(Continued from page 61,)

Heavenly Citizenship (chap. 3 :20, 21.)

" For our conversation (or citizenship) is in heaven ; from whence also we look for the (or a) Saviour, the Lord Jesus Christ:who shall change our vile body (or this body of our humiliation) that it may be fashioned like unto his glorious body (or the body of his glory) according to the working whereby He is able even to subdue ail things unto Himself."

" The Greek word politeuma here rendered 1 "conversation" means, as is now well-known, commonwealth, citizenship, or it might almost be transliterated "politics," for it involves all three thoughts. The apprehension of its scope, as here used by the apostle, should help the Christian to understand his true relationship and position regarding the affairs of this life and of the earth.

Philippi was, when Paul wrote, a Roman colony. That is, as a mark of special favor, Roman citizenship had been granted to all the free-born citizens of the former Macedonian capital. This was considered a great privilege. It enabled each Philippian, though dwelling in Macedonia, to say proudly, " My citizenship is in Rome."His responsibilities were directly to the Imperial Power. He had to do with the Emperor, not with the provincial government of Macedonia. Now, apply this to the Christian. Saved by matchless grace, though still living in the world, his commonwealth-the government to which he primarily owes allegiance- is in heaven. He is directly subject to the Lord Jesus Christ, and his conduct is to be regulated by His Word. The realization of this, while keeping him free from entangling alliances with the affairs of this world, will not, of course, tend to lawlessness or insubjection to world-rulers. A Philippian, subject to imperial authority, would not be a lawbreaker in Macedonia, inasmuch as the same authority to which he owed allegiance had instituted the government of the country in which Philippi was the chief city. And so the apostle tells us elsewhere, "The powers that be are ordained of-God," and he commands Christians to be subject in all things to magistrates, as recognizing the divine authority by which they rule.

But one will search in vain the distinctly Christian part of the Bible-namely, the New Testament Epistles-for any hint that Christians were to seek worldly power or dominion during this present age. Their place is that of subjection, not rule, until Christ Himself returns to reign.

The Emperor, to whom the Philippians owed allegiance, dwelt in Rome. Should he appear in Philippi, he would recognize with special honor those whose citizenship was directly linked with the capital of the empire. Our Lord is in heaven, and from there we look to see Him soon descend, when He shall openly confess all those whose citizenship is in heaven-confess them before an astonished and affrighted world. (See 2 Thess. i:3-12-)

It is now known, as a result of recent archeological discoveries, that the term kurios (the general word for "Lord" in the New Testament) was an imperial title. More than that, this imperial title was never used in reference to the emperors until, through a public ceremony, they were deified, according to pagan conceptions; therefore it was used as a divine title. At the very time that Paul wrote this letter, it was common to address the brutal man who occupied the imperial throne as " our Lord Nero," using the distinctive term just referred to. How marked the contrast, when the Christians, often writhing beneath the bitter persecutions of this unspeakably wicked tyrant, looked expectantly toward the heavens for the return of "our Lord Jesus Christ."

At His coming, the first resurrection will take place; the sleeping saints will be raised, and living saints will be changed. For "This corruptible must put on incorruption, and this mortal must put on immortality" (i Cor. 15:53), and our natural bodies will be changed to spiritual bodies.

It should be remembered that when our Bible was translated in the 17th century, the word "vile"
did not necessarily have the thought of evil connected with it. That was "vile" which was lowly or common:so here "our vile body" is really " the body of our humiliation "-the body which links us with the lower creation; a body common to both saint and sinner. At the Lord's return it will be transformed, and made like unto the body of His glory. In that resurrection-body He came forth from the tomb, was manifested to His disciples, ascended into heaven, appeared to Saul of Tarsus, and in it He shall soon return with glory. The natural body is really soulish body, or soulual, if we may coin the word; and a spiritual body is a body suited to the spirit. It is not that one is material and the other immaterial:for both are material, though the one is of finer substance than "this mortal body," and no longer subject to certain laws by which the natural body is now controlled. In bodies of glory, then, we shall dwell forever in the city to which we even now belong. It is our own, our native country, as children of God; and we shall never really be at home until we are there with our glorified Lord Himself.

The same divine energy that wrought in Him to raise Him from the dead, shall still work through Him until He subdues all things to Himself. Then, as we learn from r Cor. 15:24-28, He will deliver the kingdom to the Father, that God, in all His fulness-Father, Son, and Holy Spirit-may be all in all forever, and fully manifested in Christ Jesus, who remains eternally our Lord and our Head. H. A. Ironside

(To be continued.)

(1 Pet. 2:1-3.)

Before there is growth, there must be life. Man. having fallen away from God, is alienated from Him, and has no desire for fellowship with the Author of his being. Hence the need of new birth. So, in a higher sense than when " the Lord breathed into his nostrils the breath of life," there is need of a new in breathing from God to become spiritually a living soul, endowed with divine aspirations which render us capable of knowing, loving, and serving God. This is produced by the hearing of the gospel, wherein the love of God is revealed to the soul in the gift of His Son whilst we were in our sins and without love to Him.

But life does not develop and expand independently of sustenance from without. A plant does not grow, bloom and bear fruit independently of the sun, the rain, and the air. So with spiritual life. While it is divine, and therefore eternal and indestructible, to develop into maturity it needs to be fed with the " sincere milk of the Word." As the new-born child feeds upon milk, then needs instruction and guidance to develop into what is proper to manhood, so does the child of God need both to genuinely feed upon the precious Word of God, and be trained into spiritual ways, knowledge and strength, which the Holy Spirit delights to do for the " obedient children " who look to Him for guidance and instruction in the truth.

For to " grow in grace " is not solely by knowledge of the sacred text, or letter of the Word; the Holy Spirit must be honored; His guidance and enlightenment, in dependence upon Him, need to be sincerely sought. Yet the Spirit does not effect His work in the soul independently of the truth, but by its instrumentality. Thus the Spirit and the Word are together operative for the work of God in His people. They are alike essential for sound growth; they cannot be separated without falling into delusions and fanaticism on the one hand, or into mere intellectualism on the other. The first is seen in the vagaries of so-called " Pentecostal movements," " Faith-healing," etc., pretending to be led by the Spirit, while in subject to the Word ; and on the other, ignoring our dependence on the Holy Spirit inclines to self-reliance and rationalism.

But again, if we are to grow in grace, there must be a denial of self, and as Peter says, " a putting away of all malice, and all guile, and hypocrisies, and envies, and all evil speakings ; " for if the Christian cherishes evil dispositions in his heart, the Spirit is grieved, and there is no advance in the way of holiness and true knowledge of God. It is not merely the gross evils, which offend even the moral man of the world, that the child of God is to lay entirely aside, but the hidden, the secret springs of evil. Be assured, dear Christian reader, that if self-pleasing and self-seeking, even in their fairest forms, bear sway -if they are not judged before God-the power of the Holy Spirit and joy in Christ cannot be fully known.

The Christian is to be subject to Christ. He owes Him his undivided allegiance. By the tenderest considerations he is called to serve Him who " gave Himself for us," and the path of obedience is the way of blessing, of joy, and true liberty.

And besides holiness of life and watchfulness against self, the spirit of child-like humility is to mark the disciple in the school of Christ. This spirit and its ways are lovely in the eyes of God. The little child is taken by the Lord Himself and held up as a sample of His kingdom :" Of such," of like spirit, " is the kingdom of heaven; " and the Lord took the little ones in His arms and put His hands upon them, and blessed them with a delighted heart (Mark 10:16). And this child-like spirit in which the Lord would have us abide, is the natural result of walking in communion with Himself; truly there is nothing so elevating and so humbling as the knowledge of God. The more we know of Him, the more we become sensible of our own nothingness, and the marvels of His grace.

Growth marks those who walk with God. The apostle lamented that the Hebrew converts could bear only that which belongs to babes, instead of food suited to maturity. How beautiful, in contrast, is the Psalmist's description of one who delights in the law of the Lord :" He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season . . . and whatsoever he doeth shall prosper" (Ps. 1). The perfection of this was only in our Lord, surely, but what a delight to God to see us walking in Christ's steps, and what immeasurable blessing to us!

Our brother H. A. Holcomb, who is laboring among the Navaho Indians in north-eastern Arizona, and whose address is Shiprock, N. Mex., wishes to have the following misunderstanding corrected. In May Help and Food, page 131, it reads :" We have translated into Navaho, Genesis, Jonah, part of Isaiah, some Psalms, Matthew, Mark and John, and some parts of the Epistles." The " we " applies to the missionaries, not to Mr. Holcomb, personally.

Also, that it was the Christian Indian woman who translated English hymns into Navaho, and Miss Clara Holcomb only helped to fit them to tunes to which they are sung. The omission of parts of the letter caused these misapprehensions.-[Ed.

Two ministries, in striking contrast, are presented to us in the 3d chapter of 2d Corinthians. One is the ministry of law, with its just demands upon man; and because of man's inability to meet its just claims, became the ministration of condemnation and of death. The other is the ministry of grace, in which God provides for the believer what the law demands, but which we could not give-this is the ministration of life by the Spirit, and of righteousness through Christ our Saviour.

Even the ministration of condemnation and death by the law was not without glory (coming from God through Moses as it did), so that Moses, who had seen but "the back parts" of God (Exod. 33:21-23) had to cover his face before the children of Israel; they could not even stand the reflection of glory in his face, for, under law, man cannot stand what reflects the glory of God; thus it was said to Moses, as minister of the law, "there shall no man see Me and live" (ver. 20).

After Moses, we read of none seeing God, until our blessed Lord, who is "the brightness of God's glory, and the express image of his Person" came into the world. Of Him it has been recorded, "The Word was made flesh and dwelt among us, and we beheld his glory-the glory of the Only-begotten of the Father-full of grace and truth" (John 1:14). And what glory did John behold? Not the display of His Godhead glory and majesty, for we read in Philippians 2, that, though equal with God, our Lord would not cling to the form of God in which He was, but took a servant's form, and was made in the likeness of men. What glory then did you see, John? What beauty, which the unbelieving nation saw not? Ah, it was in the Minister of "grace and truth" who, to lay hold of us and deliver us from the condemnation and death in which we lay, took them upon Himself! Has the reader seen that glory in the face of Jesus Christ? Has it satisfied your soul and made you truly His disciple?

"Oh the glory of the grace
Shining in the Saviour's face,
Telling sinners from above
God is light and God is love!"

I love those words in their order-"full of grace and truth." Grace, boundless grace to draw to itself the burdened, weary heart, and fill it with peace and love. Then, truth to cleanse the ways and fit the soul for the enjoyment of God in the light. What a lovely example of this has been given us in the 4th chapter of John, in our Lord's dealing with a poor sinner standing there before Him, and He in tender grace drawing her out to confide in Him! A sinner in the presence of God, and not made afraid! Oh, what a scene-it is grace, precious grace-"The grace of God to me!" Then the light of truth comes out:"Go, call thy husband,"He says. He knows all our ways; He has seen all our past; yet He can say as to another convicted sinner:"Neither do I condemn thee:go, and sin no more;" for He Himself has "borne our sins in His own body on the tree."

And now, the blessed Lord who died for us is risen, and seated in the glory. Our blessed privilege (too little enjoyed) is to behold Him there. We hear some say, If I could only have seen and heard the Lord as He was here on earth! They think they would have been attracted then. But how many saw Him and hated Him; they saw no beauty in Him, and hated Him without a cause. Only faith beheld the glory of grace and truth in Jesus; and so today. And we Christians, do we value this "light of the knowledge of the glory of God in the face of Jesus Christ" as we ought? Moses saw but "the back parts;" but John, and we, and all who will may see in the face of Jesus glorified all that God is, revealed to us In grace.

True, it says we behold it as in a glass, or mirror, not yet face to face. When we do, we shall be like Him; but I love to think of faith as the glass of a telescope pointed to Christ in glory. It is by faith through the Word that we, believers, behold our Jesus in glory. It is the business of the telescope to bring near things afar oft'. So faith, through the Word and the Holy Spirit, makes the distant vision near to our heart-"we see Jesus." Oh, dear fellow-Christian, how much do we, in prayer and through the Word, gaze with the telescope of faith upon our precious Jesus? It is thus we are changed into the same image, from glory to glory. Moses did not rub his own face to make it shine. No; but he looked; and though he saw but the "back parts" of his Lord, it made his face so to shine that Israel could not look upon it. And so we must look on Him, that He may be reflected upon us.

We have a beautiful picture of this transforming power in the history of Elisha as he followed Elijah, in 2 Kings, chap. 2:"What shall I do for thee before I be taken from thee?" asked Elijah, "Let a double portion of thy spirit be upon me," answered Elisha. A large request, surely! Oh, do you and I desire as much? Is that the burden of our souls to be more like our blessed Master? We know Elijah's answer. In substance it is this:Keep your eyes on me, and it shall be as you request. Brother, sister, keep the telescope of faith on Jesus; so will His image be reflected upon us.

Again, see our dear apostle Paul in 2 Cor., chap. 12. There, in glory, he saw and heard the blessed Lord, no doubt-for is He not the attraction of all in heaven?- and twice the apostle, to assure us how completely unconscious of himself he was there, tells us he did not know whether he was in or out of the body. Yet, mark it well, when returned to earth the flesh had to be kept down, and even needed a thorn, lest he should be exalted. So, his being caught up even to heaven for a while did not remove the flesh in Paul, neither does occupation with Christ remove the flesh in us, but it will more and more lighten the consciousness of it and the need of battling with it; for as the telescope of faith is turned to the Lord, we shall be changed from glory to glory, into His image.

Now, in Philippians 1 :20, the apostle desires that Christ may be magnified in his body. Perhaps I may call this a reversing of the telescope, which is to bring things afar off near to our view; but the microscope is to enlarge what is near at hand. The world sees not Christ in glory, for it has not faith, but it sees us, near at hand, and we are to exhibit Him to the world. How is this to be? We have an example of it in the apostle:"For to me to live is Christ," he says. Christ was the object of his whole life, since Jesus in glory had appeared to him-to live unto Him and serve Him in all things. "/ (the selfish I) no longer live," he says, "but Christ liveth in me; and the life I now live in the flesh (1:e. in this body) I live by the faith of the Son of God, who loved me, and gave Himself for me" (Gal. 2:20). Does the world see Christ in me, and in you, dear fellow-believer? May we so gaze upon the beauty of Christ, that He may be magnified in our life before the world.

In that coming day, spoken of in 2 Thess. 1, "He shall be glorified in his saints, and admired in them that believe." The world will then have to say, as it were, What a wonderful Saviour He is, that He should have taken up such unworthy creatures and fashioned them thus for His glory! "Therefore, my beloved brethren," says the apostle, "be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord" (1 Cor. IS:58); and let us seek to bring sinners to Him now, remembering it will be to late then. A. V. R.

Among the other books of the Bible, the so-called Higher Critics have especially assailed the book of Daniel to disprove its historicity, and thus bring to nought the inspiration of the Scriptures.

Secular history seems to establish as a fact that, not Darius the Median, but Cyrus the Persian, conquered Babylon, as the name " Darius the Median " is found neither in the ancient records nor on the monuments. All the evidences seem to ignore Darius the Median as if he had never existed, or at least that he did not succeed Belshazzar as king over the realm of Chaldea, which the Bible statement declares (Dan. 5:31).

Many an effort has been made by the orthodox writers to remove the difficulty, and make the Bible narrative agree with secular history. Thus a very learned professor has recently made the following statement:"In view of the fact that the Babylonian kings (like the Assyrian kings before them, and the Persian kings after them) were kings over kings, it is entirely consistent with the records of Daniel to suppose that Darius the Mede was only one of those numerous sub-kings who served under the suzerainty of the great overlords, such as Nebuchadnezzar and Cyrus."

Others may suppose the same, but suppositions do not prove, especially when Bible statements are against them, and as a result the Critics are not hit very hard.

On the other hand the Bible itself furnishes sufficient proof that all the events it sets before us are historical facts, and in full consistency with secular history as far as the latter can be relied upon. But let us see.

Did the Persians conquer Babylon? What does the Bible say? When Isaiah in the name of God pronounces judgment upon Babylon (about 720 B. C.) the words are these:"Behold, I will stir up the Medes against them, which shall not regard silver, and as for gold they shall not delight in it. Their bows shall dash the young men to pieces, and they shall have no pity on the fruit of the womb; their eyes shall not spare children. And Babylon the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah" (Isa. 13:17-22).

Turning to Jer. 51:11, we read as follows:"Make bright the arrows; gather the shields:the Lord hath raised up the spirit of the kings of the Medes, for his device is against Babylon to destroy it; because it is the vengeance of the Lord, the vengeance of his temple." And in verses 28 and 29 we read this:"Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof, and all the land of his dominion. And the land shall tremble and sorrow; for every purpose of the Lord shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant."

According to these scriptures it is a settled question that the Medes conquered and destroyed Babylon. But how does that agree with the fact that Cyrus, king of Persia actually did it? It was because Media-Persia was a confederate kingdom-that great world power which is represented by the "breast and arms of silver" in Nebuchadnezzar's image (Dan. 2:32, 33), which was to follow Babylon in world-dominion. And when Cyrus conquered Babylon, he did it not in his own particular interest, but that of the confederate kingdom, of which at that time Darius was supreme ruler.
How Media and Persia became confederated is not our business to account for, though the fact itself is borne out by Daniel's words. When he interpreted the handwriting on the wall, he said to Belshazzar, "Thy kingdom is divided, and given to the Medes and Persians," which clearly speaks of a confederate power-and not Persia first, but Media. Isaiah's and Jeremiah's prophecies both ascribe the conquest and destruction of Babylon to the Medes. Jeremiah speaks of "the kings of the Medes, the captains thereof and the rulers thereof, and all the land of his dominion," which seems to include a great deal besides Media proper. Then, consistently with the prediction of Daniel 5:28, we read in verse 31:"And Darius the Median took the kingdom, being about threescore and two years old." Being the senior, and Cyrus the junior, Darius is acknowledged supreme ruler over the united kingdom.

These facts are supported in Dan. 6:8 by the words of the nobles who came to Darius, saying:"O king, establish the decree and sign the writing, that it be not changed, according to the law of the Medes and Persians which altereth not." Darius is here acknowledged as king over Media and Persia, with authority to act as such, without responsibility to an overlord.

But the most convincing proof that Darius, as long as he lived, occupied the place of supreme ruler over the united kingdom, is found in chap. 6:28, where we read:"So this Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian." Darius and Cyrus are put side by side; Darius is marked as the predecessor of Cyrus, and Cyrus as his successor.

In the light of this statement how can it be said that Cyrus was Darius' overlord? Or, as the "Critics" say, that Cyrus having conquered Babylon leaves no room at all for Darius to come in? Moreover, as we go along, we read in chap. 9:1:"In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans." The phrase:"Which was made" does not necessarily indicate that he was made king by a higher authority, nor that Cyrus did it. It simply asserts that he became king over the Chaldean realm; nor does it confine him to that realm. Special stress is laid upon this, for it indicates that Daniel, who formerly was a subject of Chaldea, had now become a subject of Media-Persia, which included the province of Babylon.

But, further, in chap. 8 we see a change coming in, though only in form of a prediction. In verse 3 we read:"Then I lifted up mine eyes and saw, and behold, there stood before the river a ram which had two horns:and the two horns were high; but one was higher than the other, and the higher came up last." And in verse 20:"The rams which thou sawest are the kings of Media and Persia." The horns then represent kings, or kingdoms. The fact that the two horns belonged to the same ram shows that the two kingdoms, though distinct from each other, unitedly represented the great world – power of Media-Persia. One horn was higher than the other; and notice that the higher one came up last. No doubt, the higher was Persia. But when did it attain to greater prominence than Media? Was it right after the fall of Babylon? No; for the announcement in chap. S would then have been:Thy kingdom is divided and given to the Persians and the Medes; and the nobles in chap. 6 would have spoken of the law of the Persians and the Medes, instead of the Medes and the Persians.

We find this corroborated in the book of Esther which brings us to the time when the Persians had the preeminence. Here we read, in chap. 1:3, of "the power of Persia and Media;" in verse 14 of "the seven princes of Persia and Media;" in verse 18 of "the ladies of Persia and Media;" and in ver.19 of "the laws of the Persians and the Medes." It is no more Media and Persia, but Persia and Media, showing that, while still a united kingdom, Persia was now the leading power; the higher of the two horns had come up last.

Finally, in chap. 10:1,2, we read that the acts of Ahasuerus and the greatness of Mordecai were all written in "the book of the chronicles of the kings of Media and Persia." Here it returns to the former title, Media and Persia. How is this? Because the record, or chronicles, began when the Medes were at the head; therefore its title must be:The chronicles of the kings of Media and Persia. How accurate and reliable is the Word of God in every particular, even in its details!

It was "Darius the Median" therefore who took the kingdom after the fall of Babylon as supreme ruler. And if it should seem to us almost incredible that Cyrus, Babylon's conqueror, could have been content with a second ruler's position in the united kingdom while Darius was alive, this might become very simple if we knew all the circumstances. The Encyclopedia Britannica informs us that, according to Ctesias, an ancient historian, the wife of Cyrus (mother of Smerdis and Cambyses) was the daughter of the Median king. If so, it would seem no more than natural that Cyrus, under moral obligation, should grant to his father-in-law the first place in the united kingdom (Cyrus being king of Persia all the same) till after Darius' death, only two years later (536 B. C.), when Cyrus became head of the empire.

If secular history has no place for Darius the Median, the statements of God's word are nevertheless in full consistency with established historical facts. Modern historians admit that much of the accounts which have come to us through ancient writers, is legendary, contradictory and unreliable. Better for the Critics it would be, therefore, that instead of laboring to discredit the Bible, they should test their views by research of the Word of God "which liveth and abideth forever." John Kofal

THE POWER AND COMING OF OUR LORD JESUS CHRIST

Ques. 4.-In our readings of the Bible we have had questions raised which I would be thankful to have you answer. In Rom. 16 :16 ; 1 Cor. 16 :20 ; 2 Cor. 13 :12 ; 1 Thess. 5:26 ; and 1 Pet. 5:14 we are told to "salute one another with a holy kiss." It is not done now ; why not?

Ans.-It was the custom, and is so now, in the East ; men friends embrace and kiss one another in salutation. (See Gen. 29 :13 ; 1 Sam. 20:41; Acts 20:37, etc.) Judas even saluted the Lord with a deceitful kiss while betraying Him ; Joab also in 2 Sam. 20:9. With all Anglo-Saxon peoples, whose nature is cold and undemonstrative, the hand-shake takes the place of the kiss of warmer natures. But women here do still greet one another with a kiss. The great point is that the salutation between saints should be a holy salutation, not merely formal or unreal.

Ques. 5.-In John 13, the Lord said, after He had washed His disciples' feet, "I have given you an example, that ye should do as I have done to you." Though Christians do not so now, is it not a command to be obeyed ?

Ans.-Our Lord's washing of the disciples' feet has a far larger meaning than the mere external fact. Note what He says to Peter, "What I do thou knowest not now; but shalt know hereafter" (ver. 7), and before morning, at the cock-crowing, how Peter must have felt the need of being washed from the conduct which now made him weep bitterly ! This-the restoration of the soul to holiness and to God-is what our Lord's significant act meant, and we are bidden to do as our Master did. See John 21:15-17, and Gal. 6 :12.

Again :in Acts 2 :42 we read that the multitude of believers "continued steadfastly in the apostles' doctrine and fellowship, and in the breaking of bread, and in prayers." There is no mention of a formal washing of feet. Why?-There was none. Manifestly they had understood the Lord's meaning.

When by faith we are introduced into the heavenly family, new things become true of us as our happy portion. Addressing myself to my young fellow-believers, let us consider together five of these " new things."

1. The first scripture I would direct you to is Romans 1:7, where we learn that God has given us the new name of " SAINT."

Writing to Christians at Rome, the apostle Paul addressed them as " saints by the call of God." The name of every unregenerate child of Adam is sinner. It matters not what standing he has in the world, be he rich or poor, high or low, God calls him a sinner. As Adam was a sinner, so every person born into his family is a sinner, and nothing can change that but the " blood of Jesus Christ which cleanseth from all sin" (1 John 1:7). The sinner who admits his lost condition, and turns in faith to the Saviour of sinners, is not only saved, but is given the wonderful name of " saint."

Every child of God, then, is a saint by the call of God -not by spiritual attainment or anything he can do, but as Rom. 1:7 says, by the call of God. It behooves us, then, to consider the spiritual import of such an exalted name, so as to walk worthy of it in a world of sin in which our lot is cast. The term "saint" means a holy one ; by God's call we are set apart to Himself, to reflect His holy character. In Hebrews 3 :1 we are called " holy brethren," and the way in which we become that is stated in verse 11 of the 2nd chapter :" For both He that sanctifieth (Christ) and they who are sanctified are all of One." His Father has become our Father; thus we are made holy ones by identification with Christ in His death and resurrection.

What a privilege thus to be a "saint," and what a responsibility also it is to walk according to that dignity. The assembly in Corinth were boasting of their gifts, but the apostle laments, " Ye walk as men " (1 Cor. 3 :4). Is it not sad, when those whom God calls " saints " walk as natural men ? In Eph. 4 :1 Paul exhorts the brethren in Ephesus to " walk worthy of their calling."

2. The new nature. In 2 Peter 1:4 we learn that the believer has a new, a divine nature, implanted in the soul by the Word of God at new birth. Let us consider how we got this new nature, and how it is sustained 1 Peter 1:23 makes it clear that we are born again by the incorruptible Word of God, and James 1:18 tells us that, according to God's own will, the Word of Truth was the means by which we were begotten of God. Without the new birth, there can be no Christianity according to God. But how is this divine nature sustained-how does it grow or develop in the Christian ? This is a point which we do well to ponder. 1 Peter 2 :2 points out the secret of spiritual growth ; it is by drinking in the milk of the Word. Not only is this new nature implanted in us by the Word of God, but it also sustains and develops it.

Notice, that we are exhorted " to desire" it ; that is, to come to it with purpose of appropriation. If we read our Bibles in a formal, cold matter-of-fact way, we shall experience little benefit ; but, as a little babe feeds upon milk, so the Christian should upon the Word of God. The words of Paul in 1 Tim. 4 IS are very instructive on this line :" Meditate upon these things," he writes to Timothy, "give thyself wholly to them, that thy profiting may appear to all." By so doing we shall grow in grace and give good evidence of our calling. There should be no dwarfs in the family of God. God has provided a rich table for us, if we will only avail ourselves of it:there is " milk " for the babes, "strong meat " for the young men, and " Him that is from the beginning " for the fathers-every class is well provided for by our gracious God. As Mephibosheth of old dwelt at Jerusalem, and did eat bread continually at the king's table, so may we. The divine nature will thus develop, and we shall escape the corruption that is in the world through lust.

3. A new standing-" in Christ." If we turn to 2 Cor. 5 :17, we shall see that every child of God is positionally " in Christ;" he has become a " a new creation " and, as such, has a God-given standing, worthy of Him who has called us to His kingdom and glory.

Turning to 1 Cor. 5 :22, we see that the apostle Paul speaks of two families :the natural family, " in Adam;" the second, the spiritual family, " in Christ." Every person born into the world is " in Adam ; " and, as such, death is his portion. But, at conversion, the believer passes out of the Adamic family, and is born into the spiritual family, the family of God. He is now " in Christ ; " belongs to a new creation ; is linked up to a new Head, even to Christ in glory. The death of Christ on the cross has severed the link that bound us to this ruined creation, and His resurrection has introduced the believer into a new sphere entirely ; and as such, it can be said of every believer in Christ, " Old things are passed away, behold, all things are become new." We may well marvel at the amazing grace that has stooped down from heaven to the cross and the grave to meet our deep need as sinners, and has taken us up from this dunghill world to give us a place on the throne of His glory! Oh, what effect this blessed truth should have on our lives down here !

Failure in appending this exalted position in Christ, may account for much of the loose walk and worldliness of many of God's people. If this precious truth is clearly appended, what a powerful motive it becomes to a godly walk here below. If the Christian's standing is not known, can we wonder if the state is also low ? On the other hand, if we think exclusively of our standing, we may forget the practical state which should accompany it; then the Lord is dishonored. Let us keep both in view.

As the natural traits of fallen Adam are reproduced in his offspring, so, in the power of the Holy Spirit, are the virtues of Christ in the life of the Christian. This is the blessed office of the Holy Spirit, to reproduce in us that which was in perfection in our blessed Saviour on earth. If sin be allowed, the Holy Spirit must bring our sin before us. and lead to self-judgment and confession ; then, with heart set on Christ above, and yielding himself to the Spirit's prompting, the saint walks through the world reflecting God's character in holiness, and thus answers to his exalted position. May it be true of us all who are by grace " in Christ.'"

4. A new occupation-serving the Lord. In 1 Thess. 1:9 we see that what characterized the assembly in that city was that they " served the living and true God." Before their conversion, they served dumb idols. Paul, the great apostle of the Gentiles, came to them, preaching Christ, and many turned to God from their idols. They had no more use for them when Christ was enthroned in their hearts by faith ; their one desire was to serve Him whose amazing grace had met their deep need. And let us remember that the Christian is not to be idle down here, but that he is saved to serve. God is righteous, and holy, and we cannot expect God to approve of our service if it is not according to His nature and character. Every child of God is in this way a servant (see John 13:13, 14; Rom. 6:22); and our Saviour-God expects us to yield to Him that loving and intelligent service of which He is in every way worthy.

There is an important point in connection with service which we must note. We must be guided by the Word of God. " In all thy ways acknowledge Him, and He shall direct thy paths" (Prov. 3:6). Paul, the pattern saint in the New Testament, could say that in all his service he was " subject to Christ " (1 Cor. 9:21, New. Trans.); and we do well to pause and ask ourselves, Is what I am doing according to the Word of God ? If we are not brilliant, let us be red ; if we are not gifted, let us be earnest ; if we are not successful, let us at least be faithful. Let us, dear fellow – Christian, imitate those dear saints of Thessalonica, and earn our adorable Master's " Well done, thou good and faithful servant, enter thou into the joy of thy Lord."

5. A new hope-our Lord's coming. The hope of the Christian is nothing less than the personal return of our absent Lord to take all His redeemed to the glorious rest above. This hope is first brought before us in John 14:3. There our Lord tells His sorrowful disciples that He would come again and take them to be with Himself. In Phil. 1 :22 we see that at death the believer departs to be with Christ, but the hope of the believer is for the Lord Himself to come for Him, in fulfilment of that promise. There is a danger to be avoided here :Be careful not to make of the Lord's coming a mere doctrine instead of the blessed hope that it is, recalling our wandering affections; it separates us in heart and walk from the defilement of the world through which we wend our pilgrim steps. In Titus 2 :13 the coming of the Lord is called a "blessed hope," for it is then that all our blessings shall be realized. But, even now, may our hearts be occupied with the Blesser Himself, whose death on the cross has given us this blessed, heavenly hope.

In 1 John 3 :3 the Lord's coming is brought before us as a purifying hope ; that is, if it is real in our souls, the thought of His speedy return will lift our hearts above this scene, so that worldly allurements lose their power. The child of God who is really looking for his Lord's return will not be so much concerned about "getting on " as in getting through, the world. When this hope is lost sight of, no wonder that worldliness comes in. It was when the servant said, " My lord delayeth his coming" that he began " to eat and drink with the drunken" (Matt. 24 :48, 49). It was when the saints at Ephesus " left their first love " that they gave up their " first works " (Rev. 2 :1-5) ; and it was when the professing Church gave up her heavenly hope, putting the world's conversion in its place, that she settled down in the world. Then, instead of the Church converting the world, the world, alas, converted the Church. God put the Church in the world as a testimony to the truth; by uniting it to the world, Satan makes its testimony of none effect-nay, it is even a false testimony.

The Lord's word from the glory, "Surely, I come quickly," may soon be fulfilled. We do not look for a " sign," but we listen for '"the shout." Our heavenly Bridegroom who has waited long will give the assembling shout, and call His virgin-bride to her celestial home. Then this scene of temptation will defile our feet no more, and the eternal city with its joy and song will be our place and portion-blessed prospect! May this blessed hope be as bright in our hearts as it was with the saints of Thessalonica, and our hearts will re-echo the prayer of the waiting Bride, " Even so, come, Lord Jesus." J. F. Turnbull

Our readers will note that an error was made in printing "Notes on Philippians" for June in May No. They should therefore exchange places.

CHAPTER FOUR

Christ, the Believer's Strength, and Confident Mind; Exhortation to Unity (chap. 4 ; 1-3.)

"Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. I beseech Euodia, and beseech Syntyche, that they he of the same mind in the Lord. And I entreat thee also, true yoke fellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow-laborers, whose names are in the book of life."

The long parenthesis of the third chapter concluded, the apostle again exhorts to steadfastness and unity. It is very evident that there was incipient division of some nature working in the Philippian assembly. It was in order to meet this, as we have already noticed, that the letter was written; but Paul did not immediately put his finger upon the difficulty. Through the three previous chapters he has been ministering that which should prepare the hearts of the offenders for a final word of exhortation. In this section, he calls them by name, and pleads with them not to let self-interest hinder the work of the Lord.

With expressions of deepest affection, he addresses the assembly as a whole. They are his brethren, dearly beloved, for whom he yearns, and who will be, at the judgment-seat of Christ, his joy and crown. It will be noticed that this expression is analogous to that of i Thess. 2:19, 20. There, addressing the saints who had been won to Christ through his ministry, he could say, " For what is, our hope, or joy, or crown of rejoicing ? Are not even ye in the presence of our Lord Jesus Christ at his coming ? For ye are our glory and joy." When, as a servant, he stands at the judgment-seat of Christ, that which will fill his heart with gladness will be the sight of those for whose eternal blessing he had been used while laboring in this scene. Rutherford beautifully expresses the same
thought when, speaking of the town in which he had labored so long, he cries,

"Oh, if one soul from Anwoth
Meet me at God's right hand,
My heaven will be two heavens,
In Immanuel's land."

Then he that soweth and he that reapeth will rejoice together, as each servant shall come bringing in his sheaves, and, looking up into the face of the Lord, will be able to say, "Behold I and the children whom God hath given me."

The crown of rejoicing is the soul-winner's garland, composed of those he has won for Christ. Such must ever stand in a more precious relationship to the one who has been used to their conversion than they possibly can to any other. They are his children in the faith; his sons and daughters in Christ Jesus. Their happy progress in the things of God gladdens his heart, and is, in itself, rich reward for his service in their behalf; while, on the other hand, their failure or break – down by the way, as evidenced by loss of interest in divine things, dissension, worldly ways again taken up, must rend his heart with grief, and also fill him with a certain sense of shame. " Now we live,' writes the apostle elsewhere, "if ye stand fast in the Lord." And a brother-servant, the apostle John, writing to his converts, says, "And now, little children, abide in Him; that, when He shall appear, we may have confidence, and not be ashamed before Him at his coming" (i John 2:28). Notice, it is not that they may not be ashamed, but "we," that is, those who were instrumental in leading them to Christ.

So, it is in view of all this, that Paul earnestly exhorts his beloved Philippians to stand fast in the faith. It is always the effort of Satan to hinder the people of God from steadfastly clinging together, and presenting a united front to the enemy. Alas, that his efforts to introduce dissension so readily succeed because of the flesh in us.

And now, without further delay, and in perfect frankness, the apostle speaks directly to the two offenders against unity, whom he had in his mind from the beginning. And yet there is no sternness, no seeking to lord it over their consciences, but he pleads with them, as though Christ Himself were beseeching, and entreats Euodia and Syntyche. They had been earnest laborers in the gospel, but had fallen out with each other, as we say, and they are exhorted to be of the same mind in the Lord. He certainly does not mean by this that they must think alike in everything, or see all things from the same standpoint. This can never be while we are in this world. The very possession of mind, which differentiates man from the brutes, of necessity gives occasion for differences of judgment as to many things, and so calls for much patience toward one another. No two men ever saw the same rainbow. The slightest difference of position gives each a view at a different angle. The formation and contour of the eye itself has to be taken in consideration. One may discern clearly every distinct shade, while the other may be color-blind, and no amount of argument or persuasion will enable the second to see that which is so clear to the first. And so we may even say no two men have ever read the same Bible. Not that there is one book from God for one person and a different one for another, but the difference is in our apprehension of things. We are so influenced by our environment, by our education, or lack of it, that we are prejudiced when we least realize it, and, even when we try to be the most open-minded, we are often misled by our impressions and the limitations of our understanding. Therefore, the need of great patience one with the other.

But if what we have been saying is true, how then can we be of one mind ? The verse does not end without making that very plain:"I beseech Euodia, and beseech Syntyche," he writes, "that they be of the same mind in the Lord" If both alike have the mind of Christ, which is the lowly mind; if both alike seek to be subject to the Lord, even though there may be differences of judgment as to many things, each will respect the other's view-point, and neither will try to force the other's conscience. Thus all occasion for dissension would be at an end. Alas, that we so little realize this, and are often so insistent on what seems to us exceedingly important truth, when nothing vital is at stake, while a brother or sister equally honest and earnest may fail to see things as we see them; and, at the judgment-seat of Christ, it may be manifested that, after all, they, and not we, were right, or perhaps that both were wrong.

I take it that the third verse was spoken by Paul to Epaphroditus personally, who was, I presume, his amanuensis in the writing of this letter. He was about to return to Philippi, having fulfilled his mission, and now, strengthened after his illness, was to be the bearer of this epistle. The apostle entreats him, as a true yoke-fellow, to help these women upon his return, to that unity of mind to which he had been exhorting them. He mentions that they had labored with him in the gospel, with Clement also, and with others of his fellow-laborers, whose names, though not given here, are in the book of life. We are not to understand by this that they occupied the public platform, participating, with Paul and Clement and these other laborers, in public testimony:for this would contradict the words of the Holy Ghost through the same apostle, as preserved for us in i Cor. 14 and in i Tim. 2; but there were many ways in which devoted women could serve the Lord in the gospel. In fact, in oriental, as well as in occidental lands, work for women is of tremendous importance. There were many places where a man could not go, where godly women may have free access. And "laboring in the gospel" implies a great deal more than simply speaking from a platform. In fact, it is a question if this latter be not, in many instances at least, the lesser thing, and the individual heart-to-heart work the greater.

It seems clear that Epaphroditus caught the note of inspiration in these personal words to him, and so he embodied them in this letter; and we can be thankful to God that they have come down to us, for they give us deeper insight into the working of the spirit of grace in the mind of Paul, and will be valuable to all who seek to serve the Lord, until the Church's history on earth is ended. H. A. Ironside

(To be continued)

CALENDAR :July 16th to Aug. 15th.

DAILY BIBLE READING :……. .July 16th, Prov. 25; July 31st, Eccl. 9; Aug. 15th, Isa. 4. MEMORY WORK:……………….. 1 Thess. 2:1-16
GOOD READING:C. H. M.'s Miscellaneous Writ's., Vol. 5, pp. 1-110.
MONTHLY QUESTION:-What is the characteristic difference between Ecclesiastes and other books of Scripture ?

Our Daily Bible Reading

Completing Proverbs, of which book we briefly spoke last time, our reading this month is mainly in two books -Ecclesiastes and the Song of Solomon-which are very different from Proverbs, in character and subject, and are a contrast to each other.

In Ecclesiastes we have the experiences of a man, possessed of every possible advantage, who set himself to search out all that is " done under the sun." His quest and experiences only result in what he calls " vanity and vexation of spirit; " which permeate all of man's multiform activities. Though having exceptional wisdom, power and resources, and thus able to test all much more fully than the average man, Solomon writes " Vanity of vanities " upon all of that in which men most loudly boast. What else could be expected when man has built up his world-system in alienation from God ? He who is above all is designedly and wilfully forgotten. But He will bring every work into judgment.

Along with this book, read Rom., chaps. 1-3 and 1 Cor. 1, which give us a very complete picture of man's way on the earth. Little wonder that as the prophet looks on to the day of the Lord and its judgments, he exclaims, Cease ye from man, whose breath is in his nostrils:for wherein is he to be accounted of? (Isa. 2). What a blessed contrast to know God and the things unseen, which are eternal! This book shows that man cannot possibly find a true center and satisfaction for his heart in the best and the greatest that the creature can do. God alone can be this, giving fullest joy and satisfaction.

In the Song it is entirely different. There we have one object which engages the heart's desire and satisfies it to the full ; while in the former book it is a heart unable to find a single object in the whole range of creature-activity which affords rest and satisfaction. In every chapter of the Song, the Beloved and His love engage our attention. Doubtless the primary application is to Christ and Israel, for there are experiences here which are antecedent to the establishment of Israel's full relationship with Christ their King and deliverer ; it will find accomplishment first in the Jewish remnant of the last days, and then with the restored nation.

Still, this does not prevent an application of much in this Song to the individual believer now, and also to the Church, with this great difference, that the New Testament presents the Christian and the Church in the enjoyment of abiding relationship with the Lord our Redeemer. This may account for the fact that the New Testament has nothing similar to this book.

Our Memory Work
In these verses we have the characteristics of true servants of God, as exemplified in Paul and his co-laborers. Their conduct was in purity of life (ver. 3):they did not seek to please men (ver. 4); they used not fleshly wisdom, nor gratified any fleshly ambition (vers. 5, 6); on the contrary, they showed tenderness (ver. 7). truest devotion, self-sacrifice and holy conduct (vers. 8-10). The apostle thus recounts what their life had been among these Thessalonians as patterns of conduct to these young believers. Notice the number of times God is spoken of in these verses-14 in all.

Some Outlines of Truth

Last month we pointed out some aspects of the Church's relation to God; now let us look at those which connect with Christ.

First, He speaks of it as " My assembly " (Matt. 16:18), intimating a special relationship into which He would bring all His own, from the time of the Spirit's coming until the building by Christ is complete. This would be at His coming again.

The foundation-rock of the Church is the truth as to the Person confessed by Peter, revealed to him by the Father. From this we learn not only that Christ is the builder, but that the gates of hades (the fallen spiritual powers) shall not prevail against the assembly, because " the rock " upon which it is founded is the Son of God.

The fuller revelation as to the assembly's connection with Christ, the Son of God, is given through the apostle Paul, the chosen minister for the revelation of the mystery (Col. 1:25). Notice that he begins his ministry with this truth, that Christ is the Son of God (Acts 9:20), linked with His resurrection (Rom. 1:3, 4), which is the demonstration of His triumph over Satan and all his associated powers. If He is the builder, well may we be sure that none shall prevail against His assembly.

Plainly, therefore, the rock cannot be Peter, as some would have us believe; for how could Christ's assembly, on such a foundation, be secure from the powers which the gates of hades represent ? This Rock must be essentially divine to secure His assembly from such adversaries. Founded on a mere man it could not be. But it is on Christ, the Son of God, and this is triumphantly declared in His resurrection. The fact that these powers may use all their resources unavailingly, clearly shows who the Rock must be. Chaps. 1-3 of Ephesians unfold the marvels of this grace toward the assembly.

The Church is linked with Christ, not only as its foundation and builder, but also in life and union, as intimated by the Lord's words to Paul at the time of his conversion (Acts 9:1-5). The Church, therefore, is not as a building extraneous to its builder, but those composing this spiritual building are in vital union with Himself. This forms the basis of the " one body," of which He is the Head. Therefore we are " one body in Christ, and everyone members one of another" (Rom. 12:5), and our very bodies are spoken of as " the members of Christ " (1 Cor. 6:15). This body of many members is called by His name (1 Cor. 12:12); and, as we have previously noted, this unity is formed by the Holy Spirit. We are members of Christ, and members one of another (Eph. 5:30; 4:25). Of this the human organism, in its many parts and functions, is made the scriptural figure. Thus Christ is spoken of as the Head of the body-the Church (Eph. 4:15; 5:23; Col. 1:18; 2:19); and He is in the glory of God. His place as Head is taken when seated at God's right hand in heaven(Eph. 1:19-23). The assembly is associated with Him there. As being His body, it must participate in all that belongs to the Head. This is not, therefore, a revelation of Christ simply during time, but for eternity, when full growth shall have been reached, even the measure of the stature of the fulness of the Christ. Until then there is the constant ministry of the Head to the body for the meeting of present needs (Eph. 4:11-16; Col. 2:19).

From this truth of the one body united to Christ spring many practical injunctions. Consider for example Rom. 12:3-16; 1 Cor. 6:15-20; 10:14-17; 12; Eph., chs. 4, 5). It is a relation implying not only life, but identification with Christ in glory, in community of interests with Him and with one another. This truth should govern our present Christian fellowship.

Another relation of the assembly to Christ is as His Bride. This we have in Eph. 5:22-32. It looks forward to future glory. The marriage relation, applied to Christ and the Church, symbolizes the indissoluble bond and affections which are to characterize our eternal relationship to Christ.

Another relation of our Lord toward us is that of Shepherd. We are of the " one flock " of which He speaks in John 10 (New Tram.). He accounts us His peculiar people by right of redemption (Titus 2:14).

Finally, the local assemblies are spoken of as " the assemblies of Christ "-each as the local representative of the body of Christ. This implies that in each such company the character of the body at large, the one body. is represented, to practically govern their fellowship.

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.

SISSY W– had lost her father. Her mother was quite an invalid, and as Sissy was the eldest daughter of a large family, the burden, of responsibility and work fell almost entirely upon her.

I was visiting her mother one day. Sissy had been brought to know and trust the Saviour only a few months previously. Mrs. W– showed me some lines that her daughter had written referring to a hard washing-day. I asked permission to copy them and pass them on. Remember that they were written by one who was but "a babe" in the family of God, only a few months old!

This "looking away to Jesus" is a wonderful thing. If it enables a poor tired girl with a headache to finish up a hard day's washing with "a glad and grateful song," it must be well worth trying! And so it is. Heart occupation with Christ in glory is a real thing; and it works.

These are the lines that Sissy wrote:-

"I AM HIS, AND HE IS MINE "

I was feeling, oh! so tired,
My head was aching too;
For the day had seemed a long one,
With so many things to do.

"Oh! shall I ever finish?"
I murmured with a sigh;
Indeed the work seemed endless,
I felt that I could cry.

Suddenly these words came to me,
As if whispered in my ear:
" Tis rest in looking upward,
Upon His face so fair."

Then I looked away to Jesus,
Away from all my care,
Away to where He dwelleth
In glory bright and fair.

And the beauty of the Saviour
Burst on my longing gaze,
And I seemed to see God's glory
Shine in His blessed face,

And that sight so grand, so glorious,
Filled me with joy divine,
As I whispered, in my gladness:
"I am His, and He is mine."

I forgot that I was tired,
That the day had seemed so long;
And the weary task was finished
With a glad and grateful song.

Do you ever feel so burdened
With a heavy load of care?
Is the daily task and worry
Often more than you can bear ?

Let your eyes look off to Jesus,
Let His beauty hold your gaze;
And He'll fill your heart with gladness,
And your lips shall sing His praise.

S. E. W.

It is related that two rabbis on pilgrimage were once approaching Jerusalem, when they observed a fox running along the Hill of Zion. On seeing this, one of the rabbis, Joshua, wept, while the other, Rabbi Eliezer, laughed. " Wherefore dost thou laugh? " Rabbi Joshua demanded indignantly. " Nay, wherefore dost thou weep?" said Eliezer. " I weep," answered Rabbi Joshua, " because I see what is written in the Lamentations of our prophet Jeremiah fulfilled:' Because of the Mount Zion, which is desolate, the foxes walk upon it.' " "And therefore do I laugh," said Rabbi Eliezer; " for, when I see with mine own eyes that God hath fulfilled His threatenings to the very letter, I have thereby a pledge that not one of His promises shall fail; for He is more ready to show mercy than to execute judgment."

And is it not for this very reason, Christian reader, that our souls rejoice even in days such as these in which we live? For while we feel with others the pressure of things, it is all to us a most certain indication that our deliverance draweth very near. These very times are foretold us in God's faithful Word ; they are there minutely described, as in 2 Tim. 3:1-5 and other similar passages. And while we cannot help but mourn the fact that men refuse to believe the precious truth of the gospel, and so shall bring upon themselves " swift destruction," it is to us an evidence of the nearness of our hope.

The conditions under which the world to-day groans, are to faith a confirmation of the sure word of prophecy and an assurance to us that the hour of our being "caught up " is not far distant. " We see the day approaching " in these very conditions that cause alarm to sober men, and to those that are otherwise, cursing and bitterness.

Israel too, like the Rabbis Joshua and Eliezer, may see in the present state of Jerusalem and the Jews not only a fulfilment of the prophesied wrath that was to "come upon them to the uttermost," but also, in this very fulfilment, a certain pledge of the glory that is promised, which glory, like the wrath, shall be accomplished, and that shortly, we believe. Let our hearts take courage, then; for though, like Rabbi Joshua, we may weep for the desolations, we may likewise, with Rabbi Eliezer, rejoice for the certainty that the word of promise shall be accomplished. -C. Knapp