VERSE 24. He shall enter peacefully even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches; yea, and he shall forecast his devices against the strongholds, even for a time.
The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers, or the fathers' fathers, namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings' leaving by legacy their kingdoms to the Romans. Rome came into possession of a large portion of its provinces in this manner.
And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the ægis of the Roman power.
To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. "Even for a time," doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.
VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand; for they shall forecast devices against him.
By verses 23 and 24, we are brought down this side of the league between the Jews and the Romans, B. C. 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time? They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief glance at the circumstances that led to this conflict.
Mark Antony, Augustus Cæsar, and Lepidus, constituted the Triumvirate which had sworn to avenge the death of Julius Cæsar. This Antony became the brother-in-law of Augustus, by marrying his sister Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt's dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife Octavia to please the latter, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people, that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. The war was ostensibly against Egypt and Cleopatra; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half of the Roman empire; for Lepidus having been deposed from the triumvirate, it now lay between them, and each being determined to possess the whole, they cast the die of war for its possession.
Antony assembled his fleet at Samos. Five hundred ships of war, of extraordinary size and structure, having several decks one above another, with towers upon the head and stern, made an imposing and formidable array. These ships carried two hundred thousand foot, and twelve thousand horse. The kings of Libya, Cilicia, Cappadocia, Paphlagonia, Comagenia, and Thrace, were there in person; and those of Pontus, Judea, Lycaonia, Galatia, and Media, had sent their troops. A more splendid and gorgeous military spectacle than this fleet of battle ships, as they spread their sails, and moved out upon the bosom of the sea, the world has rarely seen. Surpassing all in magnificence, came the galley of Cleopatra, floating like a palace of gold beneath a cloud of purple sails. Its flags and streamers fluttered in the wind, and trumpets and other instruments of war, made the heavens resound with notes of joy and triumph. Antony followed close after a galley of almost equal magnificence. And the giddy queen, intoxicated with the sight of the warlike array, short-sighted and vainglorious, at the head of her infamous troop of eunuchs, foolishly threatened the Roman capital with approaching ruin.
Cæsar Augustus, on the other hand, displayed less pomp, but more utility. He had but half as many ships as Antony, and only eighty thousand foot. But all his troops were chosen men, and on board his fleet none but experienced seamen; whereas, Antony, not finding mariners sufficient, had been obliged to man his vessels with artisans of every class, men inexperienced, and more calculated to cause trouble, than to do real service in time of battle. The season being far consumed in these preparations, Cæsar made his rendezvous at Brondusium, and Antony at Corcyra, till the following year.
As soon as the season permitted, both armies were put in motion on both sea and land. The fleets at length entered the Ambracian Gulf in Epirus, and the land forces were drawn up on either shore in plain view. Antony's most experienced generals advised him not to hazard a battle by sea, with his inexperienced mariners, but to send Cleopatra back to Egypt, and hasten at once into Thrace or Macedonia, and trust the issue to his land forces, who were composed of veteran troops. But he, illustrating the old adage, Quem Deus vult perdere prius dementat (whom God wishes to destroy, he first makes mad), infatuated by Cleopatra, seemed only desirous of pleasing her; and she, trusting to appearances only, deemed her fleet invincible, and advised immediate action.
The battle was fought, September 2, B. C. 31, at the mouth of the gulf of Ambracia, near the city of Actium. The stake was the world for which these stern warriors, Antony and Cæsar, now played. The contest, long doubtful, was at length decided by the course which Cleopatra pursued. For she, frightened at the din of battle, took to flight when there was no danger, and drew after her the whole Egyptian fleet. Antony, beholding this movement, and lost to everything but his blind passion for her, precipitately followed, and yielded a victory to Cæsar, which, had his forces proved true to him, and had he proved true to his own manhood, he might have gained.
This battle doubtless marks the commencement of the "time" mentioned in verse 24. And as during this "time" devices were to be forecast from the stronghold, or Rome, we should conclude that at the end of that period, western supremacy would cease, or such a change take place in the empire, that that city would no longer be considered the seat of government. From B. C. 31, a prophetic time, or 360 years, would bring us to A. D. 330. And it hence becomes a noteworthy fact that the seat of empire was removed from Rome to Constantinople, by Constantine the Great in that very year. See Encyclopedia Americana, art. Constantinople.
VERSE 26. Yea, that they that feed of the portion of his meat shall destroy him, and his army shall overflow; and many shall fall down slain.
The cause of Antony's overthrow was the desertion of his allies and friends, those that fed of the portion of his meat. First, Cleopatra, as already described, suddenly withdrew from the battle, taking sixty ships of the line with her. Secondly, the land army, disgusted with the infatuation of Antony, went over to Cæsar, who received them with open arms. Thirdly, when Antony arrived at Libya he found that the forces which he had there left under Scorpus to guard the frontier, had declared for Cæsar. Fourthly, being followed by Cæsar into Egypt, and his forces surrendered to Cæsar. Hereupon in rage and despair he took his own life.
VERSE 27. And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper; for yet the end shall be at the time appointed.
Antony and Cæsar were formerly in alliance. Yet under the garb of friendship, they were both aspiring and intriguing for universal dominion. Their protestations of deference to, and friendship for each other, were the utterances of hypocrites. They spoke lies at one table. Octavia, the wife of Antony and sister of Cæsar, declared to the people of Rome at the time Antony divorced her, that she had consented to marry him solely with the hope that it would prove a pledge of union between Cæsar and Antony. But that counsel did not prosper. The rupture came; and in the conflict that ensued, Cæsar came off entirely victorious.
VERSE 28. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.
Two returns from foreign conquests are here brought to view; the first, after the events narrated in verses 26 and 27, and the second, after this power had had indignation against the holy covenant, and had performed exploits. The first was fulfilled in the return of Cæsar, after his expedition against Egypt and Antony. He returned to Rome with abundant honor and riches; for, says Prideaux (ii 380), "At this time such vast riches were brought to Rome from Egypt on the reducing of that country, and the return of Octavianus [Cæsar] and his army from thence, that the value of money fell one-half, and the price of provisions and all vendible wares was doubled thereon." Cæsar celebrated his victories in a three days' triumph, a triumph which Cleopatra herself would have graced, as one of the royal captives, had she not artfully caused herself to be bitten by the fatal asp.
The next great enterprise of the Romans after the overthrow of Egypt, was the expedition against Judea, and the capture and destruction of Jerusalem. The holy covenant is doubtless the covenant which God has maintained with his people, beginning it with Abraham, and renewing it, since Christ, with all believers in him. The Jews rejected Christ; and, according to the prophecy that all who would not hear that prophet should be cut off, they were destroyed out of their own land, and scattered to every nation under heaven. And while Jews and Christian alike suffered under the oppressive hands of the Romans, we think it was in the reduction of Judea especially that the exploits mentioned in the text were exhibited.
Under Vespasian, the Romans invaded Judea and took the cities of Galilee, Chorazin, Bethsaida, and Capernaum, where Christ had been rejected. They destroyed the inhabitants, and left nothing but ruin and desolation. Titus besieged Jerusalem. He drew a trench around it, according to the prediction of the Saviour. A terrible famine ensued, the equal of which the world has, perhaps, at no other time witnessed. Moses had predicted in the terrible calamities to come upon the Jews if they departed from God, even the tender and delicate woman should eat her own children in the straitness of the siege wherewith their enemies should distress them. Under the siege of Jerusalem by Titus, a literal fulfillment of this prediction occurred; and he, hearing of the inhuman deed, but forgetting that he was the one who was driving them to such direful extremities, swore the eternal extirpation of the accursed city and people.
Jerusalem fell in A. D. 70. As an honor to himself, the Roman commander had determined to save the temple; but the Lord had said that there should not remain one stone upon another which should not be thrown down. A Roman soldier seized a brand of fire, and climbing upon the shoulders of his comrades, thrust it into one of the windows of the beautiful structure. It was soon in the arms of the devouring element. The frantic efforts of the Jews to extinguish the flames were seconded by Titus himself, but all in vain. Seeing that the temple must perish, Titus rushed in and bore away the golden candlestick, the table of show-bread, and the volume of the law wrapped in golden tissue. The candlestick was afterward deposited in Vespasian's Temple to Peace, and copied on the triumphal arch of Titus, where its mutilated image is yet to be seen.
The siege of Jerusalem lasted five months. In that siege eleven hundred thousand Jews perished, and ninety-seven thousand were taken prisoners. The city was so amazingly strong that Titus exclaimed when viewing the ruins, "We have fought with the assistance of God." The city was completely leveled, and the foundations of the temple were ploughed up by Tarentius Rufus. The duration of the whole war was seven years, and one million four hundred and sixty-two thousand persons are said to have fallen victims to its fatal horrors.
Thus this power performed great exploits, and again returned to his own land.
Envy and Admiration
THE man who never excites envy never excites admiration.
Personal Application of the Truth.
By Inglis
Why should not the teacher's mind kindle up at the thought, that in that book which he holds in his hands is contained a pardon for the very worst child in his class—a pardon bought with the blood of the Son of God; that to him it is given to plead the cause of the Almighty with a sinner; that death and life are waging cruel war in his scholars' souls for the mastery; that the issue may be to-day—that a soul may be lost or won this very day; and that the Spirit of the Most High is on his side, pleading the same cause with his wild or orderly scholar? O that we could feel that we are dealing with eternal truth,
and that the "living truths of the living God" came glowing from our lips as if we had been to the world of light, and knew what our children would lose if they lost Heaven, and what they would gain if they won it.
We are not to be understood as proposing to defer the application of the lesson to the conclusion. The conclusion may deal more fully in appeal than the other portions of the lesson; but suitable practical addresses ought to be intermingled throughout the whole, so as never to allow the children to forget their personal interest in everything that is taught.
We attach the very highest importance to this branch of religious instruction; without it very much of our teaching will be lost. Knowledge of any sort fixes itself more readily upon the mind when it is to be reduced to immediate practice; and religious knowledge needs every auxiliary in its combats with the sinful heart. That teaching which stops short at the mere communication of facts and truths, and neglects to illustrate their practical bearing, is of no great value. The teaching that allows a boy to retire from school, full of proofs of the evil and danger of sin, in the general, but that permits him, for anything his teacher has said to the contrary, to quarrel with his brother, disobey his parents, or pilfer from his master, is radically wrong. Our teaching should be of such a kind that in every relation of life, as brother or sister, parent or child, master or servant, friend or companion, the pupil may feel the law of God, and the life and death of Christ, a governing and animating principle. It should be of such a kind that at every turn in the life of the scholar he may be able to say, "My teacher taught me from the Bible what I ought to do here." Sweet as the hymns of angels ought to be the voices that urge him along the narrow way; but whenever he is about to sin, our lessons from the Bible ought to haunt him like a conscience, and flash up in his face the terrible warning, "You are on the way to hell." This is what we mean by practical application.—Inglis.
The Sabbath-School.
Teachers' Attendance at Church.
No TEACHER is fit for Sabbath-school service who cuts church service. Both the spirit and example of such a teacher kills his influence in the class. Pupils will reason that if their teacher loves God and his house, he will be there, and practice what he teaches. If the teacher does not attend the service, he cannot draw his pupils there, and so loses one of his very greatest helps, in leading the pupil to Christ, and unfolding the Christian life.
No one thing adds more to the spiritual influence of a teacher over the class, or to the general good of the class, than the religious quickening and spiritual warmth of the soul gained in the church service. How otherwise can the teacher be in sympathy with the spiritual power of the church, and in line with its aims and efforts?
The highest and most permanent work for all concerned, parents and pupils and teachers, for the home and for the church, is done when teacher and pupils are present by appointment and mutual understanding at the house of the Lord, both for worship and Bible study. I never see a teacher absent from worship but that I feel he has lost power in the eyes of the pupils who are present, and lessened his influence in the class. His pupils will either mark him down as a cold Christian, or will follow his example and think their work done when they go to Sabbath-school, and will thus, in many cases, drift away from the house of God altogether. The Sabbath-school teacher is set to shape, with the parent, the whole character, as far as possible, to bring the child to Christ, and to the regular worship of the sanctuary, and the beginnings of all Christian duty.—Advance.
The Serious Teacher.
By Dr. Steel
SERIOUSNESS is a requisite to successful teaching. This is necessary for the proper effect of the exercise. The interest in the work may lead the minds of the youth away from the object of it. Their desire to acquire information and to answer correctly is different from the desire to be seriously impressed. An undevout teacher may have a smart class, but the impression he leaves upon their minds is not salutary. And the more successful he is, the more dangerous does he become. His indifference is as infectious as his intelligence.
Mere information and mental culture the children get at the day-schools. To conduct your class similarly detracts no less from the sacredness of the exercise than from the sanctity of the day. It makes the Sabbath-school secular. It hardens rather than melts the heart, and sometimes deadens the conscience. Seriousness in the teacher is, therefore, vitally important. It gives weight to what he says. It impresses his pupils' minds. The very manner of a serious teacher is a lesson not soon nor easily forgotten. There is a solemnity attached to the exercise. It is felt to be no common thing. Responsibility is realized, and even devoutness is manifested by the taught.
Children very readily observe seriousness, or the want of it, in a teacher. And the more intelligent they are, the more quickly do they notice their teacher's bearing and conduct. My dear brethren, bear with me while I insist on this requisite. Do you possess it? Do you realize its influence? Do you evince it? Are your scholars solemnized while engaged with you? Is there a growing solemnity in you and them as you meet, from week to week? The Lord in his mercy grant that this may be so increasingly.—Dr. Steel.
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LIFE SKETCHES.
Ancestry, Early Life, Christian Experience, and Extensive Labors of
## ELDER JAMES WHITE,
AND HIS WIFE, MRS. ELLEN G. WHITE.
Nearly the last literary labor of the late Elder James White was the production of the above-named work. It comprises a sketch of his life, and his public labors in connection with those of his wife, Mrs. E G. White, and presents a comprehensive history of the Seventh-day Adventist denomination which he, more than any other man, was instrumental in founding. Almost the entire period of his active public labors having been occupied in the promulgation of the Advent doctrine and kindred subjects, and much of that labor having been devoted to spreading the knowledge of what is now known as the “Third Angel’s Message,” the work is necessarily to quite an extent a history of that message from its earliest inception to the present time.
The life of a public man is always of interest, even to the general reader, but when that life is closely interwoven with the details of a conspicuous religious movement, it becomes doubly interesting, and especially so to those who have an interest in the movement itself.
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TESTIMONIALS.
I have read "Life Sketches" with much interest, and do not hesitate to pronounce it a valuable book. It presents before the reader a review of the life work of two individuals whose untiring energy and faithful devotion to the cause of truth have, through the blessing of God, contributed more to the establishment of the Seventh-day Adventist denomination than any others ever connected with it. Engaged in the great Advent movement of 1843 and 1844, and after the disappointment, among the first to proclaim the Third Angel's Message, their experience is at once interesting and instructive.
This volume cannot fail to be of value as a promoter of spiritual growth, for certainly no one can read of the sacrifices, labors, and keen trials endured by these persons in the cause and not feel his own desires quickened for a larger sphere of usefulness. If one wishes to trace the guiding hand of God in the upbuilding of his cause, as connected with the fulfillment of the prophecy, I know no work better calculated to give the desired information than the book entitled "Life Sketches."
ELDER J. O. CORLISS.
When we see a people, in so short a space of time, coming into the position occupied by Seventh-day Adventists, we at once inquire "Under whose leadership, and by what means have such speedy results been accomplished?" To this question we obtain an answer in the "Life Sketches" of Elder James and Mrs. Ellen G. White. Their life history is interwoven with the rise of this cause, and is an interesting record of victories gained over obstacles met in establishing the institutions of this people upon a permanent basis.
These pages are replete with interest, and contain facts concerning the gradual development, present facilities, and standing of this people, that can be found in no other book.
ELDER J. N. LOUGHBOROUGH.
Southampton, Eng.
We have a copy of "Life Sketches," and have examined it with pleasure. It will interest all classes of readers, and will well repay perusal. It gives a good idea of the toils, trials and sacrifices of those whose lives it relates. It also gives many facts in the history of the denomination of Seventh-day Adventists—a denomination which has arisen during the period of the active labors of Elder and Mrs. White, and largely through their instrumentality. This volume will have a wide circulation, and will do much good.
ELDER J. N. ANDREWS.
Basle, Switzerland.
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Is Sabbath Labor Lawful?
By Editor
A BELOVED brother in another State presents for our consideration the following cases, and requests us to give our judgment concerning them. Though exactly parallel cases may not be found anywhere, the same principles may be involved in many cases, therefore we give the letter and our answer:—
“Some months ago one of our brethren took a position as night-watchman at the new Insane Asylum which is being built in ____. His duties are to guard the building and tools of the workmen during their absence in the night. This he has to attend to every night in the week, Sabbath included. It places him under the necessity of using the hours of the day for sleep, and hence prevents his attendance upon Sabbath meetings. He thinks he is doing no wrong; and some of our brethren take the same position.
“They argue that the asylum is a merciful institution or a work of necessity and must be attended to on all days alike, and hence the action of the brother is not a violation of the fourth commandment. Since the brother took this position another brother has undertaken to learn dentistry, agreeing with the dentist under whom he studies to be present in the office all day on the Sabbath, and to assist him in extracting teeth. This brother claims that extracting teeth is a work of mercy, and therefore it is not wrong for him to attend there on the Sabbath. He also says that he will leave the church rather than to allow his case to be investigated, and his father and sister both declare their intention to go with him.
“The first-named brother is employed by the State and receives a good salary; the latter pays for the privilege of learning the trade.
“If you feel at liberty to give your judgment in reference to those cases, I shall feel very grateful for it. I want to place it in the hands of the committee. Is the action of either or both of the brethren clearly a violation of the Sabbath? If not, why not?”
ANSWER. We do not hesitate to say that in both cases there is a clear violation of the Sabbath.
1. No individual has a right to work on the Sabbath for pay, and then plead that his work is one of necessity, or mercy, or of charity. It is an abuse of the principle of mercy to so plead. Would the brother act as night watchman continuously, seven days in the week, if he did not receive any salary? If not, then he is not working for the sake of mercy, but for the pay he receives. It is a question of money, not of mercy.
2. Every legitimate work is a work of necessity in the sense urged by these brethren. Railroading and manufacturing are works of necessity; but each in its proper time and place. If we allow that we may do these things on the Sabbath because they must of necessity be done, at some time, then there is an end of all Sabbath keeping. Seeding and harvesting are certainly works which must of necessity be done; none are more necessary; but the Lord explicitly prohibited any one doing them on the Sabbath. Ex. 34:21. In the above cases the phrase, “work of necessity,” is perverted or misapplied. It does not refer to ordinary labor, however necessary in itself; but to that which cannot in any case be omitted, as caring for the sick, feeding and watering stock, etc.
It is necessary that we all make provision for the wants of our families, but it must be done in a lawful manner. We may not steal food and clothing because it is right and necessary for us to procure them. We may not violate a law in following a business which is lawful in itself. God says we shall work six days, and says we shall not work on the Sabbath. This must end the controversy with all who respect the authority of the Creator.
If it is profitable to work on the Sabbath, then plenty of people can be found to do that work who have no regard for the Sabbath. Therefore it is not at all necessary for Sabbath-keepers to do them. But if we choose to do them because we can do better at them than at other businesses, then it is purely a question of gain, and clearly a violation of the Sabbath.
3. A threat to leave the church if one cannot have his own way, without regard to principle or Bible precept, must not be listened to. It betokens a spirit utterly at variance with the spirit of Christianity. You are a church of Sabbath-keepers, known as such before the world. If you have members who would rather leave you than to obey the law of God and keep the Sabbath, then it will be better for the church and for the honor of the truth if they go. But it will be better for them to remain in the church and obey God. Do all that you can to rescue them from the snare into which they are running.
Walking with God.
By John Nevins Andrews
It is said of Enoch that he walked with God, and that he was not for God took him. Gen. 5:24. It is said of Noah that he "was a just man and perfect in his generations, and Noah walked with God." Gen. 9:6. St Paul says of Enoch, "By faith Enoch was translated that he should not see death, and was not found because God had translated him, for before his translation he had this testimony that he pleased God." Heb. 11:5.
Enoch and Noah were eminent for their piety. But we must not suppose that they were thus eminent in the piety because the circumstances by which they were surrounded were favorable to piety. We know from the 6th chapter of Genesis that the age in which they lived was remarkable for its wickedness. A general apostasy took place in those days among the sons of God. that is among those who were his people. Polygamy was the sin concerning which this general departure took place.
We know from Jude 14, 15 that Enoch was a prophet, and that he warned wicked men of the punishment which Christ will inflict upon them when he shall be revealed from heaven with his mighty angels. And we know from 2 Pet. 2:5 that Noah was a preacher of righteousness. We will well understand the opposition which these two men had to meet. They stood up to maintain the truth of God, when the sons of God generally were trampling that truth beneath their feet. They had to meet the charge that they were sectarians and that they sought to found a new sect.
But we can well understand their reply: "We seek to found no new sect. We seek to walk in the old paths ourselves, and to induce our fellow-men to do the same thing." But their adversaries no doubt replied, "We have the whole church on our side. And do you think it very modest to stand up against the entire church, as though a few individuals could be wiser than all the sons of God?" But to this the servants of God replied: "You know the commandments of God, and you know that you have departed from them, and you know also that it is unjust to call us the founders of a new sect, when we only invite you to return from your apostasy and to obey the commandments of God." But these exhortations were unavailing. Enoch could not convince those whom he addressed, but he told them that the Lord would convince them of their error when he should come in his glory. Jude 15. And Noah, in like manner, failed to convince his own generation. Himself and family were saved in the ark but all the rest of the world perished in the waters of the flood.
We are called to walk with God like these two ancient patriarchs. Our circumstances are not more difficult than were theirs. It was the grace of God which enabled them to walk with him, and it is our privilege to receive the grace of God in as large measure as it was received by them. The prophet Amos says that two cannot walk together except they be agreed. Amos 3:3. If we desire to walk with God we must be in agreement with him. If we have never repented of our sins, then repentance toward God is our first duty. Our will must be lost in the will of God. We love that which is evil, but God loves only that which is pure, and good. Our nature must therefore be wholly changed by the grace of God. This is what the Bible calls conversion.
When we are converted to God we receive through the merit of the blood of Christ, the free pardon of all our past transgressions, and we receive grace from him by which our nature is changed so that we cease to love evil and learn to love that which is only good. Many suppose that the work of Christian experience is now finished but in truth it has now only commenced. We have begun to walk with God. We are hence-forward to walk with him every day and every hour of our lives. We must watch unto prayer, (1 Pet. 4:7); and we must pray without ceasing. 1 Thess. 5:17. We must walk with God in our public acts and also in the most secret acts of our lives. We must walk with God in our families. We must walk with God in our business transactions. We must be patient in tribulation. We must be honest not only in great things but in those which are small. We must speak the truth. When we do wrong we must confess that wrong, and if we have injured others we must make reparation. "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." Micah 6:8.
If we seek to walk with God, Satan will most certainly come to hinder us. He will seek to irritate us so that we shall become impatient and speak bitter words.211If we are in the service of others he will seek to make us unfaithful. If we have others in our service he will seek to cause us to oppress them in their wages and to be cruel toward them in what we require. He will seek to make us dishonest in things that may not be readily discovered and which may seem to us to be small things. If our time belongs to others he will tempt us to waste it. If our work is done for others he will tempt us to do it in an imperfect manner. If we can change a poor article for a better one by a little misrepresentation, or by taking advantage of the confidence which others have in our honesty, Satan will tempt us to do it. And when we have done wrong in any or all of these things he will tempt us not to acknowledge our faults and not to correct them, lest we should hurt our influence.
If we walk with God we must not listen to Satan. At every step we must inquire whether what we propose to do will please God. And in every act we must seek the honor of God and not our own selfish interest. The grace of God is sufficient for us. If we follow on to know the Lord we shall find that our light will increase like the light of the morning. And when our course is finished our end will be like that of Enoch who was not, for God took him. J. N. A.