The Watchtower, July 15, 1918
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Vou XXXTX
BROOKLYN, N. Y., JULY 15, 1918
No. 14
THE NEW COMMANDMENT
M new commandment I give unto you, That ye Jove one another; as I Jiave loved you, that ye also love
one another" — John 13:34.
The New Creation is not left without a law. It is a very
oft repeated commandment: and the attainment of all the
various things to which it is invited rests upon the keeping of
it: "If ye keep my commandments, ye shall abide in my love;
even as I have kept my Father's commandments, and abide in
liia love. This is my commandment, that ye love one another
as I have loved you/' (John 15:10, 12) This new commandment
of the Lord made a great impression upon the mind of
the loving Apostle John. He mentions the injunction a number
of times: "This commandment have we from him, That
he who loveth God love his brother also." (1 John 4:21)
"For this is the commandment [marginal reading] that ye
heard from the beginning, that we should love one another."
"And this is his commandment, that we should believe on the
name of his Son Jesus Christ, and love one another, as he
gave us commandment."— 1 John 3:11, 23.
A great deal that passes for love will not stand the test.
Many people have had large numbers of friends while their
conditions were prosperous, and have been greatly surprised
in the hour of reversal to find that they could count their
true friends upon the fingers of one hand and have fingers to
spare. The Lord does not wish his people, however, to cultivate
an outward love for the fellow-members of the New
Creation, but a heart love; nor would he have them as new
creatures love each other coldly and indifferently, but fervently
: "Seeing ye have purified your souls in obeying the
truth through the spirit unto unfeigned love of the brethren.
see that ye love one another with a pure heart fervently." — 1
Peter 1:22.
A first consideration to the keeping of the new commandment
is that the one we are invited to love as a new creature
should be one who, like ourselves, is a partaker of God's holy
Spirit; for "if any man have not the Spirit of Christ, he is
none of his." (Romans 8:9) This love for those who have our
Father's likeness is as superior to any earthly love as the
heavenly relationships are superior to the earthly relationships
. In the history of our Lord's life is an incident which
brings this fact forward with great prominence. While he was
engaged in seeking those who should ultimately become members
of the heavenly family, messengers came to him informing
him that his mother and brethren stood without, desiring
to speak with him. It is probable that our Lord loved his
mother more than any other earthly being. There was a special
bond between them due to the circumstances of his birth,
which apparently they alone could fully appreciate, (Luke
2:19; John 8:41. 42} But although Jesus loved his mother so
dearly that his last thought was to provide for her a home
with the Apostle whom he specially loved (John 19:26, 27),
yet to those who wished him to leave off his preaching of the
Gospel he answered: "Who is my mother? and who are my
brethren ? and he stretched forth his hands toward his disciples,
and said, Behold my mother and my brethren! For whosoever
shall do the will of my Father which is in heaven, the
same is my brother, and sister, and mother," i. e., 'he stands
to me in a relationship that is at once close and tender and
vital.'— Matthew 12:48-50.
Undoubtedly the reason for the Apostle Paul's advice to
unmarried consecrated ones to the effect that they would
probably do better to remain so, was not because there is anything
displeasing to the heavenly Father in this nearest and
dearest of all human relationships, which he himself instituted
and for which the creatures of his handiwork are by
nature adapted, but because many , new creatures are not
strong enough in character to make sure always that the
Lord occupies the first place in their hearts, and the earthly
companion the second place. Every marriage in which this
balance is never lost sight of is beautiful, lovely and acceptable
in the Father's sight. But it requires great strength of character
to keep the Lord always upon the throne of our affections
. Henoe the sad condition arises that if a new creature
becomes soul-sick and withdraws from the altar of sacrifice,
his or her companion is very frequently drawn away, too.
TWO CLASSES THAT PROFESS DISCIPIJBSHIP
The fact that one professes to be the Lord's follower does
special love which we feel; and which we must feel, for every
one who has covenanted to lay his all at the Lord's feet. Then*
are some who apparently feel very free to call upon the Lord's
name, but who do not have the spirit of consecration. '"Nut
every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my Father
which is in heaven." — Matthew 7:21.
But if we find one who is a. true believer in the Lord and
who has accepted him as his Savior and Redeemer and who i-i
trying to live an inoffensive life, we are to count him as a
brother, even though he may not have seen the privileges of
the priesthood which are ours. Such brethren were very dear
to the Apostle Paul ; and^ it was among them that he sought
for those who shall be worthy of being counted brethren on
the higher plane. Thus he said: "I beseech you therefore,
brethren, by the mercies of God [tentatively justified], that ye
present your bodies a living sacrifice, holy, acceptable unto
God" — that thus you may become actually justified. (Romans
12:1) Those who have taken neither of these steps are not
our brethren as yet, but are "by nature the children of wrath,
even as others." — Ephesians 2; 3.
The privilege of being sons of the divine family and of
being recognized as such by other members of the family and
of enjoying the blessings of such fellowship is limited. It did
not exist before our Lord's day; it was limited then to one
nation and to the few in that nation who could and did meet
the conditions imposed. The divine sonship could not be
reestablished until Father Adam's ransom price was provided.
The terms of the heavenly salvation are not stated in the Old
Testament; and until Pentecost not one Jew could be transferred
from the house of servants to the house of sons. At
Pentecost, however, the new family relationship began; and
"as many as received him, to them gave he power to become
the sons of God, even to them that believe on his name." —
John 1:12.
Many who suppose that they are children of God, or at
least calculation are very worthy and very acceptable servants,
do not have the spirit of sonship at all, but have an opposite
spirit derived from an opposite source, and for that reason are
designated the children of the devil: "Ye are of your father
the devil, and the lusts of your father ye will do" (John 8:44}.
Christ said to some in his day. From this we can plainly see
that the expression, "the fatherhood of God," when applied to
all men in the present time, is incorrect. The fatherhood of
God now is limited £o those who have received the spirit of
adoption. "But ye have received the spirit of adoption
whereby we cry, Abba, Father" — dear Father.
PRIVILEGE OF COMFORTING THE BRETHREN
One of the blessed privileges which we enjoy towards the
other members of our Father's family is the privilege of comforting
them in the midst of the sorrows which are peculiarly
the lot of the sacrificing priesthood. The Apostle Paul in
writing to the Thessalonian brethren said: "Ye know how
we exhorted and comforted and charged every one of you, as a
father doth his children." (1 Thessalonians 2:11) In writing
to the Corinthian brethren, his great heart of love was allowed
to overflow with the following wonderful passage of consolation
and comfort to his brothers and sisters of the divine
family who for the time made their home in the city of
Corinth: "May grace and peace be granted to you from God
our Father and the Lord Jesus Christ. I thank my God continually
on your behalf for the grace of God bestowed on you
in Christ Jesus — that you have been so richly blessed in him,
with readiness of speech and fulness of knowledge. Thus my
testimony as to the Christ has been confirmed in your experience
, so that there is no gift of God in which you consciously
come short while patiently waiting for the reappearing of our
Lord Jesus Christ." — 1 Corinthians 1:3-7, Weym.
It is a mistake for new creatures to withhold from one
another the words of comfort which mean so much in the
midst of storm. If we do withhold these words of comfort, it
shows that we are deficient in the holy Spirit; for the holy
Spirit was given to us, not only to be a comfort to our own
hearts, but to aid us in our efforts to be a comfort to others.
not necessarily mean that we should bestow upon him theThe holy Spirit is like the truth — the more of it we give away
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THE WATCH TOWER
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the more we have left. "I will pray the Father, and he Bhall
give you another comforter, that he may abide with you forever
."--John 14:16; 2 Corinthians 1:3-7.
If through faithfulness to Ma vow of consecration a brother
has brought upon himself the reproaches and persecution which
the Master promised should be his portion, the love of all who
are in the new relationship to Jehovah will be specially in
evidence. It will be "without dissimulation" (Romans 12 ;9),
without the hypocritical professions which characterize ( *thc
worldly"; and because it is without hypocrisy but is genuine,
fervent and continuous, no matter how great the blot upon the
good name of the one that loves, it 'will teach a lesson that
will leave a lasting impression for good upon all who witness
it: "By this shall all men know that ye are my disciples, if
ye have love one to another." (John 13:35) And not only so,
but this evidences to others that we are true Christians and
have good grounds for hope of our ultimate acceptance with
the Lord; and it will re-act favorably upon our own spirits,
and we shall be conscious that we are pleasing to our heavenly
Father. Like the Apostle, we shall be able to say, "We know
that we have passed from death unto life, because we love the
brethren." — 1 John 3:14.
If we do not have this fervent love one for another, we can
disabuse our minds of the thought, that we love God or that
we are in his likeness, "He that loveth not, knoweth not God ;
for God is love." (1 John 4:8} But if we do have that love,
we can be certain that we are in close fellowship with him in
whom all our hopes of life are centered. "If we love one
another, God dwelleth in us, and his love is perfected in us." —
1 John 4:12.
If our hearts are filled with this heavenly love we cannot,
while we have earthly good things, sit calmly by and watch
others suffer. "But \( any one has this world's wealth and
sees that his fellow man is in need, and yet hardens his heart
against him — how can such a one continue to love God?" (1
.John 3:17, VVeym.) There is another side to this question,
too; and that is that if we can help ourselves and get along
without being burdensome to others we should do so, our
thought being as far as possible to help other people bear their
burdens but not to expect them to help us bear our own.
"Bear ye one another's burdens, and so fulfil the law of
Christ. . . . Every man shall bear his own burden." (Galatians
6:2, 5) Love is an unselfish desire to do good to others.
Therefore we should prefer to assist our brethren rather than
have them bear our burdens. "It is more blessed to give than
to receive."
PROPER ATTITUDE TOWARD FLESHLY BLEMISHES
The love for the New Creation is not to cease or to become
cold when we discover.- as we may, that the new creature is
for the time occupying an imperfect tabernacle. It is just
possible that others may consider that our tabernacles are not
perfect, so that there is opportunity for the exercise of the
grace of Christian forbearance toward one another, as the
Apostle admonishes: "I therefore, the prisoner of the Lord,
beseech you that ye walk worthy of the vocation wherewith ye
are called, with all lowliness and meekness, with long-suffering.
forbearing one another in love." (Ephesian3 4:1, 2) If all
were perfect in the flesh, there would be no opportunity for
the exercise of this grace.
There may be times, however, when it will be necessary for
us to state some plain truths to those who for a time permit
the weaknesses of their fallen flesh to interfere with their
welfare as new creatures or with the welfare of others. When
the time comes for speaking such truths we should make sure
that they are spoken in love, and thus we, "speaking the truth
in love, may grow up into him in all things, which is the head,
even Christ." — Ephesians 4:15.
But there are many times when a quiet over-looking of
unintentional faults is the greatest service we can render to
an erring brother or to the church with which he is associated.
Such patient waiting on the Lord for him to make the correction
in his own time and way, rather than for U3 to disturb
the peace of others, the Lord will count as endured for his
body's sake. This no doubt was partly what the Apostle Paul
had in mind when he said: "I now rejoice in my sufferings
for you, and fill up that which is behind of the afflictions of
Christ in my flesh for his body's sake, which is the church." —
Colossians 1:24.
When it becomes necessary to speak plainly to a brother
who is out of the way we must not forget to deal with the
brother in the way that our best judgment leads us to believe
will be most to his advantage. The variations in temperament
and disposition amongst the Lord's true saints are perhaps
greater than in any other class in the world. If there are
any two of them alike we hare never noticed it. Hence in
dealing with them we must "on some have compassion, making
a difference; and others save with fear, pulling them out
of the fire; hating even the garment spotted by the flesh." —
Jude 22, 23.
LOVE PROPORTIONATE TO CHRIST -LIKENESS
There is a reason why we cannot help loving some of
the Lord's saints more than others. As new creatures we
cannot avoid loving most those who have most of the spirit
of Christ, and even Jesus himself specially loved and was
specially loved in return by that one of his disciples who
had in him the largest measure of the Master's own spirit.
John was especially "that disciple whom Jesus loved." — John
21:7.
No matter how hard we try, it will always be true as
long as we are in these earthly tabernacles that "in many
things we all offend." (James 3:2) The world because of
its wrong condition of heart will recognize in our consecration
only the odor of death. But while we shall occasionally
give some slight offense to some of the Lord's brethren, because
of their better condition of heart these offenses will
be either overlooked or quickly condoned; and. for the most
part, if we are loyal, loving and zealous we shall be to all
such a sweet perfume of comfort and refreshment. "To the
one we are a savor of death unto death; and to the other
a savor of life unto life." — 2 Corinthians 2:16.
Honest differences of opinion will arise between ourselves
and other brethren. But if filled with a large measure of
the Lord's spirit we shall be sure to make every reasonable
effort to, avoid expressing differences of opinion on nonessentials
, which our experience has shown us engender strife.
Rather we shall seek to "be of one mind, live in peace." — 2
Corinthians 13:11.
THE TRUE SPIRIT OP CHRIST
The whole spirit of the Christian religion is that of service
rather than lordship over others. And what a blessing it
would be to all those who are ministering to the temporal
or spiritual needs of the Lord's paints if they could realize
that what they do for the least of these little ones they do
in order to "serve the Lord Christ"! (Colossians 3:24)
Let ua not forget that our greatest honor here below is to
render service to those who are the Lord's, and let us not
be too choice about the nature of the service, but be as ready
to serve in a lowly capacity as in a more conspicuous position,
for which perhaps we may not be suited. Of the twelve
apostles chosen by our Lord, every one of the twelve desired
for himself some great position in the kingdom, as is proven
by the fact that when Jame3 and John sought the two most
desirable positions, the remaining ten "were moved with indignation
against the two brethren." (Matthew 20:24) Commenting
upon this matter the Lord explained that this was
not his own attitude and should not be theirs. His own
steadfast purpose of heart was to be their servant and the
servant of all, "even as the Son of man came not to be served,
but to serve, and to give his life a ransom for many." —
Matthew 20:28, Diaglott.
The purpose and the effect of our association with the
Lord's brethren should not be that of mere entertainment,
but rather to do what we can and all that we can to "build
one another up on the most holy faith" and to "edify one
another, even as also ye do" ( 1 Thessalonians 5:11)," thus
"inciting one another to love and good works." (Hebrews
10:24) Our love toward the Lord's brethren should be dignified
, simple, pure, and expressed with only such manifestations
as would be proper between brethren. This love, when fully
developed, will rejoice more in honors coming to another than
in honors coming to self; and thus we shall, as the Apostle
expresses the matter, "be kindly affect ioned one to another
with brotherly love; in honor" preferring one another." —
Romans 12:10.
In this as in everything else it will be necessary for us
to consider one another, making due allowances for individual
peculiarities of temperament, and not forcing honors upon
those who would be injured by them, nor failing to make
every reasonable effort to see that the self -forgetful and
lowly-minded receive the recognition which is their due. Loving
the brethren in this way we shall "not love in word,
neither in tongue, but in deed and in truth." (1 John 3:18)
The desire to bless the Lord's brethren in every way in our
power should become the all-absorbing purpose of life. We
are aiming to be like Jesus, and this was his spirit: "He
laid down his life for us; and we ought to lay down our
lives for the brethren." — 1 John 3:16.
As footstep followers of the Lord we shall be specially
desirous to aid by precept and example the faint-hearted, the
backward, the diffident, those lacking in combat iven ess and
self-esteem. We shall wish to help the spiritually weak to
gain strength by encouraging them to lay hold upon the Lord's
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promises and to trust in his providences on their behalf. Thus
we shall be able to "comfort the feeble-minded, support the
weak."— 1 Thess. 5:14.
MODESTY A GRACE OF CHRISTIAN CHARACTER
When the heavenly Father designed the mystical body of
Christ, he did not design that all the members of that body
should have the same office. He did not design that all should
be "players' 1 (pilgrims, or elders, or deacons, or have other
offices in the church) ; he designed that there should be many
more of the "singers" (the less conspicuous members of the
body who gladly join in the chorus of the new song). "And
of Zion it shall be said this and that man was born in her:
and the Highest himself shall establish her. The Lord shall
count, when he writeth up the people, that this man was
born there. Selah ['stop and think']. As well the singers
as the players on instruments shall be there." (Psalm 87:5-7)
"God hath tempered the body together, having given more
abundant honor to that part which lacked." — 1 Corinthians
12:24.
With hearts filled with love for the brethren we are bound
to bo very careful to spend so much time attending to our
own business that we shall have no time to give to the busybodying
to which many well-intentioned people give a considerable
proportion of their time. Those who interest
themselves in matters which do not particularly concern them
soon neglect their own affairs, so that they are "not only
idlers, but tattlers also and busy-bodies, speaking things which
they ought not." (1 Timothy 5:13) Moreover, people who do
this are likely to get into trouble and bring reproach upon
the cause of Christ; and the Lord would not that any of us
should suffer "as a busy-body in other men's matters." — 1
Peter 4:15.
Hence if we see where we think a brother could handle
his own affairs much better than he is handling them, instead
of going to him and telling him how we think that
he should conduct matters which are only his private concern
we are to remember the Apostle's advice: "Study to be
quiet, and to do your own business." (1 Thessalonians 4:11)
The Lord would have his people filled with a quiet ambition
which would lead them to earnest perseverance and welldoing
, not a restless zeal for notoriety, for great exploits
and for the direction of the affairs of others not specially entrusted
to our charge.
HOW TO DEAL WITH THE BRETHREN
If we love our brethren as we ought, we shall make great
efforts to control our tongue, though we shall not be able
to do so perfectly; for "the tongue can no man tame" (James
3:8) and "if any man offend not in word, the same is a
perfect man, and able also to bridle the whole body" (James
3:2) Knowing the weakness of our fallen flesh, the Lord
knew we would have difficulty in controlling our tongues
even as respects our brethren in Christ, and so he has provided
a rule by which slander in the church may be avoided.
The rule is well known to all truth people, but it will bear
repetition: "If thy brother shall trespass against thee, go
and tell him his fault between thee and him alone: If he
shall hear thee thou hast gained thy brother. But if he will
not hear thee, then take with thee one or two more, that
in the mouth of two or three witnesses every word may be
established. And if he neglect to hear them, tell it unto the
church : but if he neglect to hear the church, let him be unto
thee as a heathen man and a publican." — Matthew 18:15-17;
Luke 17:1-4.
It k hard to realize that one brother in Christ would
render evil to another, and harder still to realize that the
injured one would violate his covenant with the Lord and
render evil in return,; yet there have been instances of this
kind in the Lord's church. But those who are charged with
the responsibility of preserving order in the ecclesias are
charged to "see that none render evil for evil unto any man;
but ever follow that which is good." — 1 Thessalonians 5:15.
If a brother should make a slip and work injury to himself
as a new creature and to other new creatures with whom
he comes in contact, our spirit toward him should always
be one of brotherly love, to help him regain his balance and
his standing with the Lord, having due regard for the fact
that we ourselves, through our selfish nature, may at times
violate some of the requirements of the perfect law of love.
"Brethren, if a man be overtaken in a fault, ye which are
spiritual, restore such an one in the spirit of meekneas; considering
thyself, lest thou also be tempted." (Galatians 6:1)
If we do have occasion to reprove or rebuke a brother, we
should make sure that it is done only after we have exercised
all reasonable patience. Even then we must be sure
that it is done in love; and when the brother repents and
makes some acknowledgment of his fault, we should be like
the father of the prodigal: when we see the repentant one
come in an attitude of humility, wo should go part way to
meet him, and we should never be weary of thus granting
forgiveness to the erring.
Let us remember what Jesus said to Peter when he inquired
if he should forgive his brother until seven times:
"Jesus saith unto him, I say not unto thee, until seven times;
but until seventy times seven." (Matthew 18:21, 22) Jesus
knew that by the time Peter had reached the place where
he was willing to forgive his brother four hundred and ninety
times, it would have become a settled habit and he would
forget to count. Surely the heavenly Father lias forgiven
us many more than four hundred and ninety times; and it
may be necessary for us to ask for that forgiveness a considerable
number of additional times, before that which is
perfect shall have come.
GOD'S METHODS OF PROVING HIS PEOPLE
The Lord seems to hold out the hope that toward the end
of our earthly career we may expect a larger measure of
unity of the spirit than ever before. "Finally, be ye all of
one mind, having compassion one of another, love as brethren."
(1 Peter 3:8) Despite our best efforts to maintain tbis
unity of the spirit, however, it is inevitable that in the tests
which God's wisdom shall from time to time apply, some will
be found unworthy, and divisions take place. "For it is
necessary that there should be factions among you, so that
the approved may be apparent among you." — 1 Corinthians
11:19, Diaglott.
The way that the heavenly Father is using to prove who
of all earth's millions love him most, is to place those who
have been begotten of his spirit where they may have opportunities
to meet with one another ; and by the interest
which they show in each other and by the efforts which they
make to have fellowship with each other, he judges how much
of the spirit of Ioyo for himself they possess. "If a man
say, I love God, and hateth his brother [does not love him
enough to seek personal fellowship with him] he is a liar;
for if he loveth not his brother whom he hath seen, how can
he love God whom he hath not seen?" — 1 John 4:20.
HOW TO MANIFEST BROTHERLY LOVE
We can show our love for our brethren by not being too
harsh with them, not expecting more of them than they could
render. That was not a proper spirit that was shown toward
his fellow-servant by the one who had just been forgiven a
great debt which he was unable to pay. — Matthew 18:23-30.
We can show our love for our brethren who occupy positions
as elders by avoiding the doing of anything which would
injure them as new creatures. A kindly word of commendation
or encouragement is occasionally a help to almost any
of the brethren who serve in a public way, but we should be
sure that it does not go beyond and work injury. If inclined
to hold such in undue reverence, to give to them the place
that Christ alone should occupy — "see thou do it not." — Revelation
19:10; 22:9; Colossians 2:18, 19.
We can show our love for our brethren by providing for
those who properly have a demand upon us. The new creature
must learn that it cannot in all matters do as it would prefer,
but must in certain matters be governed by the obligations
of the flesh; and one of these obligations is the care of those
whom the Lord has placed in our charge. "But if any provide
not for his own, and specially for those of his own house,
he hath denied the faith and is worse than an infidel." —
1 Timothy 5:8; 2 Timothy 3:5.
We can show our love for our brethren by the zeal which
we manifest to meet with those of like precious" faith. We
are more or less like coals of fire, which, if separated, will
tend to cool rapidly, but which, if brought together, will
tend to increase in fervency the whole mass. The Lord's
people are not encouraged to meet in gatherings in which the
world, the flesh and the devil commingle, but to assemble
with those who are justified and consecrated and who love
the Lord. Such meetings are greatly to the overcoming of
the world and the securing of a place in the kingdom. There
is good company in such meetings; for Jesus said, "There
am I in the midst." (Matthew 18:20) There Jacob's ladder
touches the earth and the place becomes, as Jacob said, "the
gate of heaven." (Genesis 28:17) "Not forsaking the assembling
of ourselves together, as the manner of some is;
but exhorting one another: and so much the more, as ye see
the day approaching." — Hebrew 10:25.
A GUARANTEE OF SUCCESS IK THE RACE FOR THE PRIZE
We can show our love for our brethren by living within
our means. The Lord's people should not be paupers; but
rather they should "owe no man anything, but to love one
another; for he that loveth another hath fulfilled the law."
— Romans 13:8.
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Whatever we may wish to do for the members of the Lord's
body who are still in the flesh should be done soon ; for they
will not be here long. If Mary had waited a week later before
she broke the precious alabaster box upon the Lord's head,
she would never have used it on him. "Do not keep the
alabaster box of your love and tenderness sealed up until
your friends are dead. Flowers on the coffin cast no fragrance
backward on the weary road. 53 It may be your privilege to
do today the fast kind act or to say today the last helpful
word to some member of Christ's body.
One of the last things the Lord did was to wash the feet
of his disciples. We may be sure that it was not done in
the rudest and clumsiest" manner imaginable, but with that
kindness, sympathy, love and appreciation such as Mary had
but a few hours previous lavished upon him, when she wiped
his feet with the hairs of her head. Since* the Lord thus
demonstrated his willingness to serve us in even the humblest
affairs of life, it follows that we "also ought to wash one
another's feet." (John 13:14) We do not do this literally
but with the "washing of water by the Word" (Ephesians
5:26), helping to make the} feet members "meet to be partakers
of the inheritance of the saints in light*" — Colossians
1:12.
There is no special occasion, so far as we know, for this
lesson on brotherly love. The church everywhere seems to
be rich in this grace 83 never before; and it is true now as
in the days of the Apostle that "as touching brotherly love
ye need not that I write unto you: for ye yourselves are
taught of God to love one another." (1 Thessalonians 4:9)
But would you have a prescription that will positively insure
your winning the prize of the high calling? Would you have
a single text that guarantees that you shall never fall? It
is found in connection with this very subject: "He that
loveth his brother, abideth in the light; and there is none
occasion of stumbling in him." — 1 John 2:10.
WHY EVERY FOOTSTEP FOLLOWER OF CHRIST MUST SUFFER
"Beloved, tki
nk it not strange concerning the fiery trial toMch is to try you, as though some strange thing happened
you; but rejoice, inasmuch as ye are made partakers of Christ's sufferings." — 1 Peter 4:12, 13.
unto
Literally translated, this text would read "Beloved, think
it not strange concerning the fiery trial among you that is to
try you." This exhortation draws our thoughts back to the
Lord's statement through the Prophet Malaohi, in which he
announces that the Messenger of the Covenant would come
suddenly — the One whose coming had been anticipated for
centuries; and that it was a solemn question as to who would
be able to abide the day of his coming, for he would sit as
a refiner and purifier of gold and silver. (Malaohi 3:1-3)
We apply this prophecy to the time of our Lord's first advent.
We believe that he came then, as foretold; and that throughout
this Gospel age his work has been that of a refiner of
his people.
In our text St. Peter seems to say, 'This is a fiery trial
in which the entire church participates.' He did not necessarily
mean that all the fiery trials will be among ourselves,
but that the entire experience of the true ohurch throughout
the Gospel age will be fiery. It is true, however, that our
most severe trials usually come from our brethren in Christ,
just as it was with our Lord, whose brethren, the Jews of
his day, persecuted him. St. Peter's thought seems to be
this: Whoever comes into the body of Christ must not expect
that his way thereafter will be smooth; for, on the contrary,
the church must endure fiery trials down to the very end
of her course, in order that she may be prepared for the
kingdom glory.
It is true that the fiery trial through which the ohurch
has passed has been more severe at some times than at
others. It is also true that the Word of God indicates, that
in the very close of this Gospel age there will be special
testings which will try the faith of every member of the body
of Christ in the flesh; and that these special testings will be
permitted for the very purpose of demonstrating who have
built their faith with the gold, silver and precious stones
of God's Word, and who have built with the wood, hay and
stubble of human tradition and "doctrines of devils." (1
Timothy 4:1) During that "fire of the day of the Lord"
the work of the first class will be preserved, but that of the
latter class will be destroyed. — 1 Corinthians 3:12-15.
We are not to suppose, however, that those who are
living in the close of the Gospel age are being more particularly
tried than were those who lived during the preceding
centuries of that age. No one will be suffered to be
tempted more than he is able to bear; for with every temptation
the Lord will provide a way of escape. (1 Corinthians
10:13) If God permits heavier trials and testings to come
at any time, he puts something in the nature of encouragement
upon the other side of the scale. And so the knowledge
of the divine plan which the church now possesses should enable
us to endure the trials of our day more easily than those
who did not understand the Lord's purposes as thoroughly as
we do. We should bear in mind the fact that while in some
respects; our trial is more severe than was theirs, in other
respects it is less severe.
SUFFERING PERMITTED TOE A PURPOSE
In our context the Apostle is discussing the various kinds
of suffering which Christians must endure. From the worldly
point of view — in fact, from almost any other viewpoint except
that of knowledge of the truth — it seems very strange that
Christians should be called upon to suffer; for when one becomes
a son of God, an heir of God and joint-heir with Christ
Jesus our Lord, it would seem only natural that divine favor
should thereafter extend to all of his affairs. The worldly
are inclined to say, 'What kind of God have you that will
permit his devotees to suffer? Surely when one gives himself
up to do the will of God he should thereafter be exempt
from trials and difficulties. Surely God would take such care
of his faithful worshipers that nothing could possibly hurt
them.'
Christian people are themselves often perplexed about their
experiences — yea, ashamed; for they do not understand why
a Christian should suffer. Yet St. Peter says, "If any man
suffer as a christian, let him not be ashamed, but let him
glorify God on this behalf." (1 Peter 4:16) This very suffering
which causes perplexity is in harmony with the divine
plan ; for God is dealing with the church individually in order
to manifest their loyalty of heart. This loyalty to God and
to the principles of righteousness will be demonstrated either
by faith or by works. It will be out of accord with the present
order of things, out of accord with the views of the world.
The people of God well understand that long ago he could
have restrained sin if he had chosen to do so. Since he has
not done this, it is evident that he is making good use of
present conditions in the world. If everything here w^re
favorable to righteousness, loyalty to God would be a very
easy matter. If those who are the people of God received the
very best of everything, the wav to life would be both easy
and popular. God explains in his Word, however, that everything
shall work together for good to his people as new creatures
; that is, according to the spirit, not according to the
flesh. Even what seems to be the very worst disaster he can
make work out good to them who love him supremely.
Only those, therefore, who see the divine plan can properly
enter into this thought that a Christian has no cause to be
ashamed of suffering, ignominy, persecution, endured for
Christ's sake. Only those who can see the purpose in suffering
can glorify God on this behalf, can glorify him when they
are opposed, misrepresented, slandered. The character of
these sufferings — the opposition of the world to God's people —
is vefy much the same as to those which came upon our Lord
Jesus. Ho was despised and rejected of men, even by some
who called themselves holiness people. And so it has been
all down the Gospel age. Those who have called themselves
holiness people have despised and rejected those whom God
has recognized as his saints. If we were of the world, the
world would love its own; but because our Lord has chosen
iir out of the world, therefore the world hates us, as the
Master foretold.— John 15:18-25.
PERSECUTION AN EVIDENCE OF LOYALTY TO GOD
It was because our Lord would not enter into the arrangements
of the Scribes and the Pharisees that he was
despised and rejected by them. He did not refuse to eat
and drink with sinners. On the contrary, he was willing
to talk with them, even with the woman of Samaria and
others of similar character. He was not proud, but humble.
He did not deal with the world in the way that the Pharisees
did. Therefore they rejected him.
W r e read that the Scribes and the Pharisees were angry
because our Lord taught the common people. Apparently
they did not wish to have the people taught except in their
way. When the average person is angry, he will say all
manner of evil against whoever has aroused his ire. If, therefore
, any of God's people has had evil spoken against him
because he has presented the truth to others, he is not to be
ashamed of his sufferings; for they are just what the true
Christian is to expect. Such sufferings become strong evidence
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THE WATCH TOWER
(210 2)',')
that he is on the side which God approves. Those Christians
who complacently tell us that they are not receiving persecution
, that they are not suffering for Christ's sake, have good
reason to doubt whether they are walking in the Master's
footsteps.
But we are not to consider persecution and suffering as
evidences of loyalty to God unless they come as the result of
Christian effort. If one were a consumptive before he became
a Christian, his sufferings thereafter would be much
the same as they were before. If one were to suffer as a busybody
in other men's matters, he has good cause to be ashamed ;
for on account of his greater knowledge, his responsibility
is greater. Therefore he should not do what he knows to
be wrong. It is a very easy matter to forget that justice
is the great foundation principle which underlies the teachings
of the Word of God. This principle is concisely expressed
in the Golden Rule — "Do unto others as you would have
them do unto you." No Christian should under any circumstances
render less than justice to any one. Nothing is more
necessary to the people of God than to have the Golden Rule
always before their mind's eye and to measure by it every
thought, every word, every act.
WHAT IS INCLUDED IK BUST-BODYIKa
Busy-bodying is the act of busying one's self about the
affairs of other people. A large portion of the suffering
which people in general undergo is the result of busy-bodying.
We are not to meddle with other men's affairs; for we have
all that we can do to keep our own matters straight. Many
good people are unconscious offenders in this direction. They
do not mean to be busy-bodies; indeed, often they do not
realize that they are guilty along this line. God's people
should keep so busy with their own affairs that they will
have no time to criticise others. If circumstances are such
that criticise we must, we should always do so in harmony
with the Word of God. But we should be ever on the alert
to help others, not to injure them.
In the preceding chapter St. Peter says, "If ye suffer
for righteousness' sake, happy are ye." (1 Peter 3:14) Elsewhere
the Scriptures explain that the followers of Christ
are called to suffer for right-doing; and that if they are
properly exercised by such sufferings, they shall in due time
reign with their Lord in his Messianic Kingdom; but that
now they are called to suffer with him. This is not because
God wishes to see his people suffer, but because their interest
in his truth, their loyalty to him, will demonstrate the fact
that they have developed the character which he approves.
THE DIVINE STANDARD OP UVTNG
During the Millennial age. suffering will indicate a failure
to be in accord with the principles of righteousness ; but
during this Gospel age the reverse is often true. This is
because the conditions under which the church is called are
peculiar, separate, distinct from any other arrangement. God's
usual provision for his creatures is a blessing; for example,
the angels are not suffering. But here on earth a peculiar
condition exists.
Six thousand years ago sin entered into the world. Ever
since its entrance Satan has operated to deceive men, to
make light appear to be darkness, and to put darkness for
light. As a result of his efforts to oppose God and righteousness
, the world is bewildered. Mankind now have a natural
tendency to do wrong. They are as prone to do evil as the
sparks are to fly upward.
While these conditions prevailed, God sent his Son into
the world to die for the Adamic race. Throughout the Gospel
age the Master's followers have been telling others that whoever
is in accord w T ith God's righteous standards is in accord
with God, but that whoever is in opposition to God's standard
of righteousness is in opposition to God. That standard is,
"Thou shalt love the Lord thy God with all thy heart, with all
thy mind, with all thy soul, with all thy strength; and
thou shalt love thy neighbor as thyself." Mankind as a race
are out of accord with this standard. Our Lord Jesus, on
the contrary, » was in full harmony with this principle, and
laid down his life on the side of righteousness. Finally he
brought upon himself the hatred of those who had other plans
than those of God. The doctors of the law, the Sadducees,
the Pharisees, the priests and the politicians — all these had
their own ideas and plans, based upon selfishness. Our Lord,
who steadfastly followed the lines laid down in the divine
Word, was necessarily in conflict with their personal ambitions.
Ever since the darkness of sin has entered the world, fallen
man has naturally come to shun the light of righteousness.
Therefore humanity does not like to come too close to the
light or to the light-bearers. Men do not like to have the
light of publicity thrown upon their schemes. When, therefore
, our Lord Jesus showed that the doctors of divinity of
his day had taken away the key of knowledge from the common
people, those who were in sympathy with the darkness of
this world became so incensed that finally they crucified him.
The true followers of Christ find that in the same proportion
as they take their stand for the truth they will have
persecution leveled against them. Whoever will strive to
live godly, righteously, will suffer persecution, as the Scriptures
have foretold. If they were of the world, the world
would not hate them, but would love them and fellowship with
them. This persecution which has come to our Lord and
his followers does not emanate from any desire on the part of
the world to oppose the divine plan, however. It is the
result of blindness. (2 Corinthians 4:4-0) If the Jewish
rulers had fully understood the situation, they would not
have crucified the Lord of Glory. — Acts 3:14-18; 1 Corinthians
2:8.
Take, for instance, the case of St. Stephen. Saul of Tarsus
verily thought that he was doing God service when he persecuted
the first martyr. He had a zeal for God, but it was
so misdirected that he became a persecutor of God's people.
He tells us himself that he did this ignorantly, supposing
that thereby he was serving God. Eventually it may be found
that much of the persecution which the people of God have
undergone has resulted not so much from bad motives as
from ignorance or superstition. But whether the persecution
cornea from those who do it ignorantly or from those who
do it intelligently need not matter to those who are persecuted
; for if they realize that they are suffering for righteousness
' sake, they will have that satisfaction of mind which
will make them happy. Blessedly happy are all who have
suffered for righteousness' sake. Whoever is thus suffering is
on God's side. As for the poor world, they are bewildered
and know not what to do.
ANOTHER SOURCE OF SUFFERING
Suffering for righteousness' sake may come not only
through persecution, but in another way.' If, for instance,
one engaged in some part of the Lord's service has striven
to be wise and reasonable, and yet finds that his service
has brought upon him certain disabilities of a physical nature,
he may rejoice in the fact that such suffering is for righteousness
' sake; for he has been trying to do right, trying to
do the Lord's will. We are to recognize, however, that it is
possible to suffer for foolishness' sake, also. We recall the
record that Satan tried to induce our Lord to jump from the
pinnacle of the Temple, declaring that the heavenly Father
would not permit him to be injured. Had our Lord jumped
from the Temple and broken a limb, he would have suffered
for foolishness' sake; for such an undertaking would have
been presumption. Yet, on the other hand, one might do something
for foolishness' sake and receive a blessing; for God
might perceive that he was ignorant of the unwisdom of
his act.
It is the duty of every Christian to study the Lord's
will, to consider carefully the conditions around him, and
to seek to follow so moderate a course in life that he would
not only have the divine approval, but would cause as little
inconvenience and trouble to others as possible. When he
has done this to the best of his ability, he is to go forward.
confidently relying upon the Lord's supervising wisdom and
providence; for God will surely protect all those who put
their trust in him.
Whenever the fiery trouble is the hottest, we may be sure
that the Lord's care is over us; and therefore we may rejoice,
in that we are partakers of the suffering of Christ. If it
was necessary that the great Head of the church should
have such an experience with suffering to prepare him for the
glory to follow, Ave may be sure that the members of the
church will also need to suffer in order to be prepared to
share with him in his glory, honor and immortality. In whatever
way the suffering may come — whether it is from our own
flesh or from others — if it results from our endeavor to serve
the Lord we may be sure that is it for Christ's sake. If,
therefore, we remain faithful to the end of our course, we shall
have a share in the glory of Christ at the conclusion of this
Gospel age, at the manifestation of the sons of God. — Romans
8:19; Colossians 3:4.
"Dare what conscience says is right;
Do what reason savs is best;
Do with all your mind and might;
Do vour dutv and be blest."
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THE NEW WILL THE BASIS OF CHRISTIAN CHARACTER
% 'For ye are dead, and your life is h%d,
We understand that there are only two great moral forces
in the universe—good and evil, righteousness and sin; and
that whatever is not right is wrong. By nature man was
originally in full harmony with God. But by the disobedience
of the perfect man whom God had made, sin entered into
the world, with its resultant penalty of death. This original
sin has been transmitted from parent to child until, as the
Apostle says, all arc sinners, all are in this fallen state.
After Father Adam had disobeyed God, he had the mind
of Satan, who had the wrong mind — out of harmony with
the divine arrangement. Because of Adam's deflection his
posterity are all born wrong-headed and more or less wrongwilled
. We do not mean that the mind and the will of
fallen man are wholly Satanic, but that mankind are born
with depraved minds, 1 ' and are in more or less bondage to
Satan. The onlv rectification is that we may have a new
will, a new mina*.
Here the Lord's message reaches us, offering forgiveness,
reconciliation to himself, on certain conditions. When we
inquire what these conditions are, we find them to be (1)
a full surrender of the will to God and (2) an' acceptance of
the divine will instead. A full response of the body is not
expected; for this is impossible in our fallen condition; but
a full surrender of the will is demanded.
To those who during the Gospel age fully surrender their
wills to God, a new nature is given. Instead of being servants
of sin, we may now become servants of righteousness. This
we do by stepping from the side of sin to the side of truth,
the side of God — away from the side of Satan; for there
are only the two sides. Whoever thereafter abandons the
new will has gone back to the wrong side. When we became
new creatures under the divine arrangement, we ceased to be
old creatures. But if we should cease to be new creatures,
what are we but old creatures again ? The new will has died ;
the old will lias revived — come to life again.
The Master said, "Ye cannot serve God and Mammon/'
(Matthew 6:24) We cannot be servants of righteousness and
of sin, of truth and of error. "His servants ye are to whom
ye render service.'* (Romans 6:16) So long as the new
creature maintains his relationship to God he is the servant
of righteousness. But as soon as hi3 will is turned away
from God, it is turned away from righteousness and is turned
back to sin once more. It assumes, therefore, the Satanic
attitude.
TRUE MEANING OF CONSECRATION
Many professed Christians do not understand at all what
is concluded in consecration to sonship. Many do not understand
that it means the renouncing of all earthly rights,
earthly hopes, earthly ambitions. They think that consecration
to God signifies a willingness to live moral, upright lives —
nothing more. They have hot seen the depth of the Apostle's
statement, "Ye are dead, and your life is hid with Christ in
God." St. Paul here means, Your wills are dead, and you
have been begotten again as new creatures in Christ. Those
who have not understood this have not become dead as human
beings — have not taken the step of full consecration to God.
A righteous will is the beginning of a righteous character
; for the will represents the intention, the ideal. If
this righteous will is maintained and put into action, the
result will be the development of a righteous character.
But if this righteous will is lost, the character will deteriorate
. This would not mean, however, that the intelligence
or the personality would be lost, but that the righteous
character would be shipwrecked. (Ezekiel 13:24) The Scriptures
liken such as lose their new will for righteousness to
the dog returning to his vomit, and to the sow wallowing in
the mire after having been cleansed. — 2 Peter 2:22.
A new will is one's own making. The will of the fallen
nature "is not subject to the law of God, neither indeed
can be." the Apostle Paul assures us. (Romans 8:7) A man
may take time for deliberation, may have a period in which
he "is gradually determining what he shall do, during which
the different organs of his mind are balancing the question
of consecration. But the act of consecrating is the result
of his final decision in favor of the Lord. His natural will ,
must be changed from its wayward bent, or at least from
its irresolution, to a fixed determination in the right direction,
to a determination to renounce the world with all its hopes
and ambitions and to accept Christ as his Redeemer, together
with all the heavenly promises centered in our Lord. Thus
consecration is the first positive act of the new will. After
consecration and acceptance by the Father, this new will forms?
the basin of the new creature. The individual is received
**f God through Christ for the high calling of the Gospel
fliuivh.
idth Christ in Qod? — Oolossians 3:3.
THE IMPORTANCE OF THE WILL
After one has fully consecrated himself and has been
begotten of the holy Spirit, the old will is actually dead.
So when our text declares, "Ye are dead, and your life is
hid with Christ in God," it is not the body that is dead, nor
is it the mind, the intellect; it is the old will that has been
surrendered. The old will is not reckonedly dead, but really
dead; for one could not have two wills at the same time
any more that he could walk in two directions at the same
time, or be in two different countries at the same time, or
be two different persons at the same time. Therefore, to
those who are in Christ Jesus, "old things have passed away ;
behold, all things are become new."
In one's mental make-up the will occupies the position of
king, ruler, despot, autocrat. It rules the entire body — that
is, it has the eight to rule; and it should rule. When the
old will was rejected, the will of the Lord was accepted
as the ruler of the human body of the person who consecrated
himself. The right to rule was actually transferred from the
old will, to the will of God in Christ. Thenceforth the person
is freed from the domination of his old will, and subject to
the new will, which is in harmony with the divine will.
This new will, however, has difficulty in establishing its
rule over the human body ; for its entire empire — the members
of the body — is out of harmony with the new sovereign. The
mind is more or less twisted and warped by reason of sin.
Many of the faculties of the mind rather prefer the old master,
and feel restraint under the regulations of the new will. They
desire to be rebellious and to have their own way. Sometimes
the new ruler, the new will, is too lenient with its
subjects. The new creature must remember, however, that
there is no alternative — that he must rule with an iron hand ;
for if the will of the flesh should win the day, should again
become master, it would mean that the new will was lost.
that the new creature had died. This would mean eternal
destruction — the second death.
Whoever has once turned his will to God, and has been
accepted by the Lord and begotten by the holy Spirit, is
on trial for life or death. If he were to turn to sin, to
practise sin wilfully, there would be no future hope for him.
Therefore it behooves the new creature to rule his body,
his mind, his passions, and to bear in mind the precious
promises to which he has become heir in Christ. To do this
he is granted the Word of God, Through the guidance of
this Word he is to keep guard over his mind, to watch his
thoughts, to scrutinize his conduct. No matter how rebellious
his flesh may be, it is the part of the new will to oppose
any disloyalty, to conquer and control his mortal body, to
the full extent of his ability. Whatever he may lack in
ability the Lord purposes to cover and excuse, under certain
conditions.
The new will feeds on the knowledge of the Word of
God. As the child of God considers and admires the grandeur
of the divine character — the wisdom, the justice, the love
of God — he begins to copy these attributes; and thus he
becomes God-like. By degrees he becomes a copy of God's
dear Son. By his providences God so shapes our affairs as
his children that things 'which would be too difficult for us
will be taken out of our way. If our will remains fully submissive
to him, all things will be made to work together
for our good. — Romans 8:28.
Such children of God will not be tempted above what they
are able to bear; for the Lord permitting temptation will
also provide a way of escape. (1 Corinthians 10:13) Noting
all their deliverances, their succor in times of need, they
will be strengthened and Mill become established in faith.
Thus the Christian, as the new Avill grows stronger and
stronger, is not apt to be turned this way and that by false
doctrines. The new will cannot expect, however, to gain an
easy control of the flesh. It must be continually at warfare
with the tendencies of the old body. But through our Lord
Jesus Christ the new creature's best endeavors will be ac
counted as the fulfillment of the divine law. — Romans 8:1-4,
SUGGESTIONS FROM OUR LORD'S EXPERIENCES
In scanning the experience of our Lord Jesu3 for light
on this subject, we perceive that at the time of hi a consecration
at Jordan he gave up his own will as a man, and
adopted the Father's will as his own. Thenceforth his human
will was dead. W T hen in the Garden of Gethsemane he prayed
to the Father, "Not my will, but thine, be done/* he had
made no change of purpose. He did not mean that he had
a contrary will in the matter. His mind was still the same
as at consecration. But a condition had arisen in his life
which perplexed him. He was not certain as to the Father's
(21? _M8)
[6294]
July 15, 1918
THE WATCH TOWER
(J19 JJU)
desire. So far as his own knowledge went he could see
nothing to be gained by his suffering such great ignominy
and shame as confronted him in connection with his death
as the antitypical Passover Lamb. Perhaps he might he
spared death as a malefactor, charged with being a blasphemer,
an enemy of the Almighty. He was not sure whether this
might not be merely an incidental that could be turned aside.
If it could be turned aside, he wished that it might be so.
But he desired to have the Father's will done, whatever that
will might be. He left himself wholly in the Father's hands.
This was his sentiment. , He expressed himself here in utter
disregard of his human sentiments.
Our Lord still had his human body with its preferences.
His human preference would be to be spared experiences of
shame. His preference as a new T creature would be that he
bo not put to death as a blasphemer against the Father
whom he loved and revered. He had no thought, we may be
sure, of any other than a sacrificial death; for he had told
his disciples that he Would be crucified. But as the consummation
of his sacrifice drew near, he saw what he was
facing — the mock trial and all that it involved, the false
charges, the humiliation, the deep shame — and the matter
became all the more serious in his mind. He was not sure
whether it was necessary for him to endure this shame and
to be regarded as an enemy of God. If this was necessary,
he had not a word to say. We do not understand his words
to indicate that he had a will in any wise contrary to that
of the Father.
DIVINE OVBEBULIKQ IN DAILY AFFAIRS
The question might arise here, If our Lord was not certain
that the heavenly Father was planning every detail of his
experience, should we have the thought that our Father plans
and arranges every little incident of our experiences?
There are probably extremes of thought upon both sides
of this question. Our brains differ. Our experiences are
varied. Apparently different ones of us are naturally inclined
to view matters from different standpoints. We believe that
naturally many of us are not likely enough to look for the
lx>rd's providences in the details of life. For our own part,
we are rather of the opinion that many would have still
greater blessings if they would watch more carefully along
this line. Some, however, carry the thought of the^ Lord's
overruling providences to an extreme. Such would be inclined
to think that if they were to step into a puddle of water
the Lord would have to do with it.
But we are assured that "the angel of the Lord encampeth
around about them that fear him, and delivereth them."
(Psalm 34:7) Personally, we are striving more and more
to see the providences of the Lord in all our affairs. We are
also assured that "the steps of a good man are ordered of
the Lord." (Psalm 37:23) This does not mean that we are
to think that everything we do, every step we take, is necessarily
ordered of the Lord, even, when it proves to be a
misstep; but that the general course of a righteous man is
under the Lord's supervision. God gives his angels, his
messengers, charge over his people. (Psalm 91:11, 12; Hebrews
1:14) We are merely instruments in his hands, if
we are guided by him. As respects the work in our own
hearts, however, we are more than this; and we are to use
our reason in respect to our course, in respect to how we
shall employ our talents for the Lord — how 1 we shall do
volunteer work, how we shall present a book or a tract, etc.
We are to use our brains, seeking to have them guided by
the Lord.
We have great respect for those who go to God each
morning and ask him so to guide their affairs for the day
that they may have some opportunity of witnessing to the
truth. It seems to us that the Lord would be pleased with
such an attitude, and would feel thus: "Here is a willing
servant, and I will give to this one an opportunity of
service." We greatly admire that implicit reliance on God
which realizes that we are nothing of ourselves, that our
sufficiency is of the Lord, that he is using us as instruments,
and that we are to be on the lookout for opportunities to
serve him and his. We notice that all of our dear Redeemer's
steps were ordered of Jehovah God. While at first he was
not able to see clearly that his final humiliation was ordered
of God, yet a little later he saw that it was so ordered,
…