Author: Anbudaiyan

DANIEL CHAPTER SIX[Part 7] – By Bro. David Rice

DANIEL AND THE LION’S DEN

“Thy God whom thou servest continually, he will deliver thee” (Daniel 6:16).

Chapter Six of Daniel contains the famous story of Daniel and the Den of Lions. Daniel was an aged man at the time. His early prominence in the Babylonian Empire of Nebuchadnezzar had faded into retirement, until he was recalled at the moment of crisis the night the empire fell to Cyrus and the Persian armies. Belshazzar in his last night, before he died, honoured Daniel for his explanation of the handwriting on the wall, thrusting Daniel again into public prominence. He had even received the “third place”[Dan. 5:29] in the kingdom — briefly.

Cyrus the Persian was evidently the same person as Darius the Mede [A](as explained in our previous issue). Daniel 6:1 opens with the record of him setting over the kingdom 120 princes “which should be over the whole kingdom” he had obtained by conquest.

A little more than 50 years later, in the reign of Xerxes, the Ahasuerus of the Book of Esther, the Persian Empire ruled 127 provinces (Esther 1:1). Perhaps during the intervening time, the expansion or reorganization of the empire augmented the divisions from 120 to 127 and the princes referred to in Daniel 6:1 were those responsible to account for the various provinces. This is only a supposition however.

Over the 120 princes were “three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage” (Daniel 6:2). Cyrus evidently saw the trustworthy character of Daniel, and realized the advantage of such a noble, wise, and experienced administrator. “Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm” (Daniel 6:3).

In this we are reminded of Joseph who was second only to Pharaoh in his authority over Egypt. Joseph was a picture of our Lord Jesus who is second only to Jehovah in his supreme authority. Daniel, however, is a picture of the Church, who will be second to Christ. Christ was pictured by Cyrus, the one “anointed” by Jehovah (see Isaiah 45:1).

CHARACTER THE CHIEF REQUIREMENT

Daniel’s wisdom and experience were valuable to the king, but his honesty and integrity were surely the qualities which allowed Cyrus to rely upon him with confidence. It is clear as the narrative unfolds that the other two presidents, and the princes under them, were of a base and ignoble character. Cyrus would have noted the difference.

Let us learn that the attribute which allows God to favour us as members of the Bride class who will rule the world with Christ during the Millennium, is our character. If we are honest, trustworthy, pure, then God can use us. If we are not honest, not trustworthy, not pure, then we cannot be trusted with such high dignity. Our abilities will be magnified through our glorification to the divine plane. But our integrity is developed here in this life.

JEALOUSY AT THE ROOT

Daniel’s exaltation stirred jealousy in the others. Probably this was augmented by the inability of the others to secure unjust gain from their positions, because of Daniel’s oversight. If the others had been just and honest men, they would have appreciated the oversight of someone like Daniel. Honest men appreciate other honest men — even if they have differences. An honest man does not conspire against another honest man.

Daniel had the advantage of the principles of the Divine Law which he cherished and followed from the days of his youth. The others, his heathen associates, had not this advantage. But even with that considered, they fell short of the nobility which history seems to accord to Cyrus.

They realized that to find fault with Daniel they would have to find it with his religious convictions and practice, which were resolute and dependable. They laid the trap with flatteries to the king, but their agenda was against Daniel. A decree was secured from the king that no one could “petition of any God or man for thirty days, save of thee, O king” (Daniel 6:7).

Cyrus was partial to religious liberty, but this relatively brief period for his newly acquired dominion to thus honour him seemed to him innocuous[or harmless] enough. Had he thought more deeply, he might have recognized how much this would try men of conscience — as it did Daniel.

Daniel might have reasoned that he could pray secretly for the next month. Even Jesus advised us to be private in our devotions, so as not to appear proud for our piety (Matthew 6:6). Surely this option would have crossed the mind of Daniel, as it would most people of Christian faith and conscience today. Had Daniel chosen this way, he would have escaped the immediate danger.

When tests of conscience come to us, as they necessarily do from time to time, we might choose a moderate approach without outward disturbance or exhibition, seeking inwardly to be obedient. This has its virtue. It reminds us of the course Daniel and his three companions did chose early in their captivity as they determined not to eat the king’s meat, but proposed a reasonable vegetarian diet to their captor which pleasantly resolved the concern for everyone. They were firm, but did not display an adamant or obstreperous[or disorderly] spirit a good example for us.

But Daniel saw this case differently. He knew the motive. He knew the plot. He knew his enemies. Daniel judged that to change his innocent and devoted procedure would be yielding principle. So he did as usual. He opened his windows toward Jerusalem, kneeled upon his knees three times a day, and prayed, and gave thanks before his God (Daniel 6:10). The testimony of his meek but faithful conduct has been a record of encouragement to God’s people ever since.

Daniel in the Den of Lions

THE KING MADE AWARE

The accusers were swift to inform the king of the transgression — for this was the very purpose of their plan. “An heart that deviseth wicked imaginations, feet that be swift in running to mischief,” this does God hate (Proverbs 6:16, 18). When the accusers appeared before the king, he began to grasp the whole situation. He was first displeased with himself, for he had no real intent to place a burden upon such a noble conscience as he knew Daniel to have. He had been caught up in the moment, seductively, and now regretted it thoroughly. “He laboured till the going down of the sun to deliver” Daniel, but even the king could not void the signed decree, according to the custom of his people and his time — as the accusers pointedly reminded him (Daniel 6:14, 15).

Cyrus proceeded with his duty. But his personal anxiety is shown by passing a sleepless night without food or the customary pleasantry of music. He rose early in the morning, anxious to see if his encouragement to Daniel, “Thy God whom thou servest continually, he will deliver thee” (Daniel 6:16) proved true. It did!

With joy he heard Daniel’s reply, “My God hath sent his angel, and hath shut the lions’ mouths … forasmuch as before him innocence was found in me; and also before thee, O king, have I done no hurt. Then was the king exceeding glad for him” (Daniel 6:22-23).

The law was satisfied. Daniel had been committed to the den; now he could be retrieved from it. His accusers and their families were cast in, and the hungry lions made quick work of them. This was not at Daniel’s command, but the king’s command. But Daniel must have thanked God deeply for the reversal of matters, which thereafter allowed Daniel to serve the king without the constant association of his former accusers. All of them will be restored in the kingdom of course, along with the remainder of the world. Their everlasting prospects were not injured by the king’s punishment.

THE KING’S NEW COMMAND

Cyrus then followed the example of his predecessor Nebuchadnezzar in honouring the God of Daniel. Daniel must have remembered the former occasions, and taken delight in seeing the unfolding providence of God whereby Daniel’s sore distress was turned to an honour to Jehovah.

“I make a decree, that in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end” (Daniel 6:26).

“So this Daniel prospered in the reign of Darius, even in the reign of Cyrus the Persian” (verse 28).

THE CONSEQUENCES

As this experience occurred early after the transition of the kingdom to Darius (Cyrus), and he had now executed a decree that Jehovah should be honoured throughout his realm, this may well have been the predicate for the decree of Cyrus to rebuild Jehovah’s temple at Jerusalem.

That decree was issued in the “first year of Cyrus king of Persia”. That first regnal year of Cyrus began in the spring of 538 BC. Probably the episode of Daniel and the Lion’s Den occurred during the accession year of Cyrus, between October 539 BC when Babylon fell and Cyrus rode into Babylon in triumph, and the spring of the following year. This would explain why the decree did not follow more immediately upon the fall of Babylon.

Additionally, it is likely Daniel had something to do with the issuing of the decree, because there was information about the temple, in the decree, which indicated a knowledge of various details about how the structure should be rebuilt. Daniel would have known about such things from the memory of his young years, and from consultation with other Jews of the captivity about their knowledge and remembrance.

The decree as found in Ezra 1:1-4 (and 2 Chronicles 36:22, 23) is comparatively brief. It is but an extract of the whole. This is apparent from the later record of Ezra. When the Jews returned to Israel, they re-laid the foundation of the temple in the year following that would be 537 BC, in the spring of the year (Ezra 3:8). The initial work brought joy to the returnees, although the older ones who remembered the glory of the first temple wept at the comparison (Ezra 3:11-13).

But soon the enemies of Israel sent accusations back to the king and the work ceased (Ezra 4:1, 24). Ezra 5:1 then records the resumption of the work in the 2nd year of Darius Hystaspes, king of Persia (not to be confused with Darius the Mede). That would be the year 520 BC. When this work resumed, the enemies of Israel tried to stop it again, but the Israelites insisted they had a right by virtue of Cyrus’ original decree. King Darius commanded a search be made, and “there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written” … (Ezra 6:1).

What follows is the original decree of Cyrus, but verses 3, 4, 5 include in this decree a variety of specifics about the construction of the temple and the resumption of the offerings which are not recited in the summary of the decree given in the opening verses of Ezra.

DANIEL AS PICTURE

The sixth chapter of Daniel draws to a close the narrative portion of Daniel’s record. The next six chapters comprise the prophetic section.

As a picture or illustration of greater things in the Divine Plan, Daniel represents the Church during the Gospel Age, subject to the will of the powers of this world.

The enemies of the Church in Revelation are depicted graphically and symbolically as the Dragon (political power), Beast (Papacy) and Two-Horned Beast (Church of England and Ireland). You will find these mentioned from chapter 12 forward in Revelation. The interpretation we give is the same as the interpretation given in Volume Four of Studies in the Scriptures, in the 1912 foreword, by Pastor Russell — and broadly embraced by students of prophecy among the Bible Student Fellowship.

These three enemies are depicted symbolically in the first six chapters of Daniel, in the same sequence as they are introduced in Revelation. Daniel chapter one speaks of 10 days of trial in captivity, representing 10 years of severe persecution of the early Church by Pagan Rome — political power (Revelation 2:10).

Daniel chapter two speaks of the image of Gentile governments which become mixed with the “clay” of religious authority. This amalgam became Papacy, which ruled Europe during the Dark Ages.

Daniel chapter three speaks of a statue, 60 x 6 cubits, a small image of the 666 designation for Papacy in Revelation 13:18. That image was a product of the two-horned beast of Revelation, which represents the Church of England (and Ireland).

The next three chapters — four, five, six — show the demise of these institutions. Chapter four records the insanity of Nebuchadnezzar for “seven times,” representing the rule of gentile kingdoms for 2520 years, ending in 1914 when the kings ruling Christendom were shaken of their power during World War I. This was the beginning of the end for the dragon, political power.

Chapter five records the fall of Babylon — which Revelation uses as a symbol of Papacy. (Revelation 17:5 is very pointed on this.)

Chapter six speaks of two enemies of Daniel, the two presidents who conspired against Daniel. This conspiracy of two parties reminds us of the two-horned power, the Church of England and Ireland, which burned a number of Christian martyrs in years past. Chapter six ends in the demise of these conspirators, just as Revelation 19:20 depicts the demise of this two-horned false prophet at the advent of the Millennium.

Daniel and his three Hebrew companions represent the Church through the Gospel Age facing the persecutions of these institutions. We are thankful that we have arrived at that point in God’s Plan that these institutions have their powers curtailed, pending their collapse in the seventh plague (Revelation 16:17-21).

Meanwhile the Church are being gathered one by one to be with Christ in glory. When the Church is complete, then the blessed Millennium will bring life to all people. The world will gradually recognize, and then appreciate, the opportunity for everlasting life on Earth.

– By Br. David Rice – From Faithbuilders Fellowship, July, August 2006.

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• (as explained in our previous issue) – Refer “The Last King Of Babylon – A Study Of Daniel, Chapter Five” By Br. David Rice from Faithbuilders Fellowship, June 2006.

[R5223 : page 121]

CROSS-BEARING THE WAY OF GROWTH

“Whosoever doth not bear his cross, and come after Me, cannot be My disciple.”—Luke 14:27.

A DISCIPLE is a pupil, one who follows a teacher or leader. The Lord has promised His disciples certain great blessings. If they are obedient, they shall be greatly blessed with everlasting life, shall sit with Him in His Throne, and be with Him where He is.

It becomes, therefore, an important question as to what is involved in discipleship. Is it an easy or a difficult matter? How can we enter the School of Christ? The Lord here and elsewhere tells us the terms. In another text He says, “If any man will come after Me, let him deny himself, take up his cross, and follow Me.” “Whosoever doth not bear his cross, and come after Me, cannot be My disciple.”—Matthew 16:24; Luke 14:27.

There is, therefore, evidently a process in the matter. First of all, one must see what discipleship is and what the cross is. Some may perceive more or less distinctly than others. To some it might be a very severe ordeal to take up the cross. Some people judge the weight of a thing through perception; others through experience.

Our Lord said that it would be better not to take up the cross unless we have the determination to go on unto the end. He illustrates this in saying, “No man, having put his hand to the plow, and looking back, is fit for the Kingdom of God.”—Luke 9:62.

The Lord very distinctly told what the cross would imply to those who become His disciples. He said that whosoever would be His disciple would suffer persecution. He warned us that carrying the cross would be a serious matter. If, therefore, you determine that you would like to be His disciple, sit down and count the cost.[Luke 14:28] If you take up the cross, it is to be not merely lifted, but carried faithfully unto death.

WHAT CONSTITUTES CROSS-BEARING?

The taking up of the cross, then, is done after we come to a knowledge of the Truth. The world are not bearing the cross at all; neither are those who are having their own wills crossed continually. Many a man will say, “Since I married, I have my cross with my wife”; and many a wife will say that she has her cross with her husband. But neither of these is the cross of Christ—the difficulty is that there was misjudgment in the marriage. The couples are mismated.

Nevertheless such a thing might become cross-bearing. If, for instance, the opposition of husband or wife were engendered by faithfulness to the Lord, the bearing of this would be cross-bearing, because of being endured for Christ’s sake, for the Truth’s sake. Endurance of opposition by business competitors because of our faithfulness to Christ would be part of the cross-bearing. Probably it is good for us that we do not see all the time what the cross means.

[A]”We know not what awaits us,
God kindly veils our eyes,
And o’er each step of our onward way
He makes new scenes to rise.”

We cannot take up the cross until we have seen what the cross is, and have engaged to take up that cross and become Christ’s disciple. After we have taken up that cross, it has to be borne, our Lord tells us. Bearing it does not mean our running away from it, or getting alarmed at it. Bearing the cross means enduring it. We are to follow our instructions along this line.

Our Lord says, “When they persecute you in one city, flee to another.”[Matt. 10:23a] Whosoever is faithful will suffer persecution. Therefore, to be without opposition is proof, not that we are being favored of God, but that He is not dealing with us as sons.[Heb. 12:7] Only those whom He deals with as sons will become of the Royal Priesthood and participate in His glorious Kingdom. Whoever thinks to run away from the difficulties that come, makes a mistake.

THE PURPOSE ACCOMPLISHED BY TRIALS

What, then, would be the basis on which we could relieve ourselves from trials? We should not seek to release ourselves unless we realize that by endurance we are accomplishing no service for the Truth. Then we might seek to see whether the Lord would open some other door. If, for instance, one finds himself where he is simply suffering and doing no good, let him look about and ask the Lord in prayer to show him what to do. Perhaps the Lord may open a way of escape. We shall not [completely]get rid of our trials and imperfections, however, until we get rid of the mortal flesh; for the course of the world is out of line with righteousness. The whole world is out of the way through ignorance, superstition, blindness; and amidst them we are to strive to show forth the praises of Him who called us from darkness into marvelous light.[1 Pet. 2:9]

So, then, the following after the Lord is apparently the thing that is especially emphasized in our text.[Luke 14:27] The bearing of the cross is the way of growth in character for the consecrated child of God. If no trials or difficulties come to us, if our appetites or desires are never interfered with in our service to the Lord and the Truth, we may be sure that we are making some mistake. We have not become His disciples.

But if we should have these trials, the Apostle[Paul] says that we are to consider them only as light afflictions and but for a moment; and that these are working out “for us a far more exceeding and eternal weight of glory.” We are looking at the present time, not for the things that are seen—the earthly applause and glory—but for the Heavenly Glory—for the things that the Lord has promised to those that love Him.—2 Corinthians 4:17,18.

—————

“WHAT SHALL I RENDER UNTO THE LORD?”

(Psalm 116:12-14)

What shall I render, Lord, to Thee
For all Thy benefits toward me?
For life and every earthly good,
For raiment, shelter, daily food;
For light and Truth, for peace and love,
For heavenly wisdom from above?—
How great Thy bounties unto me!
What have I that is not from Thee?

For all these benefits toward me,
What shall I render, Lord, to Thee?
The Cup Thy hand of Love hath poured,
I’ll humbly take, most gracious Lord,
And call upon Thy holy name
To help me Thy great Plan proclaim;
I’ll spend my days in ceaseless praise,
And tell abroad Thy wondrous ways!

“Salvation’s Cup”—of suffering, too—
Of suffering with God’s chosen few,
Dear Lord, I’ll drink of this, Thy Cup,
And smiling through my tears, look up—
A mingled Cup of grief and joy,
Of blessedness without alloy,
Of Love and fellowship Divine,
A foretaste of the Kingdom-wine!

That all, dear Lord, may know and see
Thy countless benefits toward me,
Before Thy congregation, now,
I’ll pay my consecration Vow;
And in Thy strength, supplied each day,
I’ll strive to walk the narrow way
That leads to rest and God and Thee,
And blissful immortality! GERTRUDE W. SEIBERT.

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Good subject.

• “We know not what awaits us – This text is taken from the hymn I know not what awaits me. Refer https://www.hymnal.net/en/hymn/nt/711.

“SORROW AFTER A GODLY SORT” [2 Cor. 7:11] – Memorial Subject (1^st April 2026)

“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” — 2 Corinthians 7:10.

Two Kinds of Sorrow

The Apostle[Paul] in our text[2 Cor. 7:10] draws a clear distinction between two kinds of sorrow. One is “godly sorrow”, which leads to repentance and ultimately to life and salvation. The other is “sorrow of the world”, which is merely regret over consequences and which does not bring the heart into harmony with God. The difference between the two is not only in the depth of feeling, but in the source and the result. Godly sorrow arises from a recognition that we have come short of the divine will; worldly sorrow arises from disappointment, loss, or fear of punishment[especially pertaining to earthly affairs]. The Scriptures declare: “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” (Psalm 51:17). “To this man will I look, even to him that is poor and of a contrite spirit.” (Isaiah 66:2).

Godly Sorrow Leads to Repentance

The Apostle states that godly sorrow worketh repentance. True repentance signifies a change of mind, a turning about, a coming back into harmony with God. When one realizes that his course has been contrary to the divine will, his heart is pained — not merely because of the consequences, but because he has grieved the Lord whose favor he prizes above all things. We have a beautiful illustration of this in the case of the Apostle Peter. When he remembered the Lord’s words, “he went out and wept bitterly.” (Luke 22:61-62). His sorrow was not despair, but a sorrow that led to renewed humility and faithfulness in the Lord’s service. The Prophet also exhorts: “Let the wicked forsake his way… and let him return unto the Lord.” (Isaiah 55:7). “Repent ye therefore, and be converted, that your sins may be blotted out.” (Acts 3:19)[In Tamil Acts 3:20]

Worldly Sorrow Worketh Death

The Apostle contrasts godly sorrow with the sorrow of the world. This is the sorrow which men experience when they reap the bitter consequences of wrongdoing. Such sorrow does not lead to true reformation of heart. Judas Iscariot furnishes a solemn illustration. We read that he repented himself, yet his sorrow did not bring him to God, but to despair. (Matthew 27:3-5). Thus worldly sorrow, lacking faith and hope in divine mercy, tends toward discouragement and death.

A Special Season for Self-Examination

As the Lord’s people, while we commemorate our Redeemer’s death, it is especially appropriate that we examine our hearts and lives. The Apostle[Paul] instructs: “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” (1 Cor. 11:28). And again, “For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” (1 Cor. 11:26). The Memorial season calls to mind the great sacrifice by which our redemption was secured. “Ye were not redeemed with corruptible things… but with the precious blood of Christ.” (1 Pet. 1:18-19). “He was wounded for our transgressions.” (Isa. 53:5). Meditation upon these truths should produce in the Lord’s people a deep humility and godly sorrow for every imperfection and failure to fully honour Him who loved us and gave Himself for us.

The Proper Fruit of the Memorial

The Apostle[Paul] in the subsequent verse v.11, shows the results of true repentance: “…what [1]carefulness it wrought in you, yea, what [2]clearing of yourselves, yea, what [3]indignation, yea, what [4]fear, yea, what [5]vehement desire, yea, what [6]zeal, yea, what [7]revenge! In all things ye have approved yourselves to be clear in this matter” (2 Cor. 7:11). Thus the remembrance of our Lord’s sacrifice should lead to:

1. Deeper appreciation of the ransom sacrifice. (1 Tim. 2:5-6)

2. A determination to follow in the Master’s footsteps. (1 Pet. 2:21)

3. Renewed consecration to the divine service. (Rom. 12:1)

4. Greater watchfulness over our thoughts, words, and conduct. (Prov. 4:23)

Let us therefore approach the Memorial with hearts filled with godly sorrow, humility, and gratitude. Such sorrow is not discouraging, but blessed and beneficial, because it brings us nearer to the Lord and strengthens our resolve to walk [more]faithfully in the narrow way. May the remembrance of Him who “died for our sins according to the Scriptures” (1 Cor. 15:3) — deepen in us the spirit of devotion, that we may partake worthily of the emblems and continue steadfastly in the footsteps of our Redeemer until the completion of our course.

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Good subject. Courtesy: ChatGPT.

[R3542 : page 118]

WASHING ONE ANOTHER’S FEET.

JOHN 13:1-14.—APRIL 30.[1905]

Golden Text:—”By love serve one another.”—Gal. 5:13.

OUR lessons can only be properly understood by taking note of the surroundings. The feast at Bethany[John 12:1-8], followed by our Lord’s triumphal entry on the ass amid the shoutings of the multitude[John 12:12-19], his several days’ preaching in the Temple to large crowds[Matt. 21:12-23:39], and the coming of the Greeks to inquire for him[John 12:20-26], all seemed to indicate a growing popularity; and the disciples, thoroughly unable to comprehend the Master’s declaration that he was shortly to be put to death by the chief priests, were full of ambitious thoughts respecting the future—respecting their identity with the Lord, and how his exaltation as a king would bring them into prominence and honor with him, as well as confer upon them the coveted opportunity of accomplishing a large amount of good, blessing a larger number of people, etc.

The thirteenth of Nisan[April 33AD] apparently was spent by our Lord in quiet retirement, and the evening following, beginning the fourteenth, was the time appointed for the celebration of the Passover Supper in the upper room. Some of the apostles had, by the Lord’s instruction, made ready beforehand[Matt. 26:17-19]; and [A]now, as they assembled without a host to appoint them their places at the Supper, a discussion as to their prominence and their rights to the most honorable places, nearest to the Master, is not surprising[Luke 22:24-27]. Our Lord twice before had rebuked them on this very line, assuring them that unless they cultivated and attained a spirit of meekness like little children they could have no part in the Kingdom.[Matt. 18:1-4; 19:13-15] And only a week before, while en route to Jerusalem, James and John had made the request that in the Kingdom, when established, they might sit the one on the right hand and the other on the left hand of the Master, in closest proximity to his person.[Matt. 20:17,20-23] [B]It was this spirit that controlled on this occasion, and led up to our Lord’s washing of the disciples’ feet as a lesson of humility and willingness to serve one another even in the humblest capacity.

SELFISHNESS EVEN IN LOVE

Nor are we to think of the apostles as each striving for the highest position merely from a selfish standpoint. Rather we should suppose that Peter, James and John, whom the Lord had in various ways specially favored in times past and who seemed to be specially close to him, loved the positions nearest his person, not merely because of the honor thus implied, but largely because of their love and esteem for the Master himself, and perhaps with the feeling that they appreciated this privilege more than some others could appreciate the same. Indeed we may suppose that a considerable number of the other apostles strove on their behalf, insisting that they should have the most honorable position. But however we view the matter, it is evident that a wrong spirit had been engendered, one very inappropriate to the occasion, especially inappropriate to the [C]Memorial Supper which our Lord intended to institute after the Passover Supper.

It is difficult for us to gage our own hearts thoroughly and hence we should use great charity in measuring the hearts and intentions of others, and should err rather on the side of too great sympathy and leniency than on the side of too strong condemnation. Doubtless had the apostles been inquired of respecting the matter they would have denied any elements of selfishness in their motives and conduct, and would have thought and spoken only of their zeal for the Lord and desire to be near him. This illustrates to us, what the Scriptures declare, that the human heart is exceedingly deceitful[Jer. 17:9]—that it needs scrutinizing carefully lest, under the cloak of something good, it might harbor qualities which without that cloak we would despise or spurn.

[D]As further illustrating this subject, and as helping us each and all to apply the lesson personally, we relate a dream told by a Scotch minister, Horatius Bonar, shortly before his death. He dreamed that his zeal was represented in a package of considerable size and weight, and that some angels came to it and weighed it and assured him that it was full weight, an hundred pounds—all that was possible. In his dream he was greatly pleased with this report. They next determined to analyze it. They put it into a crucible and tested it in various ways and then reported the result thus: “Fourteen parts selfishness; fifteen parts sectarianism; twenty-two parts ambition; twenty-three parts love to man; twenty-six parts love to God.” Awakening he realized that it was but a dream, yet felt greatly humbled, and doubtless was profited by it throughout the remainder of life. That dream may be equally profitable to each of us in leading us to a close inspection of the motives which lie beyond our words and thoughts and doings—especially beyond our service for the Lord and for the brethren.

The first verse of our lesson calls attention to our Lord’s love as the basis of all his dealings with “his own.”[John 13:1] Because of his love he laid aside his glory and became a man; because of his love he devoted himself as the man Christ Jesus; because of his love he was now anxious to help his dear disciples over a difficulty which, if not conquered, would hinder their usefulness as his followers both in the present and future. This love not only led our Lord to administer the reproof necessary, but led him to do it in the wisest and best and kindest manner. His example in this respect should be observed and copied by all his followers, especially those who in any public capacity or service are his representatives in the Church.

Had our Lord and his disciples been the guests of some host on this occasion, it would have been considered the duty of the host to have sent some menial to wash their feet. This was the custom of the country, and very necessary to comfort. The open sandals or imperfectly sewed shoes allowed the dust of the highway to soil the feet, and really made washing a necessity after every journey, but particularly on a festal occasion of this kind. As the Lord’s company were not guests, but merely had the use of the room, no servant appeared to wash their feet, and it would have been properly the duty and custom for one of the number to have performed the menial service for the others. [E]As we have just seen, however, the spirit of rivalry was warm in their hearts, and no one volunteered to render the service, nor had any one the right to demand it in a company in which the Lord had made no special rank and appointed none as menials. This, however, rightly understood and appreciated, would have left the greater opportunity for some of them to have volunteered this service to the others. What an opportunity they all lost!

A FAVORABLE OPPORTUNITY LOST

Our Lord apparently let the matter go to the full limit to see whether or not any of them would improve the opportunity and make himself servant of all: he waited until the supper was being served (not ended, as in our common version;)[John 13:2] then arising from the table he laid aside his outer garment or mantle and took a towel and girded himself—that is to say, tightened the girdle worn around the waist, which would hold up the flowing under-garments and keep them out of the way of his activity. We can well imagine the consternation[or shock / concern] of the apostles as they watched this procedure, and then saw the Lord go from the feet of one and another as they protruded from the couches on which they reclined [F](as illustrated in a previous lesson). The method of washing feet was different from ours: the basin was merely a receptacle for holding the soiled water, the water being poured from the pitcher in a small stream while the foot was being washed, rubbed, rinsed.

Apparently the apostles were so astonished at our Lord’s procedure, and so felt the condemnation which his course implied, that they knew not what to say, and so silence reigned until it came Peter’s turn. Peter had a peculiar combination of character, part of which was extremely good. He objected to having his feet washed by the Lord, saying, “Dost thou wash my feet?—It is not appropriate, Lord, that one so great as you should serve a person of my standing, a poor fisherman.”[John 13:6] [G]But our Lord answered that although Peter did not discern the full meaning of the matter, he would explain to him later when he had finished the washing of all.[John 13:7] Peter’s second remark was less praiseworthy than his first. He said, “Thou shalt never wash my feet.”[John 13:8]

It was hard for Peter to realize that he was the disciple and the Lord was the Teacher,—that it was for him to obey and not to dictate; but Jesus’ answer, “If I wash thee not, thou hast no part with me,”[John 13:8b] at once brought out the better side of Peter’s impulsive nature. If his washing had anything to do with his nearness to the Master and his relationship to him, then he wanted it. Going even to the other extreme again, fearing to leave matters in the Lord’s care, he cried, “Lord, not my feet only, but also my hands and my head.”[John 13:9] There is a lesson for us in this matter: We are not to dictate to the Lord, not to attempt to be wise or good or obedient in ways that he has not directed. This is a hard lesson for some dispositions to learn,—continually they want to do more than is written in the Scriptures. Such a course indicates either a lack of reverence for the Lord and his Word and the wisdom thereof, or else a too great self-confidence, too much self-esteem. A humble and trustful heart should learn to say, Thy will, O, Lord, thy way and in thy time—”Thy will, not mine be done.”

WASHING THE FEET OF THE BATHED

Our Lord’s answer in our common version is somewhat obscure; the revised version is better—he that is bathed needeth not save to wash his feet to be clean every whit.[John 13:10] Properly they had all bathed in accordance with the Jewish requirement of the putting away of all filth at the beginning of the Passover season. Our Lord’s intimation, then, signified that having bathed they merely now needed the rinsing of their feet, the cleansing of the members that had come in contact with the earth. Our Lord added, referring to Judas, “Ye are clean, but not all.”[John 13:10b] This expression shows us clearly that he had in mind a higher cleansing, of which this washing of their feet and their previous bath were but figures.

The Lord knew that the hearts of his disciples were loyal. He had accepted them as his disciples and had reckonedly imputed to them the merit of his sacrifice as a covering of their blemishes, the full testimony of which would be given them by and by at Pentecost, the holy Spirit testifying that the Father had accepted the Lord’s atoning sacrifice on their behalf. But there was one in the number whose heart was not clean. Our Lord did not pass him by, but washed the feet of Judas with the rest, knowing the while of his perfidy, and that he had already bargained with the chief priests, and was merely awaiting the opportune moment for the carrying out of his malevolent[or wicked] scheme.

Our Lord’s words, although not understood by the rest, must have been appreciated by Judas, as were also his subsequent words recorded in verses 18,26,27,28.[John 13:18,26-28] Our Lord went so far as to quote the very prophecy which marked Judas and his disloyalty, his violation of even the common hospitality. None of these things moved Judas; none of these things appealed to his heart in such a manner as to change his course. We have thus strong evidence of the willful intention which marked his crime and enforced the meaning of our Lord’s words when he called him the “son of perdition,”[John 17:12] and declared that it would have been better for him that he had never been born.[Matt. 26:24] The quotation from the Psalm was, “He that eateth bread with me hath lifted up his heel against me.”[Psa. 41:9]

PATIENCE TO ITS LIMIT

We may be sure that our Lord’s conduct in dealing with Judas is not only a proper outline of what our conduct should be to any of a similar class, but additionally we should note the lesson that the Lord is long suffering toward all who become his disciples, not willing that any should perish[Similar 2 Pet. 3:9], but disposed to do for them until the very last, and to bring to their attention the error of their ways repeatedly, in hope that thus they may be turned therefrom. The latter lesson has associated with it the thought that those who have received the Truth, and who in spite of all the favors connected therewith encourage and develop in themselves the spirit of selfishness, are apt to become so hardened, so calloused, that not even the Master’s reproofs and the words of the Scriptures will influence them. This reminds us of the Apostle’s words, “It is impossible to renew them again unto repentance”[Heb. 6:6]—to a proper course—if once the Spirit of the Lord has been fully subjected to the spirit of selfishness in their hearts.

In harmony with what he told Peter—that he should know later on the significance of the washing—our Lord explained the matter after he had gone the rounds of all the apostles. He said, “Know (understand) ye what I have done to you? Ye call me Master and Lord, and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet.”[John 13:13-14]

THE MEANING OF THE LORD’S ACTION

Here we have the entire lesson explained. In their fear to be the least, all the disciples had shunned the opportunity of service for the Master and for each other. Our Lord, their acknowledged Head and Master, the Messiah, had humbled himself to serve them all, and had thus rebuked their inhumility, and at the same time set them an example that would apply to every affair of life, namely, that they should be glad to serve one another on every proper occasion, in the high things or in the common affairs of life. This washing of one another’s feet we may readily see applies to any and every humble service of life, any and every kindness, though specially to those services and kindnesses which would be along the lines of spiritual assistances and comfort.

[H]From this standpoint it will be seen that we do not understand that our Master here enjoined a form or ceremony as our Dunkard friends and others believe. We do not even see in the matter the groundwork for the custom of the pope of Rome, who once every year, at this season washes the feet of twelve poor men, perhaps beggars, who are first prepared by a general washing and then brought in while the pope performs the special public service in the washing of their feet. We see no such formality in our Lord’s intention. Indeed so far from it being a comfort or necessity to literally wash feet in our day and under our conditions, the reverse would be true. On the contrary, the Apostle points out, to wash the saints’ feet in olden times was a mark of special hospitality, and entitled the performer to a loving respect in the Church.—1 Tim. 5:10.

How many blessed opportunities we have for comforting, refreshing, consoling one another and assisting one another in some of the humblest affairs of life, or in respect to some of the unpleasant duties, experiences or trials of life. As our Golden Text[Gal. 5:13b] expresses it, we are in love to serve one another and not through formality. Any service done or attempted to be done in love, with the desire to do good to one of the Lord’s people, we may be sure has the divine approval and blessing. Let us lose no opportunities of this kind; let us remember the Master’s example; let us, like our Master, not merely assume humility or pretend it, but actually have that humility which will permit us to do kindness and services to all with whom we come in contact, and proportionately enjoy this privilege as we find the needy ones to be members of the Lord’s body—the Church.

As our Lord said to the disciples[especially to Peter], “He that is bathed need not save to wash his feet,”[John 13:10] even so we may realize that all who are justified and consecrated members of his body have already had the bath, the washing of regeneration, and are already clean through the word spoken unto them. (John 15:3.) Nevertheless, although thus cleansed and sanctified, so long as we are in contact with the world we are liable to a certain degree of earthly defilement, and it especially behooves each one not only to look out for himself but to help one another to get rid of earthly defilements, thus serving his brethren, helping them in the weaknesses, trials and imperfections of the flesh, assisting them to become overcomers. In these respects he is cooperating in the great work of washing the saints’ feet, cleansing from all filthiness of the flesh and spirit, and perfecting holiness in the reverence of the Lord.—2 Cor. 7:1.

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Good subject.

• and now, as they assembled without a host to appoint them their places at the Supper, a discussion as to their prominence and their rights to the most honorable places, nearest to the Master, is not surprising – In context of the verse Luke 22:24-27, we note that these discussions arose after the supper had started and probably after the washing of the feet as recorded in John 13:4.
• It was this spirit that controlled on this occasion, and led up to our Lord’s washing of the disciples’ feet as a lesson of humility and willingness to serve one another even in the humblest capacity – In the sequence of the context, we believe that the spirit of accusation – of who was the betrayer, was prevalent on this occasion, rather than who was the greatest amongst them. Also, the washing of the feet was already over by the time of this dispute.
• Memorial Supper which our Lord intended to institute after the Passover Supper – We now understand that our Lord instituted only the Memorial Supper, to be done instead of the Passover Supper. The Passover supper never took place on that occasion.
• As further illustrating this subject, and as helping us each and all to apply the lesson personally, we relate a dream told by a Scotch minister, Horatius Bonar, shortly before his death – Horatius Bonar (1808–1889) was a well-known Scottish minister and hymn writer. “A Dream” (sometimes titled “A Dream of the Judgment” or “The Judgment Seat”) was published shortly before his death and appears in later collected editions of his works and memoirs.
• As we have just seen, however, the spirit of rivalry was warm in their hearts, and no one volunteered to render the service – We note that the service (feet washing) was already completed earlier.
• (as illustrated in a previous lesson) – The lesson referred to is R3534 PERFUME VERY PRECIOUS, in the subject section “OINTMENT OF SPIKENARD VERY COSTLY.”
• But our Lord answered that although Peter did not discern the full meaning of the matter, he would explain to him later when he had finished the washing of all – In context of the verse John 13:7, Jesus did not inform he would explain to Peter later. But Jesus mentioned that Peter would himself understand this later.
• From this standpoint it will be seen that we do not understand that our Master here enjoined a form or ceremony as our Dunkard friends and others believe – The Dunkard Brethren Church observes the ordinances of baptism, feetwashing, communion, the holy kiss, headcovering, and anointing of the sick. Refer https://en.wikipedia.org/wiki/Dunkard_Brethren_Church.

DANIEL CHAPTER FIVE [Part 6] – By Bro. David Rice

THE LAST KING OF BABYLON – A STUDY OF DANIEL, CHAPTER FIVE

“They brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem, and the king, and his princes, his wives, and his concubines, drank in them … and praised the gods of gold and of silver … In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace … Mene, Mene, Tekel, Upharsin” (Daniel 5:3-5, 25).

[A]As we saw in our previous studies, King Nebuchadnezzar thrice praised the God of Heaven and announced it to all his realm. But the last king of Babylon, Belshazzar, had a different character. “Thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven” (Daniel 5:22, 23). This king lost his life that very night to the invading armies of Cyrus.1 {(1) The unrighteous character of Belshazzar is also indicated by a story told by the Greek writer Xenophon, in his work Cryopaedia. His work is not a strictly historical account, but may reflect history. He writes that the general of Cyrus who took the city had formerly been an ally and servant of Belshazzar. This servant of Belshazzar was called Gobryas by Xenophon, but evidently refers to the general named Ugbaru who led the forces of Cyrus into Babylon (not to be confused with Gubaru, who was later appointed governor of governors by Cyrus – whereas Ugbaru died a few weeks after the fall of Babylon).

On a hunting expedition, Belshazzar slew the son of “Gobryas” out of jealousy, if Xenophon here recounts something historical. Gobryas subsequently shifted his allegiance, and took his revenge upon Belshazzar at the fall of the city. “Gobryas and Gadatas and their troops found the gates leading to the palace … dealing blows right and left they came into the presence of the king; and they found him already risen with his dagger in his hand. And Gadatas and Gobryas and their followers overpowered him; and those about the king perished also” (Xenophon, Cryopaedia VII, 5, 27-30, cited by Whitcomb, page 77).}

The fifth chapter of the Book of Daniel describes the night Babylon fell, and Persia assumed the empire. God’s prophet, the aged and noble statesman Daniel, was an eyewitness of the events. His record makes it clear that the hand of God was in the matter. Babylon’s seventy years had expired. Jeremiah had predicted that after all nations would drink of God’s judgment through Babylon, then “the king of Sheshach (Babylon)2{(2) Sheshach is sometimes considered a cryptogram for Babylon. As is commonly known, the Hebrew alphabet of 22 letters are mostly consonants. In ancient times the vowels were supplied by familiarity with the word, but not expressed in writing. Later a system of pointing’s was developed to indicate the vowel sounds. So the word Sheshach is composed in Hebrew of the three letters SSK, and Babylon of the three letters BBL (for Babel). These two words are related as explained in a comment in the NIV Study Bible. “The cryptogram is formed by substituting the first consonant of the Hebrew alphabet for the last, the second for the next-to-last, etc.”} shall drink after them” (Jeremiah 25:26) – and they did.

BELSHAZZAR

There was a time, not so long ago, when men of learning questioned the very existence of this king. History knows, and has known for many years, who were the kings of the Babylonian Empire founded during the latter years of Nabopolassar. They were …

So who was Belshazzar? For many years this question lay as a charge against the integrity of the book of Daniel, for history evidently lost the memory of Belshazzar. Critics charged that the apparent mistake in Daniel proved the book was not written by a prophet contemporary with the events, else it would not contain such a shocking error as to misname the last king of Babylon.

However, the matter has long since been resolved. When archaeologists recovered some of the tablet records of ancient Babylon, in the mid-1800s, they found that Nabonidus had a son named Bel-sar-usur – the Belshazzar of the Book of Daniel. He is called “son of the king” in several records,3 {(3) See Nabonidus and Belshazzar, by Raymond Philip Dougherty, 1929, pages 82 to 87, for several examples.} and was the firstborn son of Nabonidus. To him the aged emperor committed the daily governance of Babylon. Here is a translation of an old cuneiform tablet respecting this.

“In the beginning of the third year, he (Nabonidus) entrusted the military camp to his first born (son). He put under his command the army of all the lands. He let everything go and entrusted the kingship to him and, as for himself, he took the path to distant regions. The military forces of Akkad (Babylon) taking the field with (him), he set out towards the city Teima, in the midst of Amurru” (The Reign of Nabonidus, Paul-Alain Beaulieu, 1989).

Thus from the third year of the emperor Nabonidus forward, his son Belshazzar was the sitting monarch in Babylon, ruling on behalf of his father. When the fateful day of God’s judgment came, it fell upon the reckless Belshazzar. Before the fall of the city the elderly Nabonidus led his army in the field of battle against the armies of Cyrus, but could not prevail. After the fall of Babylon Nabonidus returned to the city, presented himself to Cyrus, and received kindly treatment from the new ruler.

MORE ABOUT BELSHAZZAR

With this identification of Belshazzar, we can now better interpret a trace history did record pertaining to this person. The Greek historian Herodotus speaks of a queen Nitocris, described as a woman of great intelligence, and he details her accomplishments. Then he says, “The expedition of Cyrus was directed against her son, who, like his father, was called Labynetus and was king (of Babylon).”4{(4) Herodotus says “Assyria,” but he and other authors use this designation for what we know as the empire of Babylon, presumably because the empire of Babylon ruled what had formerly been the empire of Assyria. The reference is Herodotus, Book I, section 188.} Evidently Labynetus is Herodotus’ version of the name Nabonidus, who according to this was the husband of Nitocris, and had a son also sometimes called Labynetus – the Belshazzar of Daniel.5 {(5) This is the evident meaning if there is to be any consistency between Herodotus and Daniel. This is also supported by the thoughtful and scholarly work of Philip Raymond Dougherty of Yale University, in his 1929 book, Nabonidus and Belshazzar, pages 38-42 – and by Paul-Alain Beaulieu, The Reign of Nabonidus, 1989, page 80, last paragraph.}

Nitocris is thought to be an Egyptian name. Philip Raymond Dougherty reasoned that Nitocris may have been a daughter of Nebuchadnezzar, from a secondary wife obtained in a marriage agreement with Egypt early in his reign.6 {(6) Nabonidus and Belshazzar, pages 42-63. His position is reasoned at length, but the evidence is insufficient to be conclusive.} If so, this would make Belshazzar the grandson of Nebuchadnezzar, consistent with his description as son (grandson) of Nebuchadnezzar (Daniel 5:22). Verses 11, 13, 18[Dan. 5:11,13,18] all refer to Nebuchadnezzar as father (grandfather) of Belshazzar.

MENE, MENE, TEKEL, UPHARSIN

These were the words supernaturally inscribed on the wall of the otherwise festive hall. They were inscribed by the fingers of a hand that had no arm or body attached. Probably they were written in large letters visible to all. A hush would have descended quickly upon the riotous assembly, as one by one the celebrants recognized a message from on high was being delivered. The boisterous mirth was at an end. A sense of foreboding[or trouble] spread across the hall.

They did not yet apprehend the meaning, but the conscience of the king and other revellers correctly sensed that a message to them from the divine courts, intruding on their reckless carousing, would not be a commendation. “Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another” (Daniel 5:6).

Outside the city gathered the armies of Cyrus. The impregnable walls of Babylon gave Belshazzar a false sense of security, until this moment. Now dread seized him – and properly so. He cried aloud an order, “Bring in the astrologers, the Chaldeans, and the soothsayers.” The order was urgent, and the king offered the highest inducements – “Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom” (Daniel 5:7).

Notice the offer of “third ruler.” Belshazzar could offer no higher, since he himself was second ruler. This detail again shows the accuracy of Daniel’s report.

Mene, Mene, Tekel, Upharsin – weighed in the balances, found wanting, kingdom divided to Medes and Persians.

“Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof” (Daniel 5:8). The words Mene, Mene, Tekel, Upharsin, are apparently Aramaic words. Certainly the king’s advisors could read the words. But they could not perceive the sense of the words – the cryptic message intended by them.

“Then was king Belshazzar greatly troubled … and his lords were astonished” (Daniel 5:9). Verse one says “a thousand of his lords” were present.[Dan. 5:1] The handwriting on the wall was against them as well, for they were the leadership of the empire then collapsing.

At this point the “Queen” advised Belshazzar of the prophet Daniel. “There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom … was found in him; whom the king Nebuchadnezzar thy father (exalted)” (Daniel 5:11). This queen is supposed by many to be the Queen mother, that is, mother of Belshazzar and wife of Nabonidus, namely Nitocris referred to earlier. She had witnessed the wisdom of Daniel during the reign of Nebuchadnezzar, who had died 23 years before. Belshazzar readily received the advice of his elderly and experienced mother.

Daniel was summoned. “Are you that Daniel, of the captivity of Judah, whom the king my father (grandfather) brought out of Jewry? I have even heard of thee, that … excellent wisdom is found in thee” (Daniel 5:14). Then the gifts were offered, but Daniel did not require them. He would give the meaning as a servant of God, “not for filthy lucre” (1 Peter 5:2). All the servants of God should have the same attitude.

First Daniel reminded Belshazzar that Nebuchadnezzar learned humility under the hand of God, but Belshazzar, who knew this, had “not humbled thine heart … but hast lifted up thyself against the Lord of heaven” (Daniel 5:22, 23). Then he gave the meaning.

“Mene” means numbered. “Tekel” means weighed. “Peres,” the root of Upharsin, means “divided.” Thus the message was, “numbered, numbered, weighed, divided.” And the meaning? “God hath numbered thy kingdom, and finished it. Thou art weighed in the balances, and art found wanting. Thy kingdom is divided, and given to the Medes and Persians” (Daniel 5:26-28). It was doom indeed, and it was executed that very night.

Now Belshazzar was humbled – but too late to avoid the judgment. He gave Daniel the promised rewards, even though Daniel did not require them. “And Darius the Median took the kingdom, being about 62 years old.”[Dan. 5:31] Thus closed the history of the Babylonian Empire.

DARIUS THE MEDE

Because history does not speak of “Darius the Mede” – or any Darius who took the throne of Babylon from Nabonidus or Belshazzar – the identification of this person has been a puzzle. Once it was supposed that his rule of the empire preceded Cyrus, but this view has been laid to rest. Cyrus was the master of the Medes and Persians before, during, and after the fall of Babylon. Only some days after the taking of Babylon, Cyrus rode into the city as the acknowledged master of the empire. This is the testimony of scripture also, for Isaiah 45:1, 2 tell us Cyrus was the ruler anointed of God to conquer Babylon and free the Jewish people to return to Israel.

 Here is a translation of a text known as the Nabonidus Chronicle, a record contemporary with those times, which parallels and augments the record in Daniel. Our comments are in {braces}, and the bold words are our emphasis.

“In the month Tasritu {Tishri}, when Cyrus did battle at Opis on the (bank of) the Tigris against the army of Akkad {Babylon}, the people of Akkad retreated. He carried off the plunder (and) slaughtered the people. On the fourteenth day (of Tasritu), Sippar was captured without a battle. Nabonidus fled. On the sixteenth day (of Tasritu), Ugbaru, governor of Gutium, and the army of Cyrus, entered Babylon without a battle. Afterwards, after Nabonidus retreated, he was captured in Babylon. Until the end of the month (of Tasritu), the shield-(bearers) of Gutium surrounded the gates of the Esagil (a temple in Babylon). There was no interruption of whatever (rites) in the Esagil and the (other) temples, and no (ritual) date was missed. On the third day of the month Arahsamnu, Cyrus entered Babylon. The drinking tubes were filled in his presence. There was peace in the city when Cyrus spoke greetings to all of Babylon. He (Cyrus), appointed Gubaru governor of all the governors in Babylon. From the month Kislimu to the month Addaru, the gods of Akkad that Nabonidus had brought to Babylon returned to their cult places. On the night of the eleventh day of the month Arahsamnu, Ugbaru died” (The Reign of Nabonidus, Paul-Alain Beaulieu, 1989, pages 224, 225).

Who, then, was Darius the Mede? There are two credible options for this. Perhaps he was Gubaru, appointed by Cyrus to govern the city. This view is ably supported in the study titled Darius the Mede, by John Whitcomb, 1963. In this case Darius was a subordinate of Cyrus, appointed by Cyrus.

Another view has been promoted by D. J. Wiseman, formerly keeper of antiquities in the British Museum. His view is that Darius the Mede and Cyrus the Persian are the same person. The father of Cyrus was Persian, the mother of Cyrus was Median, and “Darius the Mede” would be the Median designation of this conqueror.

This view is supported by Daniel 6:28, translating the Hebrew waw as “even” rather than “and.” “So this Daniel prospered in the reign of Darius, even in the reign of Cyrus the Persian.”[Dan. 6:28] Compare this to a similar construction in 1 Chronicles 5:26, which identifies one king with two separate names. Here is that text in the NASB version. “So the God of Israel stirred up the spirit of Pul, king of Assyria, even the spirit of Tilgath-pilneser king of Assyria.”[In Tamil use JW translation]

Our view is the second one – Darius the Mede and Cyrus the Persian are the same person – but in either case it makes no difference in the dates assigned the fall of Babylon, or the release of the Jews. Babylon fell to the armies of Cyrus on the Julian date October 12, 539 BC. Cyrus rode into the city October 29 the same year. This year of conquest was counted the accession year of Cyrus as “King of Lands.” The famous decree issued by Cyrus freeing the Jewish people to return to Israel and rebuild their temple came during the first regnal year of Cyrus, which began in the spring of 538 BC.

THE NIGHT OF REVELRY

It seems fitting that the precipitous doom of Babylon fell on a night of revelry, for it links the punishment to the arrogant disregard for the hand of God. Remember that on this night they were sacrilegiously using the precious vessels from God’s temple for common use, evidently to imbibe alcohol.

But though fitting, it seems peculiar that with the armies of Cyrus gathered about the city, Belshazzar would be so careless as to be partying with his nobles inside, rather than attending to the crisis. But this record also is a mark of the accuracy of the testimony, for the same fact is noted by two other records. It is noted by the Greek historian Herodotus. “There was a festival going on, and they continued to dance and enjoy themselves, until they learned the news the hard way. That, then, is the story of the first capture of Babylon” (The Histories I, 191). It is also noted by the Greek writer Xenophon. He writes that an attacking general said, “it would not surprise us to find the palace-gates unbarred, for this night the whole city is given over to revelry” (Cryopaedia VII, 5, 25).

Belshazzar was confident of his defences, but there was more to this party than simple foolishness. The date the city fell was the usual time scheduled for a festival in honour of the moon God. Notice in the Nabonidus Chronicle cited above, the date the armies of Cyrus took the city was the 16th of Tashritu. “According to the chronicle, Babylon was taken on the sixteenth of Tasritu. Accepting that Nabonidus imposed new features of the cult of Sin {the moon god} in the capital after his return from Teima, it is conceivable that festivals linked with the cult of Sin at Harran were transplanted to Babylon, perhaps even the akitu festival. This festival started on the seventeenth of Tasritu. As Babylon was captured on the eve of the seventeenth, the festivities mentioned by Herodotus {and Xenophon} and the Book of Daniel may have been those of the Harran akitu festival, as celebrated in the capital by the supporters of Nabonidus” (The Reign of Nabonidus, Paul-Alain Beaulieu, 1989).

NOTE THE LESSONS

In all of this there are lessons for the New Creation, to avoid anything akin to a spirit of unholiness, following the world in their licentious practices, or reflecting by our conduct any lack of respect or reverence for things godly. Probably all Christians who live Christian principles have experienced something of loss for the sake of conscience, if only the disesteem of the world. If this is our privilege, let us recognize it as a mark of devotion and faith toward God, and be pleased to have our faith demonstrated in any way which God chooses.

“All that will live godly in Christ Jesus shall suffer persecution (small or great)” (2 Timothy 3:12). “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness” (1 Timothy 6:11). “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Timothy 2:22). “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14). “Blessed are the pure in heart, for they shall see God” (Matthew 5:8).

DEEPER MEANING IN THE MESSAGE OF DOOM

There is a deeper meaning in the message of doom which carries down to our day. Babylon, which took the Israelites captive for so long, was a type, picture, or illustration of Papacy which ruled Europe from Rome and held the true Church, spiritual Israelites, captive so long during the dark ages. This application has a long history in Protestant interpretation, and is rooted soundly in the symbols of Revelation (chapters 17, 18).[Rev. 17;18]

There Papacy is an unholy woman, given over to the political powers, and thus styled a harlot in the intense symbolism used respecting her in scripture. The great Reformation of the 16th century was a blow to her prestige and authority, and the French Revolution and Napoleonic Wars which followed were a further mighty blow. But the 2520 years allotted for Gentile Dominion would close with 1914, and the outbreak of World War I. The kings of Europe, joined with Papacy, fell under the Lord’s judgment, which continued through World War II.

Some expositors note that the words of judgment against Belshazzar contain a count of 2520, the number of years the Gentile kingdoms would exercise power until their judgment began. Mene and Tekel are close to units of weight used for gold and silver, namely the mena and shekel. Using a mena of 50 shekels, and a shekel of 20 gerahs (Exodus 30:13), the total gerahs in mena, mena, shekel, division (of mena), would be 1000, 1000, 20, 500. The sum of these, 2520, is the number of years from Babylon’s conquest of Israel (beginning in 607 BC), until World War I (beginning in 1914).

Notice the connection elsewhere between shekels of silver and numbers of years, in the purchase price Abraham paid for the burial plot for Sarah. The price was 400 shekels. This payment represented that Abraham would not receive the land for a gift, until after 400 years, which God said would pass before Abraham’s seed would receive from God. (See Genesis 15:13, 23:15, 16).

Thus by many varied and thoughtful ways does God intertwine His plans into the prophetic narratives. “It is the glory of God to conceal a thing: but the honour of kings is to search out a matter” (Proverbs 25:2).

DANIEL THE PROPHET

In all of these experiences, Daniel represented the Lord’s people. He was the one gifted by God with an insight into the meaning of the “handwriting on the wall.” So the Lord’s people today, those called to reign with Christ in glory, are graciously informed of God about His plans and purposes. Others may see the signs, perhaps tremble as Belshazzar, “hearts failing them for fear … looking after those things which are coming on the earth: for the powers of heaven shall be shaken” (Luke 21:26). But we see the meaning.

The present heavens (spiritual institutions, false churches) and earth (political ruler ship) will pass away. But the Kingdom of Christ will replace them and be far superior. As Cyrus was later received by the crowds, so Christ the conquering king will be received by the world.

But what of Daniel? He received the gifts promised for his service – a gold chain, scarlet robe, and third place in the kingdom. So the Lord’s people – if we are faithful to God – will receive the “gold” of immortality, the “scarlet robe” of kingly authority, and “third place in the kingdom” following God and His son, Jesus Christ.

With such a remarkable privilege, shall we not bend every effort to please our Heavenly Father, and be faithful to him? Let our lights shine, let us be noble as Daniel, and speak what we know of God’s coming kingdom.

DANIEL REPRESENTS THE CHURCH

We noted in our studies of the previous chapters that Daniel represents the Church through their afflictions in the Gospel Age. The first three chapters represent three persecuting powers the Dragon (civil power), Beast (Papacy), and False Prophet (Protestant Powers).

Chapters four, five and six show these powers coming to a close. In Chapter four Nebuchadnezzar, representing civil power, lost his dominion. Here Babylon, representing Papacy in Revelation, loses its dominion. [B]In the next chapter we will see a picture of the fall of the last power.

– By Br. David Rice – From Faithbuilders Fellowship, June 2006.

===================

Good subject.

• As we saw in our previous studies – Refer “Nebuchadnezzar’s Madness  – A Study Of Daniel, Chapter Four” By Br. David Rice from Faithbuilders Fellowship, April 2006.
• In the next chapter we will see a picture of the fall of the last power – Refer “Daniel and the Lion’s Den” By Br. David Rice from Faithbuilders Fellowship, July, August 2006.

[R244 : page 4] 

DO YOU LOVE GOD?

“By this we know that we love the children of God, when we love God and practice his commandments.” 1 Jno. 5:2. Diaglott. [1 John 5:2]

This does not read as is generally supposed; it does not say we know that we love God because we love his children, but almost the reverse: We love the children because we love the Father. In a word, it is through our relationship and union with our Head, Jesus, that we are permitted to partake of the spirit or mind of the Father, and that spirit is the spirit of Love—love toward all that is good and noble and pure and just, and consequently, hatred of all that is impure, sinful, and opposed to the things loved—”hating iniquity”—loving righteousness. [Heb. 1:9]

If then you love God and have become a partaker of His spirit, (“Let the same mind (spirit) be in you which was also in Christ Jesus, our Lord”) [Similar Phil. 2:5]—”if the spirit of Christ dwell in you,” [Similar Rom. 8:9] you will love all things in which there is any good and hate all evil, because it is opposed to good. And not only so, but as John expresses it [1 John 5:2], if we are entirely surrendered to God and to obedience to his will, those to whom we will be especially drawn and whom we will especially love will be those who are begotten of the same spirit—who also love righteousness and hate iniquity.

How you have proved this in your own experience: You met a stranger and before you were aware you were acquainted; you recognized in each other the spirit of Christ and not the spirit of the world, and this was the basis of fellowship. But how shall we know whether the ones you love are the children of God or not? Perhaps you love worldly people, or perhaps you love moral people who are not new creatures, best. How can you tell? By the Apostle’s rule: “By this we know that we love the children of God” [1 John 5:2]—if we love God supremely.

But does some one say: “How can I know that I love God supremely?” We have heard dear Christians pray: “Oh, Lord help me to love thee,” and we remember a sweet hymn which says: [A]“Let me love thee.” And we wish that all who are the Lord’s might realize that love to him is not a gift to be prayed for, and not a thing which is given to us, but a thing which we ourselves must develop. The basis of all love for any person or thing is knowledge. You can only learn to love good and hate evil by becoming acquainted with them; so the way by which we come to love God is by becoming acquainted with him. We cannot become personally acquainted with him, for no man hath seen God, but we can and do become acquainted with his spirit—his mind—as we see it manifested in Christ Jesus, our Lord, and through the apostles, and through those who are entirely consecrated to him now living in the world. And the more we see of his spirit—its meekness, patience, long-suffering, charity—love, the more we come to love Him who is the fount or source of all this—for we realize that God is love. [1 John 4:8b]

Nor is this the only way we can learn of God’s spirit, for as we look into His Word, (having come into harmony with him and consecrated ourselves to him) the spirit of God is more and more revealed to us as we come to see his great and loving plans therein recorded; and the more we see of perfection and beauty and love in the plan, the more we will admire and love the great planner—our Father. God desires all his creatures to become acquainted with him (and in due time will cause “the knowledge of the Lord to fill the whole earth,” [Hab. 2:14] in order that all may have an opportunity to love him—”for his mercy endureth forever” [Psa. 136:1b]) but now during this “present evil world,” [Gal. 1:4] or time while evil is allowed to reign, he is revealing himself only to those who have [been called and who have] eyes to see and ears to hear, and who use them. If then we would love, we must know God; if we would know, we must make use of the instrumentality and search the Scriptures for his plan and will, and seek to know what is “that good and acceptable and perfect will of God.” [Rom. 12:2] “Then shall we know if we follow on to know the Lord.” [Hos. 6:3a]

In the verse following the one above considered, the apostle lays down a rule by which we may know whether we really love God or not, viz.: “For this is the love of God: that we keep his commandments, and his commandments are not burdensome.” [1 John 5:3]

Are you in the Lord’s hands—are you seeking to do his will? If so, what motives actuate you—love, or fear? If fear, your service will be a drudge [or menial]; you may perform, but it will be a burden and a continuous effort to render obedience to his wishes. If you serve God from love your experience will be different—it will be a pleasure to do his will; a

[B]”Joy to find in every station
Something still to do or bear”—

a pleasure to sacrifice earthly comforts or pleasures whenever his will thus indicates.

How simple and yet how absolute is this test of whether and how much we love God or fear him! If we fear we may obey and find it burdensome, but if we love him we keep his commands and do not find them burdensome.

Oh, how often has this burdensome obedience to God been brought to our notice! Some one whom we had supposed was serving the Lord in loving obedience begins to tell us how much he suffers for Christ’s sake, and how much he bears of the burden and heat of the day laboring in the vineyard. No, if we have the spirit of Christ, we will not feel the commands of our Father burdensome, but a pleasant service, and it will be true of us as of him: “I delight to do thy will, O God.” [Psa. 40:8]

If then the doing of the will of God be unpleasant to us, if it be not with us as with Paul, that the sacrifices of earthly things—earthly wealth, influence, pleasures, are a privilege and a joy, it must be because we lack the love of God, which constrained Paul and all the apostles to reckon all these things and life itself but loss and dross, on account of the knowledge of the anointed Jesus, our Lord, on whose account we suffer the loss of all things and consider them to be vile refuse, so that we may gain Christ. (Phil. 3:8.) [In Tamil Phil. 3:8.11]

Come then, you who labor, you who are burdened in the Lord’s service, come to Him who speaks, saying: “Come unto me, ye that labor and are heavy laden, and I will give you rest.” (Matt. 11:28) Come, receive of his spirit of entire consecration. Then you can with him say: “I delight to do thy will, O God.” [Psa. 40:8] Thus we will know that our obedience is from love of God—if his will is not burdensome, but a delight to us.

====================

Good subject.

• Let me love thee.” – Taken from Hymn “Let me love thee. Thou art claiming”. Refer https://www.hymnal.net/en/hymn/h/369.
• Joy to find in every station – Taken from the Hymn “Jesus, I my cross have taken”. Refer https://www.hymnal.net/en/hymn/h/460.

[R5585 : page 358]

TEMPTATIONS PECULIAR TO THE NEW CREATION

“We have not an High Priest who cannot be touched with the feeling of our infirmities, but was tempted in all points like as we are, yet without sin. Let us, therefore, come boldly unto the Throne of Grace, that we may obtain mercy and find grace to help in time of need.”—Hebrews 4:15,16.

ST. PAUL had been speaking respecting the antitypical Priesthood, and had been showing that Aaron had been only a typical priest, that the Levitical priesthood never really took away sin, that a better Priesthood was necessary, that this higher Priesthood was represented in Melchizedek, and that God had declared that Jesus would be “a Priest forever, after the Order of Melchizedek.” [Heb. 5:6] Jesus is a Heavenly High Priest—not an earthly high priest. The thought, then, might be gathered that if our Lord is not an earthly priest He would not know how to sympathize with us. But the Apostle assures us that our great High Priest can fully sympathize with us, because “He was tempted in all points like as we are.” [Heb. 4:15]

We are not to understand the Apostle to mean that our Lord was tempted in every manner that the world is tempted. He had none of the temptations peculiar to a drunkard, etc. His was not an unbalanced mind. He was tempted “like as we are”—The Church. Like our Master, we are not, as New Creatures, tempted as are the world. The world has its own kinds of temptation. We are not of the world. We are being tested as spirit-begotten children of God. We are tested as to our loyalty to Him, as to our faith and obedience. Of course, while still in the flesh, we are liable to temptations along the line of our natural tendencies as members of the fallen race, but these are not our temptations as New Creatures.

THE WORLD NOT ABLE TO UNDERSTAND US

The world knows nothing of our peculiar trials as New Creatures. They know merely about the common trials and weaknesses of humanity. But we, having been justified in God’s sight, and set apart for His service, desire to carry out our new aims. We are no longer of the world. The world, the flesh and the Devil seek to turn us aside, to draw us back into the old ways; and these temptations are liable to make us forget our covenant of special relationship to the Lord, and what we have agreed to do and to be. It is in this respect that we are being especially tempted and tried, and we must ever be on our guard. We know that Jesus, our great Head, was tried in like manner with us.

When Jesus told His disciples that He was going up to Jerusalem, and that He would be betrayed into the hands of the chief priests and the scribes, and they would condemn Him to death and deliver Him over to the Gentiles, who would mock and scourge and crucify Him [Matt. 20:18-19], [A]St. Peter said: Master, do not talk that way—it is discouraging. [Matt. 16:21-22] And why speak of these strange things about eating your flesh and drinking your blood? [Refer John 6:53] Lord, do not say these things! God forbid; this shall not be your lot!

So even His chosen Twelve could not understand the Master. [Luke 18:34] Jesus answered [B](but not in the crudity of the Common Version), “Get thee behind Me, adversary” [Matt. 16:23]—you are becoming My opponent. You would undo the very work I am doing. Instead of helping you are hindering Me, because your thoughts are not God’s thoughts, but men’s.—See Matthew 16:21-23.

And so it is with many who seek to show us kindness, who think they are serving our best interests. They say that we are foolish in thinking so much about religion. They mean well. They do not realize that we must be about our Father’s business. This is the kind of temptation that comes to us as Christians, as followers of the Master. The special temptations of the Lord’s children are not temptations to commit gross immoralities; and the temptations of Jesus were not of this kind. But He did have the temptation to withhold the Truth and to give something that would be more palatable.

Some of our nominal church friends may say to us: [“]Why do you not engage in slum work, or in social uplift work? You are continually talking about the Kingdom! the Kingdom![“] As God’s ambassadors we are here for the very purpose of telling men about the Kingdom, about the glorious things God has in reservation for His saints, and also His purposes for the world. We know that human “slumming” methods will fail to save the world, but the Kingdom will save it. The temptation is to do something that others would applaud, instead of doing and saying things of God’s Word that bring disapproval from the world and the nominal church people. The Editor has friends who say to him, If you would not talk as you do, and write as you write, more people would listen to you. You could be very popular if you would speak a little differently. You are putting too much religion into your sermons. We reply, Yes, but we are speaking and writing to instruct the people respecting God’s Word, character, Plan; and respecting His present call to the Church.

THE CHARACTER OF THE MASTER’S TEMPTATIONS

The Master probably had presented to His mind the suggestion: Now take an easier way. This way that seems to be indicated is the crudest possible one. Go to God and tell Him that it does not seem right to you, who have been loyal through all these ages, that you should be subjected to such treatment; that this seems a very strange way to treat a faithful Son; that there can be no good reason for it, and nothing can be gained by it. Ask God if He cannot make some change. Ask Him if He is not overdoing the matter.

And so we, His followers, may sometimes have similar suggestions. But a murmuring, rebellious spirit would prove that we are not in the right attitude of heart; it would prove that we had either never really submitted our will to the Lord or else had withdrawn it, and that we lacked confidence in Him. Any such temptations must be promptly resisted by the child of God.

When St. Peter sought to defend our dear Master from the soldiers and officers who came to arrest Him, though knowing what the end would be, Jesus said: “The cup which My Father hath poured for Me, shall I not drink it?” [John 18:10,11] He did not think for one moment of yielding to any temptation to use His superior power to prevent His enemies from taking Him. He showed them that He possessed such power; for they all went backward, and fell to the ground. [John 18:5,6] Thus He made it manifest that had He chosen to exercise His supernatural power He was infinitely stronger than they, and submitted not because He must, but because He was in reality voluntarily submitting Himself to death. This was a demonstration of His previous declaration: “No man taketh My life from Me, but I lay it down of Myself.” (John 10:17,18.) He steadfastly refused to yield to any appeals from His flesh to escape or to lessen His sufferings. “He was tempted in all points like as we are, yet without sin.” [Heb. 4:15]

We might weaken sometimes; we might come short—and we do come short. We cannot fully live up to the glorious standard. Christ was without sin. We have sin abounding in our flesh, and we have weaknesses which He did not have. But if we are to follow in His steps, we are to overcome, and to prove overcomers to the end. We are not to say to ourselves; [“]I cannot live as Jesus lived, even if I try ever so hard; what is the use of setting up so perfect a standard? [“] But there is use in it; and we should earnestly strive to come as near as possible to that standard. By keeping this glorious Pattern ever before us, we shall be able to come much nearer perfection than if our standard was lower. We must have no less than this perfect standard as our aim, if we expect to win the prize for which we have entered this race.

If Jesus had sinned and had come short in any way, it would have meant failure complete. He would never have had a resurrection. This was typified in the Jewish high priest when he passed under the veil with the blood. The high priest who had not followed every instruction of the Law in the offering of his sacrifices would have died under the veil. [C]This was what Jesus feared in Gethsemane, when “He offered up strong crying and tears unto Him who was able to save Him out of (Greek ek) death”—not to save Him from dying, but to save Him out of death by resurrection. [D]And the record is that He was heard and was strengthened, comforted. (Luke 22:39-45; Hebrews 5:7.) [E]As soon as He had the Father’s assurance that He had not violated any conditions, and that He would not go into eternal death, He was content to suffer any other experience that might come to Him.

OUR SYMPATHETIC HIGH PRIEST

From the fact that our High Priest was tempted and suffered, we may know that He is not one who is cold and indifferent. On the contrary, He is One who is full of sympathy, who has had the largest kind of experience. (Hebrews 2:18; 5:8.) If then, we have temptations, what must we do? We are to come to our great High Priest; and as we come to the Throne of Heavenly Grace, we may come with boldness (or, more properly translated, with courage, not doubting), knowing that the One who meets us there is fully able to sympathize with our every sorrow and need, and with our every temptation.

If we have not sinned wilfully, if our sins have been those of imperfection of the flesh through besetment, so that at the time we were not able to overcome and to control the flesh properly, we may come with courage, knowing that the Lord understands all about the weaknesses of our fallen human nature—He remembers that we are but dust: (Psalm 103:13,14.) St. Paul says we cannot properly judge even ourselves as respects our own weaknesses. He says (1 Corinthians 4:3,4), “With me it is a very small thing that I should be judged of you or of man’s judgment; yea, I judge not mine own self;…but He that judgeth me is the Lord.” He knows how to make all due allowance. Then let us not hesitate to come to Him in prayer, pleading His promises. Let us seek for the mercy of the Lord, knowing that we shall receive it, when we are truly striving to be faithful to Him.

Our Father knows all about these experiences we are having, and He made the provision for our covering. He provided succor from our difficulties, that we might come in as members of the Body of Christ, even though imperfect. He knows that we cannot fully control our imperfect bodies. But as we become stronger, we should be better able to control the mortal body. The new will should subjugate the old mind, and have better success in conquering the flesh. We must scrutinize ourselves and our progress; we should not be satisfied nor feel that we are proving overcomers, unless we can from time to time see growth in ourselves in Christlikeness and in ability to subdue the old nature with its impulses and tendencies.

No other arrangement would have been so good for us as the one the Lord has chosen. We have our weaknesses and imperfections charged up to us; but God has provided a way by which we can have them all forgiven, if they are unavoidable or if there has been no wilfulness connected with them. Any measure of wilfulness in a child of God requires expiation [or punishment] by stripes. If we judge—closely inspect or scrutinize—ourselves, our thoughts, words and actions, we shall require less judging and disciplining by the Lord to correct our faults. [1 Cor. 11:31] If we realize that we have been remiss in any way in keeping our vows, if we think that we have been lax in some particular at any time, it is helpful to impose some penalty upon ourselves that we shall feel. We should go to the Lord in earnest prayer, asking forgiveness, and promising Him by His grace to strive to be more watchful in the future. We should daily scrutinize ourselves along this line, and never lightly pass over any failure.

How precious and comforting the realization that our merciful High Priest is touched with the feeling of our infirmities! We should never, however, relax our vigilance because of this knowledge, or take any advantage of His mercy. But we rejoice that we have a Mercy Seat to which we can go as soon as we are conscious of our inability to be all that we would, and rejoice to know that we shall not be turned away.

====================

Good subject.

• St. Peter said: Master, do not talk that way—it is discouraging. And why speak of these strange things about eating your flesh and drinking your blood? Lord, do not say these things! God forbid; this shall not be your lot! – We should note that the author is paraphrasing the thoughts of Peter from Matt. 16:21-22 and is not a direct verse reference. The author further combines the thought expressed in the verses in John 6:51-60 and applies it as Peter may have stated, though this was not actually stated by Peter.
• (but not in the crudity of the Common Version), “Get thee behind Me, adversary” – This could well have been the crudity rendered in the common version, since most modern translation do maintain the same effect including RVIC translation.
• This was what Jesus feared in Gethsemane, when “He offered up strong crying and tears unto Him who was able to save Him out of (Greek ek) death”—not to save Him from dying, but to save Him out of death by resurrection.  – We believe that reference in Heb. 5:7 and the  Gethsamane experience are not the same. Heb. 5:7 does not talk about a single suppliction or pryaer, but many, as in “the days of His flesh”. We understand that Jesus was prayeing for a cup to be removed, but not of His own will, but of the Father. The cup we understand to be “being forsaken”, or being cutoff from communication with the Father. Though Jesus prayed earnestly, it was not granted to Him by his Father which we understand from his loud cry on tthe cross (Matt. 27:46). And he learnt obedience to the Father in “which he suffered.”
• And the record is that He was heard and was strengthened, comforted – We understand that the text referred here is Luke 22:43, which is now established to be spurious text.
• As soon as He had the Father’s assurance that He had not violated any conditions, and that He would not go into eternal death, He was content to suffer any other experience that might come to Him – No assurance was given at the time of Jesus’ prayer at Gethsemane. Having made His earnest request in prayer, understanding that His time has come, and having confidence in his Father’s course, Jesus simply gained fortitude to face the events following.

WERE NOT TEN CLEANSED? – By Bro. Gilbert Rice

“Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger” (Luke 17:17, 18).

Ten Lepers met Jesus one day nearly 2000 years ago as he journeyed south to Jerusalem. [Luke 17:11] All sought his mercy and were given the same instruction: Go show yourselves unto the priests. [Luke 17:13,14] As they obeyed his word, all were cleansed. Yet only one, a Samaritan, returned to give thanks to Jesus. [Luke 17:15,16]

The failure of the nine to do so brought the above remarks recorded by Luke. [Luke 17:17,18] What of the other nine? Were they grateful for their healing? Or did their joy in the gift cause them to quickly forget the giver? Yes, it is possible even for those who have received much to take God’s favours for granted.

Thankfulness, genuine gratitude, is a mark of maturity and gentility among all honourable people. But even then, it remains only a gesture unless it comes from the heart in real appreciation of the goodness of the giver. The one leper, when he realized he had been healed, deliberately returned back to where Jesus was. Heedless of all about him, he praised God with a loud voice. [Luke 17:15] Falling on his face at Jesus’ feet, he thanked him publicly. [Luke 17:16]

There is a lesson of thankfulness here for all people. It is not surprising to find numerous scriptural injunctions to Christian thanksgiving for all things, at all times, in all circumstances. Indeed, the Christian life is to be one of thankfulness, “for what has thou that thou didst not receive?” (1 Corinthians 4:7). The words in Psalms 107:21, 22 are relevant to every believer in Christ Jesus.

“Oh that men would praise the LORD for His goodness, and for His wonderful works to the children of men. Let them sacrifice the sacrifices of thanksgiving, and declare His works with rejoicing.” Praise, sacrifice, and witness help us discharge our debt of gratitude.

May our lives be lives of thankfulness and praise in every part: first to our Heavenly Father for all the riches of His grace; [secondly] to His Dear Son, our Saviour, who loved us and gave himself for us; and [thirdly] toward all whose love and kindness enrich our lives.

– By Bro. Gilbert Rice from Faithbuilders Fellowship Library.

(https://2043ad.com/library/library.htm)

[R5650 : page 83]

PATIENT ENDURANCE THE FINAL TEST

“Let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”—James 1:4.

THE Scriptures everywhere represent patience as an important element of character. In every phase of human experience we can see its need. To be just under present conditions, one must be patient, not rash; for it would be unjust to be impatient and severe with the unavoidable imperfections and weaknesses of our fellowmen. Therefore the spirit of a sound mind demands that we be patient in dealing with fallen humanity. God Himself possesses this quality of patience, and has long exercised it. In dealing with the world in the next Age the Church will need to have much patience, and under our present environments we need it constantly in order to develop the character necessary for a place on the Throne with our Lord.

Patience is closely allied to love and mercy. If God were unloving, unmerciful, He would be without patience. In man’s present blemished, fallen condition, patience is sadly lacking, although it is often exercised outwardly for policy’s sake. This Godlike quality, like all the other qualities of character inherent in God and in all perfect beings created in His likeness, has been largely obliterated in humanity by the fall of the first pair.

In the New Testament there are two Greek words translated patience. One of these words signifies forbearance, longsuffering. The other carries the thought of cheerful or hopeful endurance. The latter is the word used in our text [Jas. 1:4b], and has a much deeper significance than attaches ordinarily to our word patience. This constancy—the endurance of evil in a cheerful, willing manner—represents an element of character, and not merely a temporary restraint of feeling or of action. It signifies a development of heart and character which manifests itself in an endurance of wrong or affliction with contentment, without rebellion of will, with full acquiescence in the requirement of Divine Wisdom and Love, which, while permitting present evils, has promised in due time to overthrow them.

It will surely be profitable for us to cultivate carefully this element of Christian character of which our Lord speaks in such high commendation, and without which, His Word assures us, our character cannot be perfected. The Christian requires patient endurance to put on the whole armor of God, and having put it on, to keep it securely buckled. We need it in dealing not only with others, but also with ourselves, with our own blemishes. We should always take into account the various circumstances and conditions surrounding ourselves and others. As we look around, we see that the world is in a condition of blight, of sin. This knowledge should give us great sympathy with humanity, without which we would have but little patience. All of our brethren in Christ, like ourselves, are by nature members of this fallen human race. Therefore we should have a great deal of patient endurance with the Lord’s people, as we would have them exercise this grace toward us. [Similar Matt. 7:12]

THE PATIENCE OF GOD

As the quality of justice will always persist, so will the quality of patience, though not in the sense of patient endurance of evil. God patiently works out His own glorious designs, in perfect equipoise [or balance] of mind. At present this requires the exercise of patient endurance with evil, sinful conditions; and in the Ages of glory to come God will, we believe, still work out His purposes in perfect patience, probably in worlds yet uninhabited.

But in the exercise of patience under present evil conditions, Wisdom must have a voice. God has declared that in His Wisdom the time will come when He will cease to exercise patience toward the world. That is to say, He will no longer bear with the world in their present sinful, imperfect condition. That time has almost arrived. The great cataclysm of trouble, now about due, will sweep away the entire present order preparatory to the establishment of the Kingdom of God under the whole heavens. Then God will give men the fullest opportunity of coming into harmony with Himself and righteousness before He will deal with them summarily.

The time is coming when there will be no more sin. God will have a clean universe by and by. But He will first give everybody an opportunity to rise out of sin. If they will not avail themselves of the opportunity, then God’s patience, longsuffering, will cease to be operative toward such. This will not mean that God’s patience has ceased, but that its activity has ceased in that direction.

God’s patience has arranged the thousand years of Messiah’s Reign for man’s blessing, and His Wisdom has decided that those thousand years will be sufficient for the elimination of evil. Whoever will not learn to live righteously under those favorable conditions would never learn, and it would not be the part of Divine Wisdom longer to exercise patience with such. Likewise also, in our dealings with ourselves and others, there is a limit to the proper exercise of patience—longsuffering. We should not be patient with ourselves beyond a certain point. There are circumstances in which we would properly feel that we should have known better and should have done better than we did.

LET US JUDGE OURSELVES

If a child of God realizes that he has been derelict [or negligent] with himself, he should say, I will not be patient with myself any further. I will take myself in hand and conquer this weakness which I have permitted in a measure to assert itself to the weakening of my own character and probably to the discomfort and pain of others. I cannot do this in my own unaided strength, but by the grace of the Lord I am determined to overcome in this matter.

Parents require much patience, forbearance, in dealing with their children. The limit of patience might differ in regard to different children. Therefore the wise parent will judge how nearly each child has been doing the right thing, and how well each has received and profited by instruction. If he finds that any child of his is wilfully doing wrong, he should not continue to be patient, but should administer the rod. This would not mean that the parent had ceased to be patient. He might have patience the next day with the same child, and subsequently the application of the rod might come again. We are rather to be too patient, too sympathetic, than to have too little patience, too little sympathy. Remembering our own weaknesses, we are to exercise patience toward others who are seeking to overcome their imperfections, even as we are seeking to overcome our own. We all need that patience, forbearance, be exercised toward us.

OUR LORD’S LESSONS ON PATIENT ENDURANCE

Recurring to the word patience as used in our text [Jas. 1:4b], let us glance backward to our Lord’s Parable of the Sower, as recorded in Luke 8. In verse 15 [Luke 8:15] we read, “That on the good ground are they, which in an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience,” patient endurance, constancy. The thought here is that to be of the fruit-bearing class which the Lord will approve and accept in His Kingdom we must do more than to receive the Word of His Testimony, even though we receive it with joy. It means more; for the stony ground class at first thus received it. For a brief time these seemed to give evidence of fruitfulness and vigor; but when the hot sun of persecution arose, they withered away, because of lack of depth of soil. [Matt. 13:5-6]

In this parable the Lord shows that patient endurance, constancy, is the final test of character. It follows after the receiving and the sprouting of the seed; it follows after love, hope, joy and faith have caused the seed to spring forth and begin to bear fruit. Patient endurance, then, is necessary in order that the fruit may be developed and thoroughly ripened, that the grain may be made ready for the garner. Ah, how important this grace is seen to be, in the light of God’s Word! But remember that the endurance must be cheerful. We cannot suppose that He who judges the thoughts and intents of the heart would be pleased with His children, even when He saw them bearing much for His sake, if they endured it in an impatient or dissatisfied or unhappy frame of mind.

Those who thus endure surely would not be copies of God’s dear Son, whose sentiment found expression in the words, “I delight to do Thy will, O My God!” All of the Royal Priesthood are sacrificers, as was our great Chief Priest; and God who accepts our sacrifices through the merit of our dear Redeemer, informs us that He loves a cheerful giver [2 Cor. 9:7b]—one who performs his sacrifices gladly, with a willing heart. This does not mean that our bodies will never grow weary; but that our spirit will rejoice in the privilege of suffering weariness of the flesh in so noble and wonderful a service. But if our Father should see best to lay us aside from active work for a time, when our hearts are longing to serve, this too will be an opportunity to endure cheerfully His will for us. It may also be a test of our full submission of our wills to His, and thus be an important stepping-stone upward toward the Kingdom glories and privileges.

The other instance in which the Lord used this word patience, or patient endurance, is recorded in Luke 21:19. He had just been telling His followers that they must expect tribulations as the result of being His disciples during the present time, when sin abounds, when Satan is the prince of this world. They must expect opposition from various quarters; but He assured them that nevertheless they would be fully under Divine care and protection, even though persecutions would be permitted to reach and to affect them. Then follow the words, “In your patience (patient endurance, cheerful constancy) possess ye your souls.”—Luke 21:19.

Our faith and our trust in the Lord and His gracious promises should be so strong and unwavering that they will far more than counterbalance the oppositions of the world, of false brethren, and of Satan’s blinded servants. So implicit should be our faith in our Father’s love and care that all these persecutions will be recognized and rejoiced in as the agencies of His providence in chiseling, shaping and polishing us as living stones for the glorious Temple which He is constructing, and which is now so soon, we believe, to be set up.

Viewing our trials from this standpoint, we can indeed rejoice and can possess our souls, our lives, as New Creatures, even amidst tribulations, with cheerful endurance. Yea, we may realize that the soul, the real being, to whom God has given the “exceeding great and precious promises” [2 Pet. 1:4] of the future, cannot be injured by the persecutions of the flesh, or by anything that man can do unto us, so long as we are faithful to the Lord, accepting every experience that He permits to come to us as ministrations of His providence for our ultimate good and His glory.

THE NECESSITY FOR PATIENT ENDURANCE

Let us here examine carefully into the reason why it is necessary for us to develop this grace of patient endurance. It appears that the development of this quality is one of the conditions which God has attached to the call to joint-heirship with our Lord in the Kingdom, and one of the same conditions required of Him. The wisdom of this is manifest when we consider the work to which we are called—the work of blessing all the families of the earth, as God’s Millennial Kingdom, in joint-heirship with the Only Begotten Son of God, our great Redeemer. That will be a mighty work; and it is eminently proper that Jehovah should require that those whom He shall account worthy of that exalted position shall not only appreciate His goodness and His glorious character, and prefer His service to sin and iniquity, but demonstrate their thorough loyalty to the principles of righteousness and to His will to the extent of a joyful willingness to suffer on behalf of these principles. A transitory endurance of one or two or three brief trials would not prove the individual to have an established character for righteousness; but a patient, cheerful, endurance even unto death would be necessary to demonstrate such a character.

We might illustrate this with the diamond. Suppose that we were able to make diamonds out of some plastic material with the brilliancy of the real diamond; and suppose that they became hard, but not so hard as the genuine diamond. Would these imitation diamonds have the value of the true diamond? By no means. If they were subjected to severe pressure, they would be crushed. And so with the Christian. If we supposed him possessed of every grace of character that could belong to the sons of God, save this one of firmness, endurance, he would not be fit to be amongst the Lord’s jewels. Hence we see the necessity of the Lord’s demand that patient, cheerful endurance shall be a characteristic of each one who shall be accepted to a place in His Royal Diadem.

The importance of this quality in the Christian character is again emphasized by the Apostle Paul. In His Epistle to Titus (2:2) [Titus 2:2], when enumerating the character-qualities of an advanced Christian, he declares that they must be “vigilant, grave, temperate, sound in faith, in love, in patience.” The final test of patient endurance must be passed before we can be accepted as of the Very Elect [Matt. 24:24].

The same Apostle in writing to Timothy, thus reminds him, “Thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, love, patient endurance.” [2 Tim. 3:10] We need this important grace more and more as we speed along on our race course and near the end of the way. Feet grow weary; trials and testings abound; therefore we need to “gird up the loins of our mind” [1 Pet. 1:13] and, looking to our great Exemplar for the needed inspiration and strength, to set our faces like a flint for the home stretch.

TRIALS ABSOLUTELY ESSENTIAL

Our ability and strength to patiently endure should increase as we progress in the narrow way. We should grow “strong in the Lord and in the power of His might.” [Eph. 6:10] But we cannot possibly develop this essential trait of character without trials—experiences intended to call for the exercise of cheerful endurance. So let us not think it strange if we are called upon to pass through protracted trials which make necessary the nerving of ourselves to bear. [Similar 1 Pet. 4:12] But let us repeat that the virtue is not merely in the bearing; for the world has much to bear, but it is particularly in the manner in which we endure. At heart we must be sweet and submissive—in fullest harmony with the Lord’s processes of development. This may be hard at times; but His grace will be sufficient, if we constantly apply for it. “Having done all,” let us “stand!” [Eph. 6:13]

Ah, yes! We can see a new reason for the Lord’s arrangement that we should have our trial as our Master had His—under an evil environment—that we might not only have all the necessary qualities of Christian character, but have them rooted, grounded, fixed, established.

The Apostle James likewise draws our attention to the importance of this quality. He says, “The trying of your faith worketh patience” [Jas. 1:3]; that is to say, if our faith stands the trial, it will work out in our character this patient endurance. On the other hand, if we do not attain this development, it will mean that our faith has not stood the test satisfactorily, and that we are not fit for the Kingdom [reign]. Thus we see clearly what a great mistake has been made among Christian people in general in supposing that religion is a thing to be gotten suddenly as an answer to prayer, or by going to the mourner’s bench, or by standing up for prayers, or in response to some Divine or human appeal—just as one would get a dollar and put it into his pocket. On the contrary, the step of repentance from sin and justification is only the beginning, and not the end, of the Christian way. The next step is consecration of ourselves and our all to God. But this also is far from the end. Not only must we go on and on, to the attainment of faith, fortitude, self-control, meekness and love, but having attained all these, we must patiently endure. We must “run with patience (cheerful endurance) the race set before us.” [Heb. 12:1] Or, to use another figure of speech, it is merely starting in the School of Christ; merely having our names enrolled as pupils, to be taught of the Lord.

“THE HOUR OF TEMPTATION” [Rev. 3:10]

The Church of the Philadelphia period were promised of the Lord that because of their faithfulness, because they had “kept the Word of My patience,” they should be kept from “the hour of temptation” [Rev. 3:10] which was to come upon all the world a little later. The Church of Laodicea—the Church of our day—is not kept from entering into the “hour of temptation”; but we may be sure that we will be kept while in it, if we are faithful and true. Our dear Lord’s special message to the Laodicean phase of the Church has been, “Behold, I stand at the door and knock. If any man hear My Voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh, will I grant to sit with Me in My Throne.”—Revelation 3:20,21.

Though we are not spared from this hour of temptation, we have a counterbalancing blessing as a result of living in the time of our Lord’s parousia.* {*Any one interested in the Scriptural evidences that our Lord has now returned in the manner foretold, as “a thief in the night,” will be sent the “Parousia” booklet, upon receipt of 6c in stamps with name and address. Direct request today to THE WATCH TOWER, Brooklyn, N.Y.} We may have His instruction, His dispensing to us of spiritual food, “meat in due season,” [Matt. 24:45] in a manner and to a degree never before enjoyed by His saints. And, as we might expect, this greatest favor is offset by the subtle and severe trials and testings of this special “hour of temptation.” If there was ever a time when patient endurance was needed by the Lord’s faithful, it is now. If ever they needed the counsel, “In your patience possess ye your souls,” [Luke 21:19] they need it now. Those who are able to patiently endure will stand in this evil day. All others will fall. As the Apostle forewarned us, the fiery ordeals of this day “will try every man’s work, of what sort it is.” [1 Cor. 3:13]

We find this quality of patient endurance lacking everywhere throughout Christendom today, even among the majority of the professed followers of Christ. It is becoming more and more scarce. Few wish to endure anything—for righteousness’ sake, for Christ’s sake, or for any one else’s sake; and if endurance of anything unpleasant is absolutely necessary, the trial is borne with much of impatience, complaint and chafing [or resistance]. Moreover, a spirit of defiance and rebellion against everything like self-denial or resignation, a spirit of intense bitterness, is daily growing in the hearts of mankind.

This general tendency of the civilized world today toward non-endurance, impatience and rebellion against restraint necessarily has its influence upon those who are seeking to walk in the narrow way. Only by Divine grace can this tendency be successfully resisted, and progress be made toward the development of the likeness of Christ. This special grace, needed today by the Lord’s children, will be withheld from those who are not walking close to the Lord, following in the footsteps of Jesus. It is because the professed followers of Christ are living so far from Him that we see today the tendencies are developing which we have noted amongst those who profess His name.

This spirit so prevalent is at the bottom of mob violence which is kept down largely by military force, in the outbreaks against law and order which we hear of so frequently.

We may expect this spirit to continue to grow. There is a feeling amongst the masses that in the past they have been too patient, not sufficiently aggressive—the feeling that if they had taken things into their own hands long ago present conditions might have been averted. But those who have kept the Lord’s Word of patient endurance, who have sought from Him the wisdom from on High, which is “first pure, then peaceable, gentle, easy of entreatment, full of mercy and of good fruits,” [Jas. 3:17] have learned that He has a due time in which His purposes shall be accomplished, and they are willing to abide His time patiently, knowing that it is best. They have learned that

[A]”God’s plans, like lilies white, unfold;
We must not tear the close-shut leaves apart,
Time will reveal the hidden heart of gold.”

ONE OF SATAN’S SPECIAL DECEPTIONS

The Apostle [Paul] counsels us respecting this “hour of temptation” [Rev. 3:10] which is now upon us. Its besetments and trials will be many, and some of them will be so subtle and deceptive that all who are not thoroughly rooted and grounded in the Truth will be carried away by the false arguments of those whom Satan is now permitted to use as his agents in trying all those who dwell upon the face of the whole earth.

Amongst these subtle theories of the Adversary, none seems more deceptive than Christian Science, falsely so called; for it is neither Christian nor scientific. Backed by the power of the Evil One, it is able to promise its dupes that if they will affirm an untruth, and stick to it, they shall have relief and cure of certain ailments and bodily afflictions. Those who have not learned to endure patiently all that the Lord permits them to experience in the way of pain and sickness—all that cannot be relieved by rational and reasonable methods—will be ready to accept almost any relief which the Adversary may bring to their attention. And as they learn to deceive themselves in respect to pain and sickness, and gradually to pervert words from their real meaning, and to ignore and deny facts, they become in time so confused in their minds that truth appears to them to be falsehood, and falsehood appears to be shining Truth.

SOME BEING FREED BY THE TRUTH

These deluded ones are led into this deception partly through curiosity. It seems so strange to them to hear one say, “There is no death; all is life! There is no pain; all is health! There is no evil; all is good!” They say to themselves, “These statements are certainly very inconsistent, yet I am curious to know how people reason them out. What is their philosophy?” This is just what the Adversary desires. He wishes thus to attract their attention, that step by step he may lead them from one falsity to another, until the whole brain and conscience are subverted. They have accepted darkness for light, lies for truth. For this they are rewarded with physical relief—small recompense!

This is the reward of selfishness, of unwillingness to suffer anything they could escape by any means. They preferred their own way, the way most attractive to the fallen flesh. They chose this rather than the Truth, which did not appeal to their flesh. They were ready to exchange the testimony of the Lord for the sake of physical ease and comfort, or to satisfy morbid curiosity. Thus they escaped troubles and pain which, if endured patiently and joyfully, would have worked out for them blessing and strengthening of character. Some who have been thus enslaved by the great Adversary, a very few, are being freed by the power of the Truth at this time. But it is a very difficult task to be thoroughly accomplished. In some cases the experiences undergone in the efforts to break the bonds so tightly binding them have been very painful, and accompanied by buffetings from the Evil One and his hosts, who have so long held them in bondage. But it is well worth the struggle and the pain to be free from all such slavery.

ST. PAUL’S PICTURE OF PRESENT CONDITIONS

The hour of trial is not coming alike upon all, for all of Christendom are not upon the same plane—mentally, morally or physically. The trial as it is coming upon Christendom in general, however, is pictured by the Apostle Paul in 2 Timothy 3:1-5. He here enumerates certain characteristics of this “hour of temptation.” He says, “This know also, that in the last days perilous times shall come; for men shall be lovers of their own selves—covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers (enticers to strife), incontinent (not under restraint, impetuous), fierce, despisers of those that are good, traitors (those who cannot be trusted, would sell out their best friends for selfish considerations), heady, highminded, lovers of pleasure more than lovers of God, having a form of godliness, but denying the power thereof.”

This is a graphic picture of present-day conditions in the Christian world, so-called. Because they received not the Truth in the love of it, therefore God has sent them “strong delusions, that they should believe a lie,” [2 Thess. 2:11] and should be condemned thereby. This hour of temptation has not yet reached its greatest intensity, but we believe this stage will be reached in a very short time. Blessed are all they who have made the Lord, “even the most High, their Habitation.” [Psa. 91:9] These shall not be moved; yet many of them will pass through most severe trials and temptations. Through the mails we learn of the struggles and prayers of many of God’s children—some because of their own imperfections and frailties, and some because of the imperfections of others; and still others are tried because of earthly cares and burdens which they seem unable to fully overcome or to cast upon the Lord.

LET US HAVE THE PROPER FEAR

We sympathize with these dear ones, and counsel them as best we can, remembering the Master’s words, “Blessed are ye that weep now; for ye shall laugh.” (Luke 6:21.) Our heart is especially solicitous for those whose letters give evidence that they are in temptation, but realize it not—who are being swallowed up of ambition or business or other “cares of this life and the deceitfulness of riches” [Luke 8:14]—whose love for the Truth seems to be growing cooler instead of hotter, and who seem to feel less and see less than they did years ago. These seem to be sleeping when they should be watching and praying; and this hour of trial, we fear, is finding them unprepared; while some who are weeping, praying and striving are more like our dear Master in Gethsemane; and like Him, they will be strengthened for the final trial.

Let us each, dear brethren, be very solicitous for ourselves and for each other, and counting the prize held out to us as far dearer and more precious than all else beside, “Let us fear, lest a promise being left to us of entering into His rest, any of us should seem to come short of it.” [Heb. 4:1] Let us so love all the Lord’s dear children that their welfare will be our chief concern; and this will mean our own spiritual health. Yet we must not allow our love even for the brethren to hinder our fullest confidence in the Lord’s love and wisdom in the choice of His Bride, even though siftings should take from us some whose fellowship we have cherished.

Let us patiently hold on our way—this blessed way! Let us do with our might what our hands find to do. Soon will come the Harvest Home! Soon, if faithful, we shall gather, as a glorious company, to go out no more forever. We shall come with rejoicing, bringing our sheaves with us! But let us remember that “we have need of patience, that after we have done the will of God, we might receive the promise!”—Hebrews 10:36.

“How light our trials then will seem!
How short our pilgrim way!
The life of earth a fitful dream,
Dispelled by dawning Day!

* * * *

“Then peace, my heart! and hush, my tongue!
Be calm, my troubled breast;
Each passing hour prepares thee more
For everlasting rest!”

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Good subject.

• God’s plans, like lilies white, unfold – The text is taken from the poem, “Sometime” by May Riley Smith (1842–1927). Refer https://www.bartleby.com/lit-hub/the-worlds-best-poetry/sometime-2/.

[R1048 : page 7] 

FIGHT YOUR OWN BATTLES.

This you must do, for there is no one else to do it for you. When your enemies compass you about like bees, when they are more than the hairs of your head, you will find few men who will stand as your defenders. When you are lied about, abused and set at naught, good men will stand aloof and see how it will go with you. If you go down they will let you go, without protest or defense. If you survive the storm, surmount the wave, fight the battle, and defeat the foe, years afterwards your friends will be glad to let you understand how kindly they have always felt for you, and how glad they are that all things have come out right. But you must not anticipate this decision. You are on trial, and they will not pronounce blindly or in advance, on the merits of the case, nor will they regard you as innocent till you are proved not to be guilty. More likely they will not even insist that your trial shall be fair. In the day of adversity, sorrow, or dishonor, some rare spirits will search you out and give you the sympathy and help that you sorely need. Let them come and welcome them with thanks, and remember them when the day of trial is past; but do not go far to seek them, or you will find your friends far fewer then, than in the days of your prosperity.

You must not expect too much of poor humanity, nor blame men too severely. They cannot read your heart. They may have listened to lies, and slanders, invented by bad men, and repeated by good men, until they are perplexed, undecided, and know not what to do. Let them alone. The more you talk to them, the more they suspect your motives; the more you plead, the less they are disposed to help. Go to God in your troubles, and seek his almighty aid, promised in your time of need. He knows you altogether. With him there need be no explanation, and there can be no deception. If you can wash your hands in innocency, you can compass his altar, and receive his blessing, and He can carry you through. The devil cannot kill a man whom God undertakes to keep alive. All the liars in the universe cannot prove that gold is brass. All the slanderers in creation cannot make an honest man a rogue. If men call you a liar, keep telling them the truth. If they repeat the charge, still repeat your faithful testimony. Stand for God and God will stand for you, and by and by the change will come. Missing friends will come back. The Lord will open more doors than Satan can close; and He will set before you open doors that no man can shut; and all the reproaches and sorrows borne for the name and sake of Christ will turn to joy and blessing, if we faithfully follow him, and commit the keeping of our souls to him in well-doing, as unto a faithful Creator.

—H. L. Hastings.

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Good subject.