

The scene, however, is not allowed to close with mere enthusiasm. This is not checked; but "the manner of the kingdom" is described, God's will still impressed upon them, if they will but hear it, together no doubt with His warning which we have been considering. All is written in a book, to leave them without excuse, to be there, too, no doubt, for reference, should penitence or faith ever turn to it, a proof of God's faithful care, though His heart was grieved and wounded at the treatment He had received from those He had fed from His hand for so long. The book is laid up before the Lord. Surely it is there yet. He has not forgotten. He never can forget. In His own patience He still waits, and the time is coming when all will be gone over with them and they shall acknowledge, with shame, their own folly as well as His love and faithfulness.

We, too, have the book of the Lord in which His faithful testimony as to the unprofitableness of the flesh is hilly recorded. This He never forgets, and oh, may we remember always that God has put a mark upon it even as He did upon Cain, and may we shrink from every form of that exaltation of the natural man, "hating even the garments spotted by the flesh."

Saul again retires for the time, into private life. The second stage has been reached, the first being his private anointing. Still, however, opportunity must be afforded for him to make good practically that which has been publicly declared. A band of young men are touched by the hand of God and follow Saul. Many yet, however, are skeptical and ask how such an one could save them out of the hand of their enemies. The king is still despised by many of his people. There is none of the honor paid to him, no presents brought to him which would show he is enthroned in their hearts. He, however, is impressed, for a time at least, by the solemnity of all that he had been passing through, and makes no attempt to vaunt himself or claim a place which was not willingly accorded to him. He holds his peace and waits a suited time. Had he continued to do this, a different history would follow.

(To be continued.)

We begin our study for the year with that wondrous first book of all Scripture, Genesis. Familiar as we are with it in many ways, each further perusal seems to unfold to us depths which we have not fathomed, and to invite to a fuller examination of that which can only yield " things new and old."

Genesis is not a dispensational book in the ordinary sense of the word. It is in one sense beyond all dispensation, reaching back to the very sources of creation, and forward, in type, to the final consummation of blessing for this earth.

The first two chapters stand alone, solemnly separated from all the remainder of the book-we might truly say, from all the rest of Scripture-by the awful fall which is narrated in the third chapter. To man unfallen, or, we might indeed say, to the whole creation prior to the fall, but two chapters of Scripture are given. How significant this is as showing that all revelation must be on the basis of redemption! All God's ways for time and eternity must, also rest upon that eternal foundation. Thus, in the very meagerness of what we have prior to the fall there is a suggestion that redemption is no after-thought with God; that, to manifest Himself, He not only foreknew the need of redemption, but it was in a certain sense an essential element of that revelation. The creature cannot possibly stand alone. He must have a link with his Creator other than mere dependence. The entire book, then, is divided into these two portions:

1. (Chaps, 1:and 2:) The original creation of the heavens and the earth; formation of this world for man's abode; the creation of man, and his authority over all the works of God.

2. (Chaps, 3:-50:) Man's fall and separation from God, and the divine provisions of grace typically brought in.

The first division, though brief, as we have seen, is ' pregnant with meaning. As has been beautifully brought out, the seven days of creation are typical also of the stages of the new creation, both in the individual soul and dispensationally.

The first verse is usually, and probably correctly, explained as describing that original creation of all matter apart entirely from the seven days which were devoted to the preparation of the earth for the habitation of man. " In the beginning God created the heavens and the earth." Between this verse and what follows is sufficient room for all the myriads of years claimed by geology for the successive periods recorded in the rocks. Typically, it is very suggestive that such a break should come between the first verses and the remainder. God originally created man upright, but ruin has come in; and just as the earth was without form, and void, ere God began to prepare it for man's abode, so too man was without life, and in utter darkness toward God, ere the work of new creation was introduced.

Very briefly, we will mention each day's work, with its personal and dispensational meaning :

FIRST DAY. The creation of light, answering to new birth in the individual and to the age before the Flood, when the light of God's promise of the woman's Seed, and blessing through Him, was all that man had.
SECOND DAY. The firmament, individually corresponding to the separation between the two natures – that which is born from above, and that which is beneath. The waters above are sweet and fertilizing. Those beneath are but the bitter waters of death. In every newborn soul these two natures exist-" that which is born of the flesh," and "that which is born of the Spirit."

Dispensationally, this answers to the period of government under Noah and his successors till the time of Abraham, when a power above man was recognized as that which distinguished between righteousness and unrighteousness, and which inflicted the penalty upon the rebellious.

THIRD DAY. The appearance of the dry land. This answers in the individual to the emergence of that stability of character connected with the new creation. His life is to become a scene for fruitfulness for God. Thus, on the same day the earth brings forth every form of plant life. Fruitfulness to God is the thought suggested. Dispensationally, it represents the Jewish age when the nation was called out of the surrounding Gentile impiety to be a witness for God and to bring forth fruit for Him upon the earth. Such a nation was Israel, the only earthly people God ever had, who should have brought forth plants of righteousness for His glory.

FOURTH DAY. The establishment of lights in the heavens. Light had existed from the first day. Its
source is now seen and fully manifested. So, the sources of the divine life are developed as being in the person of Christ risen and glorified, who becomes the light of His people, and their rule.

Dispensationally, this corresponds to the present period of grace, characterized by a glorified Christ who has taken His seat upon the throne of God to illumine His people's path, and who, in authority over all things, will one day manifest His power. The moon by its reflected light would suggest that luster which can only be reflected in the Church as it is occupied with a glorified Christ.

FIFTH DAY. The waters productive. This answers to the fruitfulness of all our experience in this life. The very exercises connected with learning the bitterness of the flesh, the trials through which we pass, all are used by the Spirit of God to produce in us that which shall be for Himself. We would be losers in eternity did we not have the experiences of this present time of tribulation.

Dispensationally, this answers to the period of distinctive tribulation in the world's history immediately after the removal of the Church to glory. This is called in the book of the Revelation "the great tribulation," and out of it will come peaceable fruits of righteousness for Israel and the nations upon the earth.

SIXTH DAY shows us the creation of man, with his wife, who are placed in headship over all the works of God's hands. Here the individual and the dispensational blend together. It is association with a glorified Christ as His companion throughout the Millennium and eternity, suggesting that twofold union of His Church with Himself in complete supremacy over all things ; and, in a secondary sense, Israel, the earthly bride, sharing in His dominion over this world.

THE SEVENTH DAY leaves nothing but the rest of God, in which God will be "all in all," and where in new creation He can rest eternally satisfied with that redemption work which will be perfectly exhibited "to the praise of the glory of His grace."
Chap. 2:is the history of Eden, in which thoughts of responsibility and divine care are prominent. Man is put into the garden to dress and keep it, is given authority over everything, and has associated with Him Eve, the wife. Here, too, we have a foreshadowing of what is ever in God's thoughts, the marriage of His beloved Son. Thus, at the very entrance into His revelation we are brought face to face with that which shall be fully consummated only in glory.

As has been already said, the second division of the book (chaps, 3:-50:) narrates the fall, and God's remedy, which is embodied in the sevenfold development of the life of God in the soul. Genesis is not the book of redemption, which is the theme of Exodus, but has to do with the origin and springs of life in the soul. In a very striking way, too, it will be found that the various stages in the divine life, as developed in the history of the patriarchs, correspond to the manifestation of life as we have seen it in the six days of creation.

Adam is here the first, as Scripture says, the "figure of Him who was to come," "the last Adam," our Lord Jesus. He is the head of the fallen race, and typically the head too of the redeemed family. "As in Adam all die, even so in Christ shall all be made alive."

In the second subdivision (chaps, 4:and 5:) we have the two classes of descendants from Adam-that which is according to the flesh, and that which is according to the Spirit.

The third subdivision (chaps, 6:-11:) shows the destruction of the Old World, God's judgment upon the flesh, and, typically, the new life in the power of resurrection after the Flood. Of course, we know that this was only in type, that the heart of man was unchanged; so we find the close of this period in the tower of Babel, with its pride and resulting confusion and separation.

The fourth subdivision (chaps, 12:-21:) is devoted to the history of Abraham, the calling out of one in separation from all that was about him. What is emphasized in his history is the life of faith and its resultant walk-Most helpful and profitable lessons are to be gathered here. What is emphasized is, that God is to be trusted in spite of whatever obstacle there may seem to be. Thus, Abraham receives the promises when all hope from nature had gone. A solemn contrast to the liberty and power and joy of this confidence in God is seen in Lot, who, though a child of God and a righteous man, was linked with evil because he had not energy of faith to rise above the sordid things of earth.

In the fifth subdivision (chaps, 22:-26:) Isaac is prominently before us. He is a well-known type of Christ Himself, God with man; and in his surrender to his father's will we have beautifully suggested that obedience unto death which marked our blessed Lord. Purposes also of God, concerning the glory of Christ, are suggested in the fact that Isaac is heir of all that Abraham possesses.

Chap. 24:is familiar as unfolding in type the seeking of a heavenly bride by the Spirit of God, who is beautifully typified in Abraham's servant.

The sixth subdivision (chaps, 26:-37:). The life of Jacob is gone into with great detail. Here we have, not so much a type of Christ as of Israel as a nation, and the old nature in the believer. Jacob is the object of God's sovereign grace, and has sufficient faith to prize the blessings which are despised by his carnally-minded brother Esau; but throughout we see the restlessness of natural energy, resorting to expedients and deceptions which bring with them needed chastening from God. His entire life is therefore a discipline, in which he learns the lesson, slowly and reluctantly, of "no confidence in the flesh." It is beautiful to see him at the close, leaning at last upon his staff, as he worships God. This is the true effect of all discipline-to bring us to a condition of absolute dependence upon Him, which makes worship possible.

In the last subdivision (chaps, 37:-50:) we have, in striking contrast to this, the life of Joseph, where he is so constantly a type that we lose sight almost of his personal character. In Jacob discipline is prominent. In Joseph the type is before us. Personally he seems to have been a man of genuine faith and true godliness of walk. He is a type as the object of his father's love and of his brethren's envy even as our blessed Lord was. Sent on an errand of love to them, he is disowned and sold into Egypt, as the Lord Jesus was rejected and delivered over to the Gentiles. He finds a prison there, as our blessed Lord found the cross and the grave. He is lifted up out of the prison and placed upon the throne, as Christ our Lord was raised up from the dead and exalted over all things. After his exaltation, during the stress of famine which comes upon the earth, answering to " the great tribulation " and straitened times of the last days, Joseph in his glory is made known to his brethren, even as Christ will be made known to Israel according to the flesh; and as his brethren were compelled to judge their sin and confess it,-very significantly, through Judah, who answers to the Jewish nation as contrasted with the whole twelve tribes,-so, in the latter days, the godly remnant of the Jews will give up everything for Christ, and at the very moment of greatest darkness and distress the Lord Himself will be made known to them. The Jesus whom they rejected will be seen to be the Ruler upon the throne of God, and all things in His power. Thus, restoration will be accomplished, and Israel will be brought into blessing.

This cursory glance will show us what fulness there is in this wondrous book. May its study at this time be productive of fresh instruction and blessing for our souls!

O Glorious Sun!
Shine in this heart of mine,
Drive all its darkness forth,
Thou Light Divine !

Let Thy pure rays
Its secret chambers flood,
With healing on their wings,
The balm of God.

Sweet is the light
At morn to watching eyes,
And pleasant to behold
The sun arise.

So, Lord, arise
Upon my longing sight,
That I may see in Thee
God's glory bright.

H. N. D.

(Lines suggested by a ray of sunlight which daily cheered the hours of suffering while lying in a hospital bed.)

Ques. 20.-What kingdom is meant in the prayer the Lord taught His disciples?

Ans.-It is the Father who is addressed in that prayer, and the kingdom therefore is His. But this does not seem to be in contrast with the kingdom of the Son of man, but rather with that of man and Satan as then existing. In Matt. 13:41, 43, we have the two expressions, "His kingdom" (of the Son of man) and kingdom of their Father, put closely together. The kingdom of the Father is a wider expression, aud links with eternity. Thus, in the petition the desire is for the Father in heaven's kingdom, rather than man's. That petition will be realized in the Millennium, when the Son shall have received the kingdom from the Father, but goes on fully to the eternal slate, when the Son shall have delivered it up again to the Father.

Our reading during this month is the book of Job, a portion of Scripture with which most of God's people are little familiar, and yet its lessons are most important. There is but little of a dispensational or historical character in it. It is hardly a biography, but rather the narrative of God's ways in faithfulness with one of His own who had indeed lessons to learn. The age in which Job lived is not given in the book itself, though the whole scene is so patriarchal that it has been thought, with considerable degree of probability, that he lived in the time covered by the book of Genesis. He might well be one of those who had the true knowledge of God, though not of the chosen seed of Israel-one of Noah's descendants who maintained in his own life and walk a consistent testimony. Be that as it may, there is no indication whatever that he was an Israelite, and therefore his knowledge of the true God is suggestive. There may have been others also, and doubtless were, who had preserved the knowledge of the Lord in face of all idolatry; but it is significant that they were individuals and had but little influence out of their own ordinary circle.

The general theme of the book is clear, and is brought out in its divisions.

1. Job's prosperity, and his affliction at the hand of Satan (chaps, 1:and 2:).

2. Job's conversations with his friends, who accuse him of hypocrisy and outward unfaithfulness to God (chaps, 3:-31:).

3. Elihu's testimony against Job and his friends, witnessing for God (chaps, 32:-37:).

4. God's solemn testimony of His majesty and glory in creation, which brings Job to his face, acknowledging his utter helplessness (chaps, 38:-41:).

5. God's recovery of His penitent, and restoration of all his former prosperity (chap. 42:).

The great lesson of the whole book is the necessity of a true knowledge of one's self. Job was personally a righteous man, and evidently a child of God; but there was in him an undiscovered self-righteousness which indicated a failure to know himself. His righteousness makes him the object of Satan's malice, and we learn some very interesting things with regard to this enemy of man. He has access to the presence of God, along with the angels (chap. 1:). He there accuses God's faithful child, and demands that he be allowed to test the reality of his faith and obedience. Of course, God is over all, and has His own wise purposes in view. Satan is permitted to do just so much, and no more. Job may be bereft of his family, his property may be taken away, his own health may be shattered, but not one hair of his head shall fall to the ground without the knowledge of his God and Father. Satan can only do that which God allows.

In all this terrible trial Job's character comes out very beautifully. He is upright. He receives all at the hands of God. Satan is lost sight of, and all attempts to induce him to dishonor the Holy One who had hitherto blessed his life with temporal prosperity are thwarted. We hear no more of Satan after these first two chapters. But though Job has stood this test, there is still in him an enormous amount of pride, the bottom of which he has never reached, and this is brought out in his conversations with his three friends, who have themselves far less knowledge than Job of God's ways. Their general contention, through long and almost wearisome reiterations, is that God is good and righteous, and that if men are righteous they will be blessed in temporal things. They intimate more and more clearly and strongly that Job must have gone on with secret sin which God has now brought to the light. They reach no deeper, thus, than the surface, and Job indignantly repudiates all their charges; and the fact that he is the object of his friends' suspicion stirs up the corruption of his own heart of which he had not yet dreamed. Thus he manifests, in these conversations, his doubt of God's love, goodness, and justice, and finally exhibits, in the most offensive way, all his own faithfulness and uprightness in contrast with the apparent injustice of the Lord. This, indeed, is a sad fall for one in whom God Himself had found much to commend; but how good it is that the undiscovered evil of our hearts should be brought out, that we may see what we really are in ourselves ! However, in the midst of all this, there are bright gleams of faith in this dear man, who is indeed groping in darkness, but can say in the very depths of his suffering, " Though He slay me, yet will I trust in Him." This is a true mark of faith; and where it is present, we know that its trial, though more precious than of gold that perisheth, shall yet be found unto glory and honor.

Job's friends show their pitiable weakness and retire to silence, at last discomfited by the wordy self-righteousness of the poor man, who was afflicted more by his friends' suspicions and accusations than he was by the persecutions of Satan.

But God, in faithfulness, will not let His dear servant die, nor will He allow him to pass through such a dreadful experience without the salutary lessons which he needed to learn. So Elihu comes on the scene, one who speaks for God, and who yet is a man. In this way he seems strikingly to suggest the position of our blessed Lord, the Days man between God and us; One who knows the mind and heart of God, and yet can lay His hand upon the poor, trembling and distracted saint and speak words of wisdom and comfort to him. Elihu does not spare his friends nor Job, but in the midst of all that he has to say there is an evident opening up of relief in the only true direction. He would hide pride from man, and he would show man God's uprightness. If there were true brokenness and humility, he shows how God was ready at once to say, " Deliver him from going down to the pit:I have found a ransom."

Elihu's testimony opens the way for Jehovah Himself to speak in all His majesty. We have, in this marvelous address, simply the setting forth of God's greatness, power and wisdom in creation. These things declare His goodness and faithfulness also. They bring Job where he needed to be brought-into the presence of the infinite God. How puny is he, compared with this all-glorious, mighty One who has but shown a part of His power! But enough is said to recall Job to his true position, and also to put before his eye, not himself, boasting in his righteousness and maintaining his integrity and accusing God, as in the twenty-ninth chapter, but rather that God against whom his proud words have been directed. The effect is utter self-abasement. " I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee; wherefore I abhor myself and repent in dust and ashes."

Is this the man who had been glorying in himself, in his conflicts with his friends, and refusing to acknowledge that there was in him the slightest thing except goodness ? Thus God has had His own way, and brought His dear child to the only place where there can be blessing-in the dust in His presence. Now He can lift him up; and, instead of the pride which had been subtly developing through all his past prosperity, Job now, in his latter end, blessed more than at his beginning, can magnify the goodness of that God whom he had learned to know through darkness as he had never learned Him in the light of this world's prosperity.

We read, with Job, the first epistle of Peter, which is in many ways in keeping with that book. It presents the people of God as pilgrims in the wilderness, rather than worshipers in the sanctuary, as in Paul's epistles. The main theme throughout is suffering in the Christian's pilgrim way, and looking forward to the glory. Its divisions bring this out suggestively.

1. (Chap. 1:1-21.) God's people, chosen of Him to an inheritance which is reserved for them in heaven.

2. (Chaps, 1:22-2:10.) The development of divine life in His children:birth (vers. 22-25); growth (chap. 2:1-3); worship (chap. 2:4-10).

3. (Chaps, 2:n-3:9.) Practical sanctification in the daily life. Here, obedience to God is manifested in subjection to all forms of authority instituted by Him. Servants are to obey their masters even though unkind and unjust, following the example of our blessed Lord, "who, when He was reviled, reviled not again." Wives, in like manner,-are to obey their husbands, though they be fro-ward, seeking to win them without the Word, by their own lives illustrating that Word. Husbands also are to give honor to their wives and walk in holy fellowship as heirs together of the grace of life:

4. (Chaps, 3:lo-4:6.) Suffering for righteousness in a world where all is contrary to God.

This is illustrated in our Lord's own life; and as He has suffered for us in the flesh, we are to arm ourselves with the same mind.

5. (Chaps, 4:7-5:14.) Responsibilities flowing from our position. Here, love is to guide, a sense of stewardship, taking suffering with gladness, and caring for the beloved people of God; he exhorts them to be sober, and to remember that a subtle adversary is walking about, more dangerous than a roaring lion. Him they are to resist, well knowing that the God of all grace will soon bring them into His eternal glory. The sufferings of Christ are to be followed by the glory; and we too, after having suffered our appointed portion, shall enter into the rest and joy of our Lord.

Ques. 4.-"Can the sons of God of Job 38:7 be said to be angels? At the creation, all the sou of God shouted for joy. If these are angels, we must think of Satan as being amongst them as yet unfallen ; but Jno. 8:44 tells us he was a murderer from the beginning. How can we think of him, then, as shouting for joy at creation?"

Ans.-We fully believe the passage in Job refers to angels. God is " the Father of spirits," which, while it directly is in contrast with the fathers according to the flesh, would be wide enough to include all orders of His intelligent creation. Every family in heaven and earth is created by Himself. Our correspondent must remember that "from the beginning" as applied to Satan does not necessarily mean from his creation, but from the beginning of his career as Satan. Scripture is perfectly clear that Satan was originally one of the Chiefest of God's creatures ; (See Ezek. 28:) that he was a "son of the morning," and through pride fell from the original beauty and glory which God, in His goodness, had given him. Therefore, there is nothing unlikely in Satan and all who subsequently fell with him, rejoicing with all the heavenly host in the creation of the physical universe.

Ques. 5.-"What is to be thought of the teaching now common amongst men, that Sheol is the heart of the earth, composed of two compartments in one of which (.lie spirits of the Old Testament saints were imprisoned until the death of Christ, at which time He descended into the lowest part of the earth and liberated them? Matt. 12:40, Eph. 4:8-10."

Ans.-The view referred to is thoroughly crude and unscriptural, and really dishonoring to the mercy of God. The thought that Old Testament saints were imprisoned in some place from which they were liberated by our blessed Lord, who "descended into Hades" has no warrant whatever is the word of God. The passage alluded to in Eph. 4:does not mean this. "The lower parts of the earth" unquestionably refers to the grave, into which our blessed Lord reached the lowest point of His outward humiliation, from whence He was raised up and exalted, and now fills all heaven.

The "leading captivity captive," which is also spoken of in that passage, does not refer, as it has been made to do, to the liberation of the multitude who up to that time were held in captivity ; but the triumph over Satan and sin who held in bondage the people of God. By death, He "annulled him who had the power of death .. . and delivered those who through fear of death were all their lifetime subject to bondage." Sheol is the Old Testament expression for the Greek "Hades." Its etymology is very likely from the root meaning "to inquire." "Man giveth up the ghost and where is he?" He is no longer upon earth, no longer visible here, he has gone – whither? The Greek word "Hades," (the unseen) is equally indefinite. It is in contrast with that which is seen and present here. Neither term, therefore, refers to a district or geographical locality, but rather to that which is not here and not visible. As a matter of fact, the spirits of saints depart to be with Christ, and Lazarus was seen in Abraham's bosom after his death. It would be the grossest misrepresentation to think that Old Testament saints did not share in this blessedness.

Ques. 6.-"At Oman's threshing-floor, where the plague was stayed, why is it that David offered only the burnt- and peace-offerings, and not the sin-offering? Why should the sin-offering be omitted? When they came up out of Babylon, under Ezra, they offered both burnt and sin-offerings."
Ans.-There was undoubtedly full conviction of sin on the part of David and naturally we would think of the sin-offering being offered. On the other hand, the burnt-offering was, as we might say, that which was generic, not exactly including, but suggesting the entire scope of the sacrifices. Thus, in Lev. 1:, the burnt-offering was presented, as it should be translated, "for the offerer's acceptance," emphasizing, as it does, the infinite preciousness of the death of Christ to God in the very circumstances where our sin had brought Him-to death upon the cross. It would in that way fittingly provide for the guilty king's acceptance, and be the basis of the restoration to communion, which is typified in peace-offerings. The sin, too, of numbering the people seems to be somewhat different from an ordinary trespass.

When Israel returned from Babylon, there was actual guilt and manifold departure from God in every way, which would need to be provided for by a sin-offering. When the people were to be numbered a ransom price had to be given, and the sin of David seems to have been the ignoring of the fact that all the people needed this ransom. This is really what the burnt-offering would provide; so that in that sense we may look upon it as a tardy payment of what should have been done at the beginning, rather than at the close of the enumeration. We simply suggest these thoughts without confining the explanation within these limits.

Ques. 7.-"In reference to the coming of our Lord and the judging of the living saints at that time, is it exactly scriptural to say that 'millions will be changed and not die?' Does not Scripture suggest that, in the remnant times of the last days, not a multitude, but the opposite, is suggested? Is it not much better to adhere in this matter to the plain language of Scripture :' We who are alive and remain,' " etc., etc.?

Ans.-Of course, no one would seek for a moment, in using any figure, to speak of the number of the saints living upon earth at the coming of the Lord. Scripture does not do so, and we can safely leave it there. On the other hand, we must carefully distinguish between the remnant of those who manifest themselves as His and who are intelligently waiting for Him, and the entire mass of the redeemed who are upon earth at that time. Thank God, all the false teaching and error cannot blot out a single name from the Lamb's book of life, and "they that are Christ's at His coming" will be caught up.

As to the number of these, we may be sure that God will do that which is absolutely wise and best. While there are few who are upon the narrow road at any given place or time, in contrast with the untold millions who are on the broad road leading to destruction, yet it is a joy to know that heaven will not be a lonely place, but that a great multitude which no man can number will there pour forth eternal praises which, for volume, are compared to the sound of many waters. Thus it is a joy to believe that at the present time the " 7000 who have not bowed the knee to Baal" represent a large number washed in the precious blood of Christ. Of course we agree with our correspondent, that the use of any figure which would indicate an unlimited number is going beyond Scripture.

Our readers will have long since missed this familiar department of our little paper. Illness and other unavoidable reasons caused its temporary discontinuance, but we had no thought of allowing it to lapse or indeed to remain so long absent from our pages. We will be very happy if oar friends will again send questions for this department. We have already several on hand, which, with the Lord's help, we will seek to answer from time to time.

QUES. 1.-"What is meant by God's repenting? Can it ever be truly said that He does so? "

Ans.-"God is not a man that He should repent" is unquestionable true. "The gifts and calling of God are without repentance." Both of these quotations refer to His ways with Israel. Balaam was willing enough to curse the people in answer to the demand of Balak, king of Moab, but he was face to face with the unrepenting purpose of God. These were the people of His choice. He had appointed them for blessing; He had brought them out of their Bondage, was bringing them into their inheritance and would eventually fulfil every promise which He had made. How long those promises have been in abeyance, the whole intervening history will declare. The people are still unblest. In a certain sense the very desire of Balak, king of Moab, seems to have been accomplished, for apparently the curse of God rests upon them, and yet we know this is but temporary. He that scattered Israel will gather aim, and the later prophecies of poor Balaam will be fulfilled to :he letter in connection, too, with that "Star" which shall rise out )f Jacob.

This is but one illustration of the fact that God is unchanging in His purposes. We need hardly refer to another use of the word 'repent;" the one which must ever apply to us, where it means a judgment of that which has been contrary to God, a judgment of will and of that which is the root of all evil, the heart from which t springs. It would be blasphemy, of course, to think of God's repenting in this sense.

But there is a scriptural use of this term. God is said to have repented that He had made man. He also repented of His thought 😮 destroy Israel for the golden calf apostasy, and when the men of Nineveh repented, the Lord also repented of His purpose. But all these uses of the term are manifestly to bring within the range of our comprehension that which otherwise would remain above it. God’s's counsel and purpose had never changed, but His manifest action with regard to man was altered by certain results. So far is mere creation is concerned, it has been a complete failure. We can understand how complete, when God, to use our language, expresses regret that He ever made it. We know that back of this is the eternal purpose in Christ and the new creation, which rests solidly, not upon the first man, but the Second. It is this which will explain all similar passages. God is using language from our point of view, looking at outward events rather than His own secret purposes. This will really suffice to any one who will patiently take up all the references and apply the principle that we have been speaking of.

(Translated from the German.)

In the Christ of promise is presented to me the blessed purpose of God, to glorify Himself in the person of a man, apart from sin and the fall of Adam, the purpose of God to triumph over the ungodliness of man and to save him in spite of himself.

In the Christ becoming flesh I see for the first time a truly holy man upon earth, a man without sin, in whom God found full delight and satisfaction for His heart, and a man whose delight it was on His part to do the will of God, and that even unto death. "Truly this was the Son of God."

In the crucified Christ I see God glorified in a place where He had been dishonored, and I see the weakness of God triumph over the power of Satan as well as the full judgment of sin brought to an end once for all. The measure of man's iniquity is full, but the blood of Jesus Christ, God's Son, cleanseth us from all sin.

In the Christ laid in the grave I perceive the great accomplishment of the eternal counsels of God, in that Christ descended into the lower parts of the earth, to take the terror from the grave, and to conquer him who had the power of death, and to deliver us from all fear of death.

In the risen Christ I see the whole power of the enemy vanquished, and Satan's greatest victory turned into his greatest defeat. At the same time I am assured of the believer's justification, reconciliation, and eternal salvation.

In the glorified Christ I have God's answer to the sacrificial death of His Son, for the exaltation of the man Christ Jesus into heavenly glory declares to the whole universe, angels and men, what God thinks of the work of His beloved Son.

In the Christ crowned at the right hand of God I see the proof that the work, which He accomplished, is finished once for all, and that absolutely nothing can be added to it in the least, because it is a perfect work, that is eternally valid.

In the Christ, who shall soon come to take His own with Him, I have the realization of the blessed hope of the believer, the fulfilment of the counsels and purposes of God in Christ from all eternity and of His exceeding great and precious promises.

In the Christ, who shall be revealed in glory, as King of kings and Lord of lords, I see the fulfilment of His promises in relation to the Kingdom of God upon earth, and the blessing of the whole creation, of the responsible and irresponsible creatures both of angels and men, as well as of the whole creation, which shall be delivered from the bondage of corruption, when He shall appear in glory. Then shall commence the morning without clouds.

In the Christ, who in the end delivers up everything to His God and Father, I see the glorious accomplishment of the unchangeable and unsearchable counsels of God, of His revealed and hidden plans and purposes, while righteousness and eternal bliss shall be found for man there where God has found His eternal rest.
Happy the man who is on the side of Christ.

Thanks be to God for His unspeakable gift.

When God called the Jewish people from Egyptian bondage to inherit the land of Canaan He gave them a law of His own. In the keeping of it they were to taste joys and blessings which no other nation could have. They were to have no plagues, no diseases, no blights; their corn, their wine, their oil, their cattle and sheep would abound, and no enemy would be able to prevail against them. These are joys that every man can appreciate.

But when Christ came to call sinners to repentance, to deliver them from the guilt and the power of sin, to bring them into communion with His Father, and to make them partakers of the joys of Heaven, men had to become "new bottles" before they could take in the new joys-that "new wine." They must be born anew.

Every man is still ready to drink that "old wine" of earthly blessings, but alas, how few care for the "new wine " of heavenly blessing. Yet is it the one that will never run out.

We have already had the last half of the prophet Isaiah, and during the present month will devote our attention to the first half of the same book. In many respects, it is the most remarkable of the prophets, as it is also the introductory one. Answering to its place at the head of the prophetic books, from the diversity of its subjects and the wide reach of the prophet's vision, it is appropriately a Genesis in the prophetic pentateuch. Its main theme, we might say, is the sovereignty of God. Things are looked at from a divine point of view, quite the reverse of the prophet Jeremiah, who takes his place in the midst of the people and largely gives us the human side even of the divine witness.

Our portion in Isaiah for the present month is chaps, 1:-39:These form the first four divisions of the book, as the last half of the prophecy gives us the remaining three. As has been frequently said, the theme of any prophet must be largely a reminder of the people's sin. As a matter of fact, the- prophetic office was instituted after the failure of the priest, and when the people were in a condition of departure from God which required a special ministry if His mercy was to abide with them. Morally, the character of the whole book of Isaiah and of all the prophets is the same as that of Samuel, the first of them. Indeed, when Moses takes the prophetic place, it is largely in foretelling the people's failure to meet their responsibilities.

But if the failure of the people is the dark background of all prophetic writing, it brings out into striking relief the glorious picture of future blessing through Christ:thus, parallel with the faithfulness which leaves no secret places where the people can hide themselves, no evils unreproved, are the promises of future recovery after their enemies have been judged, and they purged from their sins. The latter part of the prophet shows how this purgation was to be effected by the giving up of their Messiah to judgment, who thus made atonement for their sins.

Thus the two great themes of prophecy are, the sin of the people, and future glory. Along with these we have the character of the enemy, who constantly oppresses, ever ready to assail when the wickedness of the people necessitates God's permitting his oppression. The enemy, however, with all his malignity, is, after all, but the instrument in the hands of God; and when he has accomplished God's work in chastening the people, he himself will be broken and judged for the malignity shown and for his own deeper wickedness. Thus judgment upon the nations forms a salient feature of our prophet.

Having said thus much of prophecy in general, which applies in a marked way to the one we are considering, we will now look briefly at the four divisions of this portion of the book.

Div. 1:(Chaps, 1:-12:) The whole state of the people is gone into nationally, in relation to Christ and to their enemy used of God for their chastening. This last is the Assyrian.

The first four chapters of the book are more general, and of an introductory character.

Chap. 1:speaks largely of the sinful condition of the people, in spite of all their profession. The Lord was weary of their new moons and feast days, which had no effect upon their moral condition. He likens them to Sodom and Gomorrah, as we remember our Lord declares that it will be more tolerable for those cities in the day of judgment than for the Jews of His day. Along with this, in ver. 18, we have the most precious assurance of forgiveness, would they but turn to God in repentance. However, this is scarcely looked for, and the purgation of the people is to be effected by judgment.

Chap. 2:looks forward to this recovery (vers. 1-5), but the remainder of the chapter is devoted to declaring the people's sins and foretelling the awful judgments of the day of the Lord. In view of that, how paltry and worthless is man!

Chap. 3:continues the same general subject of sin and the judgment on it, while Chap. 4:, when evil seems to have reached its climax, dwells upon the coming of the Branch of the Lord-Christ,-beautiful and glorious, whose fruit shall be excellent and comely for the remnant of Israel.

Chap. 5:, in parabolic form, much after the manner of our Lord's parable of the vineyard, narrates the privileges enjoyed by Israel, and the judgment upon them because of failure. The six woes of this chapter (vers. 8, n, 18, 20, 21, 22) are very striking when taken in connection with the seventh, found in Chap. 6:, where not individual sins are spoken of, but the whole man.

Chap. 6:narrates the wondrous vision of the glory of the Lord by the prophet; his conviction, as the representative of the people, of sin, and the grace which has put it away.

Chaps, 7:and 8:are historical, and are introductory to the subject of the Assyrian, dwelt upon in chaps, 9:and 10:We have here the apostasy of king Ahaz associated with the even more apostate ten tribes. How beautifully God's grace comes out when the wicked king refuses the invitation of the prophet to seek a sign of the Lord, and the Lord Himself gives His own sign, the Son of the virgin, through whom indeed full blessing and deliverance will be brought to the people! .

Chap. 9:is quoted in the Gospel of Matthew, and also refers to the coming of our blessed Lord when darkness is prevailing. The enemy has been coming in like a flood. The people have been afflicted for their sins; but in the midst of it all, " Unto us a Child is born; unto us a Son is given "-the true Son of David, also the mighty God and the Father of eternity. What power of the enemy can prevail when this sign and this Ruler shall bring all things under the sway of peace ?

Chap. 10:shows that after Assyria, who is the rod of God's anger, has effected His whole purpose in humbling His people, he himself shall be broken. The high cedars of Lebanon shall be cut down.

Chap. 11:shows the springing up of a shoot from the stem of Jesse, the Branch of the Lord, who takes the place of all the proud cedars of Lebanon and fills the earth with the blessing of His reign. This is a most lovely chapter, and its pictures of millennial blessing are delightful indeed. The Gentiles shall be gathered to Him, and the entire nation of His beloved people-not only Judah, but the scattered ten tribes as well-shall be brought back to their inheritance, no more to be two kingdoms; the rod which has been broken in twain, taken up by His priestly hand, becomes one again, and the envy of Ephraim shall depart, and Judah shall not vex Ephraim.

Chap. 12:is the thanksgiving and worship when they behold this. What a delightful portion! We need not say how richly it will reward diligent, prayerful study.
Div. 2. (Chaps, 13:-27:) This portion is, we might say, an enlargement of the judgment already pronounced upon Assyria. Its general theme is the judgment on the nations; and significantly Babylon, which later on carries Judah into captivity, here has judgment pronounced upon it. In like manner, Moab is judged (chaps, 15:, 16:); Damascus and Syria, also Egypt, the land shadowing with wings (chaps, 18:-20:). The final doom of Babylon is narrated in Chap. 21:, while chap. 22:very strikingly associates Jerusalem with the rest, looked upon here in this way as a Gentile subject to judgment.

Chap. 23:declares the judgment of Tyre, while chap. 24:shows the desolation of the whole land, which may include not merely the land of Israel, but the whole habitable earth. Out of the midst of such desolations as are described in these chapters, the prophet raises his voice in exultation, praising God for these judgments, which have not hurt a single one of His loyal ones who have trusted in Him.

Chap. 26:continues the praise, while Chap. 27:concludes the general subject of judgment and of blessing after the storm.

Div. 3. (Chaps, 28:-35:) This portion is devoted to the moral condition of God's people, with particular reference to their condition in the latter days, and in view of the association of the mass of the people with the antichrist, the refuge of lies which the hail of God's judgment shall sweep away. This is figured under the warning as to seeking shelter in Egypt.

Chap. 32:gives a glimpse of the coming of Christ and the shelter from the coming storm from Him; while chap. 35:closes what would otherwise be a dark picture with the glorious description of the reign of our Lord in the earth when the wilderness and the solitary place shall be glad and the desert shall rejoice and blossom as a rose.

Div. 4. (Chaps. 36:-39:). We have the historical account of the threatened Assyrian invasion, which was repulsed through the faith of Hezekiah. Alas for the most faithful of men! When fully tested, the subtle confidence in the arm of flesh is seen, and Hezekiah, who in the time of his weakness repelled the enemy, and when the sentence of death had been passed upon himself, was brought, as it were, from the very gates of the grave, yields to the blandishments of the king of Babylon and is obliged to hear of his people's captivity in that land.

The general theme of 2 Peter, which we also read, is similar to his first epistle, with special reference to the further decline and corruption, which have become more general. In the midst of all this, God's righteousness will maintain His people, bringing them safely through; but on their part they must give all diligence to grow in the truth which is already theirs (chap. 1:).

Chap. 2:speaks of the false prophets who come in with their seducing ways, leading many from the truth. This chapter has very much in common with the epistle to Jude, but with certain striking differences. Jude seems to dwell more upon the apostate condition of profession, while Peter speaks rather of the coming in of false prophets from outside.

Chap. 3:looks forward to the coming of the day of the Lord; yea, even, of the eternal state, the " new heavens and a new earth wherein dwelleth righteousness."

Every right feeling in a creature must have an object, and, to be right, that object must be God, and God revealed in Christ as the Father; for in that way God possesses our souls. J. N. D.

Our portion this month is first Chronicles, in the Old Testament, and the brief epistle to the Colossians in the New.

The books of Chronicles correspond quite closely to Deuteronomy in their relation to the other historical books. As we learned in the case of Deuteronomy that it was not a mere repetition, but rather a re-statement of the law, with special lessons in view and looking forward to the future, so the books of Chronicles, while narrating largely the same events as are recorded in the books of Samuel and Kings, do so with a specific purpose. Externally, we might say that the book of Kings is largely the history of the ten tribes; while Chronicles is equally confined to the history of Judah or the two tribes. In Samuel and Kings, the failures of David and Solomon are clearly brought out. In Chronicles this is minimized. The object in Chronicles is evidently prophetic and typical; the Spirit of God bringing out the future glories of the kingdom when in the hands of One greater than David and Solomon. Things point thus largely to the Millennium.

In a similar way, the causes of declension on the part of many of the kings subsequent to Solomon, and the moral effect of their declension, are mostly dwelt upon at greater length than in Kings. The evident reason for this is to impress upon the people the one great lesson written over every page of Scripture, that it is an evil and bitter thing to depart from the Lord.

The first nine chapters of first Chronicles are devoted to genealogies, beginning with Adam, as though showing the descent by nature, which was the fruitful source of all subsequent failure. What could be expected from children of a disobedient parent, but the same disobedience ? In beautiful contrast with this tracing of genealogy down from our first parent, is the reverse order in the case of our blessed Lord's genealogy in Luke, where His human ancestry is traced back, not only to Adam, but then to God, showing Him as the Son of man who had in infinite grace taken that place and would reverse the dark stream of evil which had been flowing from Eden onward.

The second chapter is devoted more specifically to the children of Israel, singling out the line of Jesse, of whom David was born.

Chap. 3:traces the line of David onward.

Chap. 4:gives others of the children of Judah.

Chap. 5:, the line of Reuben; chap. 6:the Levites; chap. 7:the descendants of Issachar, Benjamin, Naphtali, Manasseh, Ephraim, and Asher.

Chap. 8:traces the descendants of Benjamin in detail down to Saul and Jonathan.

The first verse of chap. 9:has this significant summary of all that has gone before:"So all Israel were reckoned by genealogies, and behold they were written in the books of the Kings of Israel and Judah who were carried away to Babylon for their transgression." Everything ended, thus, in captivity because of transgression. The rest of the chapter gives certain other summaries, more specially of priests and Levites with their duties at Jerusalem, and closes with the brief genealogy of Saul and Jonathan.

Chap. 10:closes this part of the book with the account of the sad ending of Saul and Jonathan on Mount Gilboah.

The rest of the book is practically the history of David in the glory and righteousness of his reign, omitting the dark, personal blots which would be out of place in what is, as we said, largely typical.

Chaps, 11:and 12:, after briefly recounting David's being made king over Israel at Hebron and his taking Jerusalem for his permanent capital, are devoted to the deeds of his mighty men, things which significantly come in the narrative of the close of his life in Samuel, but which here are looked at from the beginning.

Chaps, 13:-16:recount the bringing of the ark, which had practically been put aside since the days of Saul, to its place of prominence at Jerusalem. It was the recognition of the throne of Jehovah as supreme. We have the mistaken expedient of bringing it on the new cart in imitation of the Philistines, with the judgment upon Uzzah for his profane attempt to steady the ark; and in Chap. 15:, the proper carriers, the Levites, have charge of it with the result that it is brought into its place with un-mingled joy and liberty.

The parenthetic chapter, xiv, shows how God blessed David, both in building up at home and victories abroad, so that, confirmed in His goodness, he was emboldened to attempt again in an orderly manner, the bringing in of the ark.

Chap. 16:gives the psalm of celebration composed of selections from the 105th, 96th, and 106th psalms.

Chap. 17:tells of his desire to build a house for God, which, while recognized by Jehovah, is not permitted; God declaring how He would build David a sure house -looking forward to the coming of Christ. This calls forth the outflow of praise from David's heart.

In Chap. 18:, we have his triumph over his enemies, answering somewhat to our Lord's victories at the beginning of the Millennium.

Chap. 19:relates the offered mercy to the Syrians, which is rejected, corresponding to the folly of those who shall, in the latter day, reject the offered blessing of the Kingdom.

Chap. 20:gives also a narrative of victories, most significantly omitting the account of the dreadful sin with Uriah the Hittite, which would have come in at this very place.

Chap. 21:tells of the only failure recorded of David in this book, that of numbering the people, but it is as leading up to the selection of the temple site, as though reminding us that there could be no dwelling place for Jehovah except in the midst of a people who were not merely numbered, but redeemed; for it will be remembered that provision was made for paying the ransom of every Israelite who was enrolled.
From chaps, 22:-29:, we have most elaborate and complete preparations for the building of the temple and the ordering of its service by king David. While not permitted to build it himself, he is allowed to gather gold and other precious material for the purpose, and to make all arrangements, somewhat as we saw Moses leading the people in their preliminary victories on the east side of Jordan, and making full provision for their conduct as a nation when they entered the land, while not himself permitted to go in thither. So David is seen here, not as the decrepit old man in the first of Kings, where mere nature is manifest, but in all the vigor and energy of faith and love, devoting all his powers to the plans and ordering of that which was dearer to his heart than life itself, -the glory of the dwelling place of Jehovah. How fitting it is that such an object should command all the powers of the man after God's own heart! Most beautifully in all this does he prefigure our blessed Lord, who has established, not in any typical, but in a real way, the foundations for God's dwelling place in the midst of His earthly people during the Millennium, and the eternal basis of His relationship with mankind in the new heavens and new earth.

Thus, the book which begins with the humbling witness of the descent of man from our common father who had fallen, closes with preparations of glory and an outburst of praise which show that grace has come in through the second Man:" Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty, for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O Lord, and Thou art exalted above all" (i Chron. 29:n).

Colossians is a brief, but most full unfolding of the glories of our blessed Lord. It has some points strikingly in common with the epistle to the Ephesians, but differs from that in its main theme. Ephesians shows us the Church in relation to Christ, its present position, future glory, with the walk that results from that known relationship.

Colossians presents to us, rather, Christ in His own glory as the Object to fill His people's heart, and in whose power they can walk the resurrection-life even here.

Its five divisions 'bring out the gradual development of these truths.

Div. 1:(chap. 1:1-18) presents Christ as Head and Lord over all. We see Him as First-born of all creation -its Head because He is its Creator; and also as Firstborn from the dead in resurrection, and thus Head to His Church.

Div. 2. (chap. 1:19-29), He has by His death made reconciliation for His people and brought all things into subjection to God. The twofold Headship over creation and the Church suggest a twofold ministry, which is dwelt upon in this division. In connection with His world-wide dominion and world-wide reconciliation, the gospel also has been preached to every creature that is under heaven; while, in connection with His Headship over the Church, His body, the apostle presents the mystery in which the whole word of God is fulfilled. He labors earnestly and desires to present the saints complete in Christ, in accordance with the ministry of the mystery.

Div. 3. (chap. 2:1-23) dwells upon the infinite fulness of Christ, in whom we also are complete or filled up. The-treasures of wisdom and knowledge are hid here. Whether, with many editors, we omit the words, " Father and Christ" or only the word, "Father"-as evidently should be omitted-the truth remains the same, that in connection with Christ all the treasures of wisdom and knowledge are hid. These are fully brought out in the mystery, which thus becomes, as we might say, the repository of the truth that is in Christ. The saints are to walk as they have received Christ Jesus the Lord, entering into the precious fact that they have been crucified and buried with Him, and now, as risen, are freed forever from the external demands of Judaism or the vagaries of human philosophy and vain deceit. Christ is thus seen as the full and perfect remedy for all the thoughts of man, whether they be intellectual or religious.

The fourth division (chap. 3:1-17) shows the practical effect of the truth of resurrection with Christ in our lives. It means the putting off of the works of the old man and seeking those things which are above, where Christ is, and the putting on of all the gracious fruits which flow from this new relationship.

Fifth division (chaps, 3:18-4:) This might be treated as a second portion of the fourth division. It goes, however, more fully into details, and, very much after the manner of Ephesians, gives us the various earthly responsibilities in the order that has been established in God's creation,-the love of husbands and subjection of wives to their husbands; children to parents; the mutual responsibilities of servants and masters; the need of prayer, and the careful walk before the world.

The apostle closes, after the beautiful manner of the New Testament fellowship, with the account of his own experiences, and salutations to many beloved saints.

We hope to read during the present month, the Lord enabling, the book of Deuteronomy. This will serve, in some sense, as a substitute for the books of Exodus, Leviticus, and Numbers, read last year, while, of course, it is by no means a mere repetition. Its name in the Greek means, literally, "a second law;" that is, a repetition of the law, and this roughly describes its contents ; but God never makes mere repetitions. Even when apparently they are, there is a special object in view. Deuteronomy, however, is very far from being this. Its position in connection with the other books will best give us the general thought of the book.

The people have finished their forty years' wanderings in the wilderness. Numbers brought them to the borders of the land. The wilderness is all behind them. The land of promise is before. The generation which had come out of Egypt, all at least who had reached the years of responsibility, had fallen in the wilderness, except Caleb and Joshua, beautiful types of that whole-hearted devotedness to God in the power of the Holy Ghost which alone brings us unwearied through the trials of our desert journey. In one sense, of course, this weeding out of the generation which was distinguished by their unbelief and hardness of heart would be an advantage. Here was a nation which knew nothing practically of the corruptions and bondage of Egypt, which had been nurtured in the desert to a measure of hardiness and dependence upon God. Time and time again had they proven His goodness in their journey, His sufficiency when all around them seemed, as it really was, a barren waste. The manna and the flowing water were witness that the God who had brought them hitherto, and sustained them with food and drink, would now make good His promise to Abraham of old, repeated to the people in Egypt, and ofttimes alluded to through their desert wanderings. He who had brought them out would bring them in.

But because of the very fact that they were a young nation, without the later history of failure and unbelief of their fathers; without, too, the experience and self-knowledge gained through these humiliating histories, they needed to be reminded afresh of the lessons to be learned from the wilderness.

Thus Moses, as a closing ministry, is permitted to review their past history and glean its lessons for their instruction, pressing upon them present obedience. The law, too, is gone into afresh, and, as is always the case when the Spirit of God reiterates, fresh adaptations are made to new circumstances and conditions which had not existed at the beginning. A striking illustration of this is seen in the sermon on the mount, where our Lord, so far from repealing, emphasizes the law, but with those divine modifications and additions which, while not contradicting, bring in new light and motives. Of this Deuteronomy also affords full illustration.

But the book is not occupied with retrospect alone. After having looked at the past, the eye having traced the whole weary way through those forty years of wanderings in the wilderness, having impressed upon them afresh the necessity of obedience to God, the prophet, as it were, from the height of Pisgah, surveys the future for the people, looking forward into the land of their inheritance, and with the light of the past, giving warning, exhortation and distinct prediction as to what will take place in the future.

We have thus really seen the three main divisions of the book. They relate to the past, the present, and the future. More accurately speaking, they have been given as follows:

Division 1 (chapters 1:-4:43). The review of the past, in view of God's dealing in righteousness and grace as a motive for the obedience of love.

Div. 2 (chaps, 4:44-30:). The law restated, expounded and amplified, with a view to the land.

Div. 3 (chaps, 31:-34:). The outlook into the future, Moses' warning song, final blessing of the tribes, and peaceful death.

Glancing at some of the chapters, we find that the first goes back to Horeb, where they received the law, and dwells upon the journey from there to Kadesh Barnea, where the people turn back in unbelief after having sent the spies into the land, refusing to go up. In fact, there was practical apostasy from God here, and but for His merciful interposition they would have turned back into Egypt. Here they brought upon themselves the sentence of exclusion, individually, from the land. Their children, for whose safety they pretended to café so much, would be brought through all the wilderness, and inherit that from which unbelief excluded them:"They could not enter in because of unbelief."

Chap. 2:shows how they had not been permitted to take any of the territory of their kinsmen according to the flesh, either Moab or Edom, and when the way through their territory was opposed by these, Israel was obliged to go around, rather than provoke hostility by going through. The same was true of the children of Ammon ; but with the Amorites and their king Sihon no such restriction was made, and they conquered him when he opposed them, and possessed his territory. We avoid the flesh, rather than fight with it.

Chap. 3:continues the narrative of the possession of the land east of Jordan, and the overthrow of its inhabitants. A pathetic account is given also of Moses' plea to enter the land. He had a foretaste of what God was going to do, and longed, as he had brought the people out of Egypt and through all their long journey to enjoy at last the fruits of it all in peace ; but alas, one sin prevented this, and shut him out of the earthly inheritance- solemn type of how one sin, were it possible to think of it being unatoned for, and if our title to heaven depended upon our faithfulness, would shut us out of the eternal mansions. Typical reasons also are evident why Joshua, rather than Moses, should lead the people into the land. He is a type of Christ in us by the Holy Ghost, who leads us into the enjoyment of that inheritance which is ours in the heavenly places.

Chap. 4:presses upon the people their responsibility to be obedient to such a God as this.

Chap. 5:repeats the Ten Commandments.

Chap. 6:shows that the law is to be diligently obeyed, and to control every circumstance of the life.

Chap. 7:forbids intercourse with the nations of the land. They are to be relentlessly exterminated. How good would it have been for the people had they literally obeyed this command! Their subsequent history furnishes sorrowful evidence of this.
Chap. 8:again presses upon them the responsibility to cleave unto God in true-hearted obedience by all the wilderness way and all the fulness of blessing in the land. Thus looking backward and forward, everything plead with them to obey the Lord.

Chaps, 9:and 10:recount the various acts of rebellion on the part of the people in order that they may be truly humbled.

Chap. 11:again looks at the miracles and acts of the Lord in the past, and promises special blessing upon them in the land, fruitfulness and prosperity, if they obey. The blessing and curse are set before them, and when they come into the land they are to proclaim it from mounts Ebal and Gerizim.

Chap. 12:and the succeeding ones go more minutely into the details of the law. Idolatry is to be shunned. The place of the Lord's choice is to be the center of their worship. Thither are they to bring all their sacrifices and peace offerings.

Chap. 13:is devoted to special warning against idolatry. They are relentlessly to destroy all who would seduce, or any who would connive at that which taught departure from God. The corporate responsibility of a city is seen which has yielded to the seductions of any evil men in the midst.

Chap. 14:speaks of clean and unclean foods.

Chap. 15:treats of the seventh year of release, also of God's right in the first-born of everything.

Chap. 16:provides for the three great yearly feasts- the passover, Pentecost, and tabernacles.

Chap. 17:again speaks of the danger of idolatry, then of the priestly position to decide difficult cases, and lastly looks forward to the time which was reached later on, when the people would choose a king.

Chap. 18:provides for the support of the priests and Levites; warns against the false prophet; predicts the coming of the True, Christ Himself.

Chap. 19:refers to the cities of refuge and the course of action in judicial cases.

Chap. 20:gives rules of battle and warfare.

Chap. 21:gives a glimpse of the nation's responsibility in the death of Christ at its opening, and another allusion to His being made a curse for us at its close.

Chaps, 22:-25:are filled with legal re-enactments, applications and restrictions, most instructive and profitable for study.

Chap. 26:speaks of the basket of first-fruits.

Chaps, 27:and 28:speak of the blessings and curses to be pronounced upon mounts Ebal and Gerizim in the land. It is most significant that the curses are dwelt upon at length; the blessings spoken of in a more secondary way, as though the Spirit of God would recognize that which would take place later on. Alas, under the legal covenant, whether given at Sinai or renewed as here, there could be nothing but curses, for "the law worketh wrath."

Chaps, 29:and 30:are, as we might say, the closing appeal of this part of the book, the outpouring of the heart of the lawgiver, and of the Spirit of God through him, in yearning and warning over this beloved but stiff-necked people.

The closing division of the book, as we said, is more prophetic. Moses resigns the charge to Joshua. The law of God is delivered to the priests, and God foretells the disobedience of the people after the death of Moses.

Chap. 32:is the song which is to witness against the people. It is in striking contrast with the song of Ex. 15:That was unmingled triumph in view of God's victory in the past and of what He was going to do in the future. This, while God is over all, is devoted to warnings and a reminder of their evil hearts. Most blessed is it to see at the close recovery and restoration of the people. This final promise is not yet fulfilled, but is quoted by the apostle in the eleventh chapter of Romans as proof that God's people are yet beloved for the fathers' sakes.

In Chap. 33:we have the blessing of the tribes, which again looks forward to the Millennium. Many a weary century of Israel's history intervenes between the' giving of these blessings and their accomplishment.

In Chap. 34:we have briefly and beautifully the account of the departure of this faithful servant into the better portion which God had reserved for him. He is not permitted to enter the earthly inheritance, which is a witness of the righteousness of divine government; but he is spared as well the sorrow of seeing the people turning from the God who had loved and done so much for them. He passes into heaven. No one knows the place of his burial. He appeared in company with Elias upon the holy mount at the transfiguration of our Lord. There all his thoughts and words were not of Israel's glory, but of Him who, as the true Servant of God, was alone worthy, and through whom also blessing at last would come upon that beloved people whom he had vainly sought to keep in the straight and narrow way.

The book of Psalms is a storehouse of every kind of experience through which the child of God will likely pass. They are written in poetic form, which would suggest that our experiences, so far from being a hindrance to worship, form really the occasion, if not much of the material, for our worship. Very many read these Psalms unintelligently, from an Old Testament, rather than a New Testament point of view. While such persons have many genuine experiences answering to those recorded there, they lack in that intelligence which a full establishment in the grace of God, as revealed in the New Testament, would give. The remedy for this is, first of all to be clear in the gospel; and secondly, to have an intelligent apprehension of the mold in which these Psalms are cast. Both of these, thank God, are not only possible, but easy for every believer in the Lord Jesus.

We wish to give a little outline of the book of Psalms as a whole, which may serve to help in the detailed study of its various points. For it is a complete book. It is a great mistake to think of its being merely a collection of psalms, without a definite relation one to the other. They are divided, as is well known, into five books, which would suggest a resemblance to the five books of Moses, and these five books are themselves formed by groups of psalms closely associated together and developing distinct and progressive lines of truth.

BOOK I.(Psa. 1:-41:)

The theme here is Christ, as indeed it is throughout the entire book. But He is seen here according to the counsels and purposes of God as the Son through whom every blessing is secured for His people. Answering, as it does, to the book of Gen-sis, there is a wideness of reach in this book which is perhaps not found in any other division of the Psalms. It is divided into three main parts.

1. (Psa. 1:-8:) This is rather introductory, but in it there is a progress. We have Christ as the perfect Man in the first psalm; as God's appointed King over Zion in the second; and in the eighth He is seen as Son of Man with dominion over all creation, all things put beneath His feet. The intervening psalms are occupied with the varied experiences of His people, primarily, of course, Israel, who are in faith associated with the Lord.

2. (Psa. 9:-15:) The relation of the remnant to their oppressors, both in the nation and from the outside, is the theme of these psalms. Here the ninth and tenth are specially noteworthy as presenting the power of the enemy, really the Antichrist, and the oppressor associated with him.

3. (Psa. 16:-41:) This portion is particularly devoted to our blessed Lord Himself, very many of these psalms referring to Him exclusively, and others giving the experiences of His people in association with Himself. We can only select a few for special mention.

Psa. 16:is our Lord seen in His perfect life upon earth.

In Psa. 18:we have Him, the Victor, with dominion over all nations.

Psa. 22:presents Him as the Sin-offering, forsaken of God on the cross for sin, and in resurrection proclaiming His name to His brethren.
Psa. 23:is familiar to every Christian heart.

Psa. 24:shows us Christ's coming in glory, taking possession of that which is His own.

Psa. 27:is a beautiful experience of faith in Christ, while

Psa. 32:shows the way of forgiveness.

Psa. 37:it is well to read when tempted to envy those who are prosperous. Psa. Ixxiii.-figures just reversed-has a similar theme, though there the eye is not upon the wicked so much as upon the sanctuary, as is appropriate to its place in the third or sanctuary book of Psalms.

Psa. 40:presents our Lord as the Burnt-offering in His devotedness unto death.

BOOK II.(Psa. 42:-72:)

The helpless and hopeless condition of the people remedied by Christ alone.

The first two psalms give the theme, their helpless longing for God's deliverance.

Their persecution is seen in Psa. 44:, while

Psa. 45:presents in all His glory, the One through whom deliverance comes.

Psa. 46:is the blessed result, of peace and protection, while

Psa. 47:leads on to music and dancing.

Psa. 51:is the great penitential psalm, the confession of blood-guiltiness on the part of the people, really in their rejection of Christ.

Psa. 65:suggests Christ amongst His people, while

Psa. 68:brings in fullest blessing in connection with Him acknowledged in His true place.

Psa. 69:presents Him to us in His sufferings as the Trespass-offering, restoring that which He took not away, while

Psa. 72:closes the book with the full results of redemption for His earthly people restored to their land, blessing, peace, order and righteousness maintained to the ends of the earth.

BOOK III. (Psa. Ixxiii.-89:)

As we have already said, this is the third or Levitical book in which the sanctuary of God and His holiness, and the holiness of His ways are the prominent themes.
Psa. 73:and 74:would show this.

Psa. 78:is very interesting as showing God's ways of holiness in the history of Israel.

Psa. 84:is familiar and interesting as showing the way to God's house. It is very suggestive that a number of these psalms are for the sons of Korah, spared sons of the rebellious Levite who was judged in the wilderness.

BOOK IV. (Psa. 90:-106:)

Answering to its place as a wilderness book, the general theme of this portion is the trials of the way and God's sustaining mercy in them, and blessing in the land brought in through Christ.

Psa. 90:and 91:give the general theme. In 90:we have the first man and the vanity of his life; in 91:, the Second Man, and the blessedness of confidence in God.

From Psa. xciii-100:we have a beautiful group of psalms of praise connected with Jehovah's Kingdom and His coming in judgment. This worship extends to all creation.

Psa. 102:is noteworthy, linking together, as it does, Psa. 90:and 91:in the expression of our Lord's sufferings and God's response to Him. He is seen as "crucified through weakness," realizing that as Man He is cut off in the midst of His days, and yet Jehovah's response to Him is addressing Him as the eternal One whose days shall never fail.

Fittingly associated with this, is the 103rd psalm, full of blessing and worship, a worship which extends into the 104th, which is occupied with the recounting of God's goodness and mercy over all His works.

The two closing psalms of the book are again engaged with a recapitulation of Israel's history with this suggestive difference:

Psa. 105:is their history, with God's mercy as the prominent theme.

Psa. 106:is the same history with their own failures brought distinctly into view. Thus will it be with the history of our lives; mercy and goodness at the hand of the Lord, and so far as our actions are concerned, feebleness and failure, and yet He comes in to succor.

BOOK V.(Psa. 107:-150:)

The two previous psalms paved the way for the closing Deuteronomic book, which, answering to its position, is a recapitulation and application of divine principles which have been learned in the previous books.

Psa. 107:gives these.

Psa. 109:gives us a view of the Lord's suffering at the hand of man rather than at the hand of God. The result, therefore, is seen in judgment upon His enemies.

In Psa. ex. we have the exact opposite of this, God's response to the humiliation of His Son. He sets Him at His own right hand in glory, giving Him an eternal Priesthood.

Psa. 118:is another Messianic one, in which we see Christ as the Stone rejected by the builders, now become the Head-stone of the corner.

Psalm 119:is a beautiful illustration of the absolute perfection of the inspired word of God. It is entirely devoted to extolling the preciousness of that Word. Every verse, practically, mentions the Scriptures in some form,-the law, the testimonies, the ways, the precepts, the statutes and judgments of God. The whole alphabet, as we might say, is exhausted in telling out the wonders /of God's holy Word. The fact that eight verses are given to each letter would suggest that it is in new creation alone that the beauties of the word of God can be fully entered into.

Immediately following, Psa. 120:-134:,we have the songs of degrees which include, in progressive order, steps of progress in the knowledge of God's ways and of access to Himself. .

As we draw near the close of the book, praise is still further quickened, until from Psa. 146:to the end, "halleluiah" begins and closes each psalm, the last; one calling upon all creation and every power and activity of man to unite in His praises:

'' Let everything that hath breath praise the Lord. Praise ye the Lord."

THE MAN AFTER THE FLESH.

PART II. THE KING OF MAN'S CHOICE.

Chapter 9:SAUL AND JONATHAN CONTRASTED.

(1 Sam. 12:-14:23.)

(Continued from page 295.)

Saul and his company soon learn of the commotion among the Philistines, and of an apparent conflict and victory with which they had nothing to do. But there does not seem to be any thought with them that God is at work-surely it must be that some of his own little company have gone to fight the enemy. "Number now, and see who has gone from us," seems to indicate that he had some idea that human power had been at work. He finds only Jonathan and his armor-bearer are absent, and this would not be sufficient to explain the commotion.

Have we not more than a hint here that the man of flesh never rises to the thoughts of faith ? Could we imagine such noble words coming from Saul as we have heard from Jonathan ? The flesh never rises beyond itself, its circumstances. God is left out, for in His presence it cannot exalt itself, and must be eclipsed. Even in the measure in which Saul succeeded, this was the case.

But he is now compelled to ask counsel of God, though with apparent reluctance. It is significant that the ark of God was present, as mentioned here. The camp and field was no place for it. A resting-place had been provided for it at Shiloh, where the tabernacle had been set up when Joshua brought Israel into Canaan. It had been brought out against these very Philistines in the days of Eli, with what disastrous results we know. God will never link His holy name with an unjudged state of His people. The ark went into captivity, and had never found an abiding-place since. In fact, it never did till David brought it to Zion.

Perhaps Saul was not far at this time from the hiding-place of the ark, and had it brought as a sort of rallying-center for his dwindling band, as well as a witness that God was with him. Such expedients are not unknown to the flesh, which will make use of visible forms from which the power has departed, and seek to rally men around the names of what have become mere pretension. Rome's extreme claims are an illustration of this, though by no means the only one.

While Saul is talking with the priest, and apparently while the latter is beginning to ask counsel of God, the rout of the Philistines becomes more manifest, and the king considers this sufficient reason for discontinuing what was not his first impulse. The flesh loves not to ask counsel of God, and gladly withdraws from His presence. It looks merely at what is seen; and if victory is already assured, there is no need for dependence upon God. Alas, how common is this ! We turn to God in our times of perplexity, and when all other means have failed; how readily do we dispense with His aid when there seems to be no further occasion for it! The flesh in us is as hopelessly independent of God as was this man who is a type of it. It is ever going to extremes. The man who a while ago said, "I forced myself," when intruding into what God forbade, now says, "withdraw thy hand," and turns from God, because he thinks he can get on without Him.

And yet how utterly foolish is this ! Had the lesson of Ai been utterly forgotten ? The feeblest enemy can conquer a people who are relying upon an arm of flesh, though flushed with past victory.

Let us remember that we need God as much in victory as in conflict-perhaps more; for, while the issue is uncertain we involuntarily turn to Him, but our temptation is to forget Him when the battle is won. We must ever return to the camp at Gilgal; but as we have seen, this had no significance for poor Saul.

But God is at work, through Jonathan, and the enemy is thoroughly routed. Indeed, they turn their weapons against one another, as is so often seen in Israel's conflicts. Whenever they were with God, it was scarcely necessary for them to fight. They could "stand still," and see the enemy fighting among themselves. So it was in the days of Gideon before, and at a later day when Jehoshaphat faced a countless host.

Saul and his little band rush up to have a share in the battle, and join in the rout. But victory was already assured. Saul was not needed; indeed, later we find what a hindrance he was.

How good it is to see the results of a work of God like this ! Not merely is the enemy overthrown, but the poor scattered sheep of Israel are called back. Many of them were captives, or willing bondsmen, to the Philistines. Many had also hidden themselves in the mountains, fearing to face the enemy. But they know a victory, and rally to the Lord's standard.

Surely it would have been faith to have needed no such recall as this, but the Lord's people are weak, "prone to wander," and easily lose sight of Him. How responsible is every one to see that his example does not encourage defection from the Lord! What a terrible thing it is to be a stumbling-block! May the Lord keep us lowly, in all self-distrust, that we do not by our example, or unbelief, scatter the feeblest of His own from Him.

But if the saints are easily scattered, they quickly rally when the Lord's hand is seen. Even in Asa's time, when a permanent division existed, we read that they fell to him in great numbers out of Ephraim, when they saw that the Lord was with him.

How refreshing it is to think of these two men of faith, alone with God at the beginning, now reinforced by these scattered ones! But were they any stronger ? Were not these as liable to drop off again in time of danger ? Ah yes; the strength was in the Lord alone, and two with Him are infinitely stronger than the undivided host of Israel without Him. The joy is in the recovery of the wanderers; not for the help afforded by them, but rather for their own sakes, and because of the glory to the Lord's name through His people's recovery.

We must not despise numbers. Pride may lurk in the hearts of a few, as well as among the many. The strength of Jonathan and his armor-bearer was not in themselves. Their faith laid hold upon God. Apart from that they were as feeble as any of these fugitives. And these latter can in their turn be Jonathan’s if they but lay hold of the same One who wrought on that day.
We long to see recovery and unity among the people of God. Let us not seek to secure it in any other way than Jonathan did. It was not the ark with Saul that effected the victory, but the living faith of Jonathan which brought God in. The saints will be united, recovered from wherever they may have wandered, not by fleshly efforts to bring them together, but by turning to Him who still is the God of victory. Let us see to it that we are in all lowliness and self-distrust before Him, and the desire of our hearts for the recovery and unity of His beloved people may yet in some measure be seen.

(To be continued.)

(A Word of Explanation.)

Our attention has been called by a brother to the above article, which appeared in our last month's issue. He points out that the expressions in the second head, if taken literally, would teach that man is brought into union with deity, just as Christ the divine Son took up as in less human nature into union with Himself." He is the first divine man ; " and this would imply that there are others.

We are grateful to our brother for calling attention to what most certainly, if taken literally, would teach dreadful error, and which should have been more carefully edited. We are equally sure no such error was in the mind of the writer of the article, who would, with all of us, shrink with horror from the thought of our Lord being but one man linked with deity, out of many others. We simply understood the writer to mean that the marriage was a figure of union of saved souls with Christ; and that this in its way was supernatural, even as, in another way, our Lord, in a supernatural way, united in Himself the human and divine natures, and as His birth was also miraculous.

We must take upon ourselves the responsibility and the blame of having allowed such expressions to go into print, and again thank our brother for his faithfulness in pointing out the error.

M- Always had plenty of money from his very babyhood, but had known nothing of the Lord Jesus Christ, the true riches.

He grew up worldly, without a thought of God, went into business for a time to amuse himself, but tiring of that gave it up and devoted his entire time to the world, the flesh and the devil. He went into society and enjoyed to the full its pleasures and lusts. There was nothing seemingly that the heart desired that he did not have. Wickedness and sin had full sway over him, and he traveled at a very fast pace until, worn out in body and mind he came to a full and sudden stop in his career. His physician told him he must quit his fast life and take a complete rest, or he would find a place in the insane asylum.

M- stopped his mad career, obeyed the physician's orders and was put in charge of R-, a trained nurse.

But rest! Rest? As well tell the waves of ocean, as they break unceasingly night and day on the rock-bound coast to rest. The soul that has not known God, but gone on with a free-rein in sin, cannot rest. "There is no peace saith my God, to the wicked." There is a blessed word to the soul that rests in Jesus "My peace I give unto you," but not a word of peace to the wicked.

And so the restless M- found a vent for his feelings by endeavoring to make miserable the life of his nurse. Swearing, outbursts of passion, disagreement, disobedience to the doctor's orders, and doing whatever lay in his power to make R-'s work harder filled the hours of M-'s life. Always there was in return the same gentleness, love and courtesy. Firmness of course, but railing and cursing quietly borne, until at last M- wondered and said one day to R-, '' How is it R- that I treat you so and yet you are always kind and gentle?"

"The Lord is my Shepherd" answered R- "and if it were not for that I could not stand it. But He comforts and sustains me, and He would do the same for you too would you but let Him." And with many another precious passage from God's word did R- strive to point his patient to the Lamb of God who beareth away the sin of the world.

And finally he succeeded. The Spirit of God used and blessed R-'s efforts, and soon the nurse had the unequaled joy of seeing his patient a happy, humble Christian, sitting at the feet of Jesus, "clothed and in his right mind."

M-'s death-bed a short time afterward was a scene of happy, joyous faith in the Lord Jesus Christ. "None of us liveth to himself and no one dieth to himself." The persecutions meekly borne and the patient showing forth of the Christ-life on the part of the nurse led his patient first to wonder, then to love, and then to praise. We are influencing each day a friend or neighbor or companion. Let us influence them for the blessed Lord Jesus; and this will be possible only as we realize "whether we live or die, therefore, we are the Lord's. F.

This "desert life," as we may call it, is of an importance that cannot be overvalued. And, as if with a trumpet, we would sound it in the ears of our brethren. Let us turn to the pages of God's own Book, for we can turn nowhere else if we are seeking light on this or any subject. On scanning its precious pages, we find that the men of God-God's mighty men-were those who had been in "the school of God," as it has been well called; and His school was simply this:"in the desert alone with Himself." It was there they got their teaching. Far removed from the din and bustle of the haunts of men-distant alike from human eye and ear- there they met alone with God; there they were equipped for the battle. And when the time came that they stood forth in public service for God, their faces were not ashamed, nay they had faces as lions; they were bold and fearless, yea, and victorious for God, for the battle had been won already in the desert alone with Him. Selected.

In these days of hurry and bustle, we find ourselves face to face with a terrible danger; and it is this-no time to be alone with God. The world in these last days is running fast; we live in what is called "the age of progress,"and "you know we must keep pace with the times." So the world says. But this spirit of the world has not confined itself to the world. It is, alas, to be found among the saints of God. And what is the result? The result is-no time to be alone with God; and this is immediately followed by no inclination to be alone with God. And what next? Surely the question does not need an answer. Can there be any condition more deplorable than the condition of a child of God who has no inclination to be alone with his Father?

Nowadays how many of God's dear children have picked up the "spirit of the age;" and how many Christians are pushed into service for God, or thrust themselves into it, who have had no "apprenticeship "-no desert training; they have taken a terrible "short-cut" into the front of the battle; for that "short-cut" has cutoff entirely "the school of God!" How different from what meets our eye in the pages of our Father's Book. If it be an Abraham we look at, we find him sweetly communing with his God, far away yonder in the plains of Mamre, sitting in his tent door in the heat of the day (Gen. 18:i); while his worldly nephew is keeping pace with the spirit of the age in ungodly Sodom. If it is a Joseph, we find him at least two full years in God's school-although it were Egypt's dungeon-before he stepped up to teach her senators wisdom (Psa. 105:22), and "save much people alive" (Gen. 1. 20). If it is a Moses, we find him at God's school in the back side of the desert (Ex. 3:i); and then, but not till then, he appears publicly as the deliverer of the people of God. If it is a David, the wilderness for him is the school of God. There he slays the lion and the bear (i Sam. 17:34-36), when no human eye was near. He gets the victory alone with God. Fresh from God's school, he steps before the thousands of Israel; and while all Israel follows Saul, the people's man " trembling," there is one there who trembles not; and he is the one who has been at God's school in the wilderness alone with Himself. Surely little wonder, then, that the Lord wrought a great victory in Israel that day! We might multiply instances from the Book of God. We might tell of an Elijah, a bold witness for God, who was longer alone with his God than standing in the place of public testimony; and who found the solitude of cheereth (i Kings 17:3) and the quiet seclusion of Zarephath (i Kings 17:9) a needed training before he delivered the messages of God. We might tell of a John the Baptist who was in the deserts till the day of his showing unto Israel (Luke 1:80)-of the great apostle Paul, whose journey to Arabia seems to have been for no other purpose than to be at God's school in the desert (Gal. 1:17). But from the instances we have already pointed out, nothing can be clearer than this, that if you and I are to be of any use to God down here-if we would glorify Him on the earth-we must have time to be alone with Him. Whoever or whatever is put off, God must not be put off. We must have time- every one of us, "gifted" or not "gifted"-we must have time to be alone with God. It is in the closet that the "lions" and the "bears" must be slain. It is in the secret presence of God, with no one near but Him, that the spiritual Agags must be brought out and hewn in pieces before the Lord in Gilgal (i Sam. 15:33). Then, when we appear before our brethren or the world, we shall find ours to be the "strong confidence" which is the portion of all who have to do with God in secret. And the "Goliaths" shall be slain; no doubt of that. And God's work shall be done; no doubt of that either. We need not fear that God will not use us. It is only by being in God's school that He can use us-not perhaps in the dazzling way that the world and many Christians admire; but in His own way-in a way that shall most honor Him.
But the Lord makes all these things clear to us, while alone with Himself. It is only then we really do God's work-it is only then we do it in God's way-it is only then we do the very things God has fitted us for, and at the very time appointed of the Father. What secrets we get from the Lord alone with Himself! And if we care not for the secret of His presence, what cares He for all our boasted service? It is ourselves He wants, and it is only service flowing out of the joy of His presence that is worthy of the name. It is only such service that shall stand the fire of the judgment-seat, and bring joy in the day of Christ that we have not run in vain, nor labored in vain.

May each one of us have an open ear to the Master's voice when He says to us, "Come ye yourselves apart into a desert place," remembering that though He were the Son of the Father, we find Him time after time departing "into a solitary place," and there praying, although in doing so He had to get up a "great while before day." The faithful witness Himself, as well as His faithful and trusted servants in every age, required a desert experience- a wilderness teaching alone with God;_ and, beloved, so do we. (Selected.)

" We preach Christ crucified . . . the power of God, and the wisdom of God."-1 Cor. 1:23, 24.

Swing shut the city gates; run and tell the sentinels to stand guard and let no one pass in or out till we have made away 'with these preachers of other gods."

It was in the walled city of some twenty thousand inhabitants in the kingdom of Hyderabad, within twenty miles of its capital, as we were on a gospel preaching tour, the first ever made through the kingdom of the Nizam, years ago.

We had been traveling since early morning preaching in all the towns and villages on our way, and arrived before the gates of the city during the heat of the day, and camped outside of its walls.

About 3 p. m. my four native assistants went into the city to offer Scriptures and tracts for sale, I promising to join them when the heat should be a little less.

Just after entering the gate, I met my native assistants returning, with a hooting rabble following them. Speaking to them in the Tamil language not understood by those people, they told me that it was not safe to attempt to do any work within the city. They had sold a few Gospels and tracts to both Mohammedans and Hindus.

Some of the Gospels were bound in yellowish buff bookbinder's muslin. The Mohammedans sent messengers running through the streets saying that they were bound in hog skin, and warning the faithful not to touch them. The Brahmans sent messengers to tell the Hindus that they were bound in calf skin, and skin of the sacred cow, and. telling them not to be polluted by them. They had not only prevented the people from buying, but had incited the rabble to drive the preachers out of the city.

"Have you preached to the people?" said I, " Have you proclaimed the gospel message?"

" No; we have only sold a few books and tracts."

"Then we must do so now. I, at least, must go to the market-place and preach. You need not accompany me unless you think it best."

"We will go with you," said they.

The rabble had halted and quieted as they heard the foreigner talking in a strange tongue, waiting to see what would come of it. We walked with slow and firm step up the street to the market. The crowd followed, increasing by the way. Seeing a foreigner boldly walking up the street, the Brahman and Mohammedan zealots joined the throng.

We reached the center of the town where the main streets crossed, and where was the market-place, with a roof supported upon large masonry pillars. Stepping up the steps, I said in Tamil to my assistants, "Place your backs against these pillars, so that no one can attack you from behind, and keep a sharp watch on all, but show no signs of fear. The Master is with us; His promise is good."

As we stood there we could see three of the four city gates open, with the armed gate keepers sitting under the arch of the gateway. Turning, I spoke politely to the people in Telegu, which was understood by all.

'' Leave this place at once," was the angry response.

"Friends," said I, "I have come from far to tell you some good news. I will tell that to you, and then will immediately go."

"No," said some, who were evidently leaders, '' we will not hear you." .

We had seen the angry mob tearing up the cobble paving-stones and gathering them in the skirts of their garments to stone us with.

"We have no desire to abuse your gods," said I, " but have come to deliver a message."

Then came the order, "Swing shut the gates; make away with these preachers of other gods."

I saw one nudge another, saying, '' You throw the first stone and I will throw the second." But all who had stones to throw were in my vision, and they quailed a little under my keen glance, and hesitated. I seemed to feel the presence of the Lord as though He were standing by my side with His hand on my shoulder, saying, " I am with you. I will tell you what to say." I was not conscious of any anxiety about my personal safety. My whole soul was wrapped in the thought, "How shall I get God's offer of salvation before these people?"

"Brothers," said I, "it is not to revile your gods that I have come this long way; far from it. I have come to you with a royal message from a King far higher than your Nizam; I have come to tell a story sweeter than mortal ear has ever heard. But it is evident that this multitude does not wish to hear it." They thought that I was weakening, and quieted down to see what was going to happen.

"But," said I, "I see five men before me who do wish to hear my story. Will you all please step back a little? I will tell these five who want to know why I have come here and what is my message, and then you may stone me. I will make no resistance then." I had been carefully scanning the crowd and had selected my men, for I had seen five honest countenances who had shown no sympathy with the abuse that had been heaped upon us.

"Brother with the red-bordered turban," said I, addressing a venerable Brahman who stood among the people at the right, "You would like to hear what my wonderful story is before they stone me, would you not? Be frank and say so, for there are four others like you who wish to hear."

"I would like to hear what your story is," said he, speaking up courageously and kindly.

"Brother with the gold-bordered turban at my left, you, too, would like to hear,-and you with the yellow turban,-and you with the brown-bordered, -and you with the pink."
I had rightly judged those men, for each assented. They were curious to know what I had to say.

'' Now will you five men please come forward, and I will tell you alone. All you others step back; step back; as soon as I have told these five the story, you may come forward and throw your stones."

The five came forward; the rest reluctantly stepped back a little. I had purposely chosen Brahmans, as I thought I could win them the better.

" Brothers," said I, in a subdued tone, "what is it you chant as you go to the river for your daily ablutions? Is it not this?

' Papoham, papakarmahan, papatma, papa sambhavaha, Trahi mam, Krupaya Deva, Sharana gata vateala,' "

said I, chanting it in Sanskrit; "and is not this its meaning? " said I in Telegu:

"I am a sinner, my actions are sinful. My soul is sinful. All that pertains to me is polluted with sin. Do Thou, O God, that hast mercy on those who seek Thy refuge, do Thou take away my sin."

These five Brahmans at once became my friends. One who correctly chants their Vedas and their mantras they always look up to with respect.

"Now, do you know how God can do what you ask? How He can take away the burden of our sin, and give us relief ? "

"We do not know. Would that we knew."

"I know; I have learned the secret. Shall I tell you?"

"Yes, tell us."

The multitude seeing the Brahmans conversing with the foreigner with evident respect, quieted still more and pressed forward to listen.

"Step back! step back!" said I, "it is only these five to whom I am to tell my story. If the rest of you listen it is on your own responsibility. Step back! and let me tell these five alone." This only increased their desire to hear, as I went on:

" Brothers, is it possible for us by our own acts to expiate our sins? Can we, by painful journeys to the holiest of all your holy places, change those sinful natures that you bemoan? Does not your own Telegu poet, Vemana, say:

‘ The Muslim who to Tirupati goes on pilgrimage,
Does not thereby become a saint of Sivia's house.
Becomes a dog a lion when he bathes in Ganges' stream?
Benares turns not harlot into pure and trusted wife.' "
Hearing their own language chanted, the people pressed forward still more intently.

"Nay, brothers, it is not by these outward acts, even to the utmost austerity, that we can attain to harmony with God. Does not your beloved Vemana again say:

' 'Tis not by roaming deserts wild, nor gazing at the sky;
'Tis not by bathing in the stream, nor pilgrimage to shrine;
But thine own heart must thou make pure, and then, and then alone,
Shalt thou see Him no eye hath kenned, that thou behold thy King.'

"Now, how can your hearts be made pure so that we may see God? I have learned the secret; I will tell it you."

Then I told the Story of stories; the story of redeeming love. Gradually and imperceptibly I had raised my voice until, as I spoke in the clear resonant Telegu, all down those three streets the multitudes could hear, and as I told them of His rejection by those He had come to save, and told them that it was for them, too, far away here in India, that He had suffered this agony on the cross, down many a cheek of those who had been clamoring for my life I saw tears coursing and dropping upon the pavements that they had torn up to stone us with. Far earlier in the story I had seen them stealthily dropping their armful of stones into the gutter, and press back to listen.

How they listened as I went on to tell them further of the love of God in Christ !

"Now," said I, folding my arms and standing before them, "I have finished my story. You may stone me now. I will make no resistance."

"No, no," said they, "We don't want to stone you now. We did not know whose messenger you were, nor what you had come to tell us. Do those books tell more about this wonderful Redeemer? "

"Yes," said I, "this is the history of His life on earth-His death, His resurrection and glory."

With this their wallets were produced, and they purchased all we had of the Gospel of Luke. They purchased all the Gospels and tracts we had with us,( and appointed a deputation of their best men to escort us to our camp.

Verily, the story of the Cross has not lost its power. Preach it, brother, anywhere, everywhere. -Preach it in the regions beyond and in your own homes, with a tongue of fire and a heart burning with the mighty, melting love of God.

(From a Missionary’s Diary.)

Ques. 25.-Please explain Heb. 3:14:"Partakers of Christ, if," etc.

Ans.-The whole epistle is addressed to those Hebrews who had made a profession of faith in Christ, but some of whom were turning from the Lord back to Judaism. The true believer will continue in the faith. Therefore the apostle says we are made associates of Christ if there is this abiding, saving faith in Him.

Ques. 26.-Do the lost suffer the full penalty for sin-both the root inherited from Adam, and the fruits, the actual sins-just as if Christ had never suffered ?

Ans.-The question indicates that the writer had in mind the distinction that is sometimes made, that Christ suffered for the sin of Adam, and men are only under the guilt of their own sins. Scripture never says that men are responsible for Adam's sin, and therefore they never could be counted guilty for it. On the other hand, Christ is never said to have borne part and not all of the penalty upon man. "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." While death is universal, so also is sin. There is no thought of a man being punished for something he never did. In the case of children who die before reaching the years of responsibility, there is no question of their salvation ; but death in their case is not punishment for sin on their part-rather is it the result of a fallen nature inherited, just as a disease. Christ's redemption undoubtedly avails for them, as He says, "Of such is the kingdom of God." But there is no such thought in Scripture as the unsaved having been set free from Adam's penalty, and only responsible for their own. The unsaved must drink the unmingled cup of God's wrath (Rev. 14:10). "And the dead were judged . . . according to their works" (Rev. 20:12).

Ques. 27.-Is it unscriptural for a Christian to hold office under government, or to take part in political affairs ? Was not Erastus an official, and not rebuked by Paul?

Ans.-In the first place, we must remember that the New Testament does not lay down hard and fast rules. We are "not under law, but under grace," and the constraining motive is not a command so much as " the love of Christ constraineth us."Therefore we will not expect to find direct prohibitions save of things intrinsically immoral. But in the next place, faith is a growing principle in the believer, and, as it grows, leads on to increasing devotedness and separation, according as the light is received. Thus, as a believer enters more and more into the mind of the Spirit for him, he will give up many things which previously he may have gone on with in good conscience. Applying these principles to the question, we gather from God's word that "our citizenship is in it heaven," that we are "strangers and pilgrims," and that "here we have no continuing city." We also learn that by the cross of Christ we have been "crucified to the world, and the world to us," and that we are "not of the world, even as" Christ is "not of the ' world." These and other scriptures, as they are borne in upon the soul by the Spirit, will separate one increasingly from all that is conveyed in the word "citizenship."Besides this, acquaintanceship with the Lord Jesus will ever lead in walking with Him, which surely will not be in companionship with the world.

As to Erastus and his office, several suggestions may be made:first, he was doubtless in the position before his conversion, and so should abide there " with God " until led out of the position; then, too, he was simply a public servant, not elected to that position, but appointed, doubtless, by imperial authority. One may surely serve the government as an employee, if not called on to dishonor God in that service.

(Neh. 3:)

(Continued from page 213.)

"Moreover the old gate repaired Jehoiada the son of Besodeiah; they laid the beams thereof, and
set up the doors thereof, and the locks thereof, and the bars thereof."

Nature has its place in the economy of grace. Those who utterly decry it show but poor acquaintance with their Bibles. Our bodies, with all their marvelous members, belong to the old creation still; but He who will glorify them by and by finds use for them in His own service even now in the day of their humiliation.

Evil is not in natural things themselves, but is in the abuse of them. Every talent we have is to be used for His glory. Woe to the man who hides one of them away, under pretense that nature-in this sense-is opposed to grace!

I have thought the Old Gate might remind us of this. It has its place in the wall. It might speak of the old used in the new, and thus it would seem to say, " I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom 12:i). The child of God should remember that he has been bought with a price. His body is purchased with the blood of Christ. He is not called to "consecrate" himself, as people put it to-day, but to gladly own that he is already consecrated by the death of the Lord Jesus. The blood and oil have been placed on the ear, the hand, and the foot. He belongs to Christ:-the ear, to listen for His commandment; the hand, to do His bidding; the foot, to run in His ways.

Can any one truly enter into this, and yet be careless in regard to service ? Impossible. You are not only saved from hell, but purchased to be the bondman of Jesus Christ.

There is a depth of meaning in the word '' present, " as noted above. Your body is His already. He might simply demand His own. But in grace He says, " I beseech you . . . present your body." Have you done so ? Have you, in other words, owned His claims upon you ? If not, will you longer delay? O beloved, yield yourself unto Him, that thus you may bring forth fruit unto God. "Herein is My Father glorified, that ye bear much fruit " (John 15:8).

I do not press it that the Old Gate was meant to intimate this special truth, and I trust none will quibble over an application. It might also suggest the judgment of the old man-the recognition that God has condemned him in toto, and the mortification of his deeds. Without this there can be no true service; and in fact the two things run very closely together.

But whatever the meaning one more spiritually-minded may discern, the fact remains that "ye are not your own; ye are bought with a price." It is this I seek to emphasize, for it is, with many, well-nigh forgotten. Vast numbers of Christians live as though their only thought was to enjoy the present scene, "on the east of Jordan;" pampering every whim of their blood-purchased bodies, and looking forward to going to heaven at last without having ever known the toil and conflict-yet the deep, hidden joy-of the servant's path.

Especially is this often so of those in comfortable and easy circumstances. The willing workers of verse 8 might well rebuke such. "Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries." I question if goldsmiths' and apothecaries' sons had known much of downright labor, but here we see them hard at work helping to fortify Jerusalem. God has not forgotten that their soft white hands became hardened and sun-burned as they used trowel and mortar on the walls of the holy city.

Nor does He forget the devoted women of verse 12. "Next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters." It must have been a grand sight to behold their ruler and his daughters so zealously affected in a good thing. Our sisters have here a bright example of devotedness to the Lord. Would that it might be followed by many today!

But if we are to be used of God there must be not only this recognizing of His claims upon us, but also that lowliness of spirit that ever commends a servant; and so we pass on to

THE VALLEY GATE.

" The valley gate repaired Hanun, and the inhabitants of Zanoah" (ver. 13).

This surely suggests humility-a willingness to take a lowly place that thus the Lord may be exalted. One fears it is a gate little used by many of us nowadays.

Pride is ever characteristic of fallen creatures, who have nothing to be proud of; for "what hast thou that thou hast not received ? " Even in connection with- service for 'the Lord, how this unholy thing creeps in, leading one servant to be jealous of another, instead of catching the Master's voice as He says, " What is that to thee ? follow thou Me "!

What Cowper says of sin in general may be predicated of pride in particular:

" It twines itself about my thoughts, And slides Into my prayer."

It is indeed the root-sin of all. By it Satan himself fell, and one "being lifted up with pride, falls into the condemnation of the devil."

God has said, "To this man will I look; to him that is humble, and of a contrite spirit, and that trembleth at My word." It is perhaps only a truism to write that, only as one walks humbly before Him, is he in a condition of soul to be safely used in service. I do not mean that God cannot overrule all things, and in a sense use even the basest of men. The devil himself has to serve. God used Balaam, and others equally ungodly. But in such cases it is to the condemnation of the very one used.

To go on preaching and handling the truth of God while the heart is lifted up and the eyes lofty is one of the most dangerous courses one can take, and certain to end in ruin and disaster.
We have much cause, as we contemplate our coldness and indifference, and the appalling power of the world over us, to be on our faces before God, instead of walking in pride, only to learn eventually that He "is able to abase" us, as in the case of Babylon's haughty king. If we humble not ourselves, He must humble us in His own way, for it is part of His purpose to "hide pride from man."

Keeping this, then, before our minds, we pass on to the solemn and much-needed lesson of

THE DUNG GATE.

"But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Beth-haccerem" (ver. 14).

Humbling work this, for a ruler, but necessary labor surely.

The Dung Gate was the port whence they carried forth the filth, that the city might not be denied. And so we read, " Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God " (2 Cor. 7:i).

Real blessing there cannot be if this is forgotten ; but if we have truly learned the lesson of the Valley Gate, that of the Dung Gate will be no difficulty. As saints and servants we are called, not to unclean-ness, but to holiness. We are to cleanse ourselves; that is, to judge, in the presence of God, and turn away from, all filthiness-let its form be the grosser one of the flesh, or the more unobjectionable (in the eyes of men) of the spirit.

In the first three chapters of Romans we have sharply delineated the naked hideousness of the filthiness of the flesh. In the first three chapters of 1st Corinthians we have unveiled the filthiness of the spirit :a mind exalting itself against God and His Christ-a wisdom that is earthly, sensual, devilish. So we read elsewhere of the "desires of the flesh and of the mind," in which we once walked. (See Eph. 2:)

From all these things we are now called to cleanse ourselves. Body and mind alike are to be preserved free from impurity, for the glory of God.

"Flee also youthful lusts" is a much-needed word. In the world about us, men live to pander to the lust of the flesh, and the lust of the eyes, and the pride of life. It should be otherwise with the Christian, and must be otherwise if he is to be a vessel unto honor, sanctified and meet for the Master's use, and prepared unto every good work.

Down with the bars of the Dung Gate, brethren, out with the filth!"Be ye clean that bear the vessels of the Lord." H. A. I.

(To be continued.)

"MACHPELAH, THE BURIAL-GROUND OF GENESIS:IT’S MEANING.

Before Abraham buried his dead, he had received Isaac in a figure from the dead, as seen in Gen. 22:

In Gen. 23:he buries Sarah.

Thus, before the first burial scene the hope of resurrection-the resurrection of Christ-is set before us in type.

How it tells of the tender mercy of God:"And Sarah died in Hebron, in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her"! How much is contained in these words, "to weep for her"!

"And Abraham stood up from before his dead, and spake unto the sons of Heth, saying,

"I am a stranger and a sojourner with you:give me a possession of a burying-place with you, that I may bury my dead out of my sight."

"His dead," the Spirit of God says. "My dead," the mourner says. The departed one still lives-the body is to be tenderly entombed, to await the resurrection. "Whether we live or whether we die, we are the Lord's" (Rom. 14:).

He "stood up from before his dead." He had taken a last look. He arouses himself to face the cold world and the tomb.

Abraham conducts himself with dignity and with respect towards the sons of Heth, in securing from them a burial-place for Sarah.

"And Abraham bowed down himself before the people of the land." And then he offers money for the land, and pays it,-400 shekels of silver,-and the field was made sure to him "in the presence of the children of Heth, before all that went in at the gate of his city."

This field for a burying-place, this first burial-ground recorded in the history of men, of God's people, is minutely described. Our attention seems to be invited to it.

"And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession."

'' And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre:the same is Hebron in the land of Canaan."

There is the "field" and the "trees;" it is not a barren spot; it is fruitful, and suggests what is pleasant, and peaceful, and restful. We are reminded of Eden, of the garden and its trees; that is, we have an object-lesson, for our benefit, of what was passing in Abraham's mind. We have suggested to us life out of death-resurrection; and the fruitfulness of God's salvation – the "paradise of God" and the "tree of life." This is the tender mercy and goodness of God.

We are reminded of the eleventh chapter of John, and of the tomb of Lazarus. He who wept with them that wept, and said, "I am the resurrection and the life," comforted Abraham in his sorrow, by the figurative resurrection of Isaac.

We can face death and the world, resting in the love of Christ, who died and rose again for us (2 Cor. 5:).

"Machpelah" is said to mean "turning back," and doubtless suggests resurrection. "Mamre" is fatness, and " Hebron" communion, or of kindred meaning, and no doubt,, from the connection, suggesting these precious appropriate thoughts. Throughout Genesis "Machpelah" is the burial-ground, and burial scenes are more or less prominent in this book of the first life, in the history of Abraham, and Isaac, and Jacob.

In Chap. 23:we have Sarah's burial; in Chap. 25:, Abraham's.

In the account of Isaac's burial, in chap. 35:, the burial-place is not mentioned, and Esau takes the lead in burying him. '' Esau and Jacob buried him." In all this there is something sadly in accord with Isaac's long dimness of sight and weakness towards Esau and his venison. But nevertheless Isaac was buried in Machpelah. It is recorded later, in Chap. xlix, 29, in Jacob's last words, "Bury me with my fathers, in the cave that is in the field of Ephron the Hittite, in the cave that is in the field of Machpelah, which is opposite to Mamre, in the land of Canaan, which Abraham bought of Ephron the Hittite, along with the field, for a possession of a sepulcher."

And now follows a registration:'' There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife ; and there I buried Leah. The purchase of the field and of the cave that is therein was from the children of Heth."

The careful and detailed way in which Jacob describes the ancestral burial-ground contrasts favorably with the case of Isaac. He was in Egypt, and dying, but type of a Christian who in a world of death calmly and peacefully looks for Him to come who is the Resurrection and the Life.

Thus there are six mentioned who were buried in Machpelah:Abraham and Sarah, Isaac and Rebekah, Jacob and Leah. A seventh, whose death closes the Genesis record, is Joseph. He is not buried, but embalmed and put in a coffin in Egypt-a perpetual reminder of the departure of the one they had once despised and rejected, but equally an assurance of the certainty of deliverance at the appointed time.

Wonderfully associated thus with the history of Abraham, and Isaac, and Jacob, whose history fills the main part of Genesis, are these burial scenes-all at the same ancestral burial-ground, Machpelah, which is intertwined with their history:these burial scenes being introduced by the figurative resurrection of Isaac; the name Machpelah, "turning back," confirming the thought of resurrection; and the description of the ground, with its trees,-a peaceful, Eden-like suggestion,-carrying the mind on to the paradise of God above, where the true Isaac, the Tree of Life, is in the midst.

Thus the Lord of life leads His own through a scene of death, comforting them, and assuring them by line upon line of precious and wonderful types.

The sons of Heth knew not Abraham's secret-his faith in God, who raises the dead:nor the meaning to him of "Machpelah." They were but onlookers, as are the people of the world now at a Christian funeral. Sad is the condition of the world, and God's people are ever distinguished from it. But the believer can look upon the open grave, and upon the world around, rejoicing inwardly in Jesus. His word always to us is, "I am the resurrection and the life:he that believeth in Me, though he were dead, yet shall he live; and he that liveth and believeth in Me shall never die."

Death may come, but "death is ours." We are victors in every direction, and the Lord's farewell word to us is, " Behold, I come quickly."

May this hope be real, and precious, and constant in our hearts. May we steadfastly follow in His steps who has gone through death for us, into the presence of God, to the "Father's house." What a life becomes us, if such is our character, and such our hope!

May things that make us halt, and linger, and turn aside, be put away. May we purify ourselves "as He is pure." Joy becomes the Christian, but not levity, or trifling, or self-indulgence; nor selfish aims; nor the "lust of the flesh, nor the lust of the eye, nor the pride of life."

All that passes away:the believer abides forever in Christ, who is "risen from the dead, and become the first-fruits of them that slept." E. S. L.

A Study in John's Epistles.

(Concluded.)

5. LOVE PROVED BY OBEDIENCE TO GOD.

"Whosoever believeth that Jesus is the Christ born of God, and every one that loveth Him that begat loveth him also that is begotten of Him. By this we know that we love the children of God, when we love God, and keep His commandments:for this is the love of God that we keep His commandments, and His commandments are not grievous" (i Jno. 5:1-3).

New birth is manifested by faith that Jesus is the Christ. There can be no new birth apart from this, since Christ has come; even as faith could not truly be said to exist apart from the life which ever accompanies it. The question is not raised, which f these precedes. As a matter of fact, it will be found that they are simultaneous:one giving the divine side, and the other its manifestation in man.

To be born of God, means to be a partaker of life from Him and of the divine nature, manifested, as we have already seen, by the twofold characteristics of light and love. To be born of God, then, is to be a member of His family. Instinctively, "We love Him because He first loved us," but with equal instinct, we love every member of the family of God. "We know that we have passed from death unto life, because we love the brethren." " He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ? "

But here, again, the apostle of love most carefully guards against any imitation of that which is divine. What is love, after all ? Alas, much that passes for that in the world is but selfishness in another form. We love those that love us. It is to our interest to do so. We salute those who salute us, the Publicans doing the same. We associate with those who are congenial, or from whom we hope to get some advantage. Alas, human love, like everything else human, is tainted by the fall. It smells of earth and of the grave; but divine love has been lifted out of all this atmosphere and brought upon another plane. It is known by other tests. We know that we love the children of God, not because they are peculiarly attractive to us, or go on with our failures and weaknesses, leaving them unrebuked; but we know that we love them " when we love God and keep His commandments." Obedience to God is the test, as it is also the sphere of true love to one's brethren.

How this cuts the root of much that passes even for Christian love ! Fear to rebuke, weakly going on with that which we know to be contrary to the mind of God, favoritism amongst the saints, and much else, when tested in this way, shows itself not to be divine love. God and His commands are supreme. Everything else must fall into its place behind these. So far from these being irksome, it is a necessity of the new nature. The commandments of God are not "a yoke which neither we nor our fathers were able to bear," but rather give direction and power for a path of joy and love. This obedience, then, proves love. Let no one claim to love his fellow-saints who does not put obedience to God above everything else-that love itself included.
6. REFUSAL OF FALSE TEACHERS.

"And this is love, that we walk after His commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. For many deceivers are entered into the world, who confess not Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him Godspeed:For he that biddeth him Godspeed is partaker of his evil deeds "(2 Jno. 6-n). We have now reached the point where we are prepared to learn the truth of God .regarding our attitude towards false teachers. The apostle in this second epistle is addressing "the elect lady," a sister; and woman instinctively is more gentle and loving than man. Here it rates to her, as he had done throughout his first epistle, that love is to characterize us; but reminds her that this love is shown by walking after His commandments. This commandment is what we have heard from the beginning, as he says at the close of his first epistle:"We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life." Christ, then, is what we have heard from the beginning. Many deceivers have come in who do not confess this blessed person in all His fulness. He warns us that we are to be careful that we lose not the things that we have wrought in our own souls or in our service. A professor of Christ may not abide in His doctrine. If he does not, he has not God.

The apostle concludes by saying that if any come unto this sister, and, of course, to any one of us, and bring not the doctrine of Christ as it has been revealed to us in the word of God, the blessed fulness of His person and work, which we have already dwelt upon, such a person is not to be received into the house, nor can we bid him Godspeed. Let it be carefully noted that this .last expression in the original does not mean at all what we would think. As a matter of fact, in the Revised Version, it is given as simple greeting or salutation; and this is the evident meaning. We cannot salute a professor who does not bring the doctrine of Christ, still less receive him into our house. Such persons, according to this scripture, should be treated not with courtesy, as it is called, (for courtesy has no place here) but with the most absolute, complete refusal to recognize or to entertain them. How solemn is this ! Does our reader shrink from acknowledging its truth ? Let him dwell upon the scriptures which we have quoted. It is not our word, but the word of God. It has not to do with man, but with the blessed Son of God.

Suppose some one had maligned your mother, your sister or wife; had brought accusations against their character and continued to do so in a subtle and specious way, what would be your attitude toward such an one ? Would you greet him as though nothing were the matter? Would you receive him into your house, invite him to your table? If, then, nature teaches you to resent an insult to one who is dear to you, shall not grace teach us, not to have hatred, but to have most jealous care for the honor of Him who is dearer to us than our lives and all that we have?

Oh, may God, in these closing days, when the honor of His blessed Son is being more subtly and determinedly attacked by Satan than ever before, open the eyes of His beloved people; nay, rather, warm their hearts into such loyalty to Himself that they shall maintain a testimony against every form of false doctrine, which shall be as uncompromising and rigid as that marked down for us in the pages of Inspiration upon which we have been dwelling !

(Col. 1:15-18.)

There are two titles here given to Christ; first I of all "the First-born of all creation." This implies His being part of that creation. The word in the original suggests supremacy and superiority, in the place of which it is spoken. There is no thought of primacy of birth, in point of time, which would be unholy. We would have to think of Christ as being born as a creature at some time prior to the remainder of the creation, so that He might have this title. We know Him as becoming part of creation in incarnation, but why should He by this be entitled to the title of supremacy and superiority of First-born, coming as He did so many thousands of years after the beginning of creation?

Here comes in every title of His deity. Surely if the Creator takes up creaturehood, He is, as such, by virtue of what He is in His essential being, the First-born of all creation, remaining as He does the Creator with the creaturehood added, which He has been pleased to take up. He is none the less the Creator because of becoming a creature, and therefore none the less controls the whole scene than when it was His footstool as a divine being, not linked with humanity on the throne of glory. By virtue of this very fact, if such an One be pleased to take the creature-place in creation He has become its glorious First-born. He obtains in this way the birth-right to which are attached heirship and all the promises, and having secured them to Himself, He is going on to perform a work by which He will bring into the inheritance and its blessings those who had forfeited every claim to it because of sin. He thus takes the place in which He is able to fulfil His appointment as Heir of all things. The place of foremost and standing first is His by right.

Of course that He is the Creator, Scripture very plainly declares. By Him were all things created (Col. 1:16; i Cor. 8:6; Heb. 1:2, 3; John 1:3). And this in itself is the strongest affirmation of His deity. Who else but one absolutely divine could call the universe into being? And we readily understand that He is therefore before all things, and necessarily so, if by Him the all things were created. And this being so we are enabled to understand how it is that all things subsist together by Him. He is not only in this way the One whose power characterizes and pervades the whole creation, but He is also the end for which it was created, Himself and His glory the objects in view all the way through. In this way He is the glorious Alpha and Omega of all, the First and the Last, the "Self-existing One." The Jehovah of the Old Testament is the Jesus of the New in the light of perfect manifestation, and so He declares Himself to the unbelieving Jews, "before Abraham was I AM."

In connection with this eternity of being we have the title of "the Word " given to Him. "In the beginning was the Word " (go back as far as you please to mark the commencement of things, the Word is there) "and the Word was with God," His Fellow in everlasting communion with Him. "And the Word was God," His equal and a divine person. "The same was in the beginning with God." Ever with Him and in perfect fellowship.

He is therefore the image of the invisible God. These are characters essentially connected with Him as the Word, which means not merely the expression of thought but the very thought itself. He is Himself the thought filling God's mind, and also the divine expression of it. That in which first of all He has given expression is creation, and so we are told of Him as the Word that "all things received being through Him, and without Him not one thing received being which has received being" (J. N. D.). In creation then He speaks to us. How full of meaning and of the expression of Himself we may rightly expect to find the work of His hands. For what is done must in some sort declare the One who has done it, and thus be a telling out of His character. Nature is thus full of parables concerning Him. How often the Lord used natural symbols to tell out the spiritual is evidence enough.

But this is not the only way in which His voice is . to be heard. '' In Him was life, and the life was the light of men." Life in Him, who has been declared the eternal Word, can only be eternal life. '' And this life the light of men," which brings in the thought of its manifestation, that it might be this light; so the apostle speaks of "that eternal life which was with the Father and was manifested unto us," the Word becoming flesh and tabernacling among men. Thus we see Him as the Revealer, and all that is revealed embodied in Himself fully. This carries us along to the relationship of the Word in the Godhead, which John gives us here, that of the only-begotten Son, which expresses the fact to us that He has a divine nature peculiar to Himself, and which cannot be communicated to another. It is that which signifies the divine relationship which He has with the Father, unique and not transmittable. Who then so fitted to declare the Father?

This marks Him out as the eternal Son. He was this in the past eternity, for as the Only-begotten He came forth from the Father (i John 4:9, 10). His character as the Word is what He is in His essential being as a distinct divine person, but the relationship He is in is a different question. It is put in connection with Him becoming flesh. "The Word became flesh and tabernacled among us, and we beheld His glory, the glory of an only begotten with a Father full of grace and truth;" and a little farther on, "No one has seen God at any time, the only begotten Son, who is in the bosom of the Father, He hath declared Him." And this thought in connection with Him being the Word is remarkably expressed for us in Hebrews, first chapter, "God . . . has spoken to us in [the person of the] Son " (J. N. D.). Yon will notice that the words "the person of the" are bracketed and are not in the original, which really reads "spoken to us in Son." The preposition here used denotes fixed position and instrumentality. God Himself it is who speaks, but as in the fixed position, if we may so speak, of being the Son, not as the Father, nor in the personality of the Father, nor as the Holy Spirit using some instrument, but as being God in a divine person, and that person the Son. But we find also the Son the instrument by which the word was spoken. This, of course, was in incarnation, so that He is truly the One who has declared the Father, as we have quoted from John. Here we have remarkably linked together, that He is the Word, who is God, so that it can be truly said that God has spoken to us in the person of the Son. It is God who has spoken but as in the position of Son, so that we rightly say the Son is God. Thus He is the Word, the Revealer, but He is also the vehicle of this speech. Not only the One who has spoken but in Himself also what was spoken, its substance and expression. He is then omnipotent, omnipresent and omniscient, essential attributes of His deity.
J. B. Jr.

(To be continued.)