Earlier text: The First Migrations of the GothsNOTES ON THE INTERNATIONAL LESSON.
By A. T. J.
This prophecy really begins with verse 13 of the preceding chapter. Altogether, it is a most vivid description of the life, sufferings, and death of Christ the Saviour. The Lord showed by his prophets, not only that the Saviour should come, but the time when he should come, the place where he should be born, and here, by Isaiah, the leading particulars and characteristics of his career while in this world. In verse 14 of the preceding chapter we read of the effects upon him of his fast in the wilderness: "His visage was so marred more than any man, and his form more than the sons of men." Men may talk of men's fasting forty days, and count it as detracting from the merit of that fast of our Saviour; but the fact still remains that the condition to which our Saviour was reduced by his forty days' fast was lower than that which was ever reached by any man that was ever in this world, who lived after it. "His visage was so marred more than any man, and his form more than the sons of men."727 "Who hath believed our report?" Although the Lord had by his prophets foreshown the coming, and the manner of the coming, of the Saviour, yet there were few, very few, to receive him at his coming. "He came unto his own, and his own received him not." "With what profound and reverent interest should the elders of Israel have been studying the place, the time, the circumstances, of the greatest event in the world's history,—the coming of the Son of God to accomplish the redemption of man! Oh, why were not the people watching and waiting that they might be among the first to welcome the world's Redeemer! But lo, at Bethlehem two weary travelers from the hills of Nazareth traverse the whole length of the narrow street to the eastern extremity of the town, vainly seeking a place of rest and shelter for the night. No doors are open to receive them. In a wretched hovel prepared for cattle, they at last find refuge, and there the Saviour of the world is born." "An angel visits the earth to see who are prepared to welcome Jesus. But he can discern no tokens of expectancy. He hears no voice of praise and triumph that the period of the Messiah's coming is at hand. The angel hovers for a time over the chosen city and the temple where the divine presence was manifested for ages; but even here is the same indifference. The priests, in their pomp and pride, are offering polluted sacrifices in the temple. The Pharisees are with loud voices addressing the people, or making boastful prayers at the corners of the streets. There is no evidence that Christ is expected, and no preparation for the Prince of life." "In amazement the celestial messenger is about to return to Heaven with the shameful tidings, when he discovers a group of shepherds who are watching their flocks by night, and, as they gaze into the starry heavens, are contemplating the prophecy of a Messiah to come to earth, and longing for the advent of the world's Redeemer. Here is a company that can be trusted with the heavenly message. And suddenly the angel of the Lord appeared, declaring the good tidings of great joy. Celestial glory flooded all the plain, an innumerable company of angels were revealed, and as if the joy was too great for one messenger to bring from Heaven, a multitude of voices broke forth in the anthem which all the nations of the saved shall one day sing, 'Glory to God in the highest, and on earth peace, good will toward men.'"—Great Controversy, by Mrs. E. G. White, pp. 197, 198. We shall not attempt any annotation on any of that part of the lesson from verse 2 to verse 10. In these verses Inspiration Himself, out of the depths of divine, pitying love, has described the sufferings, the afflictions, and the sorrows of the Holy One who died for the children of men, and to attempt an "exposition" would be but to mar the beauty and the blessed symmetry of the description. We will, however, transcribe these verses, and whoever reads them, we ask him to read them over slowly, thoughtfully, three times. "For he shall grow up before him as a tender plant, and as a root out of a dry ground; he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. 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 was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment; and who shall declare his generation? for he was cut off out of the land of the living; for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." "He shall see of the travail of his soul, and shall be satisfied." That is, he shall see the fruits of his suffering, and shall be satisfied. Satisfied? Could he not be satisfied with the glory which he had with the Father before the world was? Could he not be satisfied with his place upon that throne "high and lifted up," where Isaiah saw him? Could he not be satisfied with the worshipful song of the seraphim crying, "Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory"? Was not all this enough to satisfy him? No, not while man was lost in this world of sin. "For the joy that was set before him, he endured the cross, despising the shame." And when he shall have gathered to himself all of the fruits of his sufferings, from "sacrificing Abel" to the last one, then he "shall be satisfied; then his joy will be full; then will be fulfilled his saying, 'I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.'" Heb. 2:12. And again: "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing." Zeph. 3:17. Do you want to share that joy, as well as add to it? Gather souls to Christ. Increase the fruits of his suffering by bringing souls to his salvation, and you will increase his joy; then it will be said to you, "Enter thou into the joy of thy Lord." Oh, thou suffering, afflicted, sorrowing Saviour! If I can add one ray of gladness to that fair brow that was pierced with the cruel thorns, I shall be satisfied. If I can add one beam of satisfaction to that visage that was so marred more than any man, I shall be delighted. If I can add one thrill of joy to that great heart of love that was broken with the ingratitude of men, my joy shall be full. "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong." Satan is the strong one who has spoiled the human race. He brought sin into the world, and death by sin, and has shut up man in his prison-house—the grave. And Jesus, in talking of Satan and his house and his power, said: "How can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house." Matt. 12:29. Satan had the power of death (Heb. 2:14). Christ died and went into the grave, and came forth exclaiming: "I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys [the power] of hell [the grave] and of death." Rev. 1:18. Now he will bring forth all who have gone down to the grave trusting in him. And when he went into the land of the enemy, and returned a conqueror, he brought forth some spoils to grace his triumph, and soon will bring all. "And many bodies of the saints which slept arose, and came out of the graves after his resurrection." Matt. 27:52, 53. "And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." Col. 2:15. And, "When he ascended up on high, he led a multitude of captives." Eph. 4:8, margin. In this text, Col. 2:15, Paul uses the figure of a Roman triumph. When a Roman commander had gone into an enemy's country, and had seized the power, when he returned he brought captives and spoils to immense value back to his capital city, and then he was awarded a triumph, wherein he should be exalted on high, and following in his train were all the captives and spoils which he had taken. So when Christ went into Satan's country, and, as we have seen, seized the power, when he returned he brought a multitude of captives, who graced his triumph as he returned to his glorious city. But that was only the beginning, that was but a foretaste; soon he comes to gather all his saints together unto him; then when the righteous dead arise, and the righteous living are changed, and caught up to meet him in the air; then when he returns with all his ransomed throng, there will be a triumph indeed. And he deserves it. "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death; and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors." Skill in Good Work.
By George B. Gow
THERE are many persons who have no skill in gospel work, many who have a little skill in some kinds of work, and only a few comparatively who have much skill in many kinds of work. It requires much time and effort, and the loss of many things which selfish human nature greatly prizes, to acquire such varied skill. Many do not think it necessary to acquire skill in gospel work. They look upon religion as an experience to be saved by, not a life of devotion, in the service of Christ. They drift on through life, cherishing a hope of Heaven, eager for the things of this world, but never eager for work in the kingdom of Christ. They have no such love for the service of Christ as will bear the cost of acquiring skill in it. The degree of skill which men can acquire in Christian work is greatly varied. The native gifts of men for such work greatly differ. But the work, too, is varied, and there is no one who has the faith, love, and knowledge of a true disciple who cannot acquire a good degree of skill in many kinds of Christian work. Any disciple, however small or few his native gifts, who, constrained by love, sets himself to acquire the knowledge and skill necessary for gospel work, seeking the counsel of the church, its pastors and its elders, patient and persistent in endeavor, burning with zeal, but humble and prudent, willing to be instructed in ways and means, will acquire a high degree of skill in many kinds of gospel work. The great majority of Christian workers are not persons of special or extraordinary gifts. Their ability comes from practice in the work to which love constrained them. By patient and persistent trying, they have learned what to do and how to do it. What the churches need is not greater natural talents, but persons whose love of the work has made them skillful. It is the few of this sort who are the strength of the churches, a handful in each church.—Geo. B. Gow. Telling Is Not Teaching
By H. Clay Trumbull
WHO would think of teaching an apprentice to shoe a horse, or to set type, or to make a watch, by simply telling him how? Who would expect artists, or authors, or soldiers, to be taught in their profession by the mere telling of their duties? If men and women knew all the valuable truths which have been told them, from the lecture platform, in social converse, and by direct personal instruction, how wise the world would be! If children had been taught all the good things that have been told to them at home and elsewhere, how much more they would know than their parents—who have not always been taught by simply being told! And what learned congregations we should have, if all that some of these wise and venerable preachers have told their people had been learned by their people! That telling has not been teaching in every case, all will see at a glance, whether they are ready or not to agree that telling is never teaching, nor ever can be.—H. Clay Trumbull. REMEMBER that the teacher should lead, not carry, the pupil. Vain Customs.
By Ellet Joseph Waggoner
IN an editorial on "Infant Baptism," in a recent number of the California Christian Advocate, we find, among others equally sound, the following "argument" for that practice:— "Is it not an assumption almost amounting to impudence, to be told that infant baptism has no foundation whatever, when its history is so prominent and its practice so general through all the ages? Can it be possible that a small portion of the church has all the truth, and the rest of us, constituting a vast majority in every century, has [sic] none at all?" Before answering this question, let us have a few figures. The population of the earth is not far from fourteen hundred millions of people. Of this number about 480,000,000 are Buddhists and followers of Confucius; about 230,000,000 are barbarous tribes that practice fetichism,—the very lowest form of heathenism; something over 120,000,000 are Mohammedans, and about the same number are Brahminical Hindoos. Less than 400,000,000 are nominally Christian, and of this number nearly 300,000,000 are members of the Roman Catholic and Greek Churches, leaving only a little over one hundred millions of so-called Protestants of all denominations, including infidels, etc. That is, over seven hundred million people, one-half the population of the earth, are heathen, and less than one-third of the inhabitants of the earth have even a knowledge of the religion which teaches that there is one true God, and of Jesus Christ whom he sent.729 Now we might answer the Advocate's question by the Yankee method of asking another: "Is it not an assumption almost amounting to impudence, to be told that" the worship of images "has no [Biblical] foundation whatever, when its history is so prominent and its practice so general throughout all the ages?" Can it be possible that a small portion of mankind has all the truth, and that the rest, constituting a vast majority in every century, has none at all? We have stated that of the so-called Christians, only one-fourth are Protestants. The rest believe in purgatory, prayers to and for the dead, and various other things which the Advocate considers pernicious. Is it not "an assumption almost amounting to impudence," for a few Protestants to oppose the doctrines held by so large a body of "Christians," many of whom are skilled in all the learning of the schools? Hear what the Catholic Dr. Eck said, over three hundred years ago, to Luther, who was opposing the presumptuous claims of the pope:— "I am astonished at the humility and diffidence with which the reverend doctor undertakes to stand alone against so many illustrious Fathers, thus affirming that he knows more of these things than the sovereign pontiff, the councils, divines, and universities! . . . It would no doubt be very wonderful if God had hidden the truth from so many saints and martyrs, till the advent of the reverend father." Just compare this paragraph with the first one quoted. We might almost accuse the Advocate of plagiarizing from the learned chancellor of Ingolstadt. If the Advocate's argument for infant baptism be sound, then Dr. Eck's sarcastic remarks proved the fallacy of Luther's position; and the same argument proves that paganism is the only true religion! We have no sympathy nor respect for that sort of argument. Let us turn the tables. The Bible says, "He that believeth and is baptized shall be saved." Infants are not capable of belief; but since they have committed no sin, they are saved by virtue of Christ's atoning blood, without belief. If they die in infancy, they never have any personal knowledge of sin. No one who does not or cannot believe is a subject for baptism, according to the Saviour's testimony. Now we ask, Is it not an assumption which is even worse than impudence, for men to say that infant "baptism" is a Christian ordinance, when in the whole Bible there is not a syllable in favor of it? We claim that the presumption is all on the side of the seeming majority; for one man with the Bible to sustain him, may without presumption withstand the world. If numbers and custom prove the correctness of any theory or practice, then all error must be correct. A few hundred years ago everybody believed that the earth was flat. According to the Advocate's reasoning, the earth at that time was flat; but since the time of Galileo it has gradually been assuming a spherical shape, until, now that nearly everybody believes it to be round, it is quite round, being only a little flattened at the poles! And this is no more absurd than the most common argument for infant "baptism" and Sunday-keeping. So true is it that the majority of people are, and always have been, in the wrong, that whenever we hear a person quote custom in favor of any practice, we at once decide, (1) That he has nothing better to offer, and (2) That the practice is, without doubt, wrong. We so decide because many hundred years ago, the prophet of God declared that "the customs of the people are vain" (Jer. 10:3), and inspired statements are true in all ages of the world's history. LEAVING Salt Lake City, on this route, we travel southward up the "Jordan" River to Utah Lake, from which it issues. To make the analogy complete, this lake is sometimes called the "Sea of Galilee," and the Jordan running to Salt Lake—the Dead Sea—below the city, which is of course, Jerusalem. Provo City is the only considerable place on our route in this valley, a place of from 3000 to 6000 inhabitants, for we received both these and all intermediate numbers in answer to our inquiries; but the valley is well settled and cultivated, especially near the mountains. Leaving this valley, we enter Spanish Fork Cañon, rising to an elevation of 7,464 feet, crossing the Wasatch Mountains. The cañon on the eastern slope, which we descended, is for the most interesting, one point being somewhat noted—Castle Gate—where a narrow rock, having about the same elevation for some distance, presents a perpendicular front on the north near the water's edge, and a similar one on the south side, but of less elevation, leave no one to wonder at the name given to it. It was nearly night when we reached the plain, and we arrived at Green River at 7 P. M. The stream is here considerably larger than where we cross it in Wyoming on the Central Pacific. We did not pass through a mountainous country during the night; yet we made some heavy grades; the last six miles before we stopped for breakfast, we averaged, on a down grade, 178 feet to the mile. Daylight broke upon us at Cimmaron, the breakfast station; and we could perceive a dark mass just before us like a monstrous rock clearly outlined on the sky. And such in fact it was; for here we abruptly entered the "black cañon," not at first the "Black Cañon of the Gunnison," but the cañon of the Cimmaron, which, as a writer says, "is so very narrow and dark it deserves no better name than crevice," but a huge crevice it is! This soon runs into the cañon of the Gunnison, the general features being still the same. We presume it gets its title from the dark appearance of the rocks, which impress the beholder with an idea of solidity and heaviness. They who have visited the Yosemite Valley will best realize the difference between the rocks of this cañon and those of other cañons on the route, by likening them to El Capitan as compared with the peaks on the opposite side of the valley. The train whirls and fairly twists through the narrow gorges, which continually seem to shut up the way before us. The rocks on either side rise perpendicularly, with a striking uniformity of height. But it is indescribable, and words are useless. It must be seen to be appreciated as a wonder of nature. We must say, however, that there is variety enough to be pleasing to the beholder and to add new interest to every phase of the ever-changing scene. Especially is this the case in that part where stands the "Currecanti Needle," a rock terminating in a sharp point, appearing almost isolated from the mountains as viewed from different points of observation. Here the rocks on either side are less dark in appearance and more broken than farther below. Their height is fully two thousand feet. Leaving this cañon, we soon reach Gunnison City. This city, and the country in which it is situated, was the greatest surprise with which we met on the whole route; first, to find that it is a city indeed, and secondly, to find it located in a vast plain of good grazing land. To what extent it may be cultivated we could not judge, but for a cattle range it is excellent. We had always associated the name Gunnison with the "Black Cañon" and the mines, and supposed it was all a mountainous country. The city lies at an elevation of 7,680 feet, with an abundance of water in the mountain streams which form the Gunnison River to water the whole plain. From this point we continue to rise rapidly until we reach "Marshall Pass," the summit of the Rocky Mountains on this route, forty-eight miles east of Gunnison. This Pass presents the most extensive mountain scenery, and one of the greatest feats of railroad engineering, that it was ever our privilege to view. Turning in every direction, making abrupt curves to take every advantage of the shape of the mountain sides, on a grade of 217 feet to the mile, two locomotives keep our train moving steadily upward, until we stop at an elevation of 10,858 feet. Not far from the station a snowy peak looks down upon us from a height of 3000 feet more. This view is not of cañons and rocky points, but a grand, magnificent sweep of mountain ranges, such as we think can be seen from no other railroad station. The snow sheds on this Pass are short, offering no serious obstruction to the view. At one point we could look back over the way we had ascended the mountain, and see six railroad tracks below us at different elevations. Having safely arrived at this great height, and looking into the valleys to the eastward, there were many misgivings expressed about the descent; for on this side of the mountain the road is as crooked as on the other, and the grade is the same—217 feet to the mile. But all fears were soon dispelled, as the faithful air-brakes held the train under perfect control, and we descended almost as slowly as we had ascended. This was necessary; for no human power or device could stop a train on such a grade if it should once get under motion at high speed. But the most nervous soon felt at ease, and decided that this was a safe road. About twenty-five miles from the summit we came to the Arkansas River, in another plain. But this was not of long continuance, as we soon entered the "Grand Cañon of the Arkansas." And it is well worthy of its name. It is grand beyond all description—beyond all conception. At least no one who is not acquainted with Colorado scenery and cañons can have any conception of its magnificence. That rivers should ever find such outlets is a standing marvel. The whole passage is narrow; the river is a torrent; the rocks rise abruptly from the water's edge, and tower thousands of feet over our heads. Each turn presents some new form of projection, and the interest and the wonder is constantly on the increase. At the "Royal Gorge" we first saw a bridge running parallel with the river over which it is suspended. The water runs at the base of the solid mass of rock which rises perpendicularly far above it. No ground and no loose rocks are there on which to build the track. To blast a track in this rock would only fill up the gorge below, and endanger the road for a long distance. The engineers had mortices dug into the rocks on both sides of the stream, but how this was accomplished we have no idea, and erected an arch over the river. This arch is made to sustain the bridge, which nestles close against the face of the rock, and bears the train around the point to where a track can be made. Thus it is a bridge landing us on the same side of the river from which we entered upon it! When we emerge from this cañon, we have crossed the Rocky Mountains; the vast expanse of plain lies before us which reaches to the Missouri River. And what a day's ride we have enjoyed. Some have told us that we would never wish to pass over this road a second time. But they were mistaken; we are well enough acquainted with mountain scenery to know that we should enjoy another passage quite as well as we did this one. We have a strong desire to see all these things in reverse order—going from east to west. And a railroad trip is altogether too speedy to allow one to appreciate all the beauties and grandeur of such scenery at one view. We advise all who love nature in its ever-varied forms, who are accustomed to "look from nature up to nature's God," to take this trip if ever the opportunity is offered. As long as memory endures, they will neither forget nor regret it. Our traveling companions asked us if Yosemite is equal to the Grand Cañon of the Arkansas. Our answer was, They are so unlike they cannot be compared. They are both unequaled by any place accessible to travel. The mountains at Yosemite are higher, and the falls wonderful. The grandeur of the Arkansas Cañon is realized because of its narrowness. On either side the mountains of rocks tower over our heads. Were it half a mile wide, it would present quite a different appearance. Lack of connection on the railroads left us to spend some time in Denver, but at an unfavorable time. Elder Ostrander had gone to Michigan, and they were just moving the mission rooms to the extreme north end of the city. At Kansas City an agent of the Rock Island Road met us at the cars, and assisted us in regard to our baggage and in changing trains. This relieved us from the perplexity which often attends transfers even in union depots. We can say that we received the most courteous treatment on the whole trip, and never made the passage so entirely free from colds as on this occasion. At Chicago we were met in the depot by Brother Gage, and we almost felt at home. We made no stop, but transferred to the Michigan Central fast express, arriving at Battle Creek at 8 P. M., November 3. We soon found a pleasant home at the Sanitarium, thankful for the goodness of God, who has so mercifully preserved us amid the dangers of the journey, and who grants us so many unmerited favors, day by day, continually. "LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?" Ps. 15:1. This is certainly a most pertinent question. If a person desires to go to a certain place, his first inquiry will be as to how he is to get there. Now there are few persons who do not have a desire for eternal life; few who do not entertain a faint hope, though often without reason, that they will at last by some means have an entrance into the holy city. Then the question of the psalmist should be constantly on their minds; that is, they should constantly be searching for an answer to it. For it is certain that no one will enter Heaven by accident; no one will dwell in the "holy hill" without knowing positively by what means he got there. As surely as the joys in the presence of the Lord are real, so surely are the steps to them real. "We must through much tribulation enter into the kingdom of God." Acts 14:22. Fortunately, we are not left to grope in darkness for the way to Zion, nor need we be at a loss to know when we have found it. The inspired psalmist has answered his own question. Let us then examine it together. Here is the first part of the answer:— "He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor." Ps. 15:2, 3. The first clause seems to cover it all: "He that walketh uprightly." We hear a great deal nowadays about "crooked" dealings. The way that leads to life is too narrow to allow any "crooked" person to walk in it. Every one in it must be upright. Reader, do you realize what that means? Do any of us fully appreciate what it is to do right? It is simply to "keep straight" all the time; to be upright; to not deviate at all from a perfect standard. It is to "make straight paths for your feet," and to walk in them continually, and not simply occasionally. The great reason why so many professed Christians make so little progress in the Christian life, is that they have so low a standard of Christianity. What is the proper standard? John says: "He that saith he abideth in Him, ought himself also so to walk even as he walked." 1 John 2:6. Christ is the perfect pattern. He is the way and the truth. He "did no sin, neither was guile found in his mouth." 1 Peter 2:22. This was because the law of God was in his heart. Ps. 40:8. Then if we would walk "uprightly," as Christ walked, we must also have the law of God in our hearts; for David says of the one who has the law of God in his heart, that "none of his steps shall slide." So if one wishes to know how much the law of God requires of him, let him examine carefully the life of Christ. In his life we see a living exemplification of the law. But if the law requires a walk like that of Christ, if perfect obedience to the law's requirements makes a man like Christ, then certainly the law will condemn the one whose life is not like Christ's. If we deviate from the pattern which Christ has set, then we are condemned. Surely it is no small thing to be a Christian. But the psalmist has specified some things. "He that . . . speaketh the truth in his heart." Outwardly a man's deportment may be correct; his morals may be fully up to the standard of the very best society, and yet he may be a gross violator of the law, and may be more guilty before God than one who sins openly and recklessly. "Man looketh on the outward appearance, but the Lord looketh on the heart." But no one must fall into the error that he can keep the law in his heart, and break it openly. Many have fallen into this error; for this is just what they mean when they talk about keeping the law in spirit and not in letter. "Out of the abundance of the heart the mouth speaketh;" and as a man "thinketh in his heart, so is he." A man may keep the law outwardly, and violate it really, in his heart; but it is an utter impossibility for any one to keep the law in his heart, and violate the letter of it. So if a man keeps the fourth commandment "in his heart," if he keeps the spirit of that commandment, he will keep holy the seventh day of the week, and no other. "He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor." Verse 3. Webster gives the following definition of the word "backbite": "To censure, slander, reproach, or speak evil of, in the absence of the person traduced." Notice that according to this definition, backbiting is not necessarily speaking falsely against an absent one; the things said may be true, and yet it may be backbiting. It is speaking evil of a neighbor that is condemned. This is still farther shown by the expression, "Nor taketh up a reproach against his neighbor." If a man commits a sin, that is a reproach to him; for Solomon says that "sin is a reproach to any people." Now if our neighbor has actually done wrong, and we take up his case and make it a subject of conversation, criticising it of course, we are backbiting. This of course does not include those instances in which a man's case is considered by those in positions of authority, with a view to reclaiming him, or of preventing him from leading others astray. If it is a sin to speak evil of one when the things uttered are true, how much worse must it be when the reports are false? The ninth commandment says: "Thou shalt not bear false witness against thy neighbor." This does not mean simply that we must not swear falsely against him in court, or that we must not at any time tell what we know is not true; but it means that we must not tell what we do not know to be true. The man who hears something to the detriment of his neighbor, and repeats it to others, not knowing that it is true, is guilty of bearing false witness, as well as of taking up a reproach against his neighbor. The ninth commandment means a great deal more than we are apt to think it does. And so it is with all the commandments. They are, indeed, "exceeding broad." Here is a safe and simple rule to follow with our fellow-men: "Thou shalt love thy neighbor as thyself." He who does this fulfills the whole law, so for as it relates to man. That means that we must be as careful of our brother's reputation as we would be of our own. When we are about to repeat something to the detriment of any one, stop and consider whether we would like to have him repeat such a thing about us. If this rule were followed, it would shut off a great amount of gossip and slander. But there is such a thing as going to extremes. There are proper times to speak about another, even to tell things that are to his detriment. In a court of law, a man must witness to the truth, that justice may be done. So, also, the proper authorities in the church are to be notified when a brother persists in wrong doing. This is in the interest of good order and discipline. The Bible says: "Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him." Lev. 19:17. He who covers up wrong in another, neither trying to restore him nor informing those who could restore him, becomes a "partaker of other men's sins." Here is another specification:— "In whose eyes a vile person is contemned; but he honoreth them that fear the Lord." This does not mean that we are to despise and shun sinners, nor that we are to be uncivil to anybody. We are to show "all meekness unto all men" (Titus 3:2), and we are to be like Christ, who came to save that which was lost. While he hated sin, he was the sinner's friend, and he sought their society, not for the sake of their society, but that he might do them good. But a "vile person," a reprobate, is not to be esteemed. Remember that the text does not discriminate. It does not say that you must despise a vile person if he is poor, but that you may honor a reprobate who is wealthy. That is the way of the world, but it is not the Lord's way. If society would adopt as a rule the fourth verse of this psalm, it would very soon be purged of a terrible load of corruption.730 "But he honoreth them that fear the Lord." One of the special requirements of an elder is that he be "a lover of good men" (Titus 1:8); and one of the sins charged against the people of the last days is that they are "despisers of those that are good." 2 Tim. 3:3. There is to be no discrimination; the poorest and most ignorant man, if he is a God-fearing man, is worthy of more honor than the profligate prince or millionaire. There is no honor that a man can receive that will outrank the honor which God gives, in imparting his grace to the humble. "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord." Jer. 9:23, 24. "He that putteth not out his money to usury, nor taketh reward against the innocent." By comparing this text with Ex. 22:25; Lev. 25:35-37; Deut. 23:19, 20, we see that the entire prohibition of taking usury was only from brethren; from strangers it was allowable to receive usury. This was no injustice; for extortion or unjust gain is expressly condemned everywhere. We are commanded to do good to all men as we have opportunity, but "especially unto them who are of the household of faith." Gal. 6:10. It is just for a man to receive reasonable compensation for means which represents his own labor; still the Bible clearly teaches that a man must not be a taker of usury, that is, that must not be his business. It is almost impossible for a man to engage in the business of money lending without taking advantage of the necessities of others, and thus violating the command to love his neighbor as himself. This is why we are positively forbidden to exact usury from the poor. "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." 1 Tim. 6:9. "He that doeth these things shall never be moved." Let a person live fully up to the 15th psalm, and he will surely have eternal life. He who does so, will be a perfect man; he will fulfill all the law. "Why," says the objector, "you don't take Christ into the account at all." Not so fast. We said that the one who should carry out the regulations laid down in psalm 15 would have eternal life, and in so saying we only echoed the words of the inspired writer. But who can fulfill them? Says Christ, "Without me ye can do nothing." John 15:5. The unrenewed man would find it an utter impossibility to do what is required. Even his best endeavors would come so far short of the standard as to sink him into perdition. More than this, supposing that it were possible for a man to do in his own strength what is required; where could the person be found who has ever come anywhere near the standard? With the exception of Christ, no such person ever lived on earth. Then how much profit could one derive from his future good deeds, even if he could perform them? Not a particle. The blood of Jesus Christ, and that alone, can cleanse from sin. He whose sins are forgiven is a new creature in Christ, and it is not till then that he can perform works that are acceptable to God. "For by grace are ye saved, through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Eph. 2:8-10. E. J. W. "RID me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood."