perfect in the same manner as Christ, we need to find the source of our suffering and judgments not alone in ourselves, but in others. There is much vicarious suffering in the world to-day, fathers and mothers suffer for children; children suffer for parents; wives suffer for husbands and husbands for wives; friends suffer for friends, etc. The Christian worker suffers for his converts; the missionary suffers for the heathen; the pastor for his people; and the people for the pastor. A Christian's judgments and sufferings, to be like Christ's, need to be more for others than for himself. What a field is provided in this life, and what fields in the ages to come! God alone knoweth; and has made all things ready for our perfecting. It is but the working out of the principle of the cross in us and through us for all time.

This principle explains why the Apostle glories in the cross of Christ. This makes clear the statement in Rom. 5: 3, “We glory in tribulations also: knowing that tribulation worketh patience." Tribulation. is not pleasant; it involves suffering. It is a judgment; it is a portion of the cross. Why glory in it? Because when taken aright, it leads us to take more of the very patience of Christ. We do not have any for the new trial, and He gives us His patience. It was through recognizing the necessity and beneficence of judgments that the Apostle again said "Most gladly therefore will I

rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, than am I strong” (2 Cor. 12:9, 10). There is no virtue in judgment for judgment's sake, nor in manufacturing some new cross for ourselves. There will be His cross that meets us and brings its judgments. He will make all of His judgments be in order to grace. Let

that suffice.

When we understand that this law is inexorable, that it will keep on following us till we learn its lesson, and all blessing and the beatific vision with the unveiled face is ours, we will gladly welcome the next judgment. This explains the seeming paradox of the Psalmist when he said, "I have hoped in Thy judgments" (Ps. 119:43, 120). We will never separate love from God's judgments (Luke 11:42). We will love the cross and welcome it. "My soul breaketh for the longing that it hath unto Thy judgments at all times" (Ps. 119:20).

While we are writing this, we have brought to our attention the recent decision of a certain criminal who was condemned to death. He was told that he could choose the time of his execution, either on Wednesday or Thursday of the same week. He said, "I will choose Wednesday; since it has to be, I want it to be over with." Just as

soon as sinner and saint get to realize the absolute certainty of having to endure judgments in order to the full conformity to Christ, there will be the sooner yielding, and the learning what God wants us to learn, and the becoming what He wants us to be.

Notice in Jude, verses 14, 15, we have revealed to us the purpose and the outcome of the Lord's coming and His judgments; viz., "to execute judgment upon all, and to convince all." The return of judgment is always unto righteousness (Ps. 94:15). The Father suffers judgment to come upon us only to bless us. If we learn our lessons speedily, and judge ourselves, we will escape many judgments (1 Cor. 11:31). The redemption of Zion is with judgment (Isa. 1:27). And when God's judgments are in the earth, the inhabitants learn righteousness (Isa. 26:9). Our Lord will keep on "till He have set judgment in the earth” (Isa. 42:4). Christians will not escape, for "judgment must begin at the house of God" (1 Pet. 4:17).

If this principle of divine love in judgment were seen, the words "judge" and "judgment" would never have been translated "damn" and damnation." The usage of language also precludes such a translation. The word "to judge" (krinein) signifies “to judge,” and is so translated over eighty times. In one place, 2 Thes. 2: 12, it is incorrectly translated "damned." "That they all

might be damned who believed not the truth." It would make great confusion to use the word "damn" in most of these eighty cases; for instance, in Acts 16:15, in place of "if ye have judged me to be faithful," it would read, "if ye have damned me to be faithful." This would make gross nonsense. Only a preconceived theory would cause any one to translate "to judge” by the word "damn." It is contrary to the normal meaning of the word.

The word "to condemn" (katakrinein) occurs nineteen times in the New Testament; in every instance but two it is translated "condemn." In these two, Mark 16:16, it reads, "but he that believeth not shall be damned"; and in Rom. 14:23, "he that doubteth is damned if he eat." It should have the same translation, "condemned," in every case.

The word "judging" (krisis) denotes the process of judging. In over forty passages this word is rendered "judgment," in three, it is rendered "damnation." These places are Matt. 23:33; Mark 3:29; and John 5:29. If we would try to apply this word "damnation" to all the passages where this word occurs, it would be foolish; for instance, it is the same word translated "judgment" in John 5:30. It reads, "As I hear, I judge, and My judging (krisis) is just." To be consistent, this verse should read, "As I hear, I damn, and My damning is just." Any one would know that

this is not what is meant. All these words are stretched to bolster the false theory of an eternal hell. We have learned in the chapter on "Time and Eternity" that the word translated "eternity" and "everlasting" can mean no longer than time lasts; they never mean "eternal" or even "everlasting.”

The word "judgment" (krima) denotes the sentence pronounced, or the result of judging. This word is used thirty times in the New Testament. Fourteen times it is translated "judgment"; Matt. 7:2; John 9:39; Acts 24: 25; Rom. 2:2; 2:3; 5:16; 11: 33, etc., and seven times the word "damnation” is used, Matt. 23:14; Mark 12:40; Luke 20:47; Rom. 3:8; 13: 2; 1 Cor. 11: 29; and 1 Tim. 5:12. The reason the word "damnation" is employed seems to be to so construe the words referring to judgment that they could signify only eternal punishment. This is contrary to the very nature of God and to the correct meaning of the words.

The judgment on Hymenaeus and Alexander was their delivery over to Satan. This meant sickness and death, even instant death. The purpose was loving; viz., "That they may learn not to blaspheme” (1 Tim. 1:20).

The case of the wicked man in the church at Corinth (1 Cor. 5:5), was "to deliver such an one unto Satan for the destruction of the flesh." Here, through this judgment, Paul desired to have the