Surely it is from the depths that one needs to cry unto the Lord, if from any place. The time to call for help is when one is in the greatest need; yet that is just the time that many feel that it is of no use to call. “I have sinned too greatly, and that too in the face of light, for the Lord to pay any attention to me,“ is too often the discouraged wail of the sinner. That is a great mistake. “A friend loveth at all times, and a brother is born for adversity.” Proverbs 17:17. How much more must this be true of the Father of all.PTUK March 31, 1897, page 193.2

A striking instance in point is the case of Jonah. He was going directly contrary to the commandment of the Lord, running away from Him, trying to get entirely out of His sight, when the Lord arrested him and threw him into the sea, where he was swallowed by a fish. Now indeed he was in the depths. “Then Jonah cried unto the Lord his God out of the fish's belly, and said:—PTUK March 31, 1897, page 193.3

“I cried by reason of mine affliction unto the Lord, and He heard me; out of the belly of hell cried I, and thou heardest my voice. For Thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about; all thy billows and thy waves passed over me.... The waters compassed me about, even to the soul; the depth closed me round about, the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth with her bars was about me for ever.” Jonah 2:2-6.PTUK March 31, 1897, page 193.4

It would scarcely be possible for one to be in a worse situation than this. It was most literally from the depths that Jonah cried unto the Lord, and he was heard. And he was in the depths entirely through his own fault, too. Now to see that Jonah was not an exceptional case, but that God just as readily hears all who are in the depths because of their folly, let us read the following words to His praise:—PTUK March 31, 1897, page 193.5

“He satisfieth the longing soul, and filleth the hungry soul with goodness. Such as sit in darkness and in the shadow of death, being bound in affliction and iron; because they rebelled against the words of God, and contemned the counsel of the most High; therefore He brought down their heart with labour; they fell down, and there was none to help. Then they cried unto the Lord in their trouble, and He saved them out of their distresses. He brought them out of darkness and the shadow of death, and brake their bands in sunder.” Psalm 107:9-14.PTUK March 31, 1897, page 194.1

That is just like the Lord, for “the Lord is good to all; and His tender mercies are over all His works.” “The Lord upholdeth all that fall, and raiseth up all that be bowed down.” Psalm 145:9, 14.PTUK March 31, 1897, page 194.2

But we haven't yet done with Jonah in the depths. Here comes one who always sees the difficulties of the situation, and asks, “How could a man live and preserve his consciousness, and be able to pray in the belly of a fish? If that thing really happened, it must have been an exceptional case, and the Lord must have wrought a miracle to keep him alive.”PTUK March 31, 1897, page 194.3

Most certainly the Lord wrought a miracle in this case, which was just as real as yours is, and it was not an exceptional one by any means. It was written for our sakes, in order that we might have comfort and hope in similar circumstances. It shows us that God does not forsake us even in the depths, and when we are there as the direct result of sinning against Him. He even works a miracle to keep us alive in the depths, that we may call on Him. What a blessing that story is to the one who believes it.PTUK March 31, 1897, page 194.4

It shows us that no man can get away from the presence of the Lord. Thank God for that. We have all tried it, haven't you? And are you not glad that you did not succeed? Perhaps you think that you have succeeded all too well, and are now sorrowing over it, imagining that you are lost. Don't believe in it for a moment. Listen to one who knows: “Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me.” Psalm 139:7-10.PTUK March 31, 1897, page 194.5

No; we cannot get away from the presence of the Lord, even by plunging into the depths. “Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.” Jeremiah 23:24. Christ has ascended into the heavens, “not to appear in the presence of God for us;” but “now that He ascended, what is it but that He also descended first into the Lord parts of the earth?” Ephesians 4:9. You get down into the very lowest place, and there you find Christ Jesus the Lord, waiting to lift you up and save you,PTUK March 31, 1897, page 194.6

“For Him no depths can drown.”PTUK March 31, 1897, page 194.7

“For the Lord will not cast off ever.” Lamentations 3:31. “But He cast Jonah into the sea, into the depths.” Indeed, He did, but it was in order that Jonah might find Him; for bear in mind that God was there first. It was He that delivered up His only begotten Son, casting Him into the depths, yet not casting Him. He sent Him there, in order that he might be recovered. Then we can with good confidence cry unto Him out of the depths. “In His hand are the deep places of the earth; the strength of the hills is His also.” Psalm 95:4. Every atom of matter even in the lowest parts of the earth is charged with force, which is nothing else than the power of the living Christ, “who through the eternal Spirit offered Himself without spot to God” for our offences. Go then even into the lowest depths, in your mad attempt to flee from the presence of the Lord, and there you will find the cross of Him who is “mighty to save.”PTUK March 31, 1897, page 194.8

And He is not there as a detective, on the hunt for evil, and magnifying the smallest thing into the greatest, in order that He may make out a case. “If Thou, Lord, shouldst mark iniquities, O Lord, who shall stand? But there is forgiveness with Thee, that Thou mayest be feared.” “God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them.” 2 Corinthians 5:19. Therefore “let Israel hope in the Lord; for with the Lord there is mercy, and with Him there is plenteous redemption.” Remember it is hope, not presumption. We must not presume on His mercy, to allow us to continue in sin with impunity; but we must hope in it, that it will deliver us from all our iniquities. “Call upon Me in the day of trouble, and I will deliver thee.”PTUK March 31, 1897, page 194.9

“But I don't know how to pray; I can't express myself.” Of course not. The Lord knows that. It is He who has told us that “we know not what we should pray for as we ought.” Our wants are too great for us to be able to express them, and His gifts too great for us to be able to comprehend them.PTUK March 31, 1897, page 194.10

“What then shall we do?”PTUK March 31, 1897, page 194.11

Well, what ought one to do in a case where he does not know anything?PTUK March 31, 1897, page 194.12

“Evidently the best thing for him to do is to keep still, and listen to some one who does know.”PTUK March 31, 1897, page 194.13

Exactly that. Therefore the best thing for men to do in the matter of praying is to keep still.PTUK March 31, 1897, page 194.14

“What! do you mean to say that a man should never open his mouth in prayer, and that his voice should never be heard?”PTUK March 31, 1897, page 194.15

Not by any means. The Lord says, “Take with you words, and turn to the Lord.” Hosea 14:2. By all means use words, nevertheless keep still.” The Lord is in His holy temple; let all the earth keep silence before Him.” Habakkuk 2:20. He says, “Be still, and know that I am God.”PTUK March 31, 1897, page 194.16

“Be still.” What for? To know that the Lord is God. But if we come to the knowledge that He is God, what will we know about Him?—Just this, that He fills heaven and earth; that there is no place where His spirit is not. The trouble with us is that we do not keep still long enough to find this out. When we do, then we shall continue to keep still before Him, realising that since He is everything, we are nothing. “God is in heaven, and thou upon earth; therefore let thy words be few.”PTUK March 31, 1897, page 194.17

Yes; let your words be few; the fewer the better. Use His words. He says, “Open thy mouth wide, and I will fill it.” Keep silence before Him, until you realise that He is “above all, and through all, and in all.” Let Him fill you with a sense of His greatness, and thereby with a sense of your own needs. Then allow the Spirit to help your infirmity, making intercession for you. When He thus fills you, your utterance will be but the breathing of the Spirit in you. Why should not your prayers, and everybody's prayers, be inspired of the Holy Spirit, just as much as were the prayers of David? Indeed they ought to be, for we are told, “If any man speak, let him speak as the oracles of God.” 1 Peter 4:11. “Let the Word of Christ dwell in you richly in all wisdom.” Then you will always have all confidence in calling upon Him, because “He cannot deny Himself.”PTUK March 31, 1897, page 194.18

“It Stands Sure” The Present Truth, 13, 12.

E. J. Waggoner

Many of our readers have doubtless seen advertisements of the “Polychrome Bible,“ which is the name of the newest translation of the Bible. It is so called because it is printed in several different colours (the word “polychrome” meaning “many colours”), to indicate the opinions or fancies of the so-called “higher critics” as to the different persons who had a hand in putting the Bible together. Having examined with care two of the three parts that have been issued, namely Isaiah and the Psalms, we would like to say a few words for the benefit of those who are troubled over the fact of there being so many different translations of the Bible, as well as of those who may feel downcast because the excessively high price of this latest translation makes it practically a prohibited work to the great majority of Bible readers. Some idea of what the Old Testament alone will cost may be gathered from the fact that it is to be complete in twenty volumes, and that the two volumes, Isaiah and Psalms, are 10s. 6d. Each volume is copiously furnished with notes, and nearly as much space being devoted to them as to the text.PTUK March 31, 1897, page 195.1

As for the translation itself, it is in the main most excellent. No regard has been paid to any previous translation, the work having been done solely from the Hebrew text by some of the best sholars in the world. It is rendered in excellent modern English, and reads very smoothly. It is really a delight to read the book of Psalms in this translation, even if for nothing more than the rhythmical language. One cannot say as much for the Book of Isaiah, for while the translation is equally good, the translator has so pulled the book to pieces, and rearranged the parts, that one does not know where to turn to find any wished-for passage. Whole chapters have been transposed, while single verses have been gathered out by handfuls and strewn through the text, just as driftwood is left scattered through the fields after a flood. To one who is familiar with the book as it has stood from the beginning, and who reads for comfort, and not for criticism, the effect is most bewildering and annoying. To try to find the different fragments, and to read them in their consecutive order as in the old, familiar versions, is a work to make as dizzy, and is a well-nigh hopeless task. It is like trying to collect the scattered ruins of a house after a cyclone. An index, however, enables one to find any portion desired. But when one can light upon any considerable portion in the old, familiar position, it is delightful reading. We shall later give a few specimens. One thing we must not fail to give the translators credit for, and that is that whenever they have made any “conjectural emendations,“ they have indicated the facts so plainly that no one need be misled into thinking that they belong to the sacred writings.PTUK March 31, 1897, page 195.2

It has been aptly said that in this “Polychrome Bible” the “higher criticism” appears in its true colours. One cannot read the “Notes” without seeing that the “higher criticism” does not fear God nor regard man. To these critics the Bible is simply literature, nothing more. It may be that they do not find personal help in its pages; but one will search the notes in vain to find any indication that they regard it as other than a collection of ancient-Jewish political documents and narratives of doubtful historical value. In the notes to the Psalms there are, however, a few exceptions to this statement. In this work the “higher criticism” has put itself on record in a way that cannot be affected by all its professed love for the Bible. As Dr. Parker once said with reference to the work of the “higher critics,“ and their claim that was prompted by love for the Bible: “We never knew a mother to have some much love for her child that she wanted to dissected.” People usually the dissect things that are dead; and this dissection of the Bible by the “higher critics” shows that they do not regard it as the living Word of God. Or, if perchance they do regard it as having life, then there dissection of it living, that is vivisection, shows the utter disregard of its life. It is to them like the rabbit to the vivisector, simply a subject for “scientific” investigation.PTUK March 31, 1897, page 195.3

And now to the point of all this. We have not written this article for the sake of calling attention to the shortcomings of the “higher critics.” Their unbelief and lack of appreciation for the spiritual realities of the Bible is their own affair, and we have no desire to spend time casting stones at them. What we wish to call attention to is the incalculable service they have rendered the cause of truth by this translation,—a service that could not possibly be rendered by any devout believer.PTUK March 31, 1897, page 195.4

Here we have a translation as nearly unbiassed as it is possible to have done. With no reverence for the Bible, and no prejudice against it, their only objective has been to give the meaning of the Hebrew text as accurately as scholarship could do it. And what is the result?—One cannot read the new translation without been struck with its essential likeness to the best translations already existing. Aside from the greater clearness in certain passages, arising from the use of more modern English than in the old version or the Revision, and a different way of expressing the same thing, that must necessarily appear in different independent translations, the difference is very slight. All may therefore rest assured that in the familiar renderings so easily procurable by everybody, they have the Bible as it has come to us from the holy men who spake as they were moved by the Holy Ghost. If in addition to the translation of 1611 and the Revision, one is sufficiently master of one are two modern languages to be able to compare the rendering of the Bible into those tongues, he has practically everything that he can get in the newest translation.PTUK March 31, 1897, page 195.5

And so the foundation of God stands sure. We gladly welcome every new translation of the Bible, that is really a translation, for every turning over of the Word reveals new duties and allows increased light to shine forth; and we most earnestly advise our readers to procure as many different translations as possible, and to read them in unison. No other commentary is needed. The Revision is so cheap that there is scarcely any excuse for any person's not having at least that to read in connection with the old. But whoever has only the one may rest assured that nothing is lacking that is essential to make him wise unto salvation.PTUK March 31, 1897, page 195.6

Last year the British and Foreign Bible Society circulated over 4,000,000 Bibles. Since it started, it has circulated over 150,000,000 copies.PTUK March 31, 1897, page 195.7

“For ever Thy Word is settled in Heaven.”PTUK March 31, 1897, page 195.8

“The Epistle to the Galatians. The Adoption of Sons” The Present Truth, 13, 12.

E. J. Waggoner

It is absolutely impossible to exhaust any portion of Scripture. The more one studies it, the more one sees in it, and not only that, but the more one becomes conscious of the fact that there is much more in it than appears to view. The Word of God, like Himself, is absolutely unfathomable. It cannot therefore be wearisome if in this study we frequently review that which we have previously passed over. Indeed one's understanding of any given portion of the Scripture depends on the thoroughness of his knowledge of that which precedes it. Let us, therefore, give a little further attention to that portion of the third chapter of this Epistle which treats ofPTUK March 31, 1897, page 196.1

THE SEED

First of all, it must be borne in mind that Christ is the Seed. That is plainly stated. But Christ did not live for Himself, and He is not heir simply for Himself. He has won an inheritance, not for Himself, but for His brethren. God's purpose is to “gather together in one all things in Christ.” He will finally put an end to divisions of every kind, and He does it now in those who accept Him. In Christ there are no distinctions of nationality, and no classes and ranks. No Christian thinks of any other man as English, German, French, Russian, Turk, Chinese, or African, but simply as a man, and, therefore, a possible heir of God through Christ. If that other man, no matter what his race or nation, be also a Christian, then the bond becomes mutual, and, therefore, still stronger. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.” It is for this reason that it is impossible for a Christian to engage in war. He knows no distinction of nationality, but regards all men as his brothers. But the chief reason why he can not engage in warfare is that the life of Christ is his life, for he is one with Christ; and it would be as impossible for him to fight as it would be for Christ to seize a sword and wield it in self-defence.PTUK March 31, 1897, page 196.2

But we are not now engaged in discussing war. We are not now engaged in discussing war, but are merely showing the absolute unity of believers in Christ. They are one. There is, therefore, but one seed, and that is Christ; for, however many millions of true believers there may be, they are only one in Christ. Each man has his own individuality, but it is in every case only the manifestation of some phase of the individuality of Christ. In a human body there are many members, and all members have not the same office, but differ in their individuality; yet there is absolute unity and harmony in every healthy body. With those who have put on the new man, which is renewed in knowledge after the image of Him that created him, “there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all.” Colossians 3:11.PTUK March 31, 1897, page 196.3

In Christ's explanation of the parable of the tares and the wheat, we are told that “the good seed are the children of the kingdom.” Matthew 13:38. The man would not allow the tares to be pulled out of the wheat, because in the early stage it would be difficult to distinguish in every case between the wheat and the tares, and some of the wheat would be destroyed. So he said, “Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.” It is in the harvest that the seed is gathered. Everybody knows that. But what the parable especially shows is that it is in the harvest that the seed is fully manifested; in short, that the seed comes at harvest time. But “the harvest is the end of the world.” So the time when “the seed should come to whom the promise was made,“ is the end of the world, when the time comes for the promise of the new earth to be fulfilled. Indeed, the seed can not possibly be said to come before that time, since the end of the world will come just as soon as the last person who can be induced to accept Christ has done so; and the seed is not complete as long as there is one grain lacking.PTUK March 31, 1897, page 196.4

Read now, in the nineteenth verse of the third chapter, that the law was spoken because of transgression, “till the seed should come to whom the promise was made.” What do we learn from that?—Simply this, that the law as spoken from Sinai, without the change of a single letter, is an integral part of the Gospel, and must be presented in the Gospel until the second coming of Christ, at the end of the world. “Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law.” And what of the time when heaven and earth pass, and the new heaven and the new earth come?—Then the law will not be needed written in a book, for men to preach to sinners, showing them their sins, for it will be in the heart of every man. Hebrews 8:10, 11. Done away? Not by any means; but indelibly engraved in the heart of every individual, written not with ink, but with the Spirit of the living God.PTUK March 31, 1897, page 196.5

With the truth concerning the seed before us, and the parable of the wheat and the tares fresh in our minds, let us proceed in our study.PTUK March 31, 1897, page 196.6

THE TEXT FOR STUDY

“But I say that so long as the heir is a child, he differeth nothing from a bond-servant, though he is lord of all; but is under guardians and stewards until the term appointed of the father. So we also, when we were children, were held in bondage under the rudiments of the world; but when the fulness of the time came, God sent forth His Son, born of a woman, born under the law, that He might redeem them which were under the law, that we might receive the adoption of sons. And because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father. So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.” Galatians 4:1-7, R.V.PTUK March 31, 1897, page 196.7

A Statement of Fact. -The first two verses explain themselves. They are a simple statement of fact. Although a child may be heir to a vast estate, he has no more to do with it until he is of age, than a servant has. If he should never come of age, then he would never actually enter upon his inheritance. He would have lived all his life as a servant, so far as any share in the inheritance is concerned. Now forPTUK March 31, 1897, page 196.8

The Application. -“So we also, when we were children, were held in bondage under the rudiments of the world.” If we look ahead to the fifth verse, we shall see that the state here known as “children” is that before we receive “the adoption of sons.” It represents the condition before we were redeemed from the curse of the law, that is, before we were converted. It does not therefore mean children of God, as distinguished from worldlings, but the “children” of whom the apostle speaks in Ephesians 4:14, “tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.” In short, it refers to us in our unconverted state, when we “were by nature the children of wrath, even as others.”PTUK March 31, 1897, page 196.9

The Bondage. -When we were children we were in bondage under the rudiments of the world. No one who has the slightest acquaintance with the Lord needs to be told that the rudiments of the world is “not after Christ.” Colossians 2:8. It is “after the tradition of men,“ wholly fleshly, the life of the natural man who receives not the things of the Spirit of God, neither knows them. It is the same bondage that is described in Galatians 3:22-24, before faith came, when we were under the law, “under sin.” It is the condition of men “without Christ, being aliens from the commonwealth of Israel, and strangers from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” Ephesians 2:12. “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof.” 1 John 2:16, 17.PTUK March 31, 1897, page 197.1

All Men Possible Heirs. -It may be asked, “If such is the condition of those here referred to as ‘children,’ how can they be spoken of as heirs?” The answer is plain. It is on the principle that it is not manifest who constitute the seed, until the harvest. God has not cast off the human race; therefore, since the first man created was called “the son of God,“ it follows that all men are heirs in the sense that they are in their minority. As already learned, “before faith came,“ although all were wanderers from God, we were kept under the law, guarded by a severe master, “shut up,“ in order that we might be led to accept the promise. What a blessed thing it is that God counts even the ungodly, those who are in the bondage of sin, as His children. Wandering, prodigal sons, but still children. This probationary life is given us for the purpose of giving us a chance to acknowledge Him as Father, and to become sons indeed.PTUK March 31, 1897, page 197.2

“The Fulness of the Time.” -Christ came in the fulness of time. A parallel statement to this is found in Romans 5:6: “When we were yet without strength, in due time Christ died for the ungodly.” But the death of Christ serves for those who live now and for those who lived before He was manifested in the flesh in Judea, just as well as for the men who lived at that time. His death made no more change eighteen hundred years ago than it did four thousand years ago. It had no more effect on the men of that generation than on the men of any other generation. It is once for all, and, therefore, has an equal effect on every age. “The fulness of time” was the time foretold in prophecy, when the Messiah should be revealed; but the redemption was for all men in all ages. If it had been God's plan that He should have been revealed in this century, or even not until the last year before the close of time, it would have made no difference with the Gospel. “He ever liveth,“ and He ever has lived, “the same yesterday, and to-day, and forever.”PTUK March 31, 1897, page 197.3

“Born of a Woman.” -God sent forth His Son, born of a woman, and, therefore, a veritable man. He lived an average lifetime on this earth in the flesh, and suffered all the ills and troubles that fall to the lot of “man that is born of woman.”PTUK March 31, 1897, page 197.4

“Born under the Law.” -Being born of a woman, Christ was necessarily born under the law, for such is the condition of all mankind, and “in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” Hebrews 2:17. He takes everything on Himself. “He hath borne our griefs, and carried our sorrows.” “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all.” He redeems us by coming into our place literally, and taking our load off our shoulders. “Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.” 2 Corinthians 5:21, R.V. In the fullest sense of the word, and to a degree that is seldom thought of when the expression is used, He became man's substitute. That is, He permeates our being, identifying Himself so fully with us that everything that touches or affects us touches and affects Him. If we will but recognise and acknowledge the fact, then we drop out entirely, so that it is “not I, but Christ.” Thus we cast our cares on Him, not by picking them up and with an effort throwing them on Him, but by humbling ourselves into the nothingness that we are, so that we leave the burden resting on Him alone. Thus we see already how it is that He camePTUK March 31, 1897, page 197.5

“To Redeem Them That Were under the Law.” -He does it in the most practical and real way. Whom does He redeem?—“Them that were under the law.” We can not refrain from referring for a moment to the idea that some have that this expression, “to redeem them that were under the law,“ has a mere local application. They would have it that it means that Christ freed the Jews from the necessity of offering sacrifices, or from any further obligation to keep the commandments. Well, suppose we take it as referring only to the Jews, and especially to those who lived at the time of His first advent; what then? Simply this, that we shut ourselves off from any place in the plan of redemption. If it was only the Jews that were under the law, then it was only the Jews that Christ came to redeem. Ah, we do not like to be left out, when it comes to the matter of redemption; then we must acknowledge that we are, or were before we believed, “under the law;” for Christ came to redeem none but those who were under the law . “Under the law,” as we have already seen, means condemned by the law as transgressors. But the law condemns none but those who are amenable to it, and who ought to keep it. Therefore, since Christ redeems us from the law,—from its condemnation, it follows that He redeems us to a life of obedience to it.PTUK March 31, 1897, page 197.6

“That We Might Receive the Adoption of Sons.” -“Beloved, now are we the sons of God.” 1 John 3:2. “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12. This is an altogether different state from that described in the third verse as “children.” In that state we were “a rebellious people, lying children, children that will not hear the law of the Lord.” Isaiah 30:9. Believing on Jesus, and receiving the adoption of sons, we are described “as obedient children, not fashioning yourselves according to the former lusts in your ignorance.” 1 Peter 1:14. Christ said, “I delight to do Thy will, O My God; yea, Thy law is within My heart.” Psalm 40:8. Therefore, since He becomes our substitute, as described in the last paragraph but one, literally taking our place, not instead of us, but coming into us, and living our life in us and for us, it necessarily follows that the same law must be within our hearts when we receive the adoption of sons.PTUK March 31, 1897, page 197.7

The Spirit the Badge of Sonship. -Christ as the only-begotten Son of God was filled with the Spirit. If we yield to the same Spirit, then we are His brethren indeed; for the Spirit is the life; “forv there are three that bear witness in earth, the Spirit, and the water, and the blood; and these three agree in one.” Then if we have the Spirit, we have the blood; and if we have the same blood, then we are blood relations-sons of God.PTUK March 31, 1897, page 198.1

“If a Son, Then an Heir.” -When the prodigal son was wandering from the father's house, he differed nothing from a servant, because he was a servant, doing the most menial drudgery. In that condition he came back to the old homestead, feeling that he deserved no better place than that of a servant. But the father saw him while he was yet a long way off, and ran and met him, and received him as a son, and therefore as an heir, although he had forfeited all right to heirship. So we have forfeited our right to be called sons, and have squandered away the inheritance; yet God receives us in Christ as sons indeed, and gives us the same rights and privileges that Christ has. “Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.” He is doubly “our Father.” “And if a son, then an heir of God through Christ.” “Thanks be unto God for His unspeakable gift.”PTUK March 31, 1897, page 198.2

“Back Page” The Present Truth, 13, 12.

E. J. Waggoner

“The world is full of rumours, some of them inflammatory and others sinister,“ says the Chronicle.PTUK March 31, 1897, page 208.1

Severe storms have raged round the British coast and over all the region of the North Sea, in the last week. Many wrecks are reported, with much loss of life. Forty-five fishermen were drowned off Lofoten.PTUK March 31, 1897, page 208.2

While there are rumours of wars among the great Powers, the actual wars are going on with those peoples that are not “Powers.” Reports from West Africa tell of the burning of ten towns in Quiah, and the killing of sixty natives.PTUK March 31, 1897, page 208.3

At a meeting in the Mansion House last week, on behalf of the London City Mission, the Rev. Prebendary Webb-Peploe said that “most probably four and a-half millions of our London population never entered a place of worship.”PTUK March 31, 1897, page 208.4

The P. & O. steamer China went ashore in the night of March 24 on the Island of Perim, in the Straits of Bab-el Mandeb. The passengers, numbering 403, and the mails, were saved, but the vessel it is thought will be a total wreck.PTUK March 31, 1897, page 208.5

It is reported that the Board of Inquiry concerning the U.S. warship Maine, that was blown up in the harbour of Havana, has found that it was due to external causes, although the responsibility for the disaster is not fixed. The relations between the United States and Spain are decidedly “strained,“ and war preparations are being rapidly pushed forward.PTUK March 31, 1897, page 208.6

Notwithstanding assurances to the contrary, Russia has taken final possession of Port Arthur as a fortified naval station, which will become the terminus of the Siberian Railway. This makes northern China virtually a Russian province, and is generally regarded as a severe blow to the prestige and trade of Great Britain. What will be done is uncertain, but the Government has previously stated its determination to keep China open even if at the cost of war. It is significant that all the British warships at Hong Kong are taking in full supplies of coal and ammunition, and have been ordered to prepare immediately for sea.PTUK March 31, 1897, page 208.7

The following little story very aptly illustrates the condition of many people with regard to the Lord:—PTUK March 31, 1897, page 208.8

An appeal was once made to a minister by an inquirer who was in great distress through the perpetual conflict between his own will and the will of God. After some conversation the minister asked: “Why don't you pray about it?” “Pray?” replied the man in astonishment, “why, that would be to yield the whole matter!”PTUK March 31, 1897, page 208.9

That is the secret of the trouble with many. They talk about the difficulty of overcoming their sins, and yet they are all the time so afraid that God will take those sins away from them, that they will not give Him the least opportunity to do so. Who of us has not at some time had this experience?PTUK March 31, 1897, page 208.10

“‘Before Honour Is Humility’” The Present Truth, 13, 12.

E. J. Waggoner

“And James and John, the sons of Zebedee, came unto Him, saying, Master, we would that Thou shouldest do for us whatsoever we desire. And He said unto them, What would ye that I should do for you? They said unto Him, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left, in Thy glory.”PTUK March 31, 1897, page 208.11

“And when the ten heard it, they began to be much displeased with James and John. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you; but whosoever will be great among you shall be your minister; and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.” Mark 10:35-45.PTUK March 31, 1897, page 208.12

What a natural and familiar request James and John made. “Give us the best places in the Government.” “Let us have the offices of greatest honour and authority.” That is human nature. In the world their request would then as well as to-day be considered a mark of energetic forethought. They were enterprising young men. Alas, such an enterprise is too often considered perfectly in place even in the church.PTUK March 31, 1897, page 208.13

The ten were very naturally indignant. Why should these two seek a monopoly of the good positions? “Selfish fellows! we want some of the good places ourselves.” The easiest kind of humility is that which consists in declaiming against the pretensions of others.PTUK March 31, 1897, page 208.14

But the kingdom of God is in every respect the opposite of earthly kingdoms. The lowest place is the highest place. “He that abaseth himself shall be exalted.” Yes, the exaltation is in the humiliation. It is utterly impossible to explain this, for it is so contrary to the natural understanding. No matter how much experience we have had in the Christian life, when we depend on our reason we cannot possibly see how we are going to get forward by keeping in the background, and pushing somebody else ahead.PTUK March 31, 1897, page 208.15

Lowly service is the mark of greatness in the kingdom of God. Christ is greatest, because He has done the greatest service. He has the highest position, because He is the most lowly in heart. The great things in the kingdom of God are not the things that are talked about, and published in the newspapers, and applauded in reports of religious work. Ah, it is so easy to do great service when everybody looks on and appreciates. But to do humble service, that is not noticed, or if regarded is only despised, that is not so attractive.PTUK March 31, 1897, page 208.16

We cannot possibly bring ourselves to this kind of service. We begin to efface ourselves because we know that this is the way to exaltation; but since we have exaltation in view, we inevitably and unconsciously collide into what seems to be the most direct and natural way to exaltation, that is, self-advancement. No; the only way it can be done is by being filled with and controlled by the Spirit of Christ. He is pre-eminently “The Servant.” When He serves in us, the service will be perfect, because worldly methods will be entirely obliterated.PTUK March 31, 1897, page 208.17

“Seekest thou great things for thyself? Seek them not.”PTUK March 31, 1897, page 208.18

March 25, 1897

April 1, 1897