Gen 31

31 And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.

Jacob afraid and God with him ? Yes.

Jacob knew that, though God was with him, God looked to Jacob to arrange his affairs with discretion, as the spirit of God testifies in all the Proverbs of Solomon ; and, not knowing in detail what God might in His wisdom permit, he naturally feared when circumstances were threatening, and adopted the course that appeared wise.

Human action is the basis of divine supervision in human affairs. If a man were to lie down in sloth, the angels would have nothing to work on, so to speak, as regarded that man's matters. The co-workership of God and man is a delightful fact of experience and revelation —in affairs both present and future, both spiritual and temporal.

Ways of Providence Ch 6

32 With whomsoever thou findest thy god, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.

...in her clinging to these gods of her idolatrous ancestors we can see the type of Israel's self-destructive course all down through their history. *

"The Law of Moses (which was 430 years after)

cannot disannul the Covenant of Abraham."

Rachel took her Syrian father's gods. Israel's downfall was that she turned to the gods of their idolatrous ancestors. Of King Ahaz, for example, it is recorded that he worshipped

Syrian gods, and (2 Chr. 28:23)—

"They were the ruin of him and of all Israel."

Rachel in dying gives birth to a son. The nation, too, died in giving birth to their long-waited son of whom the prophet Isaiah had spoken: "Unto us a Son is born" (9:6).

They, like Rachel, called him the "son of their sorrow," but his Father called him, "The Son of My Right Hand." In both cases, too, the son was born at Bethlehem-Ephrata. And there

Rachel—the natural Israel—was buried, having fulfilled her purpose. The Spirit by Jeremiah says—

"A voice was heard in Ramah, lamentation and bitter

weeping; Rachel weeping for her children refused to be

comforted, because they were not" (31:15).

Matthew fittingly applies this to Herod's murder of the children at the birth of Jesus, but that was but a symbolic fulfilment of what was to happen to Rachel's children because

of the birth of this son and their treatment of him.

Jeremiah's context makes it clear that this weeping of Rachel is the long desolation of natural Israel. But to Rachel and her children the prophet says (Jer. 31:16)—

"Refrain thy voice from weeping, and thine eyes from tears; they shall come again from the land of the enemy.

We hope too that Rachel will "come again from the land of the enemy." We cannot presume to pass ultimate judgment in any case, especially not in view of the brief record we have here. We can but attempt to faintly trace the marvellous types and shadows that show the hand and wisdom of God in the affairs of men.

Rachel's children will in God's mercy, be finally purified and redeemed by the life-work of the great son of Leah whom we meet weekly to remember, who will not rest until he has

removed all enmity and sorrow from the family of Jacob.

Bro Growcott - A New Name

The Merchants of Tarshish

BY BRO. O. BEAUCHAMP

"The Merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil?" (Ez. 38:13)

That Britain was to have a prominent role in events transpiring at "the time of the end" has been conceded by Christadelphians for more than a century. The writings of our brother Dr. Thomas on latter-day prophetic events abound with references to Britain's part in fulfilling prophecy in these last days. One only needs to read what he has to say in such works as "Elpis Israel," the "Exposition of Daniel's Prophecy" and "Eureka" to see how correct he was in foretelling these things through his keen understanding of the meaning of prophecy.

It is remarkable, too, that he stood virtually alone among Bible expositors in his understanding of Britain's place in prophecy. It is also noticeable today that, among religious groups who make much of the Signs of the Times, little or no attention is given to Britain's latter-day signincance.

Bro. Thomas' prediction that Britain would, "when the crisis comes upon them," take Palestine from the Turks and sponsor the settlement of the Jews in the land was made more than a hundred years ago, at a time when everything appeared to the contrary. He predicted also that Britain would take Egypt as part of a policy in making herself strong in the Mideast and the Palestinian area.

Both predictions, as well as many others of a similar nature, werefulfilled to the very letter, causing the writer to stand without an equal among students of prophecy ever since the days of the apostles. And not the least remarkable thing about the fulfillment of these predictions was the fact that Britain was (as bro. Thomas predicted) forced by circumstances beyond her control to assume control of these countries. In this respect, history will no doubt be repeated in the last crisis.

However, we who have the privilege of being students of bro. Thomas' prophetic exposition should not boast, especially in view of the fact that in recent times we have had some knotty problems placed before us in regard to Britain's loss of territory and power, which to the weak in faith might appear to throw doubt on her ability to complete the work which we have believed she must yet perform, such as her role as the latter-day friend of the Jews and challenger of the Russian invader of Palestine (Isa. 18; Ez. 38:13).

We should all have learned by experience the futility of trying to predict the future on the basis of current events. Many of the predictions made by early Christadelphian writers have at different times appeared to be wrong interpretations, only to be proved correct when the full result and effects of such events came to be known and understood. Also the modern critics of bro. Thomas' interpretation of prophecy have, hardly without an exception, been confounded by their own misinterpretations.

During the past 40 years Britain has suffered terrific losses. From her position as the world's banker she has become a borrowing nation. Once holding a virtual monopoly on world manufacturing, she is now engaged in a struggle to maintain enough world trade to keep her exchequer solvent. Once the mistress of the seas, building three ships to every one built by all other nations combined, she has now dropped to third place among the navies of the world. In area and population she has lost the greater portion of her colonial empire.

She drew out of Palestine and Egypt and lost control of the Suez canal. Her world prestige has sunk to the lowest depths since she first achieved imperial status.

...God has always and will continue to choose the right nation and people for His particular purpose. He chose Britain for a purpose. That purpose has not been completed. Therefore we may expect her to gain back much of her lost power and take a prominent part in the events yet to transpire in the completion of the divine purpose with the nations.

However, it does not appear likely that Britain will regain her position as the world's greatest naval power, nor be able to restore her commerce to its former greatness. THE TIME WOULD SEEM TO BE TOO SHORT FOR ANY SUCH RECOVERY.

And so, we can arrive at but one logical and scriptural conclusion on the basis of the evidence now at hand, and that is, "The Merchants of Tarshish, with all the young lions thereof" (Eze. 38:13), refers to all the Anglo-Saxon nations as a group, including the British Isles, Canada, Australia, New Zealand. So, Africa and such other allies as may be joined with them including the biggest and most powerful cub of them all, the United States.

This view becomes more plausible as the end nears. The loss of non-Anglo-saxon territories has served to cement closer together what is left of the dominions. The United States has outgrown in power the old mother lion, and the other "young lions" have become individually stronger and more prosperous.

The entire group now presents a much stronger coalition than the British empire alone ever attained. The most of the power has been shifted from one member of the family to another. As one news analyst expresses it: "The United States has to assume the leading role in many places where Britain formerly played it. Senior and junior partners have exchanged places." The cubs are making up for the weakness of the old mother lion. '

As the time nears for the great crisis, the alliance of Britain and the U .S. grows stronger, until it has now reached the stage where all the military and naval resources of the two nations has been pooled as one arsenal of weapons.

The two groups of nations which are to contend for possession of the Mideast are already formed - the Russian Bear and his allies on the one side, "the Merchants of Tarshish, with all the young lions thereof" on the other. Circumstances, shaped by the divine hand, will ere long fling them against each other in the greatest war of all time, which comes to its end on the mountains of Israel, when the Lord goes forth and fights against those nations as when He fought in the day when Gideon and his divinely-chosen army decimated the hosts of Midian.

The Berean Christadelphian, Dec 2025

On the other hand the US might not be part of the Tarshish coalition at all. [Kings of Tarshish]. The British monarchy is the symbolic head of 56 independent countries in voluntary association (The Commonwealth). America is not one of them. The US political model is close to the French. Therefore America's role is undefined in scripture...Unless it is one of the 'young lions', which is not entirely clear.

However, in favour of the assumption that it is a young lion (in spite of not being part of the commonwealth) is the position it holds in regard to historical and continuing friendship towards Israel and close relations with Britain, and its connection to the revival of the truth in the Latter Days. English being also its mother tongue.

Tarshish and the young lions are unsuccessful in their antagonism against the Russian conferderacy. With the US at its side would not defeat be turned into victory?

Godly Resolutions

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE

"WE will hear thee speak."—Ps. 85:8.

"WE will sing unto thee O Yahweh as long as we live."—Ps. 104:33.

"WE will run the way of thy commandments."—Ps. 119:32.

"WE will never forget thy precepts."—Ps. 119:93.

"WE will meditate on all thy works, and talk of thy doings."—Ps. 70:12.

"Though we walk through the valley of the shadow of death we will fear no evil."—Ps. 23:4.

"We will freely sacrifice unto thee."—Ps. 54:6.

"We will be glad and rejoice in thy mercy."—Ps. 31:7.

"Our  tongues shall speak of righteousness, and of thy praise all the day long."—Ps. 35:28.

"Thou art Yahweh, our  refuge and fortress: our Elohim in whom we trust."—Ps. 91:2.

For WITH THY HELP we will be perfect before thee, through the merciful provision of the precious blood offering of thy holy one our high priest and faithful mediator in heaven, they beloved son.

amen

Gospel Prayers

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE 

"Show us thy ways, O Yahweh; teach us thy paths, and lead us in thy truth."—Ps. 25:4, 5.

"Keep us as the apple of thine eye; hide us under the shadow of thy wings"—Ps. 17:8.

"Let the wickedness of the wicked come to an end; but establish the just."—Ps. 7:9.

"Arise, O Yahweh; let not man prevail; let the heathen be judged in thy sight."—Ps. 9:19.

"Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem."—Ps. 51:18.

"that the salvation of Israel were come out of Zion."—Ps. 53:6.

"Let Elohim arise, let thine enemies be scattered; let them also that hate thee flee from before thee."—Ps. 18:4.

"Arise, Elohim, judge the earth: for thou shalt inherit all nations."—Ps. 82:8.

"Let thy hand be upon the man of thy right hand, upon the son of man whom thou hast made strong for thyself."—Ps. 80:15.

"Peace be within the walls of Jerusalem and prosperity within thy palaces."—Ps. 122:7.

"Arise, O Yahweh, into thy rest, thou and the ark of thy strength. Let thy priests be clothed with righteousness, and let thy saints shout for joy."—Ps. 132:8, 9.

"Thy kingdom come, thy will be done on earth as it is in heaven."

"Satisfy us early with thy mercy, that we may rejoice and be glad all our days."—Ps. 90:14.

"Let the nations be glad and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth."—Ps. 77.

"Send out thy light and thy truth: let them lead me; let them bring me to thy holy hill."—Ps. 43:5.

"Come, Lord Yahoshua."—Rev. 21.

In his name we offer all our thanks and praise to thee our loving father in heaven

Amen

The Christadelphian, Oct 1876

The power of death destroyed

Heb 2: 14

It has been objected that the putting-away of sin cannot have been the putting-away of the mortal nature, because Christ rose with the same nature, and it is said that the same infirmities clung to him until he was changed to immortality.

There is no evidence, however, that Jesus rose from the dead with the same infirmities that he had before he died: it is simply assumed, and we have quite as much reason for assuming the contrary; but as we do not desire to base any argument on a mere supposition, we pass it by.

As to Christ having risen with the same nature that he died with, this of course is admitted, but this fact is no proof that the sin he put away was not sin in the flesh, for the necessity for destroying sin in the flesh lay in the fact that it had the power of death, and that power had been destroyed in him when he rose from the dead.

So that even though he rose in the same nature that he had before his death—and even if his nature was in precisely the same condition—the power of sin over him had been destroyed, and God could then change him to immortality, so that his victory over sin might be thus perfected or perpetuated.

The body of sin, or the devil, having been destroyed, a way was thus opened for its destruction in others on their availing themselves of the appointed way, viz., immersion into the death and resurrection of Christ, by which they obtain the remission of sins, and a title to the redemption he obtained by his death and resurrection—using "resurrection" here in its fullest sense, as including resurrection to immortality.

The consistency of this plan may be seen in view of a principle exemplified in certain passages of Scripture, namely, that the removal of the punishment for a sin implies or involves the forgiveness of that sin. For instance, when God had decreed the death of Hezekiah, and then, in answer to Hezekiah's prayer, permitted him to live, Hezekiah said,

"Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back,"

i.e., blotted them out.—(Isaiah 38:17.) The case of David also is perhaps to the point. When he had sinned "in the matter of Uriah the Hittite," and God sent Nathan to charge him with it, "David said unto Nathan, I have sinned against the Lord." And Nathan said unto David,

"The Lord hath put away thy sin; thou shalt not die."—(2 Sam. 12:13.)

Then, again, when Christ was about to cure the palsied man, he said to him, "Son, be of good cheer; thy sins be forgiven thee;" and when some of the Scribes said, "This man blasphemeth," Jesus said,

"Whether is easier, to say, Thy sins be forgiven thee, or to say, Arise, and walk? But that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy), Arise, take up thy bed, and go into thine house."—(Matt. 9:2–6.)

This would imply that the disease from which this man was suffering was a punishment for sin, and that the removal of the disease carried with it the forgiveness of his sins. Let us now apply this principle to the matter in hand. Death is the punishment for sin; Christ has "abolished" death, and therefore on men associating themselves with this abolition, by union with Christ, death is accounted as being prospectively abolished in them, and this therefore carries with it the forgiveness of their sins.

In bearing the condemnation resting on the sin-nature, of which Christ, in common with the rest of the race, was a partaker, and in being raised from the dead, the power of sin was destroyed, while at the same time God's law was not set aside, but was upheld in him, and therefore, on the basis of that destruction of sin, God can consistently forgive those who, believing "the truth," recognise that the evils resulting from the breaking of His law have been removed in Christ, and that they can obtain redemption through him alone—on their manifesting their recognition of this fact in the appointed way. Hence we read in Col. 2:10–13:—

"Ye are complete in him, who is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who has raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened (or made alive) together with him, having forgiven you all trespasses."

The Christadelphian, Sept 1876

It was the moment that hailed an extraordinary new partnership between the descendants of a genocidal regime and its victims.

At the G7 summit in June, Friedrich Merz, the German chancellor, was challenged by a reporter about Israel's ferocious bombardment of Tehran in the Israel-Iran war, as it raged on 6,000 miles away.

"Das ist die Drecksarbeit, die Israel macht, für uns alle," Mr Merz replied, with a stony glare at his interviewer: "Israel is doing the dirty work for all of us."

To German ears, it was an unusually blunt and bellicose remark for a postwar chancellor. But it revealed something quite profound about Mr Merz's world view: that Germany's security now depends on Jews, the very people it once sought to annihilate.

Daily Telegraph

Heb 2: 16 [KJV incorrectly implies Messiah is the "he"]

For verily he [diabolos of v14] taketh not hold of angels, but of the seed of Abraham he [diabolos] taketh hold [Margin is correct]

The devil or sin in the flesh has the power of death over the seed of Abraham; Jesus was one of the seed of Abraham;Therefore sin, the flesh, had the power of death over Jesus.[the Greek diabolos is either masculine or feminine, but not neuter, and therefore it would be incorrect to speak of it as "it," and thus, when used in a general sense, the masculine pronoun he (in preference to the feminine) is necessarily applied to it]

The Christadelphian, Aug 1876 

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

diabolos does not mean a slander, a false accusation, but a slanderer, a false accuser,—not something done, but one who does; not an act, but an actor; and therefore (in relation to the matter under consideration) not a transgression, but a transgressor,—that which transgresses or leads to transgression.

And, in view of this, to what can the word be more appropriately applied than to sin in the flesh?

In the light of this definition we may read the passage as follows:—

"Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is sin in the flesh . . .

v16 for verily sin in the flesh taketh not hold of angels, but of the seed of Abraham sin in the flesh taketh hold."

The Christadelphian, August 1876

Naaman

His name means, "Pleasantness; Beauty," but his defiled nature belied his name. Yet he possessed mental characteristics attractive to Yahweh, who overlooked his life to salvation from the dread disease in his flesh.

The hideous disease of leprosy represents active sin which is in our members, a living death (1Tim. 5:6). Yahweh alone could cure leprosy (v. 15).

There is nothing within the entire range of human phenomena which illustrates so impressively the divine power of the Redeemer, and the nature and extent of his work of mercy on man's behalf, as this leprosy. There are many most striking analogies between it and that more deadly leprosy of sin which has involved our whole race in one common ruin.

It is feared as contagious; it is certainly and inevitably hereditary; it is loathsome and polluting; its victim is shunned by all as unclean; it is most deceitful in its actions. New-born babes of leprous parents are often as pretty and as healthy in appearance as any other, but by-and-bye its presence and working of leprosy become visible in some of the signs described in Lev. 13.

Similarly sin is contagious, hereditary, and becomes worse as time goes by, until its ravages of malice and wickedness are apparent to all. The innocent child with its engaging prattle and pretty ways hides that which can grow into a Judas Iscariot, a Nero, a criminal. Discipline from the beginning is required.

There is but one real cure; one Physician who can cure the leprosy of sin, and he has described the infallible means: Luke 17:14; Romans 6. The atoning work of Yahshua, being the full meaning of baptism, is the only means by which the leper can be made clean. — GEM, Logos.

www.logos.org.au

Why do men die

The manner in which "death hath passed upon all men" is by the descendants of Adam inheriting the vital conditions which pertained to him; and since in his case, by reason of disobedience, the vital conditions were such that, after a certain time, death must result, so his descendants are all mortal.

The "judgment" or condemnation of his sin hath thus passed upon all men; while, in addition, the ignorance and the follies of the race have further tended to weaken their vitality, and to induce various diseases, by reason of which but few men find their death of "old age."

Though we were "in Adam" at the time he sinned, the moral responsibility does not descend to us because we had no voice nor will in it, but we were in him at the time he sinned, and so sinned in him; we were in him at the time he was condemned, and so die in him, ourselves inheriting the physical consequences of the penalty passed upon him.

("In Adam all die."—1 Cor. 15:22.)

There is no injustice done to us in this inheritance of mortality, for were each man put upon probation under the divine law, each would sin. The giving of the law of Moses amply proved it, for by that law was the knowledge of sin, and what a multitude of offences did the law bring to light!

It has been recently contended, by some who should have known better, that death has not come upon the Adamic race as the direct result of Adam's sin and succeeding sentence, but only because Adam's transgression bequeathed to his children "a warp or bent, or impetus which leads them naturally to commit sin," and they, committing sin, each die for their own transgressions.

But see what this involves. Look at the nations of Adam's children who have never come within hearing of the divine revelation, and it will be seen that the proposition just stated involves that the God whose ways are holy, just and true, judicially condemns men to death for doing that against which they heard no law, and of which He never forewarned them that death would be the penalty.

It involves, (contrary to the express statement of Scripture,) that sin is imputed where there is no law. Look at the circumstance that frequently infants die, and it will be seen that if the proposition in question be true, it involves not only that sin is imputed without law, but that personal guilt is imputed without transgression!

Oh that men would "Hold fast the form of sound words in faith and love which is in Christ Jesus."

Bro J. J. Hadley.

The Christadelphian, April 1876

 the holy thing she bore was called a Son of Deity, and named JESUS (Luke 1:35, 31).

Thus,

"the Logos became flesh, and dwelt among us," says John, "and we beheld his glory, glory as of an only-begotten from the Father, full of grace and truth;" for "the law was given through Moses; the grace and the truth came through Jesus Anointed" (John 1:14, 17).

Now, "Theos was the Logos," says John; that is, Deity was the Word; and this Word became flesh in the manner testified.

Eureka 1.2.2.

If it be argued that Thus is referring to 30 years after the birth the following proves that not to be so...

The mystery of godliness is practically exhibited in the incarnation of the Word in the conception and anointing of Jesus; in the perfecting of his body at its resurrection, when Deity in Spirit was as visible to the apostles as Deity in Flesh had been to them before the crucifixion.

Eureka 2.0.

THE WORD MADE FLESH - DIFFERENT STAGES

S.B.‭—‬We have duly received,‭ ‬in common with you,‭ ‬a copy of Friend Jardine's second letter to the Editor of the‭ ‬Christadelphian,‭ ‬in response to our review of his first.‭ ‬We think it unnecessary to make it the subject of reply.‭ ‬We must refer to our review as containing all the answer required.‭ ‬The only point requiring notice is where the writer is able to quote from an early production of Dr.‭ ‬Thomas's,‭ ‬in support of his contention that the Word was not made flesh till the baptism of Jesus.‭ ‬This is best answered by the following quotation from a letter written by the Dr.‭ ‬in‭ ‬1870:

‭ "‬My faith and hope are what they have been for years,‭ ‬only that they are‭ ‬enlarged,‭ ‬strengthened and increased,‭ ‬because I have obeyed the exhortation of the apostle,‭ ‬and added to our faith knowledge‭"—(‬Christadelphian,‭ ‬August,‭ ‬1870,‭ ‬p.‭ ‬237.‭)

On the principle expressed in this extract,‭ ‬the Dr.‭ ‬came to see that the manifestation of God began with the birth of Jesus,‭ ‬and was perfected in two subsequent stages—his anointing of the Spirit and his resurrection.‭ ‬He was consequently able to say,‭ ‬only a year or so after writing the words quoted by Friend Jardine.

‭ "‬There was no Word made flesh till the birth of Mary's Son.‭"

The Christadelphian p581 ‭March 1, 1875

NORTH SIDE OF ALTAR - Lev 1: 11, 2Kng 16: 14,

Thirdly, the offerer was to bring this male without blemish to the door of the Tabernacle and there place his hand upon its head. In this he identified himself with the animal and recognized his subjection to the death penalty which was the sentence of sin. His sins were "laid upon it."

The animal was then led to the north side of the altar and there slain. It was to the North Side of the city, to Calvary, that Jesus was led to be slain. The table of showbread was in the north side of the Tabernacle.

The original for "showbread" throughout the New Testament is "artous tes protheseos"—"bread of setting forth." Paul uses the same word (Rm 3:25):

"SET FORTH"

"Jesus Christ, whom God had set forth (proetheto) to be a propitiation."

And he uses the same thought (though not the same word) in Gal. 3:1—

"Before whose eyes Jesus Christ hath been evidently set forth, crucified among you."

Jerusalem is God's lightstand and altar in the earth—the place of sending forth the Law, and the place of approach and reconciliation.

So it is fitting that the table of showbread was on the north side of the lightstand, and the sacrifice was slain on the north side of the altar.

In the bread and poured-out wine of the Lord's Table, we "show" the Lord's death "until he come" (1 Cor. 11:26).

Bro Growcott - BYT 4.5.

O Yahweh our Adon, how excellent is thy name in all the earth! who hast set thy glory above the heavens pSA 8: 1.

How profoundly significant are the Psalmist's words. What a beautiful picture they present to the enlightened mind. They are a guarantee to us (for the Scripture cannot be broken), that God is yet to become the subject of universal thought and adoration.

What a refreshing contrast to the present benighted condition of things. In that day God's name will not be kept in the background as it is now. In every calculation He will have a place and a voice. There will be a universal effort to enhance His glory. Every law enacted, every custom instituted, every work performed, every recreation and pleasure arranged, in fact, whatever is done will be done to the glory of God.

"From the rising of the sun unto the going down of the same Yahweh's name is to be praised" (Psa. 113:3).

This recognition of the excellencies of Yahweh's name involves a kindly feeling between man and man. "Man's inhumanity to man" will be a tale of the past. The spirit of Boaz and his reapers will be general—

"Yahweh be with you"—"Yahweh bless thee" - Ruth 2: 4.

Participation in this time is the joy that God has set before His children of every generation. Let us remember, as we contemplate this time, that if we would to attain to it, we must now exhibit the spirit that will then prevail.

Bro AT Jannaway

The Christadelphian, July 1888