Life of Christ by Pastor Charles T. Russell

The Life of Christ
A collection of writings about Jesus Christ

from the pen of Pastor Charles T. Russell.
Printed and Distributed by:
CBS Literature Distribution Service
P.O. Box 661335
Chicago IL 60666-1335
(1.800.GODS.PLAN
š LDS@chicagobible.org
TABLE OF CONTENTS
PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
THE LIFE OF CHRIST CHRONOLOGICALLY

ACCORDING TO THE BIBLICAL RECORD . . . . . 2
PRIOR TO JESUS’ MINISTRY . . . . . . . . . . . . . . . . . 9
THE BEGINNING OF JESUS’ MINISTRY . . . . . . . . . . 55
JESUS’ GREAT MINISTRY IN GALILEE. . . . . . . . . . 103
JESUS’ LATER MINISTRY IN JUDEA . . . . . . . . . . . 311
JESUS’ LATER MINISTRY EAST OF THE JORDAN . . . 377
JESUS FINAL MINISTRY AT JERUSALEM . . . . . . . . 441

PREFACE
When Jesus invited his first disciples to become his followers, they were to experience an
amazing change in lifestyle. They were to give up their lives as fishermen and tax collectors
for lives of personal sacrifice. Sitting at the feet of the Master and learning directly from
him must have been a wonderful experience. Studying his mannerisms and the way he
dealt with people became a model for the apostles as they grew to become leaders of the
early Christian church. It was important for them not only to hear the words of Jesus, but to
also witness the way that he lived his consecration. Even the tone of his voice must have
made an impact on the hearts and minds of these early brethren.
How can anyone today hope to have the life of Jesus affect them in the same way that it
affected those who lived with him? We can only read the words that describe the tender way
he interacted with the sick and needy. But we miss the atmosphere and the specific circum-
stances surrounding each event. Our information is second hand, at best. As a result, devo-
tion and sacrifice for the Lord’s cause may seem more difficult for the modern Christian.
But here we are at the end of the Gospel Age, trying to know and understand our Savior the
best we can. We are deeply grateful that the Lord has made special provisions for his saints.
Our returned Lord has released a flood of truth from the pen of that “Wise and Faithful Ser-
vant.” Though we do not have first hand knowledge of Jesus, we are more than compen-
sated with deeper insights into his redemptive work. This knowledge should invigorate us
to the same sacrificial lifestyle as those early Christians who served so faithfully.
As we attempt to understand the Divine Plan more thoroughly we come to the realization
that no meaningful knowledge of God would be complete without a study of the life of Jesus.
Because of this, it would be wise for each of us to become thoroughly familiar with every
detail of his life. The apostle admonished the church to “Consider him that endured such
contradiction of sinners against himself, lest ye be weary and faint in your minds” (He-
brews 12:3). There is no nobler study, and practical guide to living, than such a consider-
ation of our Lord. He taught us how to live, how to serve, and how to develop God-like
qualities. It is our hope that this compilation of articles will be helpful to the New Creation,
and to the entire Household of Faith, as together we “consider him.”
On the following pages you will see a “Harmony of the Gospels,” outlining a chronological
order to the four Gospel accounts. We present the accompanying articles in this same
sequential order. As you examine the selected articles note that not all scriptural passages
have a companion article. However, we would encourage the brethren not to skip over these
passages, but to utilize the Expanded Biblical Comments, or additional helpful resources.
In addition, we have included a CD with this book. The CD contains an Adobe pdf file, as
well as Microsoft Word files consisting of every article contained in this book. This can be
helpful to those who prefer to use a laptop computer. Single articles can also be printed out
in preparation for individual studies. Whichever way you choose to use the CD we hope that
it proves useful.
Your Brethren in Christ,
CHICAGO BIBLE STUDENTS

Book Republishing Committee—2007
1
THE LIFE OF CHRIST CHRONOLOGICALLY
ACCORDING TO THE BIBLICAL RECORD
Date Place Event Matthew Mark Luke John

3 B.C. Jerusalem, temple Birth of John the Baptist foretold to 1:5-25
Zechariah
~2 B.C. Nazareth; Judea Birth of Jesus foretold to Mary, who 1:26-56
visits Elizabeth
2 B.C. Judean hill country Birth of John the Baptist; later, his 1:57-80
desert life
2 B.C. Oct. Bethlehem Birth of Jesus (the Word, through whom 1:1-25 2:1-7 1:1-5,9-14
all other things had come into
existence) as descendant of
Abraham and of David
Near Bethlehem Angel announces good news; 2:8-20
shepherds visit babe
Bethlehem; Jerusalem Jesus circumcised (eighth day), 2:21-39
presented in temple (fortieth day)
1 B.C. or Jerusalem; Bethlehem; Astrologers; flight to Egypt; babes 2:1-23 2:39,40
1 A.D. Nazareth killed; Jesus returns
12 A.D. Jerusalem Twelve-year-old Jesus at the Passover; 2:41-52
goes home
29, spring Wilderness; Jordan Ministry of John the Baptist 3:1-12 1:1-8 3:1-18 1:6-8,15:28
29, fall Jordan River Baptism and anointing of Jesus; born
as a human in David’s line but 3:13-17 1:9-11 3:21-38 1:32-34
declared to be the Son of God
Judean Wilderness Fasting and temptation of Jesus 4:1-11 1:12,13 4:1-13
Bethany beyond Jordan John the Baptist’s testimony concerning 1:15,29-34
Jesus
Upper Jordan Valley First disciples of Jesus 1:35-51
Cana of Galilee; Jesus’ first miracle; he visits 2:1-12
Capernaum Capernaum
30, Passover Jerusalem Passover celebration; drives traders 2:13-25
from temple
Jerusalem Jesus’ discussion with Nicodemus 3:1-21
Judea; Aenon Jesus’ disciples baptize; John to 3:22-36
decrease
Tiberias John imprisoned; Jesus leaves for 4:12; 1:14; 3:19,20;
4:1-3
Galilee 14:3-5 6:17-20 4:14
Sychar, in Samaria En route to Galilee; Jesus teaches the 4:4-43
Samaritans
2
30 Galilee First announces “The kingdom of the 4:17 1:14,15 4:14,15 4:44,45
heavens has drawn near”
Nazareth; Cana; Heals boy; reads commission; rejected; 4:13-16 4:16-31 4:46-54
Capernaum moves to Capernaum
Sea of Galilee, near Call of Simon and Andrew, James, and 4:18-22 1:16-20 5:1-11
Capernaum John
Capernaum Heals demoniac, also Peter’s mother- 8:14-17 1:21-34 4:31-41
in-law and many others
Galilee First tour of Galilee with the four now 4:23-25 1:35-39 4:42,43
called
Galilee Leper healed; multitudes flock to Jesus 8:1-4 1:40-45 5:12-16
Capernaum Heals paralytic 9:1-8 2:1-12 5:17-26
Capernaum Call of Matthew; feast with tax 9:9-17 2:13-22 5:27-39
collectors
Judea Preaches in Judean synagogues 4:44
31, Passover Jerusalem Attends feast; heals man; rebukes 5:1-47
Pharisees
Returning from Disciples pluck ears of grain on the 12:1-8 2:23-28 6:1-5
Jerusalem (?) Sabbath
Galilee; Sea of Galilee Heals hand on Sabbath; retires to 12:9-21 3:1-12 6:6-11
seashore; heals
Mountain near The twelve are chosen as apostles 3:13-19 6:12-16
Capernaum
Near Capernaum The Sermon on the Mount 5:1–7:29 6:17-49
Capernaum Heals army officer’s servant 8:5-13 7:1-10
Nain Raises widow’s son 7:11-17
Galilee John in prison sends disciples to Jesus 11:2-19 7:18-35
Galilee Cities reproached; revelation to babes; 11:20-30
yoke kindly
Galilee Feet anointed by sinful woman; 7:36-50
illustration of debtors
Galilee Second preaching tour of Galilee, with 8:1-3
the twelve
Galilee Demoniac healed; league with 12:22-37 3:19-30
Beelzebub charged
Galilee Scribes and Pharisees seek a sign 12:38-45
Galilee Christ’s disciples his close relatives 12:46-50 3:31-35 8:19-21
Sea of Galilee Illustrations of sower, weeds, others; 13:1-53 4:1-34 8:4-18
explanations
3
31 Sea of Galilee Windstorm stilled in the crossing of the 8:18,23-27 4:35-41 8:22-25
lake
Gadara, SE of Sea of Two demoniacs healed; swine 8:28-34 5:1-20 8:26-39
Galilee possessed by demons
Probably Capernaum Jairus’ daughter raised; woman healed 9:18-26 5:21-43 8:40-56
Capernaum (?) Heals two blind men and a mute 9:27-34
demoniac
Nazareth Revisits city where reared and is again 13:54-58 6:1-6
rejected
Galilee Third tour of Galilee, expanded as 9:35–11:1 6:6-13 9:1-6
apostles sent
Tiberias John the Baptist beheaded; Herod’s 14:1-12 6:14-29 9:7-9
guilty fears
32, near Capernaum (?); NE side Apostles return from preaching tour; 14:13-21 6:30-44 9:10-17 6:1-13
Passover Sea of Galilee 5,000 fed
NE side Sea of Galilee; Attempt to crown Jesus; he walks on 14:22-36 6:45-56 6:14-21
Gennesaret sea; cures
Capernaum Identifies “bread of life”; many disciples 6:22-71
fall away
32, after Probably Capernaum Traditions that make void God’s Word 15:1-20 7:1-23 7:1
Passover
Phoenicia; Decapolis Near Tyre, Sidon; then to Decapolis; 15:21-38 7:24–8:9
4,000 fed
Magadan Sadducees and Pharisees again seek 15:39–16:4 8:10-12
a sign
NE side Sea of Galilee; Warns against leaven of Pharisees; 16:5-12 8:13-26
Bethsaida heals blind
Caesarea Philippi Jesus the Messiah; foretells death, 16:13-28 8:27–9:1 9:18-27
resurrection
Probably Mt. Hermon Transfiguration before Peter, James, 17:1-13 9:2-13 9:28-36
and John
Caesarea Philippi Heals demoniac that disciples could 17:14-20 9:14-29 9:37-43
not heal
Galilee Again foretells his death and 17:22,23 9:30-32 9:43-45
resurrection
Capernaum Tax money miraculously provided 17:24-27
Capernaum Greatest in Kingdom; settling faults; 18:1-35 9:33-50 9:46-50
mercy
Galilee; Samaria Leaves Galilee for Festival of Booths;
everything set aside for ministerial 8:19-22 9:51-62 7:2-10
service
4
32 Jerusalem Jesus’ public teaching at Festival of Booths 7:11-52
Jerusalem Teaching after Festival; cures blind 8:12–9:41
Probably Judea The 70 sent to preach; their return, report 10:1-24
Judea; Bethany Tells of neighborly Samaritan; at home of Martha, Mary 10:25-42
Probably Judea Again teaches model prayer; persistence in asking 11:1-13
Probably Judea Refutes false charge; shows generation condemnable 11:14-36
Probably Judea At Pharisee’s table, Jesus denounces hypocrites 11:37-54
Probably Judea Discourse on God’s care; faithful steward 12:1-59
Probably Judea Heals crippled woman on Sabbath; three illustrations 13:1-21
Jerusalem Jesus at Festival of Dedication; The Good Shepherd 10:1-39
Beyond Jordan Many put faith in Jesus 10:40-42
Perea (beyond Teaches in cities, villages, moving toward Jerusalem 13:22
Jordan)
Perea Kingdom entrance; Herod’s threat; house desolate 13:23-35
Probably Perea Lessons from the home of a Pharisee 14:1-24
Probably Perea Counting the cost of discipleship 14:25-35
Probably Perea Illustrations: lost sheep, lost coin, prodigal son 15:1-32
Probably Perea Illustrations: unjust steward, rich man and Lazarus 16:1-31
Probably Perea Forgiveness and faith; unprofitable servants 17:1-10
Bethany Lazarus raised from the dead by Jesus 11:1-46
Jerusalem; Caiaphas’ counsel against Jesus; Jesus withdraws 11:47-54
Ephraim
Samaria; Galilee Heals and teaches en route through Samaria, Galilee 17:11-37
Samaria or Illustrations: importunate widow, Pharisee and tax 18:1-14
Galilee collector
Perea Swings down through Perea; teaches on divorce 19:1-12 10:1-12
Perea Receives and blesses children 19:13-15 10:13-16 18:15-17
Perea Rich young man; illustration of laborers in vineyard 19:16–
10:17-31 18:18-30
20:16
Probably Perea Third time Jesus foretells his death, resurrection 20:17-19 10:32-34 18:31-34
Probably Perea Request for James’s and John’s seating in Kingdom 20:20-28 10:35-45
Jericho Passing through Jericho, he heals two blind men; visits 18:35–
20:29-34 10:46-52
Zacchaeus; parable of the pounds 19:28
5
Year 33 Place Event Matthew Mark Luke John
Nisan 8 Bethany Arrives at Bethany six days before 11:55 to 12:1
Passover
Nisan 9 Bethany Feast at Simon the leper’s house; Mary
anounts Jesus; Jews come to see 26:6-13 14:3-9 12:2-11
Jesus and Lazarus
Bethany-Jerusalem Christ’s triumphal entry into Jerusalem 21:1-11,14-17 11:1-11 19:29-44 12:12-19
Nisan 10 Bethany-Jerusalem Barren fig tree cursed; second temple 21:18,19,12,13 11:12-17 19:45,46
cleansing
Jerusalem Chief priests and scribes scheme to 11:18,19 19:47,48
destroy Jesus
Jerusalem Discussion with Greeks; unbelief of Jews 12:20-50
Nisan 11 Bethany-Jerusalem Barren fig tree found withered 21:19-22 11:20-25
Jerusalem, temple Christ’s authority questioned; illustration of 21:23-32 11:27-33 20:1-8
two sons
Jerusalem, temple Illustrations of wicked husbandman, 21:33–22:14 12:1-12 20:9-19
marriage feast
Jerusalem, temple Catch questions on tax, resurrection, 22:15-40 12:13-34 20:20-40
commandment
Jerusalem, temple Jesus’ silencing question on Messiah’s 22:41-46 12:35-37 20:41-44
descent
Jerusalem, temple Scathing denunciation of scribes and 23:1-39 12:38-40 20:45-47
Pharisees
Jerusalem, temple The widow’s mite 12:41-44 21:1-4
Mount of Olives Prediction of Jerusalem’s fall; Jesus’ 24:1-51 13:1-37 21:5-38
presence; end of system
Mount of Olives Illustrations: ten virgins, talents, sheep/goats 25:1-46
Nisan 12 Jerusalem Religious leaders plot Jesus’ death 26:1-5 14:1,2 22:1,2
Jerusalem Judas bargains with priests to betray Jesus 26:14-16 14:10,11 22:3-6
Nisan 13 Near and in Jerusalem Arrangements for the Passover 26:17-19 14:12-16 22:7-13
Nisan 14 Jerusalem Passover feast eaten with the twelve 26:20,21 14:17,18 22:14-18
Jerusalem Jesus washes the feet of his apostles 13:1-20
Jerusalem Judas identified as traitor and is dismissed 26:21-25 14:18-21 22:21-23 13:21-30
Jerusalem Memorial supper instituted with the eleven 22:19,20, [1 Cor.
26:26-29 14:22-25
24-30 11:23-25]
Jerusalem Denial by Peter and dispersion of apostles 26:31-35 14:27-31 22:31-38 13:31-38
foretold
Jerusalem Helper; mutual love; tribulation; Jesus’ prayer 14:1–17:26
Gethsemane Agony in the garden; Jesus’ betrayed and 26:30,36-56 14:26,32-52 22:39-53 18:1-12
arrested
6
Jerusalem Trial by Annas, Caiaphas, Sanhedrin; 26:57–27:1 14:53–15:1 22:54-71 18:13-27
Peter denies
Jerusalem Judas the betrayer hangs himself 27:3-10 [Acts 1:18,19]
Jerusalem Before Pilate, then Herod, and then back 27:2,11-14 15:1-5 23:1-12 18:28-38
to Pilate
Jerusalem Delivered to death, after Pilate seeks his 27:15-30 15:6-19 23:13-25 18:39–19:16
release
~3 pm Golgotha, Jerusalem Jesus’ death on the cross and associated
27:31-56 15:20-41 23:26-49 19:16-30
Friday events
Jerusalem Jesus’ body removed from the cross and 27:57-61 15:42-47 23:50-56 19:31-42
buried
Nisan 15 Jerusalem Priests and Pharisees get guard for tomb 27:62-66
Nisan 16 Jerusalem and vicinity Jesus’ resurrection and events of that day 28:1-15 16:1-8 24:1-49 20:1-25
Jerusalem; Galilee Subsequent appearances of Jesus Christ 28:16-20 [1 Cor. 15:5-7] [Acts 1:3-8] 20:26–21:25
Iyyar 25 Mount of Olives Jesus’ ascension, fortieth day after his [Acts 1:9-12] 24:50-53
near Bethany resurrection
7
8
PRIOR TO JESUS’ MINISTRY
3 B.C. Jerusalem, temple Birth of John the Baptist foretold to 1:5-25
Zechariah
~2 B.C. Nazareth; Judea Birth of Jesus foretold to Mary, who 1:26-56
visits Elizabeth
2 B.C. Judean hill country Birth of John the Baptist; later, his 1:57-80
desert life
2 B.C. Oct. Bethlehem Birth of Jesus (the Word, through whom 1:1-25 2:1-7 1:1-5,9-14
all other things had come into
existence) as descendant of
Abraham and of David
Near Bethlehem Angel announces good news; 2:8-20
shepherds visit babe
Bethlehem; Jerusalem Jesus circumcised (eighth day), 2:21-39
12 A.D. Jerusalem Twelve-year-old Jesus at the Passover; 2:41-52
goes home
Luke 1:5-25 great in the sight of the Lord, and shall

There was in the days of Herod, the king of drink neither wine nor strong drink; and he
Judea, a certain priest named Zacharias, of shall be filled with the Holy Ghost, even
the course of Abijah: and his wife was of the from his mother’s womb. And many of the
daughters of Aaron, and her name was Elis- children of Israel shall he turn to the Lord
abeth. And they were both righteous before their God. And he shall go before him in the
God, walking in all the commandments and spirit and power of Elijah, to turn the hearts
ordinances of the Lord blameless. And they of the fathers to the children, and the dis-
had no child, because that Elisabeth was obedient to the wisdom of the just; to make
barren, and they both were now well ready a people prepared for the Lord. And
stricken in years. And it came to pass, that Zacharias said unto the angel, Whereby
while he executed the priest’s office before shall I know this? for I am an old man and
God in the order of his course, According to my wife well stricken in years. And the
the custom of the priest’s office, his lot was angel answering said unto him, I am
to burn incense when he went into the tem- Gabriel, that stand in the presence of God;
ple of the Lord. And the whole multitude of and am sent to speak unto thee, and to
the people were praying without at the time show thee these glad tidings. And, behold,
of incense. And there appeared unto him an thou shalt be dumb, and not able to speak,
angel of the Lord standing on the right side until the day that these things shall be per-
of the altar of incense. And when Zacharias formed, because thou believest not my
saw him, he was troubled, and fear fell words, which shall be fulfilled in their sea-
upon him. But the angel said unto him, Fear son. And the people waited for Zacharias,
not, Zacharias: for thy prayer is heard; and and marveled that he tarried so long in the
thy wife Elisabeth shall bear thee a son, and temple. And when he came out, he could
thou shalt call his name John. And thou not speak unto them: and they perceived
shalt have joy and gladness; and many that he had seen a vision in the temple: for
shall rejoice at his birth. For he shall be he beckoned unto them, and remained
PRIOR TO JESUS’ MINISTRY 9

speechless. And it came to pass, that, as beth conceived, and hid herself five months,
soon as the days of his ministration were saying, Thus hath the Lord dealt with me in
accomplished, he departed to his own the days wherein he looked on me, to take
house. And after those days his wife Elisa- away my reproach among men.
THE FORERUNNER OF CHRIST.—Reprints, p. 1915

Luke 1:5-17.
“And thou, child, shalt be called the Prophet of the Highest;
for thou shalt go before the face of the Lord to prepare his ways.”—Luke 1:76.
IN considering this familiar narrative we are the providential leadings in their preparation
reminded of the Lord’s great care in preparing for their work long before they could have any
his chosen instruments for the various parts of knowledge of the work that was before them.
his great work. Abraham’s life was a long disci- Consider also how the Lord has been preparing
pline of faith and patience; for he was to be the the Gospel Church for its Millennial work; and
father of the faithful, a type of the fatherhood of how he prepared the ancient worthies for their
God, and a worthy example to all his children, Millennial work in the earthly phase of the
both those under the Law and those under the coming Kingdom; and so on through all the list
new covenant of grace.—Rom. 4:11-17. of his “chosen vessels.” The “chosen vessel” is
Moses was specially prepared to be a leader, always a prepared vessel for the service in-
lawgiver and judge to Israel. Born under the tended; and that the preparation is of God, and
humiliating conditions of bondage and the im- not of himself, is manifest from the fact that in
perial sentence of death, he was providentially every case it began long before the chosen one
protected, preserved and adopted into the royal knew of the ends to be accomplished or the sig-
family, where he received a measure of that nificance of the providential circumstances or
education necessary for his future service; and the measures of discipline.
after that he had forty years more in the retire- The principal preparation which God re-
ment of domestic life, which, under the opera- quires for every part of his honorable service is
tions of divine grace, hardened his virtues and holiness of heart—devotedness to God and to
mellowed the ardor of his temperament. Thus his righteousness and truth, and abhorrence of
God gave to Israel a trained and experienced all that is unholy, unclean. “Be ye clean that
character as a leader. Similarly, suitable prepa- bear the vessels of the Lord.” There are, how-
ration for the positions they were to occupy or ever, some parts of the Lord’s service which
the work they were to do is very noticeable in reflect no honor upon those engaged in it,
other cases, both of Bible record and of subse- though they do reflect honor upon the wisdom
quent history. Mark the case of Samuel, a child and power of God who is able to make even the
of prayer, devoted to the Lord from his infancy, wrath of his enemies to praise him, by his
and trained in the service of the Lord under the power to out-general and overrule their evil for
care of Eli; and of Paul, called from his infancy, good to his cause. For instance, Satan, and
instructed in the law, and zealous toward God every other evil worker, whose evil devices are,
even while ignorantly persecuting the saints, by divine power, overruled for good of God, un-
verily thinking he did God service. wittingly serve some of the purposes of God—
John the Baptist was another illustration. sometimes for the discipline of the children of
The preparations in this, as in most of these God and sometimes for the revolutionizing of
cases, began before he was born, in the hearts affairs in the world.
of his parents,—“They were both righteous The prenatal influences upon John the Bap-
before God, walking in all the commandments tist were such that, from his birth, his heart
and ordinances of the Lord blameless.” (Verse was inclined toward God and holiness (verse
6) Consider also subsequent reformers known 15); and the training and discipline of his life
to all through the pages of history, and mark were such that at maturity he was ready for the
10 PRIOR TO JESUS’ MINISTRY

work of introducing to Israel the long-promised could use him he was privileged to be the great-
Messiah. Of him it was foretold, “He shall be est, the most highly honored, of all the proph-
great in the sight of the Lord.” Yes, he was a ets, in that he was chosen to introduce, to Israel
great man, a great preacher and a great and the world, the Anointed Son of God, the
prophet. Jesus said he was the greatest of all Redeemer and future King of the whole earth.
the prophets. (Matt. 11:11.) But he was not Thus he became a great man, a great preacher
great in the eyes of men. He was never a guest of righteousness and truth, the greatest of all
at the palace of Herod, but he was a prisoner in
the prophets, and one of the heirs of the earthly
his prisons. He was not an esteemed orator in
phase of the Kingdom of God.
the Jewish synagogues, but he was “a voice cry-
What a profitable lesson is in this for all who
ing in the wilderness.” He was not arrayed in
purple and fine linen, nor did he fare sumptu- would seek true greatness—to be “great in the
ously every day, but his raiment was of camel’s sight of the Lord.” It calls to mind that wise
hair and a leathern girdle, and his meat was admonition of the Apostle, “Humble yourselves
locusts and wild honey. And though, for a time, under the mighty hand of God that he may
the multitudes were attracted by his preaching, exalt you in due time.” (1 Pet. 5:6.) The way
he was soon abandoned by the people, impris- of the cross, the way of humiliation and self-
oned by the king, and finally beheaded in abasement, is the way to the crown, to that true
prison. honor that cometh from God only. Where now is
And yet John was truly a great man; for he the honor of the great ones of earth who have
was “great in the sight of the Lord.” He was passed away—the Caesars, the Herods, the
great in the sense that he that ruleth his own Alexanders and Napoleons; the Jewish scribes
spirit according to the principles and precepts and Pharisees and doctors of the law and Rab-
of the divine Word is greater than he that tak-
bis? and where all the reverend Popes and Car-
eth a city. (Prov. 16:32.) All the natural aspira-
dinals and Bishops and Priests of the great
tions and human ambitions were made
subservient to his one mission of introducing Apostasy who proudly flourished in their day?
his cousin, Jesus of Nazareth, a man of humble They have all come to naught, and in the Mil-
birth and circumstances, as the Messiah, to lennial judgment they will come forth to shame
whom he knew the gathering of the people and confusion of face, stripped of all their hon-
would be after he had accomplished his mission ors. But those truly great ones—“great in the
of introducing him. (Gen. 49:10.) But John was sight of the Lord”—are reserved unto honor and
pleased to have it so, and declared that in per- glory and power at the appearing and Kingdom
forming this service for his cousin according to of Jesus Christ.
the flesh, and thus accomplishing his part in Let the lesson come home to each of our
the divine purpose and prophecy, his joy was hearts,—“He that is greatest among you, let
fulfilled. (John 3:29.) And, by the eye of faith him be as the younger; and he that is chief, as
discerning in the humble Nazarene the Son of he that doth serve.” Patiently submit to the
God, he said to the people, “One mightier than humbling now, and hopefully and joyfully wait
I cometh, the latchet of whose shoe I am not
for the glory to be revealed by and by in all
worthy to unloose.” “Behold the Lamb of God,
the faithful. This is not the time nor place
which taketh away the sin of the world!” “He
must increase, but I must decrease.”—Luke for rewards, but for discipline and service, for
3:16; John 1:29; 3:30. the development of character, for making ready
It was this meekness, this complete self- for the future exaltation, that we may appear
abnegation and singleness of purpose to accom- without spot or wrinkle or any such thing, joint
plish the righteous will of God, that constituted heirs of our Redeemer.
the moral greatness of John. And because he For an exposition of verses 16 and 17 see
was in that attitude of heart where the Lord Studies in the Scriptures, vol. 2, chapter 8.

PREPARING FOR THE KINGDOM—Reprints, p. 4939
LUKE 1:5-23.
“Without faith it is impossible to please God.”—Hebrews 11:6.
OUR BEREAN STUDY course for the year has blessing would result. The message to Abra-
been mapped out by the International Commit- ham, however, was explicit—“All the families of
tee. It constitutes a very thorough investigation the earth shall be blessed.” See Gal. 3:8.
of our Lord’s earthly life, from His birth to His St. Paul reminds us that God not only de-
ascension. Today’s study very appropriately clared His coming blessing, but that He made
calls for investigation of God’s dealings and oath to the same. God’s oath was not necessary
promises up to the birth of John the Baptist, to Abraham. He confidently believed; but, as St.
the Redeemer’s forerunner and herald. Paul said, the oath was for our sake. The fulfill-
Four thousand years before the birth of ment of the promise would be so long deferred
Jesus, God declared that the Seed of the woman that we, who are so specially interested in it,
would bruise the Serpent’s head. This dark say- might have feared some change in the Divine
ing we now see signifies that sin with all its Program. St. Paul assures us that the oath was
work of havoc in the world is to be offset and in order that, “by two immutable things (God’s
destroyed in due time and that the power of Word and God’s oath), we might have strong
God to this end will operate through a wonder- consolation (we, the Church), who have fled for
ful Son of the disobedient Eve. Centuries refuge to lay hold upon the hope set before us
passed with no sign of a fulfillment of this (in ‘the good tidings’, the promise), which hope
promise. Our race became more degraded and we have as an anchor to our souls, sure and
lapsed more and more into unbelief. Then steadfast, within the veil, whither our Forerun-
Enoch was born, of the line of Seth. “He walked ner has for us entered.” (Hebrews 6:18-20.) We
with God” and was used as a Divine mouthpiece see, then, by the Apostle’s words, that the Abra-
to give a further prophecy, saying, “Behold, the hamic promise or Covenant has not yet been
Lord cometh with myriads of His holy ones, to fulfilled—it is still an anchor for our faith.
execute judgment (justice) in the earth.”—Jude Seeking Abraham’s Seed
14,15. Ishmael was not the heir of the promise, but
Another thousand years elapsed before God Isaac was; Esau was not, but Jacob was.
made any further suggestion of His benevolent Finally, all of Jacob’s family were accepted as
intention of giving the world a fresh trial or Abraham’s seed, and in due time they were all
judgment. Then to Abraham, the friend of God, baptized into Moses in the sea and the cloud
He made known more fully still the hope of the and became heirs of the promise, on condition
world—the Gospel. God declared to Abraham that they would keep the Law given at Mt.
His intention to bless all the families of the Sinai. Obedience to the requirements of that
earth, and secondly, that this blessing upon Law would give them eternal life, and forthwith
mankind would come to them through Abra- the approved ones would be God’s agents in ful-
ham’s posterity: “In thee and in thy Seed shall filling the promise—in “blessing all the families
all the families of the earth be blessed.”—Gen. of the earth.”
12:3. But, imperfect like all the remainder of our
This statement to Abraham, St. Paul pro- race under the death sentence, the Israelites
nounces the first Gospel message, because the were unable to keep the perfect Law of God;
other statements were so vague as not to make hence they all died, like the remainder of the
certain human recovery. Sin and the Serpent race—because they were sinners. As Jesus said,
might have been destroyed without the seed none of you keepeth the Law; as St. Paul said,
of the woman being specially blessed, and the “By the deeds of the Law shall no flesh be justi-
judging of mankind mentioned by Saint Enoch fied in God’s sight.” Nevertheless, the endeavor
implied, but did not positively say, that human of the Jews to obey their Law brought a great

blessing upon them; though some were hypo- keep the Divine Law perfectly and be used of
critical and said prayers, not from the heart, God in blessing all the earth.—Jer. 31:31.
others were “Israelites indeed in whom was no How the Israelites longed thereafter for the
guile.” New Covenant with the better Mediator, whom
The heart-loyalty of the “Israelites indeed” they styled Messiah, or the Anointed of God!
God appreciated, and they were granted the Hearken again to God’s message respecting this
privilege at Pentecost of stepping from the glorious Messiah, the Mediator of the New Cov-
house of Moses, as faithful servants, into the enant; He says, “Behold, I send you the Messen-
house of Christ, as faithful sons. (Heb. 2:5,6.) ger of the Covenant, whom you delight in (the
“To as many as received Him (Jesus), to these One whom you have been so long praying for,
gave He liberty to become sons of God.” (John the One through whose assistance you will be
1:12.) They were accepted into this sonship enabled to keep My Law and to become My
after Jesus had laid down His life sacrificially, agents in the instruction and blessing of the
had been raised from the dead to the divine world); but who may abide the day of His com-
nature, and had ascended far above angels,
ing and who shall stand when He appeareth,
principalities and powers to God’s right hand of
for He is like fuller’s soap and a refiner’s fire?
favor and had appeared as the Advocate for all
And He shall sit to refine the sons of Levi that
“Israelites indeed,” all willing to walk in His
they may offer an acceptable sacrifice.”—
steps.
Malachi 3:1-3.
Other Gracious Promises Thus the Israelites had the precious promise
All of God’s promises were to Abraham and respecting the coming of the Messiah—and not
his seed (his natural seed primarily). Conse- only so, but intimations that there would be
quently all through the Jewish Age, while they special trials and difficulties on those living at
as a people were trying to commend themselves that time. Naturally every mother amongst the
as worthy to be the Seed of Abraham, by en- Israelites longed for the birth of a son, hoping
deavoring to keep the Law, God spoke to them that she might be honored as the parent of the
prophetically. He informed them that it was Seed of the woman, who would bruise the Ser-
His intention ultimately to make a New Cove-
pent’s head—the great One of Abraham’s seed
nant with them, still better than the one which
through whom, by some unknown arrangement
Moses mediated. Under that New Covenant He
or process, a great blessing would come upon
would take away their sins and iniquities; but
the sons of Levi, upon Israel and through these
He did not tell them how these would be can-
upon all the nations of the earth.
celled; that they would be cancelled through the
merit of “better sacrifices” than those which These promises led up to and culminated in
they offered through the Law year by year. the birth of John the Baptist, the incidents of
God assured them that this New Covenant which constitute the study of today. He was not
would have a Mediator who would be higher to be Messiah, but His herald. He was not born
than Moses. Of that Mediator Moses prophe- of a miraculous conception of the Holy Spirit
sied, saying, “A Prophet shall the Lord your and without human father, but He was an-
God raise up unto you from amongst your nounced by a special messenger of God, as our
brethren, like unto me (I am a type of Him); lesson most beautifully tells. If Zacharias’ faith
Him shall ye hear in all things—and whoso- was tested, it was found strong and was
ever will not obey that Prophet shall be assisted by his nine-months’ experience of
destroyed.” (Acts 3:23.) That greater Media- dumbness. Thus did God prepare the way
tor would be the One by whom they would be before sending His only begotten Son to be
really helped up to a place where they could man’s Redeemer.

~2 B.C. Nazareth; Judea Birth of Jesus foretold to Mary, who visits Elizabeth 1:26-56
Judean hill country Birth of John the Baptist; later, his desert life 1:57-80
Luke 1:26-80 And blessed is she that believed for there

And in the sixth month the angel Gabriel shall be a performance of those things
was sent from God unto a city of Galilee, which were told her from the Lord. And
named Nazareth, To a virgin espoused to a Mary said, My soul doth magnify the Lord,
man whose name was Joseph, of the house And my spirit hath rejoiced in God my Sav-
of David; and the virgin’s name was Mary. ior. For he hath regarded the low estate of
And the angel came in unto her, and said, his handmaiden: for, behold, from hence-
Hail, thou that art highly favored, the Lord forth all generations shall call me blessed.
is with thee: blessed art thou among For he that is mighty hath done to me great
women. And when she saw him, she was things; and holy is his name. And his mercy
troubled at his saying, and cast in her mind is on them that fear him from generation to
what manner of salutation this should be. generation. He hath showed strength with
And the angel said unto her, Fear not, his arm; he hath scattered the proud in the
Mary: for thou hast found favor with God. imagination of their hearts. He hath put
And, behold, thou shalt conceive in thy down the mighty from their seats, and
womb, and bring forth a son, and shalt call exalted them of low degree. He hath filled
his name JESUS. He shall be great, and the hungry with good things; and the rich
shall be called the Son of the Highest: and he hath sent empty away. He hath helped
the Lord God shall give unto him the throne his servant Israel, in remembrance of his
of his father David: And he shall reign over mercy; As he spake to our fathers, to Abra-
the house of Jacob forever; and of his king- ham, and to his seed forever. And Mary
dom there shall be no end. Then said Mary abode with her about three months, and
unto the angel, How shall this be, seeing I returned to her own house. Now Elisabeth’s
know not a man? And the angel answered full time came that she should be delivered;
and said unto her, The Holy Ghost shall and she brought forth a son. And her neigh-
come upon thee, and the power of the High- bors and her cousins heard how the Lord
est shall overshadow thee: therefore also had showed great mercy upon her; and
that holy thing which shall be born of thee they rejoiced with her. And it came to pass,
shall be called the Son of God. And, behold, that on the eighth day they came to circum-
thy cousin Elisabeth, she hath also con- cise the child; and they called him Zacha-
ceived a son in her old age: and this is the rias, after the name of his father. And his
sixth month with her, who was called bar- mother answered and said, Not so; but he
ren. For with God nothing shall be impossi- shall be called John. And they said unto her,
ble. And Mary said, Behold the handmaid of There is none of thy kindred that is called
the Lord; be it unto me according to thy by this name. And they made signs to his
word. And the angel departed from her. And father, how he would have him called. And
Mary arose in those days, and went into the he asked for a writing table, and wrote, say-
hill country with haste, into a city of Judah; ing, His name is John. And they marveled
And entered into the house of Zacharias, all. And his mouth was opened immediately,
and saluted Elisabeth. And it came to pass, and his tongue loosed, and he spake, and
that, when Elisabeth heard the salutation of praised God. And fear came on all that
Mary, the babe leaped in her womb; and dwelt round about them: and all these say-
Elisabeth was filled with the Holy Ghost: ings were noised abroad throughout all the
And she spake out with a loud voice, and hill country of Judea. And all they that heard
said, Blessed art thou among women, and them laid them up in their hearts, saying,
blessed is the fruit of thy womb. And What manner of child shall this be! And the
whence is this to me, that the mother of my hand of the Lord was with him. And his
Lord should come to me? For, lo, as soon as father Zacharias was filled with the Holy
the voice of thy salutation sounded in mine Ghost, and prophesied, saying, Blessed be
ears, the babe leaped in my womb for joy. the Lord God of Israel; for he hath visited

and redeemed his people, And hath raised our life. And thou, child, shalt be called the
up a horn of salvation for us in the house of prophet of the Highest: for thou shalt go
his servant David; As he spake by the before the face of the Lord to prepare his
mouth of his holy prophets, which have ways; To give knowledge of salvation unto
been since the world began: That we should his people by the remission of their sins,
be saved from our enemies, and from the Through the tender mercy of our God;
hand of all that hate us; To perform the
whereby the dayspring from on high hath
mercy promised to our fathers, and to
remember his holy covenant; The oath visited us, To give light to them that sit in
which he swore to our father Abraham, That darkness and in the shadow of death, to
he would grant unto us, that we being deliv- guide our feet into the way of peace. And
ered out of the hand of our enemies might the child grew, and waxed strong in spirit,
serve him without fear, In holiness and and was in the deserts till the day of his
righteousness before him, all the days of showing unto Israel.
THE VERY GREATEST PROPHET—Reprints, p. 4940

LUKE 1:57-80
“Blessed be the Lord God of Israel, for He hath visited and redeemed His people.”—Luke 1: 68.
OF JOHN THE BAPTIST Jesus declared, “Ver- As a man John was peculiar in that he had
ily I say unto you, of those born of women there no other aim or object in life than to be God’s
hath not risen a greater Prophet than John the messenger—to proclaim His Anointed One and
Baptist; and yet I say unto you that the least in to prepare the people for the trying experiences
the Kingdom of God is greater than he.” (Luke and character-test which Malachi had declared
7:28.) These words are valuable as showing us would come with the revealment of Messiah,
that John was the last of the Prophets an- who would “sit as a Refiner, to purify the sons
nouncing the coming of Messiah and the begin- of Levi, that they might offer to God an accept-
ning of the great work of selecting from able sacrifice.” So it was that John in his minis-
amongst sinners a loyal class, to be associates try declared, “The Kingdom of God is at hand.”
with the Redeemer in His Messianic Kingdom Believe the good news. Repent, reform. Get
and glory. John could not be of the Kingdom ready for a share in that Kingdom.
class. His grand work terminated before the Re- The trials came in a way not expected. Mes-
deemer’s sacrifice was finished—before Pente- siah was not born an heir to earthly wealth or
costal blessings came accepting some as joint- name or fame, and His experiences as well as
heirs with Christ in His Kingdom. John himself His teachings were different from any that the
seemed to understand this, for he declared, “He Doctors of the Law had anticipated. The opposi-
that hath the Bride is the Bridegroom,” but I tion of sinners and Jesus’ opposition to the
am the Bridegroom’s friend and rejoice to hear errors and hypocrisies of His time produced a
His voice.—John 3:29. burning which had a refining effect upon some
John—“The Favor of God” and made of them antitypical Levites, conse-
In harmony with the message of the Angel crated people, many of whom became antitypi-
Gabriel, John the Baptist was born. On his cal priests, presenting their bodies living
eighth day he was circumcised and named. The sacrifices, walking in the footsteps of the
family relatives urged the name of his father, Redeemer.
but the father and mother named him John, The Prophecy of Zacharias
and immediately Zacharias’ dumbness departed. St. Peter distinctly tells us respecting the Old
His faith had been helped. He had triumphed Testament Prophets, that “Holy men of old
over all doubts and manifested this by giving spake and wrote as they were moved by the
the name mentioned by Gabriel. The name Holy Spirit.” He intimates that frequently they
John has a beautiful signification—“The favor uttered deeper and broader truths than they
of God.” themselves comprehended—truths which only

the future would fully reveal. This is true of the the deceitfulness of riches, the weaknesses of
prophecy of Zacharias, in this lesson. Verses 68- their fallen flesh, etc.
70 constitute the first division of this prophecy; During Messiah’s reign of a thousand years,
praise to God, the Fountain of every good and when all the blind eyes will be opened and all
perfect gift, comes first. To Him all honor and the deaf ears will be unstopped, and when the
praise are to be given for the fulfillment of His knowledge of the glory of God’s character will
gracious promises of old, “for He hath visited be clearly revealed and the horribleness of sin
and brought redemption to His people; He hath be fully manifested—then many, now led cap-
raised up a horn of salvation for us in the house tive by Satan at his will, will bow the knee to
of His servant David,” in harmony with the Emmanuel and confess to the glory of God. In
promises. Here, after the usual manner of other words, as Jesus said, His consecrated fol-
prophecies, the thing about to be accomplished lowers are His “little flock” of the present time.
is spoken of as though it had been done. But during His glorious reign He will gather
As John the Baptist was born but six months another flock. As He said, “Other sheep I have
before Jesus, it follows that the begetting of which are not of this fold—them also I must
Jesus had already taken place at the time of bring, that there may be one fold and one Shep-
this prophecy. The Holy Spirit spoke of the herd.”—John 10:16.
things begun, but not yet accomplished, as “One fold and one Shepherd” does not signify
though finished: “He hath visited and brought that all of the sheep will be of the same nature.
redemption for His people.” This word redemp- On the contrary, the Apostle tells us that God’s
Plan is ultimately to “gather together under
tion applies not only to the redeeming work
one Head (Shepherd) all things, both in heaven
accomplished by Jesus in the consecration of
and in earth.” (Ephesians 1:10.) Of these “all
His life at baptism and down to the completion
things” the Church, the Bride, will be chief, on
of His sacrifice at Calvary, but it is compre-
the plane of divine nature. The Great Company,
hensive enough to take in the entire work of
cherubim and angels will follow in order, and
reclaiming humanity.
redeemed and restored mankind in human per-
A small section of our race, the “elect,” is
fection will be the lowest order in the Divine
being reclaimed during this Gospel Age; but the
fold.
Scriptures assure us that the Messianic reign of St. Paul tells us about the enemies from
a thousand years will all be for the purpose of whom ultimately all of God’s people shall be
redeeming or bringing back from the power of delivered. Satan is an enemy. He shall be
sin and death Adam and so many of his chil- bound for a thousand years and ultimately
dren as shall be willing to accept the Divine shall be destroyed. Sin is an enemy, which will
favor, when brought to their knowledge. The be stamped out in its various phases during
import, therefore, of this first strophe or section Messiah’s Kingdom. And we read, “The last
of the poetic prophecy is, The Lord be praised enemy that shall be destroyed is death”—and
that the time has come beginning the great with it will go the tomb. Adamic death will be
blessing which He long ago promised. no more. None will be under its power. The res-
Deliverance From Enemies urrection power will release all. Only those who
The second section or strophe of this pro- sin wilfully, deliberately, will die the Second
phetic poem runs from verse 71 to 75. It relates Death, which is not an enemy.
to the deliverance of God’s people from the The Preparatory Work
power of their enemies. One important thought The third section or strophe of this prophetic
here is that none but God’s people will ever be poem tells us of a work to be accomplished
delivered from the enemies here referred to. before the grand consummation of the destruc-
However, there have been many in the past, as tion of all enemies and the lifting up of all
there are at present, enemies through wicked accounted worthy to be sons of God. This is
works—not because of intentional wickedness, recorded in verses 76-79. It tells how John the
but because blinded by the god of this world, Baptist would be the forerunner of the Lord’s

special Servant, Jesus, to pave the way for His This lesser light of the present time shines into
great work. That great work would be to give the hearts of believers with sanctifying power
the knowledge of salvation to thousands who and sets them afire with zeal for the Truth.
were already God’s people, to show them the They in turn shine forth upon those who are sit-
“high calling” of this present Age. Thus in God’s ting in the shadow of death. This “Day Star”
tender mercy the Church sees and is enlight- guides the feet of the saints in the way of peace,
ened by the “Morning Star” or “Day Star” before even while still in the time of trouble and before
the Sun of Righteousness arises to scatter the the New Dispensation is ushered in.
darkness of mankind during Messiah’s reign.

Birth of Jesus (the Word, through whom all other
2 B.C. Oct. Bethlehem things had come into existence) as descendant 1:1-25 2:1-7 1:1-5,9-14
of Abraham and of David
Matthew 1:1-25 the carrying away into Babylon are four-
The book of the generation of Jesus teen generations; and from the carrying
Christ, the son of David, the son of Abra- away into Babylon unto Christ are four-
ham. Abraham begat Isaac; and Isaac teen generations. Now the birth of Jesus
begat Jacob; and Jacob begat Judas and Christ was on this wise: When as his
his brethren; And Judas begat Phares and mother Mary was espoused to Joseph,
Zara of Tamar; and Phares begat Esrom; before they came together, she was found
and Esrom begat Aram; And Aram begat with child of the Holy Ghost. Then Joseph
Aminadab; and Aminadab begat Naasson; her husband, being a just man, and not
and Naasson begat Salmon; And Salmon willing to make her a public example, was
begat Boaz of Rahab; and Boaz begat minded to put her away privily. But while
Obed of Ruth; and Obed begat Jesse; And he thought on these things, behold, the
Jesse begat David the king; and David the angel of the Lord appeared unto him in a
king begat Solomon of her that had been dream, saying, Joseph, thou son of David,
the wife of Uriah; And Solomon begat fear not to take unto thee Mary thy wife;
Roboam; and Roboam begat Abia; and for that which is conceived in her is of the
Abia begat Asa; And Asa begat Holy Ghost. And she shall bring forth a
Jehoshaphat; and Jehoshaphat begat son, and thou shalt call his name JESUS:
Joram; and Joram begat Ozias; And Ozias for he shall save his people from their
begat Joatham; and Joatham begat sins. Now all this was done, that it might
Achaz; and Achaz begat Ezekias; And be fulfilled which was spoken of the Lord
Ezekias begat Manasses; and Manasses by the prophet, saying, Behold, a virgin
begat Amon; and Amon begat Josiah; And shall be with child, and shall bring forth a
Josiah begat Jechoniah and his brethren, son, and they shall call his name Emman-
about the time they were carried away to uel, which being interpreted is, God with
Babylon: And after they were brought to us. Then Joseph being raised from sleep
Babylon, Jechoniah begat Shealtiel; and did as the angel of the Lord had bidden
Shealtiel begat Zorobabel; And Zorobabel him, and took unto him his wife: And
begat Abiud; and Abiud begat Eliakim; knew her not till she had brought forth her
and Eliakim begat Azor; And Azor begat firstborn son: and he called his name
Sadoc; and Sadoc begat Achim; and JESUS.
Achim begat Eliud; And Eliud begat
Eleazar; and Eleazar begat Matthan; and Luke 2:1-7
Matthan begat Jacob; And Jacob begat And it came to pass in those days, that
Joseph the husband of Mary, of whom was there went out a decree from Caesar
born Jesus, who is called Christ. So all the Augustus, that all the world should be
generations from Abraham to David are taxed. (And this taxing was first made
fourteen generations; and from David until when Cyrenius was governor of Syria.)

And all went to be taxed, every one into was made. In him was life; and the life
his own city. And Joseph also went up was the light of men. And the light shineth
from Galilee, out of the city of Nazareth, in darkness; and the darkness compre-
into Judea, unto the city of David, which is hended it not. … That was the true Light,
called Bethlehem; because (he was of the which lighteth every man that cometh into
house and lineage of David:) To be taxed the world. He was in the world, and the
with Mary his espoused wife, being great world was made by him, and the world
with child. And so it was, that, while they knew him not. He came unto his own, and
were there, the days were accomplished
his own received him not. But as many as
that she should be delivered. And she
received him, to them gave he power to
brought forth her firstborn son, and
wrapped him in swaddling clothes, and become the sons of God, even to them
laid him in a manger; because there was that believe on his name: Which were
no room for them in the inn. born, not of blood, nor of the will of the
flesh, nor of the will of man, but of God.
John 1:1-5,9-14 And the Word was made flesh, and dwelt
In the beginning was the Word, and the among us, (and we beheld his glory, the
Word was with God, and the Word was glory as of the only begotten of the
God. The same was in the beginning with Father,) full of grace and truth.
God. All things were made by him; and
without him was not any thing made that
“THE TRUE LIGHT THAT LIGHTETH EVERY MAN.”—Reprints, p. 2408

JOHN 1:1-14.
“In him was life, and the life was the light of men.”—John 1:4.
REACHING far into the past, to the beginning harmony with the same humility and obedience
of earth’s creation as mentioned in Genesis, our to the Father, he became obedient to death,
lesson informs us that even then the Logos, the even the death of the cross; and on this account
Word, existed, with God. “The Word” is a very (“wherefore”) Jehovah God highly exalted him
good title for our Lord Jesus in his prehuman by a resurrection to the divine nature, far above
condition: it is the translation of the Greek angels, principalities, powers, and every name
word Logos, which might more literally be ren- that is named,—to a position higher than any
dered, “the Expression:” for the great and hon- other, higher than his prehuman condition, next
orable one, the heavenly Father’s companion to the Father, and an associate of his throne,
“before the world was” made, who is declared his glory, his power, his nature.
to have been “the beginning of the creation of What the Apostle does say is to the very con-
God,” was in every sense of the word a full and trary of the statement of our common transla-
complete expression of the divine will, mind, tion. A good translation is furnished in the
purpose, character. Of this First-begotten-one Emphatic Diaglott:—“Who, tho being in God’s
the Apostle writes that he was “in the form of form, did not meditate a usurpation to be like
God”—a likeness of Jehovah (Phil. 2:6), but he God, but divested himself, taking a bondman’s
does not claim, as our common version would form.” This is in agreement with the rendering
appear to make him say, that the Logos thought of the passage by various Greek scholars, thus:
it not robbery to be equal with the Father, “Who … did not think it a matter to be ear-
Jehovah God. The Apostle’s argument is to the nestly desired,”—Clarke; “Did not earnestly
very contrary of this: he is showing that the affect,”—Cyprian; “Did not think of eagerly re-
Logos was fully subservient to Jehovah; and taining,”—Wakefield; “Did not regard … as an
that it was a proof of this subserviency and object of solicitous desire,”—Stewart; “Thought
obedience and humility, that the Logos became not … a thing to be seized,”—Sharpe; “Did not
flesh, the “man Christ Jesus.” And further, in eagerly grasp,”—Kneeland; “Did not violently

strive,”—Dickinson; “Did not meditate a usur- one. It is used in the New Testament most fre-
pation,”—Turnbull; “Who, being in the form of quently in reference to Jehovah himself, but
God, counted it not a prize [margin, a thing to sometimes, in referring to man, and to false
be grasped] to be on an equality with God, but gods, and several times in referring to our Lord
emptied himself, taking the form of a servant.” Jesus. The first verse of John’s Gospel is a
—Revised Version. marked instance of the use of theos in referring
But altho the Scriptures nowhere place the to Jehovah’s Logos, his Only Begotten Son, “the
only begotten and well-beloved Son of God on beginning of the creation of God.” (Rev. 3:14.)
an equality with Jehovah himself, either while But the critical Greek student should find no
he was here on earth, nor while he was the difficulty in distinguishing between these two
Logos, before he was “made flesh,” they do Gods, and noting that the one is distinctly re-
assure us that now, in his highly exalted condi- ferred to as the superior of the other, for this
tion, the Logos still, Christ Jesus still, he is distinction is clearly shown by the use of the
partaker of the divine nature, glory and all Greek article before theos in referring to Jeho-
power in heaven and in earth; and accordingly vah, and the absence of that article when theos
we are instructed that “all men should honor is used in referring to the Logos. The effect of
the Son, even as they honor the Father.” (John this, expressed in our English language, would
5:23.) However, our lesson introduces us to our render the passage thus“
Redeemer in his prehuman condition, a spirit In the beginning was the Logos, and the
condition, higher than the angels, and assures Logos was with the God, and the Logos was a
us that all things were made by him: literally, God. The same was in the beginning with the
“Without him was not one thing made that was God.”
made.” Thus we see that in all of Jehovah’s cre- This translation will not be disputed by any
ative work on every plane the Logos had prefer- Greek scholar; and it sets at rest all ground for
ence—“that in all things he might have the dispute respecting the primary relationship
preeminence.”—Col. 1:18. between the Father and the Son. Indeed, the
The number of Bible students who are non- expressions, “Father” and “Son” imply what is
critical is very large. It is not, therefore, sur- elsewhere stated,—that the Son “proceeded
prising that many have fallen into the error of forth and came from God” (John 8:42). Other-
supposing that this first verse of John’s Gospel wise these terms, Father and Son, are mean-
is a declaration that the Logos was the full ingless. A son can never be his own father, nor
equal of Jehovah—that the Word, the message, can it be claimed that a son never had a begin-
was the full equal to the one who sent the ning, for the term, son, implies a life, existence,
Word, the expression, the message. Yet this is being, which had a beginning, and which was
contradictory to reason, as well as contradictory derived from a father. The Scriptures, when
to the testimony of our Lord Jesus himself, who permitted to interpret themselves, are beauti-
unequivocally declared, “Of mine own self I can fully consistent, and harmoniously reasonable.
do nothing; as I hear I judge;” and again, “The But when warped and twisted by preconceived
Father is greater than I.”—John 5:30; 14:28. ideas and false doctrines, the light of truth
Scholars are all aware that the word that becomes darkness, and mystery is written upon
is translated God in the Old Testament is not everything connected therewith—not the mys-
equivalent to the word Jehovah. Altho its sig- tery of God, however, but “the mystery of iniq-
nificance is “mighty one,” it is frequently used uity,” of darkness, of error.
for others besides the All-mighty, Jehovah: it is “In him was life.” Our Lord’s separateness
used for angels; it is used for great men; it is from the human family is thus pointed out: in
used for false gods. The word Jehovah is the no other man than “the man Christ Jesus” was
specific name for the All-mighty One, to whom there life. In all the race of Adam, the entire
all other elohim (gods—mighty ones) are sub- human family, aside from Jesus, death was
ject. So in the New Testament, the word theos is working; it thus reigned in the entire race from
the equivalent to elohim, and signifies mighty the time father Adam became disobedient and

forfeited the life that was in him originally, and shall shine forth as the sun in the Kingdom of
was able to impart to his posterity only dying the Father, and when his faithful ones, his jew-
conditions. It was this life in Christ—the fact els, chosen and polished during this time of
that he was separate from sinners, holy, harm- darkness, shall be glorified with himself, and
less, undefiled, that constituted this Savior, be associated in the great work of enlightening
whom the Father sent, a beacon light of hope mankind, and as the Seed of Abraham, in bless-
for our race. Had he in any manner forfeited his ing all the families of the earth with this
rights to life, either before he came to human enlightenment, and with accompanying op-
conditions, or while he was the man Christ portunities for harmony with God, and eternal
Jesus, our light of hope would have been extin- life.—Matt. 13:43; Rom. 8:17; Gal. 3:16,29; Gen.
guished: but possessing his rights to life he, 22:17, 18.
according to the Father’s program, laid down Nothing in this, however, offers excuses for
his life on our behalf—a corresponding price those catching even a glimpse of this great light
for the life of Adam, which had been forfeited in the present time. Blessed are their eyes if
through sin;—a corresponding price, therefore, they see, and their ears, if they hear, and such
for all who had a share in Adam’s death pen- will have the graver responsibilities and “stripes,”
alty. if they do not walk according to the light which
Having thus bought us with his own precious they have received.—Luke 12:47,48.
blood, he thus became light-giver, hope-giver, to The Apostle carefully distinguishes between
the world of mankind, and also its life-giver. the messenger of the light and the Light itself.
Praise God for this great light and life provided Subsequently (John 5:35) our Lord speaks of
for a dying world; and altho it is true that the John the Baptist as a burning and a shining
light shone amidst the darkness of human de- lamp (mistranslated light). A totally different
pravity without being generally comprehended Greek word is used when our Lord is spoken of
or appreciated, it is also true, nevertheless, that as being the Light, but this same Greek word,
“that was the true [antitypical, the real, genu- phos, is used with respect to the Church which
ine, not counterfeit or typical] light, which is the Body of Christ, and with her Lord par-
lighteth every man that cometh into the world.” taker of the holy spirit. Respecting these mem-
It matters not, therefore, that this true light bers of his Body, members of the ecclesia, the
was not comprehended and appreciated by the elect, our Lord expressly says, “Ye are the light
Jews in the days of his flesh, and that he is not of the world,” using the very same Greek word
comprehended even today by the world of man- that in this lesson is used with respect to him-
kind; he, nevertheless, is the true light, and in self. It is this same word, phos, that is used in
the Father’s due time he shall accomplish the the following Scriptures: “If the light that is in
great plan of God, of which he is the center, the thee become darkness;” “The children of the
expression, the Logos;—he shall enlighten light;” “What union hath light with darkness?”
every man born into the world. Nor shall any be “Put on the armor of light;” “Now are ye light
permitted to languish in darkness, or to fail of in the Lord;” “Walk as children of the light;”
eternal life by reason of lack of knowledge; in “Out of darkness into his marvelous light;”
due time all the blind eyes shall be opened, all “Walk in the light, as he is in the light.” A sim-
the deaf ears shall be unstopped, and the blind ilar distinction, as between John and Christ, is
shall see out of obscurity the great Light which to be noted in the fact that our Lord is the
God has raised up, to be a prince and a Savior Logos, the Word, while John the Baptist was
for whosoever cometh unto the Father through not the Word, but was merely “A voice crying in
him.—Isa. 35:5; John 8:12; 14:6. the wilderness.”
True, only a minority have yet seen this When the Logos was made flesh, became the
light, for still “Darkness covers the earth, and man Christ Jesus, altho he was in a world
gross darkness the people.” (Isa. 60:2.) We are which he had created by the Father’s power
waiting, however, for the glorious Millennial vested in him, yet the world did not recognize
Day in which this great light, this true light, him, and even his own nation, to whom he spe-

cially presented himself, received him not. Nev- which is far above angelic and all other
ertheless, some of them received him, and as natures.—2 Pet. 1:4; Rom. 8:17.
many of them as did so were blessed—blessed This power to become sons of God is not
with the power and privilege of becoming sons granted to sinners, but to the justified—to
of God, whereas previously their highest possi- those who have been justified by faith, by
bility had been to be God’s servants and believing on his name. These are begotten, not
friends. Here we note the change of dispensa- after the ordinary manner in which fleshly chil-
tion from the Jewish to the Christian, and that dren are begotten, not by blood, nor has the will
this change was made possible by something of the flesh anything whatever to do with their
which our Lord did or offered. What he did was begetting, as it always has to do with the beget-
to redeem the Jews from the sentence of the ting and character in a fleshly begetting. In
Law Covenant, under which they rested, and to their begetting of the spirit of the truth, altho
redeem all mankind from the death sentence that truth may be presented through human
which came upon all through Adam’s disobedi- agencies, the begetting cannot be accomplished
ence. by the will of man, but only in proportion as the
Until this ransom had been paid to divine natural will is rejected and ignored, and the
Justice, the condemned ones could not be re- will of God received instead. The Apostle James
ceived back to the condition of sonship primar- (1:18) explains this begetting, saying, “Of his
ily enjoyed by father Adam, but forfeited for own will begat he us with the word of truth,
himself and posterity when he became a sinner. that we should be a kind of first fruits of his
The mission of the great Light into world was creatures.” These “new creatures in Christ
Jesus,” sons of God and prospectively joint-
not only to redeem man’s life, but also to en-
heirs with Christ, are expected to receive of the
lighten him and to restore as many as may be
Father’s spirit so fully (through the word of his
willing to accept sonship, and this work has not
grace) that they will be willing to suffer re-
yet been accomplished. Nay, it may be said
proach for his cause and his truth, and like the
scarcely to have begun, for only a remnant of
Logos himself be willing to lay down their lives
his own nation received the true Light; and
for the brethren, in harmony with the divine
only a little flock in all, from every kindred,
arrangement of this age, as living sacrifices to
nation or people, have received him and his God, holy, acceptable through Christ. And it is
blessing, as now offered to mankind,—the vast only upon condition that they suffer with Christ
majority being blinded by Satan, and thus hin- that they may hope eventually to be his joint-
dered from seeing the true Light, as the Apostle heirs in the Kingdom and glory and power
explains.—2 Cor. 4:4. promised him by the Father.—Rom. 8:17; John
Those called during this time of darkness, 1:11,12.
when gross darkness covers the people, are The fourteenth verse goes back to take up the
called to what the Scriptures denominate a subject at the same point as verse five, and to
“high calling,” a heavenly calling—not merely repeat the narrative from another standpoint.
to a restoration to human nature, and its privi- “The Logos was made flesh, and dwelt among
leges and blessings lost through sin: they are us.” This does not teach what is ordinarily
called to special fellowship with the Logos him- called the doctrine of the Incarnation, which is
self—called to be partakers of his light, and understood to signify that the only begotten of
sharers with him in the future work of enlight- the Father, the Logos, came as a spirit being,
ening and blessing the world. These are sons of and inhabited a fleshly or human body for a
God in an especial sense—in a sense different time, and was again liberated from that body at
from Adam even in his state of innocence. or about the time that the body was crucified.
(Luke 3:38.) These are invited to be sons of God This view of the incarnation of the Logos makes
on a plane of sonship higher than the angelic nonsense of much of the Scripture, and be-
sons; viz., as heirs of God, joint-heirs with the clouds and mystifies the minds of many Bible
Logos, partakers with him of the divine nature, students. From this standpoint they think of

our Lord as really a spirit being, who never price” which would release Adam and his pos-
ceased to be a spirit being, and who never was terity from the death penalty. Just so the sacri-
in any sense of the word a man, a human being, fice of lower animals could never take away sin;
but who merely appeared to be a human being, because, altho innocent of sin, they were not of
but actually was not. From this standpoint of the same identical nature as the sinner, and
view our Lord’s prayers to the Father, his temp- therefore could not be accepted of divine justice
tations in the wilderness, and his tears and as man’s ransom price. The Logos did not die in
dying cry are all made to appear as so much his change from spirit nature to human nature;
clever acting; because this false claim makes it but when “the man Christ Jesus” died, it was
appear that he really was so far above human the full giving up of life in every sense of the
conditions that he could not be tried, tempted, word—nothing was retained; “He gave all that
suffer, etc. Furthermore, it implies that he did he had” (Matt. 13:44,46),—he gave his life, the
not really die, but merely appeared to die, and life of the man Christ Jesus, which had previ-
that at the moment the flesh was crucified the ously been the life of the Logos. His being
Logos merely stepped out, and became a silent ended: “He poured out his soul [being] unto
invisible spectator of the tragedy of Calvary. death; he made his soul [being] an offering for
But it was no such farcical sacrifice for sins, sin.” This is further testified to by the Lord
and pretended death without dying, that God himself who, after his resurrection, declared, “I
had typified during the preceding sixteen hun- am he that liveth and was dead—behold, I am
dred years, in the sacrifice of bulls and of goats,
alive forever more.” “Christ dieth no more;
etc., year after year continually. Adam’s death-
death hath no more dominion over him.”—Isa.
sentence was a real sentence, a genuine pen-
53:10,12; Rev. 1:18; Rom. 6:9.
alty, and the ransom by which we are made free
“We beheld his glory,” his grandeur, his per-
from sin was a no less real sacrifice, which our
fection, his nobility; it shone out clearly to those
Lord—“the man Christ Jesus”—gave on our be-
who had eyes to see it—those who were not
half.—1 Tim. 2:5,6.
blinded by the prince of this world. These very
The Apostle assures us that he who was rich
glories of the man Christ Jesus attest fully that
for our sakes became poor: he did not merely
pretend to be poor, by merely putting on an he was not of the sinner race of Adam, but that
outer coat of a lower nature, but he actually he was indeed an exception to all mankind;
became poor, actually left the glory and honor giving evidence of having been begotten of the
of a higher nature, he actually humbled himself heavenly Father, in that he was full of grace
and took human nature;—not, however, fallen and truth. “As he was so are we in this world,”
human nature, not sinful flesh, but the human says the Apostle: and altho we are by nature
nature unfallen, the likeness of humanity free sinners and children of wrath even as others,
from its blemishes through sin and death. yet by grace we have been begotten again to a
This is in exact accord with the Scriptures new nature, and this grace of God operating in
under consideration, “He was made flesh:” liter- our hearts, enlightening, purifying, sanctifying,
ally, “he became flesh.” Nothing less than this should, gradually at least, transform us, change
great stoop or humiliation enabled him to be us “from glory to glory,” bringing us more and
our Redeemer, and qualified him to give to God more to the likeness of God’s dear Son, our
the ransom price for man’s transgression; as it Redeemer and Lord, to whom, with God the
is written, “By a man came death, by a man Father, be praise and thanksgiving now and
also came the resurrection.” It was a man that forever, for “so great salvation, which at the
was sentenced to death, and neither an angel’s first began to be spoken by our Lord, and was
life, nor the archangel’s life, nor any other life confirmed unto us by them that heard him.”—
than a man’s life could be the “corresponding Heb. 2:3.

“THE WORD WAS MADE FLESH.”—Reprints, p. 2555
LUKE 2:1-16.
“Thou shalt call his name Jesus, for he shall save his people from their sins.”—Matthew 1:21.
JESUS is the topic of the International Sunday Judah, thus transplanted in their captivity to
School Lesson course for the entire year 1900. Babylon, became so attached to the new condi-
It should be a very profitable study, for the tions that comparatively few of them availed
more intimately we know our dear Redeemer in themselves of the offer of Cyrus to return to
the light of the Scriptures the more we shall their own land, only about fifty thousand of all
appreciate him, love him and seek to copy him. the tribes, out of several millions. The Jews
No other life than his could bear so continual among the Gentiles were by no means lost and
and close a scrutiny, yet always be full of fresh had by no means abandoned all of their hopes
revelations of moral dignity and character— in the Abrahamic Covenant nor all of their
any other life similarly studied and criticized faithfulness to the Mosaic Law—altho they
would reveal its seamy side of weakness, sin were lax in these matters and too full of a love
and ignobility. of gain and ease to cultivate the spirit of Israel-
Of the four records, only John’s attempts to ites indeed. Nevertheless, they had their influ-
trace our Lord’s genealogy to the heavenly ence amongst all the nations with whom they
source, and to show us that before he was made dwelt, and were witnesses to the hopes of Israel
flesh he was a spirit being with the Father and in the one God and in a coming Messiah, the
a sharer of his glory—a god with the God. But Son of God, to be the world’s Deliverer. (4) The
all of the Evangelists are clear in their state- triumph for a time of the Greek Empire had
ment that he “was made flesh”—not that he brought to the civilized world a highly devel-
remained a spirit being, and assumed flesh as oped literature—the Greek language had
clothing in which to appear to men, but, how- reached its zenith, and was the literary lan-
ever explainable, that the life power of the guage of the civilized world. (5) The Roman Em-
spirit being, the Logos, became the life power of pire had conquered the world and was in the
the human being, born of a woman and under height of its power, and as a result there was a
the Law, subject to all the conditions and cir- time of universal peace, and hence a more
cumstances of the Jews. Matthew traces Joseph’s favorable time than any before for the an-
genealogy; for altho the statement is clear that nouncement of the Gospel and for the safety of
Jesus was not the son of Joseph, nevertheless, its representatives in passing from nation to
being adopted by him as his son, he might, nation. (6) Israel itself had reached probably its
without impropriety, inherit through him. highest development, intellectually, morally
Luke shows the genealogy of Mary, by which and religiously, and additionally we are told in
our Lord was actually related, according to the the Scriptures that “All men were in expecta-
flesh, to our race and to the royal family of tion” of the Messiah’s coming.—Luke 3:15.
David through the line of Nathan. It was just at this most appropriate time, as
The time of our Lord’s birth was an auspi- divinely arranged for, that Caesar Augustus,
cious one in several respects, and very evident- the Roman Emperor, issued his decree respect-
ly divine wisdom had exercised itself in respect ing the taxing of his worldwide empire. The
to the world’s affairs by way of preparation for decree was not merely an assessment of taxes,
this important event: (1) The spirit of world- but was rather a census, or enrollment for taxa-
conquering that began with Nebuchadnezzar’s tion. But instead of sending assessors to the
kingdom was favorable to it, in the sense that it people, according to the present custom, the ar-
brought the various families or nations of man- rangement then was that every male citizen
kind into closer contact with each other, broad- must report himself at the headquarters of his
ening their ideas. (2) This policy had resulted in own family line. This was the occasion for the
the transplanting of peoples from one land to coming of Joseph and his espoused wife, Mary,
another, and thus had made them more cosmo- the mother of Jesus, to Bethlehem, their native
politan in their sentiments. (3) Israel and city or family city, for they were both of the

house of David (tho through different lines), ences of Joseph and Mary were by no means
and Bethlehem was “the city of David.” Thus in exceptional. When therefore the Babe Jesus was
a providential manner and by a decree over born, a manger became his most convenient
which they had no control whatever, Joseph cradle.
and Mary were brought to the very city in The city of Bethlehem still exists, and proba-
which most appropriately the great heir of bly is not so dissimilar to what it was in that
David should be born, as had been foretold by day, for in that land customs seem to have
the prophet.—Micah 5:2. changed but little in centuries. A certain grotto
The noting of these little incidentals by is claimed to be the one which nineteen hun-
which divine providence prepared for our Sav- dred years ago was the stable of the inn, and
ior’s birth and for the sending forth of the Gos- a certain stone manger is shown which, it is
pel message, are strengthening to the faith of claimed, was the one in which the Babe Jesus
the Lord’s people. Realizing God’s care in the was laid. Over this has been erected a Catholic
past over even the little things, gives a founda- church, and various ceremonies are continually
tion for confidence in his wisdom and provision performed in and about and connected with
for the features of his plan which are yet future “the sacred manger.” With such ceremonies we
—the fulfillment of all the exceeding great and can feel little sympathy, believing them to be
precious promises which centered in him who rather of the nature of idolatries. To us the cen-
was born in Bethlehem. And so also a realiza- ter of interest is not the holy ground on which
tion of the divine providence in the larger af- our Savior trod, nor the holy manger in which
fairs of the divine plan stimulates faith also in he lay as a babe, nor his holy mother; yea, tho
the Lord’s providences as respects the personal we reverence his flesh, and are deeply inter-
and more private affairs of his people. Let us ested in all that pertains thereto, especially in
more and more realize that, as even the small- all its experiences, from the time of its conse-
est incidents connected with the birth of our cration to death, at baptism; nevertheless, our
Savior were ordered of the Lord, so also he is still greater interest is in our risen Lord, the
both able and willing to order all of the affairs new creature perfected, the spiritual One, far
of his spiritual children. Let us reason with the above manhood, far above angels, principalities
Apostle that, if God loved us while we were yet and powers and every name that is named—
sinners, so as to make such careful provision for next to the Father, and exalted to his right
our redemption, much more now that we are no hand of power. The Apostle voices this senti-
longer rebels, aliens, strangers, foreigners, but ment well, saying, “Tho we have known Christ
have become his sons, fellow-heirs with Christ after the flesh, yet now henceforth know we
and all the saints, we may have confidence in him [so] no more”—our knowledge of him as the
his love and in his providential care, that risen and glorified Lord and Savior thoroughly
according to his promise all things shall work outshines all of our interest in his earthly life.
together for good to them that love him—to the (2 Cor. 5:16.) And yet his earthly life is interest-
called ones according to his purpose.—Rom. 5:8- ing and profitable to us, as we have seen and
10; 8:28. shall see.
The same decree that brought Joseph and Had the people assembled at Bethlehem real-
Mary to Bethlehem brought many others of the ized who this was that had come to their city—
numerous family of David, and as the inns or that he was from the heavenly courts, that he
hotels of that time were comparatively limited was the Logos made flesh, that he had come to
in numbers and in capacity, it is not surprising “save his people from their sins”—how gladly
that the inn proper was full of guests when they would have welcomed him into the inn and
Joseph and Mary arrived. Indeed, it was rather have given to his use and comfort its choicest
the custom for many travelers to carry with apartments! But they knew him not, and hence
them their own lodging outfit, and to provide lost this great privilege of ministering to him.
for their own conveniences in the courtyard Similarly, in every city and town where the
connected with the inns. And hence the experi- Lord’s people are (his true saints), there are

many who would make them welcome and give given to the muse, and one of his most beautiful
them the best at their disposal, did they but poems (Psalm 23) represents Jehovah himself
recognize them as the messengers of Jesus and as the Shepherd of his people,—his flock, for
of the Heavenly Father; but as the Apostle which he cares. It was to men of this thoughtful
says, “The world knoweth us not, because it class, and no doubt men familiar with David’s
knew him not.” (1 John 3:1.) The disciple must Psalms, and with the Messianic hopes therein
not expect to be above his Lord, and hence, even set forth, that the Lord sent the first message
when going upon missions of mercy and benevo- respecting his Son made flesh.
lence and as ambassadors for God, we should The description of the appearance of an
expect that the Lord’s providence would furnish angel, and of the fear which the brightness of
for us, not the most palatial conditions, but more his countenance engendered, is both simple and
probably very humble conditions. And when we natural. All mankind more or less feels instinc-
find it thus we should rejoice that to some ex- tively a fear of the supernatural, a trepidation
tent at least we have experiences which harmo- at the very thought of being in the presence of
nize with those of our Lord. The Lord’s people the holy angels. And this is proper as well as
will obtain a blessing in proportion as they are natural, for all realize their own imperfections
prepared to receive all opportunities for God’s through the fall, fearing more or less that the
service as divine favors and to appreciate them, results to themselves would be unfavorable if
no matter how humble the conditions: and it is divine justice were laid to the line and to the
noteworthy that neither Joseph, nor Mary, nor plummet in respect to their affairs. All seem
Jesus, nor the disciples, nor the Evangelist who instinctively to realize their need of mercy at
recorded the incident, offers the slightest com- the hands of him with whom we have to do. And
plaint or suggestion of dissatisfaction with the so it was with these shepherds; they were af-
arrangement provided by divine providence. In frighted as they beheld the heavenly visitor in
proportion as they would have felt dissatisfied their midst; but his message was not one of jus-
with the arrangements provided, in that pro- tice nor in any sense of condemnation, but of
portion the divine plans would not have worked divine mercy. He soothed them with the words,
for their good. “Be not afraid; for behold I bring you good tid-
The vicinity of Bethlehem is a pastoral coun- ings of great joy which shall be unto all people.”
try, and today is covered with flocks. It was the Can we wonder that joy took the place of fear in
custom at that time for the shepherds to their hearts as they heard the gracious words?
remain with their flocks by night as a guard Surely not. And so it is with all who from that
against thieves as well as against wild beasts. day to the present time have heard this true
It was in this vicinity that David (afterward Gospel message, not merely with the outward
king), when a shepherd-boy protecting his ears, but truly, with the ears of their under-
flocks, slew on one occasion a lion and at standing—comprehending it.
another time a bear. The shepherds as a class How false and how sad has been the under-
were not particularly well educated people as standing of this message by many of God’s peo-
respects schools, and yet many of them were ple as it has echoed to them down the ages!
thoughtful and thus secured, in their leisure How few have heard it gladly, appreciatively!
time while watching their flocks, by reflection How remarkable that nearly all of the different
and by conversation, considerable knowledge, churches and their thousands of ministers and
so that they might be termed an intellectual hundreds of thousands of Sunday School teach-
and thinking class of people—their minds being ers should unite in a complete contradiction
turned more to reflection on large subjects than of this message of the angels—a contradiction
are the minds of some who are constantly im- which not only wounds their own sentiments
mersed in trade and mechanics. The shepherd and grieves their own hearts, but which robs
whom God honored in making him king of his our dear Savior’s mission of nine-tenths of its
typical kingdom, was a great poet, and evi- majesty, and thoroughly dishonors and maligns
dently much of his time while shepherding was the name of our gracious Heavenly Father by

its misrepresentation of the salvation which he grand results to flow from the birth of the Sav-
has provided in Christ Jesus. ior in Bethlehem justified the message sent by
Some perhaps may be surprised, and even the great Jehovah,—a good message of great joy
shocked, at such an arraignment of the mes- which eventually shall be to all people—whose
sage which they and other well-meaning but enlightenment and blessing shall have no hin-
blinded Christians are delivering in the name drance, no restriction, and as a result all shall
of the gospel—for the word “gospel” is derived come to a knowledge of the truth and to an
from the words “good tidings.” We are quite opportunity of availing themselves of the grace,
ready to believe that the vast majority of those mercy and peace provided for all in the great
who promulgate the bad tidings of eternal mis- salvation secured by the ransom-sacrifice of our
ery, as being the divine message and sentence Lord Jesus.
to the vast majority of mankind, are wholly un- The angel further explained his great Gospel
aware of how seriously they misrepresent the message, showing its basis, and declaring that
divine character and government in the mes- all the good things mentioned should come to
sage which they carry to men;—they misstate pass because the Savior, Messiah, had been
the Gospel, not of intention, but of blindness, born—the one so long looked for in Israel, the
the very blindness mentioned by the Apostle promised seed of Abraham in whom not only
as originating with the great Adversary—the Israel should be blessed and exalted to honor,
blindness by which he blinds the minds of the dignity and cooperation, but in whom also “all
vast majority, to hinder them from realizing the the families of the earth should be blessed.”
glorious light of God’s goodness revealed in And let us here remark that the order of pre-
Jesus Christ our Lord.—2 Cor. 4:4. sentation used by the heavenly messenger, and
Oh, if we could only get all true Christians to evidently divinely ordered, is the proper pre-
study this tenth verse of our lesson, and to see sentation of this subject which should be
the depths of its significance, it would quickly adopted by all who seek to be used of the Lord
revolutionize the teachings of Christendom! as his ambassadors in the calling of the elect
But as our Lord declared, some of the deep Church. First, there is the grand pronounce-
things of the divine plan are hidden from many ment of divine favor and blessing, that it is a
of the wise and prudent according to the course cause for joy, and that ultimately it shall ex-
of this world, and are revealed only to the hum- tend to every creature; secondly, there is the
ble—the babes. Nevertheless, the testimony of specific explanation of how all this is to be
God standeth sure, and all whose understand- accomplished—through a Savior, a Deliverer,
ings have been opened and who have been en- who, as stated in our Golden Text, in order to
abled to comprehend some of the lengths and deliver his people from the wages of sin, death,
the breadths, and the heights and the depths of into eternal life and blessing, must first of all
God’s love, may rejoice that the ignorance of the save them from their sins. And we see from
world in general on this subject and the opposi- other Scriptures that this salvation from our
tion of the great Adversary who is blinding sins signifies not only the payment on our be-
them, cannot continue forever, but must soon half of the penalty for Adamic sin, but also, sub-
give place, when the Lord’s due time shall sequently, man’s instruction in righteousness
come;—when he who died on Calvary for the and lifting out of sin; in which uplift each one is
world’s redemption shall begin his glorious required to cooperate to the extent of his will
reign by binding that old serpent, the devil, and of his ability.
Satan, that he should deceive the nations no So all teaching of the grace that is to come to
more for the thousand years of the Millennial mankind should be coupled with the philosophy
reign. Then all shall see out of obscurity; then of the salvation—the Savior made flesh and the
all shall discern what at present is the privilege flesh devoted or sacrificed for our sins, and the
of only the favored few to see, respecting the Savior glorified, that in due time after the
divine character and plan—that the message of selection of his Church he might, with her, ac-
the angel was true, every word of it—that the cording to the divine plan, establish his King-

dom of righteousness for the uplifting of the ready to depart, he should be joined by an
world of mankind out of ignorance, superstition angelic host, singing, “Glory to God in the high-
and general degradation into which the great est, and on earth peace, good will toward men.”
Adversary has gotten them through the fall and This was but a reiteration of the Gospel mes-
through his subsequent blinding and mislead- sage already delivered. It declared that the
ing. In this connection it is well to remember work which should be accomplished by the babe
that our Lord’s name, Jesus, signifies Savior, just born, should redound to the highest glory
and that all who would be of the elect Church and honor of Jehovah God, his Father. It de-
must have the spirit of the Bridegroom (as well clared also that through this work to be accom-
as by faith be covered with the garment of his plished by Jesus should come to earth divine
imputed righteousness): and that his spirit is good will and consequently peace,—and all
one of opposition to sin to the extent of that these would imply in the way of blessings
self-sacrifice. We also are to “resist unto blood of restitution and privilege of attaining ever-
[death] striving against sin.”—Heb. 12:4. lasting life. But how much in conflict with all
Then the angel gave the shepherds an inti- this are the erroneous theories which have
mation of the humble conditions under which gained credence in Christendom, which teach
this great King of earth was born into the world that, notwithstanding the ransom which our
—as a babe, wrapped in swaddling bands and Lord Jesus gave, and notwithstanding the turn-
lying in a manger. This was necessary, not only ing aside of the original sentence upon our race
to their identification of Jesus, but necessary as the result of the propitiation for our sins
also to bring down their thoughts from the accepted by the Father, the vast majority of the
great and grand results to its humble begin- human family will nevertheless, to all eternity,
nings, lest they should be misled in their expec- be in rebellion against God, and in torture will
tations. And as it is with every part of the continually blaspheme his name;—and that
divine plan, so also it should be in respect to all without ever having had a full, reasonable
of our proclamations of the same. We are not opportunity to know the Savior or to accept his
only to tell of the future glory and greatness salvation. How strange that any should think
and grandeur, but we are to tell also of the pres- that such a plan would be glory to God in the
ent humiliation—not only of our Savior who highest!
humbled himself to take a low estate amongst How strange that any should refuse to see
men, and to die for our sins, but also to point the very plain statement of the Scripture that
out that the “elect” are called to walk in his God has provided through Christ that every
footsteps, under similarly humiliating circum- member of the human family shall have a full
stances—to suffer with him, if they would reign opportunity of coming to a knowledge of the
with him; to die with him, if they would live truth, and then of relinquishing sin and of
with him. And thus also the prophets spoke not accepting new life of righteousness under the
only of the glory that should follow, but also of New Covenant—and that then whoever still re-
the sufferings of Christ (head and body) which fuses and will not submit himself to this right-
must precede the glory. (1 Pet. 1:11.) The lesson eous arrangement shall be utterly destroyed
to every one who has ears to hear it is, “No from amongst the people—in the Second Death,
cross, no crown.” Let us, then, humble our- —that none will be suffered to live in sin and
selves under the mighty hand of God, and re- opposition to God to blemish any part of God’s
joice in every step of the humiliation, that he dominions, but that all the incorrigible shall be
may exalt us in due time to share the glories of as tho they had not been. In no other way can
his Son our Lord, and to share with him the we possibly imagine that the time will ever
grand work of blessing all the families of the come when there will be full peace among men.
earth. “There is no peace for the wicked, saith my
It was a fitting climax that, after the one God.”
angel had told the surprised shepherds of the The only solution which God offers respecting
good tidings of great joy for all people and was the establishment of peace is in connection with

the establishment of his Kingdom, for which who has heard of the grace of God with an
our dear Redeemer taught us to pray, “Thy appreciative heart can do nothing less than
Kingdom come, thy will be done on earth as it is seek the Lord and do him reverence and serve
done in heaven.” That will mean peace in its his cause by proclaiming the gracious message
fullest and most absolute sense. The Scriptural with which he has been favored. Let us each do
proposition does not include the violation of so, and thus more and more increase in our
any man’s will, but merely the offering through hearts the joys of the Lord and our appreciation
Christ of an opportunity for his everlasting of his grand gospel.
blessing and peace, or his cutting off in the Sec- Respecting the date of Jesus’ birth, we hold
ond Death if he fails to appreciate the divine that it was about Sept. 25th to Oct. 1st B.C. 1,
offer. and that the annunciation (Luke 1:28) was nine
The shepherds having heard of God’s grace months earlier, namely Dec. 25th B.C. 2. The
manifested their interest by visiting and paying evidences re this position are given in detail in
their homage to the Savior: and so each one Studies in the Scriptures, vol. 2, pages 54-62.
Time Place Event Matthew Mark Luke John

2 B.C., Oct. Near Bethlehem Angel announces good news; shepherds visit babe 2:8-20
Luke 2:8-20 angels were gone away from them into

And there were in the same country shep- heaven, the shepherds said one to
herds abiding in the field, keeping watch another, Let us now go even unto Bethle-
over their flock by night. And, lo, the hem, and see this thing which is come to
angel of the Lord came upon them, and pass, which the Lord hath made known
the glory of the Lord shone round about unto us. And they came with haste, and
them: and they were sore afraid. And the found Mary, and Joseph, and the babe
angel said unto them, Fear not: for, lying in a manger. And when they had
behold, I bring you good tidings of great
seen it, they made known abroad the say-
joy, which shall be to all people. For unto
ing which was told them concerning this
you is born this day in the city of David a
Savior, which is Christ the Lord. And this child. And all they that heard it wondered
shall be a sign unto you; Ye shall find the at those things which were told them by
babe wrapped in swaddling clothes, lying the shepherds. But Mary kept all these
in a manger. And suddenly there was with things, and pondered them in her heart.
the angel a multitude of the heavenly host And the shepherds returned, glorifying
praising God, and saying, Glory to God in and praising God for all the things that
the highest, and on earth peace, good will they had heard and seen, as it was told
toward men. And it came to pass, as the unto them.
THE GLORIOUS PROCLAMATION.—Reprints, p. 3700

LUKE 2:1-20.
“For unto you is born this day in the city of David
a Savior which is Christ the Lord.”
THE message of the angels to the shepherds on ages, that prophetic message is the more highly
Bethlehem’s plains sounds more and more pre- esteemed as an epitome of the entire Gospel.
cious to each child of God in proportion as he Nor can our attention be too frequently called
grows in grace and knowledge. As his eyes and to the great event which lies at the foundation
ears of understanding open more widely to the of that message—our Savior’s birth. It matters
lengths and breadths of God’s great plan of the not that December 25th is not the real anniver-

sary of the Savior’s birth, but probably the nized as one of the latter, while Bethlehem was
anniversary of the annunciation by the angel distinctly one of the former—the City of David,
Gabriel, the anniversary of the Virgin Mary’s Israel’s beloved king. The Scriptures explain to
conception, our Lord being born nine months us that Mary, our Lord’s mother, and Joseph,
later on the calendar, or about October 1. One her husband, were both of the lineage of David,
so great, whose birth, death and resurrection and that in a seemingly accidental manner the
from the dead means so much to the human prophecy was fulfilled which foretold that Mes-
family, may be remembered and celebrated any siah would be born in Bethlehem.—Micah 5:2.
day, every day, by all who appreciate what he The Roman empire at that time bore rule over
has done for our race. Since, then, the majority the whole world, the Jews being subject to it,
of Christian people have become habituated to but waiting expectantly, restlessly, for the com-
the celebration of December 25th as our Lord’s ing Messiah, who would deliver them from be-
birthday, we need make no protest, but join ing subject people and make of them the ruling
with all in celebrating that day with rejoicing of caste in his Kingdom, the dominion of the
heart, giving gifts and remembrances one to world. Rome’s great emperor, Caesar Augustus,
another, thus copying divine favor, which gave was in power at this time, and had sent forth
to mankind the Son of God as a gift of mercy his decree for a polling or census of the whole
and love for our redemption. For four thousand world for purposes of taxation, etc. Luke in-
years and more the promises of God, clothed in forms us that it was in response to this royal
more or less of obscurity, had been given to decree that Joseph and Mary went up to their
mankind, intimating that ultimately the great native city to be enrolled, and that thus it was
curse of sin and death which had come upon the that Jesus was born in Bethlehem, and on ac-
world through father Adam’s disobedience in count of the great concourse of people at the
Eden would be rolled away, and instead of a same time and for the same purpose, accommo-
curse, a blight, would come a blessing of the dations being scarce, the stable of the inn, or
Lord with life-giving refreshment. In various khan, was used by some as a lodging. Joseph
types, figures and shadowy promises this lesson and Mary, being of the late comers, were forced
had come down through the ages to the time of to occupy these humble quarters, and thus it
our Lord’s birth, especially amongst the Jews, was that the King of glory, whose Kingdom is
who were the divinely favored and covenanted by and by to rule the world, was in the time of
people. And since the Jews were of a commer- his flesh born in a stable and cradled in a man-
cial spirit, many of them were to be found in all ger.
parts of the civilized world; and thus amongst
every people the faith in the one God and the The Angels and The Shepherds
hope of Israel through a Messiah were more or Noble shepherds those must have been to
less made known, so that at the time of our whom the Almighty sent the angelic message
Lord’s birth we read, “All men were in expecta- respecting the birth of Jesus, the Messiah,
tion” of a soon-coming Messiah. Doubtless this which has rung down the ages and reached our
expectation was built upon the interpretation of ears—the message which thrills us the more in
Daniel’s prophecy, which we now see clearly proportion as we are able to grasp its meaning.
marked the year of our Lord’s majority, when First a single angel appeared to the shepherds
he was thirty years of age and made his conse- and allayed their fears, saying, “Fear not; be-
cration to his work and received the begetting hold I bring you good tidings.” It would appear
of the holy Spirit, his anointing as the great that fear is one of the dominating impulses of
antitypical High Priest and as the great the human mind, especially in conjunction with
antitypical King over Israel and the world. any revelations from the Lord. Men realize—
even the best of the race—that they are imper-
fect and that the Almighty and his laws are
From Bethlehem to Nazareth perfect. Instinctively the world seems to realize
In olden times there were honorable cities that a curse or condemnation of the Almighty
and mean cities. Nazareth was generally recog- rests upon it, and instinctively it fears a further

curse and further condemnation, realizing its The Cause, The Logic, of The Message
continual and increasing sinfulness. The same The message took cognizance of the fact that
is true today with all except the comparatively it was to reasonable people, who would want to
few who are well informed respecting the divine know why the unchangeable God, who had once
character and plan. Thus the subject of religion pronounced a curse, should at any time so
is generally obnoxious to the world in general— amend and alter matters as to supplant the
a subject which they prefer to avoid, because of curse with a blessing. The messenger states the
a feeling of guilt and a dread of further knowl- philosophy of the divine plan, “Unto you is born
edge and condemnation. It is for the true chil- this day a Savior, which is Christ [Messiah] the
dren of God today, as it was for the angels at Lord.” There we have the key to the entire Gos-
that time, to assure the world that God is bet- pel statement of how God could be just and yet
ter than all their fears—that God so loved the be the justifier of sinners who accept Jesus. The
world as to redeem them from the just sentence word “Savior” here signifies life-giver, and how
of death, the curse that came upon all as in- beautiful is the thought that as death is the
heritors of Adam’s imperfection and sentence. wage of sin, the curse upon the race, this Mes-
“Good tidings” is another translation of our siah who was born is to be the one who will res-
word “gospel.” How beautiful the thought that cue the race from the sentence by giving them
the gospel is really and truly good tidings. Alas, life again. The explanation of how he would
for the misrepresentations of God’s plan, under give life was not given, nor was it necessary
at that time; but now, in the light of develop-
which so many of his professed people misrep-
ments, and with the explanations furnished
resent his character and his Word, and apply
through the Spirit in the New Testament, we
the term “gospel” to their various messages from
see how that our Lord’s voluntary sacrifice of
the dark ages, teaching purgatory and eternal
his life, dying the just for the unjust, settled the
torment as the portion of the race. Let us get
claims of divine justice against Adam and thus
away from this false thought and get the truth
incidentally against all who shared his sen-
that the gospel is good tidings. The angel elabo-
tence. Truly the more we see of the divine plan
rated, saying that his message was good tidings
for our salvation, which began to take shape in
of great joy, which should be unto all people. the birth of Jesus, the more we feel like shout-
Ah, thank God, his plan is wider and deeper ing with the angelic choir praises to the God of
and higher and grander than anything we had heaven, thankfulness for his mercy to the chil-
ever conceived. The gospel message is not dren of men. It mattered not that the babe born
merely to be good tidings to the comparatively in Bethlehem was the Savior only in prospect,
few that now have ears to hear and eyes to see that he could not even be anointed to do his
its beauties, but in God’s due time it is to be work until he reached manhood’s estate thirty
good tidings of great joy to all people. As every years later; it mattered not that even then it
member of Adam’s race shared in his fall and in would be necessary for him to lay down his life
the curse of death which came upon him as a gradually through three and a half years of his
result, so every member of the race was in- earthly ministry, to be finished at Calvary; it
cluded in the great redemptive sacrifice which mattered not either that the resurrection was
our Lord Jesus offered and which was finished still three days after that, and his ascension
at Calvary. God’s plan in Christ, as it is being forty days later, and that the blessing in gen-
worked out and shall ultimately be accom- eral would be deferred for nearly nineteen
plished, will mean great joy for all people, and centuries thereafter. As the angels could sing
the tidings of this were given at the very and rejoice at the first budding of the divine
moment of our Lord’s birth, because he was the plan of salvation, so also can all who have
one through whom all the glorious things of the faith in the ultimate outcome rejoice with joy
divine purpose and plan shall ultimately be unspeakable and give praise to God in the high-
accomplished. est and to his Son our Lord.

“Saved by Hope” Christ during the Millennium, the thousand
Although nearly nineteen centuries have years in which Satan shall be bound, and when
rolled away since that angelic message was de- the good influences of truth and righteousness
livered, it has not yet been fulfilled except in a shall enlighten the whole earth. The declara-
limited measure by faith to those who have the tion of the Scriptures is that the deliverance of
eye of faith and the ears of faith, in all a “little the Church will come early in the morning of
flock.” But the tidings of great misery for nearly that Millennial day, as the prophet declares,
all people has been spread abroad in the name “God will help her early in the morning.”—
of Christ, much to the discredit of the divine Psalm 46:5. But much as we rejoice in the glori-
plan and to the dishonor of the divine charac- ous hopes of the Gospel set before us who now
ter. Instead of carrying joy the message has see, who now believe, who now rejoice with joy
very generally carried grief and sorrow, espe- unspeakable, we are glad that the divine mercy
cially to the kind hearted and more generously and love are of such lengths and breadths and
disposed. Indeed we may say that no message heights and depths as to encompass the whole
of the Lord Jesus, either true or false, has ever world of mankind, and to provide a blessing for
reached all people. Even today, after nineteen every member of Adam’s race through him who
centuries of propaganda, only a comparatively loved us and bought us with his precious blood.
small portion of the human family have ever It will be during the Millennial age that this
heard of the only name given under heaven and prophecy of the angel will have its fulfillment,
amongst men whereby we must be saved—“nor and the great Savior who has already redeemed
is there salvation in any other.”—Acts 4:12. us by his sacrifice will stand forth as the King,
What, then, shall we say of the salvation which the glorified Messiah, and establish his domin-
is come to those who have truly accepted Christ ion of righteousness in the world for the bless-
as their Savior, and who are today rejoicing in ing and uplifting of every member of the race.
him as such, and who by faith are seeing the In harmony with the words of the Apostle,
salvation of God begun in their own hearts and those will be times of refreshing, “times of resti-
yet to be fully accomplished under the whole tution of all things spoken by the mouth of all
heavens? This the Apostle calls the salvation by the holy prophets since the world began.” (Acts
hope. His words are, “We are saved by hope.” 3:19-21.) If the Lord had based the hope of the
(Romans 8:24.) We are not saved actually; we world upon some works of merit or righteous-
are still surrounded by sin, pain, sighing, cry- ness of the world’s doing, then indeed we might
ing and dying; the curse is not yet rolled away. have feared—indeed the more we know of the
All that the best of the Lord’s people have re- world the less hope we would have. But, on the
ceived is salvation by hope, by faith. Yet this contrary, the Lord has based the entire proposi-
anticipation of the future salvation, of the res- tion for the future blessing, not upon our wor-
urrection from the dead, of a participation in thiness, but upon the worthiness and sacrifice
the glory, honor and immortality of the divine of his Son—To you is born a Life-giver, which is
nature promised to the faithful, is so strong, so Messiah the Lord. How it adds to our enjoy-
clear, that those who possess it are enabled to ment of the coming age blessings to know that
rejoice with joy unspeakable and full of glory, the trials and difficulties of this present Gospel
even in the midst of trials and difficulties and age are subject to the divine supervision in the
weaknesses and unfavorable conditions incident interest of the little flock that is now being
to the curse which still rests upon the race. gathered in advance from amongst men—the
A Prophecy of Good Things “elect,” the Church. We see how the present tri-
Yes, the angelic message was a prophecy of als and difficulties are the chiselings and polish-
good things to be accomplished for the Church ings necessary to our development in the fruits
and the world during the Millennial age. The and graces of the holy Spirit in the character-
Church is to have the first blessing. The first likeness of God’s dear Son, our Lord, our Hope,
resurrection is to be composed only of the our Bridegroom. How joyful the thought that
blessed and holy who shall live and reign with soon the elect number called from the world to

be the Bride, the Lamb’s wife, will be completed well pleased.” However, by thus changing it the
and enter into her glory. How precious the statement would not be true, for even the
thought that then they shall be privileged with Lord’s people have no peace on earth. Whatever
their Lord and Master to extend the divine peace they have is in their hearts, and based
favor of blessing and uplift to the world. What upon their faith in the Lord and in the glorious
higher honor or privilege or blessing could pos- things which he has promised. Our Lord him-
sibly come to any? self and the apostles testified to this, assuring
The Angels’ Song us that whosoever in this present time would
It was after the giving of the message of good live godly should suffer persecution, that a
tidings and great joy by the heavenly one that a man’s foes would be they of his own household,
host of angels appeared to the shepherds, say- etc. (2 Tim. 3:12; Matt. 10:26.) Let us not con-
ing, “Glory to God in the highest, and on earth fuse ourselves nor abridge the testimony of the
peace, good will to men.” This, too, is a proph- Word, but with the eye of faith look forward to
ecy. It is not yet true, but will be fulfilled in the day of Christ in which all these glorious
every particular in God’s due time, which we things shall have their fulfillment, in which
believe is now nigh, even at the door. Not yet peace shall indeed fill the whole earth with the
does God receive glory in the highest, not yet knowledge of the glory of the Lord, bringing
is there peace amongst men. Quite to the con- divine favor and rolling away the curse from
trary. God’s name is blasphemed, not only by the entire groaning creation, as pointed out
those who vulgarly and in ribald jest take the by the Apostle.—Rom. 8:22. Not even with the
divine name in vain, and not merely by the hea- inauguration of the Millennium will this proph-
then who worship devils and think they are ecy be fulfilled: not until its close, when the
gods, but even by Christian people God’s name human family shall have been lifted by the
is blasphemed every day. For be it known that Kingdom regulations out of sin, sickness, pain,
blasphemy is any dishonorable misrepresenta- sorrow and death, up, up to all that was lost in
tion of another. God be merciful to us, for at Adam—not until then will there indeed be glory
some time or other every one of us doubtless to God in the highest, not until then will there
has blasphemed the holy name in this man- be peace amongst men. Nor are we to under-
ner—by misrepresenting the divine character stand that the entire race will be appreciative
and divine plan, by picturing the God of love of the divine love and favor even after they
and mercy and justice and truth as the origina-
have fully seen the righteousness of God in
tor, the planner, the perpetuator of the eternal
Christ manifested. On the contrary, the Scrip-
torment of the great mass of his creatures, born
tures seem to clearly teach that there will be a
in sin and shapen in iniquity, born to sin as the
class who will then prove unfit for life eternal,
sparks to fly upward. But the Lord had mercy
upon us because we did it ignorantly. And we unappreciative of the divine favor, and it is
also should have compassion upon others who with pleasure that we learn that all such shall
still ignorantly misrepresent our God, and our be utterly destroyed from amongst the people in
energies should be continually bent to their the Second Death. Thus eventually, by the close
assistance, that the eyes of their understanding of the Millennium, Satan and all wilful wrong-
might open more widely to perceive the lengths doers having been destroyed, the time will come
and breadths and heights and depths and know as declared in the Scriptures when all voices in
the love of God which passeth understanding. heaven and in earth and under the earth shall
Noting that peace on earth and good will to be heard praising God, him that sitteth upon
men have not followed the Savior’s birth thus the throne, and the Lamb forever and ever.
far, and discerning that this is a prophecy of Hosanna! Glory to God in the highest! Peace
what is to be accomplished during the Millen- and good will to men! will be the final shout of a
nium, many have been inclined to change the redeemed race when the great plan of salvation
translation of this verse so as to have it read, shall have been fully outworked according to
“On earth peace amongst men, in whom he is the divine plan set forth in the Scriptures.

From Glory to a Manger who carries with him his wraps, in which he
The time of our Lord’s birth is quite clearly sleeps, and his food and utensils for such light
fixed. We have gone into the subject in detail in housekeeping as he may choose to do. Stalls for
Studies in the Scriptures, vol. 2, and will not horses, camels, etc., are provided on the ground
here repeat. The notable census made by order floor, and in the event of a crowd, as on such a
of Caesar Augustus included the civilized world census occasion, it is no uncommon thing for
of that day, and according to Jewish custom people, finding the upper large rooms all
each family and tribe were enrolled therein. crowded full, to make themselves nearly as
Both Joseph and Mary, being of the Davidic comfortable in the stabling department. Thus it
line, went to the city of David—Bethlehem. The came that the Lord was ushered into the world,
city is a small one on a hillside. Nearly all of it which as the Logos he had made (John 1:2), in
appears to good advantage. The inns or hotels a most humble manner. It was there that the
of that land are very different from ours: they shepherds found the babe, as predicted by the
are neither hotels nor drinking saloons, but angels, and went forth proclaiming the fact; but
entered from a court-yard. Various large unfur- Mary made no boasts but waited for God’s due
nished rooms are at the service of the traveler, time.
2 B.C. Bethlehem; Jerusalem Jesus circumcised (eighth day), 2:21-39

Luke 2:21-39 seen thy salvation, Which thou hast pre-

And when eight days were accomplished pared before the face of all people; A light
for the circumcising of the child, his name to lighten the Gentiles, and the glory of
was called JESUS, which was so named of thy people Israel. And Joseph and his
the angel before he was conceived in the mother marveled at those things which
womb. And when the days of her purifica- were spoken of him. And Simeon blessed
tion according to the law of Moses were them, and said unto Mary his mother,
accomplished, they brought him to Jerusa- Behold, this child is set for the fall and ris-
lem, to present him to the Lord; (As it is ing again of many in Israel; and for a sign
written in the law of the Lord, Every male which shall be spoken against; (Yea, a
that openeth the womb shall be called sword shall pierce through thy own soul
holy to the Lord;) And to offer a sacrifice also,) that the thoughts of many hearts
according to that which is said in the law
may be revealed. And there was one
of the Lord, A pair of turtledoves, or two
Anna, a prophetess, the daughter of
young pigeons. And, behold, there was a
Phanuel, of the tribe of Asher: she was of
man in Jerusalem, whose name was Sim-
a great age, and had lived with a husband
eon; and the same man was just and
devout, waiting for the consolation of seven years from her virginity; And she
Israel: and the Holy Ghost was upon him. was a widow of about fourscore and and
And it was revealed unto him by the Holy four years, which departed not from the
Ghost, that he should not see death, temple, but served God with fastings and
before he had seen the Lord’s Christ. And prayers night and day. And she coming in
he came by the Spirit into the temple: and that instant gave thanks likewise unto the
when the parents brought in the child Lord, and spake of him to all them that
Jesus, to do for him after the custom of looked for redemption in Jerusalem. And
the law, Then took he him up in his arms, when they had performed all things
and blessed God, and said, Lord, now according to the law of the Lord, they
lettest thou thy servant depart in peace, returned into Galilee, to their own city
according to thy word: For mine eyes have Nazareth.

CONSECRATION IN THE TEMPLE—Reprints, p. 4942
LUKE 2:22-39.
“For mine eyes have seen Thy salvation,
which Thou hast prepared before the face of all people.”—Luke 2:30,31.
WHEN JESUS was forty days old, Joseph and can pray, Thy will be done, then they may have
Mary took Him to Jerusalem and presented a peace and receive a joy in the Spirit which
Him in consecration in the Temple. This was in others cannot know. Of course, this does not
accordance with the custom which related spe- take the place of the child’s personal consecra-
cially to the first-born in each family. Although tion when it reaches the age of discretion and
the first-born of the entire nation were passed judgment, but we believe that the blessed influ-
over at the deliverance from Egypt, they had ence will be helpful to the child in mature
been exchanged for the one tribe of Levi, which years, assisting to a right decision for God, for
had been specially devoted to God’s service; Truth and for righteousness.
nevertheless, the same principle was exempli- At the time of the consecration ceremony at
fied in respect to the first-born of each mother. the Temple, an aged Prophet came forward and
It was to be devoted specially to God and His took the babe Jesus in his arms and praised
service. God. The record is that in some manner God
The significance of this we see when we re- had revealed to him that the accomplishment of
member that the elect Church, being gathered the gracious promises made to Abraham was
during this Gospel Age, is styled the Church of nigh, and that he should not die until he had
the First-borns. Again, St. James tells us that seen the Deliverer of Israel. By some power
we are “a kind of first-fruits unto God of His Divine this aged Prophet recognized Jesus, and,
creatures.” The clear intimation of all this is after saying, “Now lettest Thou Thy servant
that after the Church shall have been gathered depart in peace, for mine eyes have seen Thy
to heavenly glory by the power of the First Res- salvation”—the way in which Thy salvation
urrection, the Kingdom then to be established shall come to Israel and to all the families of
will bring blessings to all the families of the the earth—he proceeded to say, “which Thou
earth, giving them also the opportunity of be- hast prepared in the presence of all people—the
coming sons of God, on the earthly plane, by Light of the world and the Glory of Thy people
restitution processes.—Acts 3:19-21. Israel.”
Incidentally we remark that it is the custom “Set For The Fall And Rising Again of Many In
of some parents to make a formal consecration Israel”
of their children to God in the presence of be- Simeon, addressing Mary, declared propheti-
lievers. The influence upon the children cannot cally that the Child was “set for the fall and the
be other than beneficial, as in future days they rising of many in Israel, and for a sign [mark or
shall look back and realize the parental care standard], which shall be spoken against, that
and love and devotion thus manifested in the the thoughts of many hearts may be revealed.”
giving of the very best they possessed to the How wonderful a prophecy! It reminds us of the
Lord (the fruit of their bodies). Doubtless very words of St. Paul, that our Lord is “a stone of
many children will thus experience a beneficial stumbling and rock of offence” to many in
influence upon their minds as respects their Israel, that many stumbled, being disap-
own consecration to their Creator. pointed. And St. Paul told also of the rising
Furthermore, we believe that the parents again of many who stumbled. He declares,
who thus give their best to the Lord are really “Israel hath not obtained that which he seeketh
bringing to themselves great blessings. Trials for, but the election hath obtained it and the
and difficulties are sure to come, but in all of rest were blinded”—stumbled—turned aside
these their children belong to God. And if they from Divine favor. (Rom. 11:7.) Nevertheless he

assures us that as soon as “the elect,” the Still more blessed were those who at Pente-
Church of Christ, shall have been completed, cost received the Holy Spirit as a begetting
by the power of the First Resurrection, then power and those who since have received the
Divine favor shall return to natural Israel, same, evidencing that they are the children of
through Elect Spiritual Israel: “They shall God, and, “if children, then heirs of God and
obtain mercy through your mercy.”—Romans joint-heirs with Jesus Christ” their Lord to the
11:25-33. great inheritance—to the oath-bound promise
Not a sufficient number of “Israelites indeed” made to Abraham, that through them all the
were found to complete the foreordained elect, families of the earth shall be blessed.
and hence the invitation went beyond Abra-
The Fall And Rising Again
ham’s natural seed to gather during this Gospel
The entire nation of Israel stumbled over
Age the saintly of every nation, people, kindred
Jesus, failing to recognize Him as the Sent of
and tongue. These must all be found before the
blessings shall go to Israel and to the remain- God—except the comparatively few who
der of our race, offering to them restitution and became His disciples—probably ten or fifteen
human perfection. thousand, according to the records. Of the na-
A saintly woman, Anna, a Prophetess, over a tion in general the Prophet Isaiah declared,
century old, resided in Jerusalem and in the “They shall fall backward and be snared and
precincts of the Temple courts. She, also, moved taken.” St. Paul, quoting Isaiah’s prophecy, pro-
by the Holy Spirit, recognized the Babe and ceeds to show the recovery of Israel to Divine
gave praise to God and mentioned the matter to favor as soon as the elect class of this Gospel
the saintly ones who were waiting for the fulfill- Age shall have been completed from amongst
ment of the Abrahamic promise—“for the conso- all nations. Then will come the time for Israel’s
lation of Israel.” rising again to Divine favor.—Isa. 8:15; Rom.
If the seeing of Jesus as a babe was worthy of 11:9-11.
praise and thanks, still more was it a cause of Continuing his argument, St. Paul assures
gratitude to God for those who beheld Him at us that blindness happened to Israel, not per-
the age of thirty, consecrating Himself a living manently, but merely for a time, until the full
sacrifice even unto death, and who realized that number of the “elect” from the Gentiles should
He had been begotten again by the Holy Spirit come in. He declares that then all Israel shall
to be a New Creature, of the divine nature. be saved from their stumbling. This is the very
Those who saw the Master’s faithfulness in per- “rising again” referred to in our lesson. St. Paul
forming the sacrifice of His consecration during declares that this is God’s Covenant with natu-
the three and a half years of His ministry be- ral Israel and that their sins shall be taken
held still more for which to give God praise. away and they shall obtain mercy, through the
And when He had finished His course at Cal- Church’s mercy. In other words, when the
vary and was raised from the dead the third Church shall be glorified in the First Resurrec-
day, and forty days later ascended up on high tion, Divine blessing shall proceed forthwith to
where He was before, happy were they who rec- Israel and shall then extend to all the families
ognized that further development of the Divine of the earth. God hath concluded them all in
Plan for man’s salvation—the blessing of all the unbelief that He might have mercy upon all.—
families of the earth. See Romans 11:25-32.

Matthew 2:1-23 and be thou there until I bring thee word:

Now when Jesus was born in Bethlehem of for Herod will seek the young child to
Judea in the days of Herod the king, destroy him. When he arose, he took the
behold, there came wise men from the young child and his mother by night, and
east to Jerusalem, Saying, Where is he departed into Egypt: And was there until
that is born King of the Jews? for we have the death of Herod: that it might be ful-
seen his star in the east, and are come to filled which was spoken of the Lord by the
worship him. When Herod the king had prophet, saying, Out of Egypt have I
heard these things, he was troubled, and called my son. Then Herod, when he saw
all Jerusalem with him. And when he had that he was mocked of the wise men, was
gathered all the chief priests and scribes exceeding wroth, and sent forth, and slew
of the people together, he demanded of all the children that were in Bethlehem,
them where Christ should be born. And and in all the coasts thereof, from two
they said unto him, In Bethlehem of years old and under, according to the time
Judea: for thus it is written by the which he had diligently inquired of the
prophet, And thou Bethlehem, in the land wise men. Then was fulfilled that which
of Judah, art not the least among the was spoken by Jeremiah the prophet, say-
princes of Judah: for out of thee shall ing, In Ramah was there a voice heard,
come a Governor, that shall rule my peo- lamentation, and weeping, and great
ple Israel. Then Herod, when he had priv- mourning, Rachel weeping for her chil-
ily called the wise men, inquired of them dren, and would not be comforted,
diligently what time the star appeared. because they are not. But when Herod
And he sent them to Bethlehem, and said, was dead, behold, an angel of the Lord
Go and search diligently for the young appeareth in a dream to Joseph in Egypt,
child; and when ye have found him, bring Saying, Arise, and take the young child
me word again, that I may come and wor- and his mother, and go into the land of
ship him also. When they had heard the Israel: for they are dead which sought the
king, they departed; and, lo, the star, young child’s life. And he arose, and took
which they saw in the east, went before the young child and his mother, and came
them, till it came and stood over where into the land of Israel. But when he heard
the young child was. When they saw the that Archelaus did reign in Judea in the
room of his father Herod, he was afraid to
star, they rejoiced with exceeding great
go thither: notwithstanding, being warned
joy. And when they were come into the
of God in a dream, he turned aside into
house, they saw the young child with Mary
the parts of Galilee: And he came and
his mother, and fell down, and worshiped
dwelt in a city called Nazareth: that it
him: and when they had opened their
might be fulfilled which was spoken by the
treasures, they presented unto him gifts;
prophets, He shall be called a Nazarene.
gold, and frankincense, and myrrh. And
being warned of God in a dream that they Luke 2:39,40
should not return to Herod, they departed And when they had performed all things
into their own country another way. And according to the law of the Lord, they
when they were departed, behold, the returned into Galilee, to their own city
angel of the Lord appeareth to Joseph in a Nazareth. And the child grew, and waxed
dream, saying, Arise, and take the young strong in spirit, filled with wisdom: and
child and his mother, and flee into Egypt, the grace of God was upon him.

GIFTS TO OUR KING.—Reprints, p. 3702
MATTHEW 2:1-12.
“My son, give me thine heart.”—Prov. 23:26.
OUR lesson is concerning the wise men of the attempt to decide, but assuredly for the world
East, who came seeking the new-born Jesus, in general the starry heavens have been the
the King of the Jews, with presents of myrrh, great book of God, as the Psalmist explains,
frankincense and gold, and doubtless we shall “Night unto night showeth knowledge.” With
be able to gather from this incident some valu- the written Word of God in our possession now
able suggestions respecting our obligations to we neither have need of traditions of men nor
the great Messiah, and the propriety of renew- of old wives’ fables nor of astrologers’ guides,
ing these and increasing them now at the be- because “we have the more sure word of proph-
ginning of another year. ecy; whereunto you do well that you take heed,
The wise men—according to tradition, three in as unto a light that shineth in a dark place
number—arrived in Jerusalem and began mak- until the day dawn and the day star arise in
ing inquiries respecting the newly-born Jewish your hearts.”—2 Pet. 1:19.
King. The news soon spread, and the holy city Without attempting to determine how much
was in commotion because, according to the or how little truth attaches to astrology, we
prophets, Messiah, promised for centuries, was have the assurance that there was a truth con-
due to appear about that time; and we read nected with the manifestation of a special,
again, “All men were in expectation of him.” peculiar star which guided the wise men of the
This expectancy naturally would be heightened east to know of Messiah’s birth and to know to
by the coming of the wise men or magi from a which country he belonged, so that they came to
far country—supposedly Persia—to show hom- the capital city of that country. Moreover the
age to Messiah. The news spread, and finally Lord may have given them some additional
reached the royal palace and King Herod him- explanation of the matter, even as he subse-
self. The latter, doubtless on his own account, quently warned them in a dream. Herod cun-
felt a kind of jealousy toward any being who ningly affected to be deeply interested in the
would be likely to share in any measure the wise men in their search for Messiah. He called
royal honors and dignities and thus to detract the wise men of Judea to assist. These were not
from his own importance. But additionally, no astrologers, but men learned in the Law and in
doubt, he felt that as the representative of the prophets—chief priests and scribes. Thus
Caesar’s government, the protege of the Roman he put the wise men of Israel into conjunction
Empire, it was his duty to see to it that no king with the wise men of the east, inquiring where
should arise in the land under his jurisdiction, the prophets had foretold that the Messiah
whose title or claims would in any measure con- should be born. They promptly answered,
flict with those of the Caesars. “Bethlehem of Judea,” and for that city, only six
The Bright Morning Star miles distant, the eastern magi set out, with
Herod, therefore, sent for the wise men. the promise that they would return again and
Feigning a deep interest in their quest, he identify to him particularly the babe king and
made a critical inquiry of them how they knew where he might be found, ostensibly that the
about Messiah in their far-off country, how they king might also go to worship at his feet, but
knew where to look for the babe. They replied really that he might improve the opportunity
that they had seen his star in the east. The and use such knowledge for the destruction of
eastern magi were astrologers, and affected to the babe Jesus.
read in the stars the history of nations and in- En route for Bethlehem the miraculous star
dividuals—they were astrologers rather than which they had seen in the far east appeared to
astronomers. To what extent the Lord may them again, apparently as a ball of light or of
have written the history of nations and of men fire travelling near the earth, and serving as
in the arrangement of the stars, we will not a guide until they had rejoicingly reached the

very house and found the babe and his mother. Myrrh, Frankincense and Gold
Professor Charles A. Young, LL.D., of Princeton God chose as messengers of his good tidings
University, asserts that it is not a rare occur- not only wise men but reverential men, men of
rence for stars to suddenly blaze up in the heav- faith; and his choice of these messengers from
ens and for a time to be the brightest, and then the east to arouse the people of Judea and Jeru-
suddenly fade in a year or two; and that such a salem and to be heralds of the great King was
star was observed in 1901. Our thought, how- not an exception to the rule. Although heathen
ever, is that the latter was merely the appear- men, in the sense of not being of the nation
ance of a star, a bright electrical luminous spot with which God had thus far dealt and to whom
he had thus far confined his gracious promises,
Wise Men of The East they were, nevertheless, good men, reverential
“We are informed by Tacitus, by Suetonius men, who delighted to know of the coming
and by Josephus that there prevailed through- blessing of peace on earth and good will
out the entire east, at this time, an intense con- amongst men through whatever channel or
viction, derived from ancient prophecies, that nationality the Lord should be pleased to find
ere long a powerful monarch would arise in his representative and messenger.
Judea and gain dominion over the world.”— In one respect many of Christendom could
Farrar. learn numerous important lessons from these
“Virgil, who lived a little before this, says wise Gentiles. No false patriotism stood in their
that a child from heaven was looked for, who way to hinder their appreciation of any mani-
should restore the Golden Age and take away festation of divine favor to the children of men.
sin.”—Jacobus. And when they found the Savior they were
“Confucius had prophesied the appearance of nothing daunted by the fact that his home sur-
such a deliverer; and a deputation of his follow- roundings were of the humbler sort. They wor-
ers going forth in search of him were the means shiped him in three senses of the word: (1) They
fell before him, prostrated themselves, thus
of introducing Buddhism into China.”—Abbott.
“But the clearest of all these prophecies was physically expressing their reverence. (2) They
worshiped him in their hearts and with the
one by Zoroaster. The Nestorians say that Zoro-
tongue gave expression to their rejoicing and
aster was a disciple of Jeremiah, from whom he
confidence. (3) They opened their treasure-box
learned about the Messiah and talked concern-
and presented to him three gifts appropriate to
ing him to his disciples.”—Persian Missionary. royalty: the myrrh representing submission,
In this connection we should remember that frankincense representing praise, gold repre-
Daniel, Shadrach, Meshach and Abednego were senting obedience.
at this time princes of Persia and intimate with
the wise men of that country, which was at that “Present Your Bodies Living Sacrifices, Holy,
time the principal nation of the world. It is easy Acceptable Unto God, Your Reasonable Ser-
vice.”
to see how traditions would be handed down
The reverent spirit of these noble heathen
through that channel, and especially may we
men who had so little light, so little knowledge
suppose that Daniel’s prophecy respecting the
respecting the great Messiah and his work, will
time of Messiah’s birth would be well known to bring to our cheeks the blush of shame as we
the disciples of Zoroaster, Persia’s wise men. reflect that, favored with still brighter light to
Furthermore, there were Jews scattered abroad guide us to the Lamb of God, having seen his
throughout that country who still more or less star in a still better and truer sense, having
kept alive the thought of Israel’s hope for the been guided to him by the prophecies, having
great Messiah so long promised of God, prophe- found him not only a babe, but one that in pros-
sied of as the bringer of blessings not only to pect would bear our sorrows and carry our
Israel but through them to all the families of griefs and make his soul an offering for sin,
the earth. that we by his stripes might be healed, what

manner of oblation should we pour at the feet of who are not sons in any sense of the word.
him who loved us and bought us with his pre- There is a message to sinners, namely, a call to
cious blood? With what deep reverence have repentance, to the forsaking of sin and to the
we bowed the knee, prostrated ourselves, given acceptance of the justification secured by the
outward evidence through our bodies of full precious blood. But it is only to those who have
submission to our great King, of whom we not repented of sin and who are seeking to live a
only know but of whose gracious provisions for repentant life and so far as possible to make
us and for the world of mankind we have heard, restitution for wrongs of the past, and who are
not uncertainly, but with the voice of him who trusting to the precious blood of Christ—recon-
speaketh from heaven? Have we offered our ciled to God through the death of his Son—it is
myrrh? Have we shown a willingness for ser- to these that this Golden Text is applicable,
vice even to the extent of bitterness, a joy to “My son, give me thine heart.”
honor the King to the extent of suffering with When we give our hearts it includes all that
him? Have we worshiped him in heart, not with we have and are in the highest and noblest and
an outward form of godliness without the power fullest sense—that which was illustrated by the
—in other words, have we offered him the three gifts of the wise men is all represented in
frankincense of heart adoration, appreciation, this brief statement, “Give me thine heart.”
and gratitude? Whoever gives his heart to the Lord fully and
Have we laid at his feet our earthly sub- unreservedly, gives his body, gives his worship
stance—our gold? Have we realized that all and reverence and praise, and gives his earthly
that we have and all that we are are offerings treasure, time, talents, influence, money—all—
far too small to be worthy of acceptance by the to be used in joyful service for the glory of the
great King Immanuel? Is this our present atti- King.
tude? and will it be our attitude through com- To those who have never taken this step we
ing days even until the end of the present urge a prompt acceptance, irrespective of the
pilgrimage? gracious hopes we have of a transcendent
The Apostle’s words, “Present your bodies liv- reward of glory, honor, immortality. As the
ing sacrifices, holy and acceptable unto God, Apostle declares, it is our reasonable service.
your reasonable service,” apply not only to the Reasonable people ought to be glad of the
primary consecration of our hearts to the Lord, knowledge that God is willing to accept our ser-
but are, as the Scriptures express it, a covenant vice, and of the opportunity to present them-
of sacrifice, an agreement to die daily to self selves under the covering of the merit of the
and to be alive daily more and more in the dear Redeemer’s robe of righteousness.
Lord’s service, to glorify him in our bodies and To those who have already accepted the
spirits which are his. If this has not been our Lord’s favor, who have already presented their
attitude in the past shall it not be our future bodies living sacrifices, who have already given
course? Shall we not in any event continue to the Lord their hearts, we urge a remembrance
grow in knowledge, to grow in love, in service, of the fact that the sacrifice once put upon the
in worship and in the privilege of laying our lit- altar must remain there, and that the longer it
tle all at the feet of him who is our gracious remains the more joyful should be the service,
heavenly King, whose Kingdom is so soon to be the more appreciated every opportunity for sac-
established and who has invited us to sit with rifice, the more thankful should be the heart
him in his throne, to share his glory, to be par- and the more rich should be the experience in
ticipants as spiritual Israel in the great work of the peace of God which passeth all understand-
pouring out blessings upon the world of man- ing, ruling in our hearts and preparing us more
kind, every kindred, people, nation and tongue? and more through the graces of the Spirit for
“My Son, Give Me Thine Heart” the glorious things which God hath in reserva-
Our Golden Text is well worthy of our re- tion for them that so love him and so reverence
membrance here. It is not applicable to sinners, his Son.

THE FLIGHT INTO EGYPT.—Reprints, p. 1681
MATTHEW 2:13-23
“The Lord shall preserve thy going out and thy coming in.”—Psa. 121:8.
THERE ARE five points in this lesson worthy to the settlement in Nazareth thereby led to the
of special notice; viz., (1) The foresight and fulfilment of the prophecy of Matt. 2:23, “He
providence of God. His fore-knowledge is past shall be called a Nazarene.” (c) The slaughter of
our comprehension: the finite cannot fathom the infants in Bethlehem was also prophetically
the depths of the infinite mind. But it is our mentioned. See Jer. 31:15; Matt. 2:17,18. It
privilege to know the comforting fact that Jeho- should be remembered, however, that in these
vah's knowledge and wisdom are superior to all cases the events were not made to fit the proph-
the exigencies of his universal empire; and that ecies; but the prophecies were made to foretell
the wrath of man and of all the combined pow- the events, and become indications of the fore-
ers of darkness cannot in the slightest degree knowledge of God.
frustrate the divine plan. The same power that (5) It is also worthy of notice that in protect-
was able to transform the spiritual Son of God ing the infant Redeemer God's course did not
to the human nature was able also to protect interfere with the existing order of things. Al-
him against all opposers, from helpless infancy though all power was in his hand, he did not
up to the appointed time of his sacrifice for the strike Herod dead, nor overturn nor interfere
world's redemption. with his authority and power. The time for such
(2) We note again the ministry of angels— radical measures had not yet come. The lease of
”Are they not all ministering spirits sent forth power had been granted to the kingdoms of this
to minister for them who shall be heirs of sal- world until the “Times of the Gentiles” should
vation?” (Heb. 1:14.) Yes; and gladly are they be fulfilled; i.e., until A.D. 1915. Consequently,
ready for any service.—1 Pet. 1:12. they must (according to his plan) be permitted
(3) The faith and prompt obedience of Joseph to take their own course for good or for evil,
and Mary to the warning and counsel of the except in so far as their actions would interfere
angel of the Lord is notable. They did not hesi- with the divine plan. And in such cases God
tate nor question, but immediately acted upon always either overrules or prevents them.
the command of the Lord; and his blessing and In the case here mentioned God interfered
protection went with them, both in departing only so far as to protect his Son in whom the
for Egypt and in returning to Palestine. In plan of salvation centered. But when the ap-
seeking to avoid the power of the new king pointed time came for the sacrifice of that Son
Archelaus (Herod's son and successor, who even for the redemption of the world, then the rulers
surpassed his father in oppression, cruelty, ego- of darkness of this world had their way. They
tism and sensuality) and going to Nazareth were then permitted to crucify the Son of God,
instead of to Bethlehem which was near to because for this purpose came he into the world
Jerusalem, Joseph and Mary did not disregard —to give his life a ransom for many; and be-
the Lord's directions which were to go into the cause his hour was come.—Matt. 20:28; John
land of Israel—in any part of which they 2:4; 7:6; Luke 22:53.
might settle. The weeping and lamentation for the slaugh-
(4) In the circumstances here recorded we see tered infants who did not escape the wrath of
the fulfilment of several prophecies—viz., (a) the king, was but another note of the long wail
“Out of Egypt have I called my Son.” This, like of distress of the groaning creation, of which
many other prophecies, was one of double sig- the Lord has not been unmindful, but which his
nificance, applying originally to the exodus of far-sighted wisdom permits for wise and benev-
Israel from the bondage of Egypt (Hos. 11:1; olent ends, until “the times of restitution of all
Exod. 4:22,23), and subsequently to the return things.”
of the infant Son of God from Egypt after Herod The promise of the Golden Text has special
was dead. (Matt. 2:15.) And on a still larger reference to the spiritual life of the Lord's con-
scale Egypt represents the world, and Christ secrated people—spiritual Israel. As new crea-
and the entire Church of God are the called-out tures they are always safe in God's keeping,
promised seed. (b) The circumstances which led while they abide in Christ.

12 A.D. Jerusalem Twelve-year-old Jesus at the Passover; goes home 2:41-52
Luke 2:41-52 questions. And all that heard him were

Now his parents went to Jerusalem every astonished at his understanding and
year at the feast of the passover. And answers. And when they saw him, they
when he was twelve years old, they went were amazed: and his mother said unto
up to Jerusalem after the custom of the him, Son, why hast thou thus dealt with
feast. And when they had fulfilled the us? behold, thy father and I have sought
days, as they returned, the child Jesus thee sorrowing. And he said unto them,
tarried behind in Jerusalem; and Joseph How is it that ye sought me? wist ye not
and his mother knew not of it. But they, that I must be about my Father’s busi-
supposing him to have been in the com- ness? And they understood not the saying
pany, went a day’s journey; and they which he spake unto them. And he went
sought him among their kinsfolk and down with them, and came to Nazareth,
acquaintance. And when they found him and was subject unto them: but his
not, they turned back again to Jerusalem, mother kept all these sayings in her heart.
seeking him. And it came to pass, that And Jesus increased in wisdom and stat-
after three days they found him in the ure, and in favor with God and man.
temple, sitting in the midst of the doctors,
both hearing them, and asking them
“JESUS INCREASED IN WISDOM AND STATURE.”—Reprints, p. 2558

LUKE 2:41-52
“And Jesus increased in wisdom and stature, and in favor with God and man.”
MUCH peculiar speculation has been indulged able and helpful lessons from the boyhood and
in respecting the childhood, boyhood and young young manhood of our Master.
manhood of our Lord Jesus, with which we Nothing is known respecting the first twelve
have no sympathy whatever. The Bible student years of our Lord’s life, except that under divine
should confine himself to the Bible record, and direction his mother and foster-father took him
not give loose rein to imagination and specula- down into Egypt, out of the reach of Herod,
tion more likely to be untrue than correct. Had where they remained with him for a few
the Lord foreseen necessity for information months until after Herod’s death, returning
respecting this period of our Savior’s career he then to their home city, Nazareth in Galilee. It
undoubtedly would have provided for it in the will be remembered that the occasion of the
inspired record. This does not imply that there flight into Egypt was Herod’s fear that a king
was nothing noteworthy or commendable in our should arise in the family of David, in harmony
Lord’s earlier life, but rather that by compara- with the Jewish traditions, and that thus
tively ignoring this the Lord would point us Herod’s own family would be ousted from the
more particularly to the three and a half years kingly position. Herod was not of the family of
of public ministry following his baptism, in Jor- David, nor a Jew at all—he was of the family of
dan, and by the holy spirit. In a word, the Lord Esau, Jacob’s brother. The story of the wise
thus points out that it was not the man Jesus men coming from the East seeking a new-born
whose words and acts were valuable to us and king of the Jews will be remembered, and now
lessons for our emulation, but the words and Herod, learning of their mission, urged that
acts of Christ Jesus, the Anointed Jesus— when they had found the infant they sought
Jesus after he had been anointed with the holy they should inform him, Herod feigning that he
spirit without measure. Nevertheless, keeping also desired to do homage to the new king. But
strictly within the lines of the little that is writ- the wise men, under divine direction, ignored
ten in the Scriptures we may draw some valu- Herod’s request. Subsequently, learning some

of the particulars respecting the birth at Beth- thirteenth year) he accompanied the family to
lehem, Herod caused the death of the male-chil- the Passover Feast at Jerusalem. Is there not
dren of that city of two years old and under— a lesson here for all godly parents, suggesting
thus endeavoring to insure the death of the that the training of the infancy period should
newborn king. It is not at all probable that the be of such a character as to prepare the child for
number of babes slaughtered under this decree the consideration of sober and religious matters
was great; as the population of Bethlehem was at the very threshold of boyhood? We think
small the number of male children of such an there is. And we think it a serious mistake
age would necessarily be few. made by some well-intentioned parents when
The Golden Text informs us that Jesus grew they conclude that their children of twelve
like any other boy—that his development was years have sufficient mind to have grasped the
gradual, both as respects physical and intellec- elementary principles of a secular education
tual stature. We are not, therefore, to think of and to be prepared for higher studies of a secu-
Jesus in boyhood’s days as a sage a teacher, a lar character, but unfit for higher religious
healer, etc., as we find him subsequent to his studies. The children who are ready at that age
anointing with the holy spirit. Nevertheless, for higher secular studies have already been
we may properly suppose that the perfect boy carefully instructed along elementary lines;
would in many respects be keener and brighter and if any are unprepared for higher studies
than the average boy who inherits sundry im- in religious matters it is at least possible that
perfections from the fall.* their elementary religious training may have
The testimony respecting Mary and Joseph been neglected by their divinely appointed in-
leaves no doubt that they were pious people, structors—their parents. No Christian parent
and this is confirmed by the first verse of this can avoid this his natural responsibility toward
lesson, which informs us that it was their cus- his children—in moral and religious training as
tom to go every year to the Feast of the Pass- well as in the secular and physical.
over: this requirement of the Law was observed The Feast of the Passover continued seven
by the most devout Jews only. It is as unneces- days, but it was the custom for many of the pil-
sary as it is improper for us to go beyond the grims from distant parts to remain over only
Scriptural declarations on this subject, and to two days, until after the principal ceremonies.
assume, as some do, that Mary herself was It is probable that Joseph and Mary, in com-
miraculously conceived and born free from sin. pany with their kinsfolk, started on the return
Indeed, if we had no record testifying to Mary’s journey on the third day of the feast. It was cus-
piety the fact that she was honored by the Lord tomary for the women of a caravan to move on
above all other women, in that she was chosen ahead, the men coming after, and a boy of
to be the mother of Jesus according to the flesh, Jesus’ age might be with either of the parents
would prove her nobility of character and purity and not be missed until nightfall; and so it
of heart;—for it is not even supposable that the seems to have been in this case. As one day had
Lord would so specially honor, bless and use been spent in the journey, so another day was
any other than a noble character. Whom the spent returning, and a third day in searching
Lord uses we may safely esteem honorable. throughout the city; finally they found Jesus
Altho the Jewish Law does not so stipulate, in the Temple, sitting with the teachers of the
tradition informs us that it was the custom to Law, the “Doctors.” This was not so unusual as
consider every boy who had fulfilled his twelfth might at first appear; for at that time informa-
year as “a Son of the Law,” and to a certain tion was gained less from books and more from
extent from that age amenable to the require- oral teaching, and the Doctors of the Law were
ments of the Law: and the narrative of our les- supposed to be ready to instruct all who desired
son seems to confirm this tradition, telling us information, especially during the holy Pass-
that when Jesus was twelve years of age (in his over week. Many young men availed them-
* See Studies in the Scriptures, vol. 5, chapter 4.

selves of such opportunities, and the custom Altho he did not have a Bible in his home,
seems to have been for the Doctors to sit on a that he could consult respecting the divine tes-
special semi-circle of seats, while before them timony, he did have the common privilege of
were low benches for the older students: the the youth of his day of attending meetings in
younger boys sat on the ground, literally “at the one little synagogue of Nazareth, which was
their feet.” Thus Paul, as a youth, was a pupil but a small country town. There, from Sabbath
to Gamaliel, or, as the record reads, “sat at the to Sabbath, he heard the Law read and to some
feet of Gamaliel,” to learn of him. Gamaliel was extent commented upon, sometimes also the
one of the chief Doctors of the Law in his day. psalms and prophecies. With these sources of
We are not to understand that the boy Jesus information the eager mind of the boy had
was bold, and that he went before the learned grappled, and now, on the occasion of his first
men of his day to denounce them as ignorant visit to the great city of Jerusalem, nothing
and as incapable teachers, and to show himself attracted him so much as the Temple and its
off, as some precocious but ill-trained youth of symbolical services, and happening upon a
today might attempt to do. On the contrary, we court or chamber in which the great questions
are to suppose the boy Jesus to have a well-bal- of the Law and the Prophets were being dis-
anced mind, which probably recognized the fact cussed by the ablest teachers of the time, Jesus
that he had lived but few years in the world and became so deeply interested and enthused in
had comparatively small experience in life, and the Bible study that seemingly he forgot all
that he by no means knew all, but recognized earthly things, so intent was he in studying
many questions upon which he would like to about the Heavenly Father’s business—the
have further information, and that he asked his plan of God, in which he himself was to be so
questions honestly, with a desire and hope of principal an actor.
obtaining satisfactory answers from the teach- Naturally his questions would be deeper and
ers who “sat in Moses’ seat.” more logical than those of other boys of his age,
The nature of the questions is not stated, but and naturally the Doctors of the Law would
the time and surroundings would seem to indi- be deeply interested in him because of this in
cate that they were of a religious character, and conjunction with the modesty which we may
that the mind of Jesus was already grappling be sure accompanied it. And as during these
with the great questions which properly be- feasts great hospitality was exercised, especial-
longed to him as a member of the Jewish race to ly toward strangers from a distance, Jesus was
which God had made certain great and precious probably entertained by one and another of
promises as the Seed of Abraham;—promises of these new-found friends.
divine blessing under Messiah, of exaltation to The narrative records that, when found by
be the chief nation of the world, and of the sub- Joseph and Mary, Jesus was both hearing the
sequent privilege of blessing all nations and of Doctors and asking them questions. There is
being the mediaries through whom all mankind a valuable lesson here for all young persons
might be brought to the knowledge of God and respecting their conduct toward their elders
to his service. From what we know of the opera- and instructors. How different the thought we
tions of our own minds at the age mentioned, get from this statement than we would have
we may presume that Jesus was brimful of gotten had it read that they found Jesus in-
questions respecting the hopes of Israel, and no structing the Doctors, or attempting to teach
doubt from his mother he had received some them. We do not doubt for a moment that the
intimation at least that divine providence had Doctors were as much instructed by Jesus as he
indicated that he himself was to bear some im- was by them, possibly more so on some points
portant part in connection with the fulfilment at least; nor do we doubt that if they were truly
of the Scriptures; and he was seeking to know great men they would be humble-minded
the part marked out for him by the Heavenly enough to receive instructions from any one—
Father in the testimony of the Law and the even from a child; and it is even intimated in
Prophets. the context that they asked Jesus certain ques-

tions, “and were astonished at his understand- “father.” (3) It is not at all probable that the
ing and his answers.” In both cases the story of the immaculate conception of Jesus was
proceeding was that of deference to the other, ever made known to any but the closest mem-
as implied in the asking of the questions: Jesus bers of the family, and it is highly improbable
having deferred to the Doctors and asked them that the subject had ever been discussed with
questions which manifested his depth of mind the boy Jesus, only twelve years of age,—nor
and clearness of understanding and logical rea- would it have been proper to do so. Mary’s lan-
soning, led them in turn to ask questions of guage, therefore, is entirely consistent with all
him. the facts set forth in the Gospel narrative.
This question plan we commend to all of the Quite possibly the mind of the boy Jesus,
dear friends of the truth as a wise and proper while investigating the subject of his own re-
one, no less to us of today than to the boy Jesus sponsibilities toward the Heavenly Father and
and to the Doctors of the Law. We have seen his plan, had wondered whether or not his mis-
instances in which some of the Lord’s dear peo- sion might not in some degree begin with his
ple have greatly injured their influence in the thirteenth year, since at that time he was rec-
truth by display of too large a degree of self- ognized as a “son of the law.” Quite possibly
confidence, self-assurance, in speaking of the some of his questions before the Doctors of the
divine plan to others—especially to the learned. Law were along this line, and quite probably he
Meekness is a jewel wherever found, and is had finally about reached the conclusion that
especially desirable as an adjunct and sling for the types of the priestly office indicated clearly
the truth. Let the truth be shot forth with all that his mission would not begin until he was
the force it can carry, but always with meek- thirty years of age. His reply to Mary’s chiding
ness and humility; and the question form of was along this line: Did you not expect me to be
suggesting truth will often be found the most about my Father’s business? Did you not know
forceful. that I had reached the age when I am a “son of
Naturally Joseph and Mary were astonished the Law,” and that therefore certain responsi-
to find their little son in the company of and bilities have come upon me in respect to the
receiving consideration from the greatest teach- Heavenly Father and his Word and his plan?
ers of their day, and probably nothing was said And then, as tho remembering the conclusion
to Jesus publicly respecting their disappoint- that he had just reached in discussing the sub-
ment and their subsequent search for him: ject with the Doctors, he broke off the conver-
probably when alone Mary upbraided him for sation, yielded himself to their wishes, and
his neglect to be with the caravan: yet she did accompanied them to Nazareth, making (so far
this in a very kind and moderate manner, as recorded) no further suggestion of any other
which seemed to indicate that it was a very than the ordinary course of life until he had
unusual occurrence, which in turn speaks to us attained the age of thirty years. This is ex-
of parental obedience on the part of Jesus. pressed in the words, “And he was subject
Mary’s expression, “Behold, thy father and I unto them.” Joseph and Mary realized clearly
have sought thee sorrowing,” has been ques- that the boy was more than ordinary, very
tioned by some as being a confession that extraordinary indeed, yet they did not fully
Joseph was the father of Jesus, but we answer, comprehend the situation nor fully grasp the
Not so; it would be unreasonable to suppose (1) import of his words. Nevertheless, Mary trea-
that Luke would particularly trace the geneal- sured this with the other peculiar testimonies
ogy of Jesus through Mary, and ignore Joseph, respecting him in her heart, and doubtless it
and subsequently imply that Joseph was the was from her lips that Luke received the infor-
father of Jesus; (2) Joseph having accepted mation contained in our lesson.
Mary, accepted also her son, Jesus, and became Tradition declares that Joseph died while
his foster-father, and under just such circum- Jesus was yet young, and that the latter took
stances today the child would be taught to con- up the carpenter’s trade and became the sup-
sider such an one a parent, and to call him port of the family. This finds some support in

the Scriptural testimony where Jesus himself is out of season, when convenient and when
called a carpenter, and his mother and breth- inconvenient, under favorable and unfavorable
ren are mentioned, but Joseph is ignored. conditions; to do with our might what our hand
(Mark 6:3.) Furthermore, no reference is made has found to do,—what the Lord has called us
to Joseph in connection with our Lord’s minis- to do. And we gather the further thought that
try, tho his mother and his brethren are several the most humble forms of labor are honorable
times mentioned. It is quite probable, then,
when they are ours in harmony with God’s
that the long period of eighteen years of our
providence.
Lord’s life, from the time of the incident of this
Happily for us, we are not born under the
lesson to the time of his baptism, was spent in
the performance of the ordinary duties of life. Law nor under the limitations which hinder us
What a thought this gives us with respect to from receiving the call and responding to it
our Lord’s development of patience—patiently before thirty years of age. On the contrary,
waiting until the Father’s time should come under the New Covenant of grace it is our priv-
and he should begin his ministry; patiently ilege to present our bodies living sacrifices to
studying meantime, as best he could, to know the Lord’s service at as early an age as our
more and more of the Father’s will and plan; knowledge of divine things and our enlightened
patiently waiting for the baptism of the holy judgments will permit. We, instead of waiting
spirit, which would enable him to fully compre- to grow to the fulness of stature mental and
hend the situation and his own personal rela- physical, are permitted to begin at once, as
tionship to it. What a lesson there is here for all members of the Royal Priesthood, and to be
his followers, and everyone of us may well real- growing at the same time we are serving. But
ize the truth of the words, “Ye have need of
let us not forget the necessity for growth,—add-
patience,” and again, “Let patience have her
ing to faith virtue, and to virtue knowledge, and
perfect work.” What a lesson there is for us also
in the thought that we are not to attempt to to knowledge self-control, and to self-control
hasten the divine plan, but to wait patiently for patience, and to patience godliness, and to god-
its unfolding—not to attempt to begin any work liness brotherly-kindness, and to brotherly-
for the Lord unless we are sure that his time kindness love.—2 Pet. 1:5-8.
has come, and that he has called us to do it; “In malice be ye children, but in under-
then, like our Lord, to be instant in season and standing be ye men.”—1 Cor. 14:20.

Matthew 3:1-12 locusts and wild honey. Then went out to

In those days came John the Baptist, him Jerusalem, and all Judea, and all the
preaching in the wilderness of Judea, And region round about Jordan, And were bap-
saying, Repent ye: for the kingdom of tized of him in Jordan, confessing their
heaven is at hand. For this is he that was sins. But when he saw many of the Phari-
spoken of by the prophet Isaiah, saying, sees and Sadducees come to his baptism,
The voice of one crying in the wilderness, he said unto them, O generation of vipers,
Prepare ye the way of the Lord, make his who hath warned you to flee from the
paths straight. And the same John had his wrath to come? Bring forth therefore fruits
raiment of camel’s hair, and a leather gir- meet for repentance: And think not to say
dle about his loins; and his meat was within yourselves, We have Abraham to

our father: for I say unto you, that God is of the Lord, make his paths straight.
able of these stones to raise up children Every valley shall be filled, and every
unto Abraham. And now also the axe is mountain and hill shall be brought low;
laid unto the root of the trees: therefore and the crooked shall be made straight,
every tree which bringeth not forth good and the rough ways shall be made
fruit is hewn down, and cast into the fire. smooth; And all flesh shall see the salva-
I indeed baptize you with water unto tion of God. Then said he to the multitude
repentance: but he that cometh after me that came forth to be baptized of him, O
is mightier than I, whose shoes I am not generation of vipers, who hath warned
worthy to bear: he shall baptize you with you to flee from the wrath to come? Bring
the Holy Ghost, and with fire: Whose fan forth therefore fruits worthy of repen-
is in his hand, and he will throughly purge tance, and begin not to say within your-
his floor, and gather his wheat into the selves, We have Abraham to our father:
garner; but he will burn up the chaff with for I say unto you, That God is able of
unquenchable fire. these stones to raise up children unto
Abraham. And now also the axe is laid
Mark 1:1-8 unto the root of the trees: every tree
The beginning of the gospel of Jesus therefore which bringeth not forth good
Christ, the Son of God; As it is written in fruit is hewn down, and cast into the fire.
the prophets, Behold, I send my messen- And the people asked him, saying, What
ger before thy face, which shall prepare shall we do then? He answereth and saith
thy way before thee. The voice of one cry- unto them, He that hath two coats, let
ing in the wilderness, Prepare ye the way him impart to him that hath none; and he
of the Lord, make his paths straight. John that hath meat, let him do likewise. Then
did baptize in the wilderness, and preach came also publicans to be baptized, and
the baptism of repentance for the remis- said unto him, Master, what shall we do?
sion of sins. And there went out unto him And he said unto them, Exact no more
all the land of Judea, and they of Jerusa- than that which is appointed you. And the
lem, and were all baptized of him in the soldiers likewise demanded of him, saying,
river of Jordan, confessing their sins. And And what shall we do? And he said unto
John was clothed with camel’s hair, and them, Do violence to no man, neither
with a girdle of a skin about his loins; and accuse any falsely; and be content with
he did eat locusts and wild honey; And your wages. And as the people were in
preached, saying, There cometh one expectation, and all men mused in their
mightier than I after me, the latchet of hearts of John, whether he were the
whose shoes I am not worthy to stoop Christ, or not; John answered, saying unto
down and unloose. I indeed have baptized them all, I indeed baptize you with water;
you with water: but he shall baptize you but one mightier than I cometh, the
with the Holy Ghost. latchet of whose shoes I am not worthy to
unloose: he shall baptize you with the
Luke 3:1-18
Holy Ghost and with fire: Whose fan is in
Now in the fifteenth year of the reign of
his hand, and he will thoroughly purge his
Tiberius Caesar, Pontius Pilate being gov-
floor, and will gather the wheat into his
ernor of Judea, and Herod being tetrarch
garner; but the chaff he will burn with fire
of Galilee, and his brother Philip tetrarch
unquenchable. And many other things in
of Ituraea and of the region of Trachonitis,
his exhortation preached he unto the
and Lysanias the tetrarch of Abilene,
people.
Annas and Caiaphas being the high
priests, the word of God came unto John John 1:6-8,15-28
the son of Zacharias in the wilderness. There was a man sent from God, whose
And he came into all the country about name was John. The same came for a wit-
Jordan, preaching the baptism of repen- ness, to bear witness of the Light, that all
tance for the remission of sins; As it is men through him might believe. He was
written in the book of the words of Isaiah not that Light, but was sent to bear wit-
the prophet, saying, The voice of one cry- ness of that Light. … John bare witness of
ing in the wilderness, Prepare ye the way him, and cried, saying, This was he of

whom I spake, He that cometh after me is What sayest thou of thyself? He said, I am
preferred before me: for he was before the voice of one crying in the wilderness,
me. And of his fullness have all we Make straight the way of the Lord, as said
received, and grace for grace. For the law the prophet Isaiah. And they which were
was given by Moses, but grace and truth sent were of the Pharisees. And they
came by Jesus Christ. No man hath seen asked him, and said unto him, Why
God at any time; the only begotten Son, baptizest thou then, if thou be not that
which is in the bosom of the Father, he Christ, nor Elijah, neither that prophet?
hath declared him. And this is the record John answered them, saying, I baptize
of John, when the Jews sent priests and with water: but there standeth one among
Levites from Jerusalem to ask him, Who you, whom ye know not; He it is, who
art thou? And he confessed, and denied coming after me is preferred before me,
not; but confessed, I am not the Christ. whose shoe’s latchet I am not worthy to
And they asked him, What then? Art thou unloose. These things were done in
Elijah? And he saith, I am not. Art thou Bethabara beyond Jordan, where John was
that Prophet? And he answered, No. Then baptizing.
said they unto him, Who art thou? that we
may give an answer to them that sent us.
PREACHING OF JOHN THE BAPTIZER.—Reprints, p. 2562

LUKE 3:1-17.
“Prepare ye the way of the Lord.”
DOUBTLESS many commenters on this lesson Of John it is written that he was filled with
will claim that John the Baptizer’s ministry the holy spirit from his birth. But we must not
began with the year A.D. 26, and by positiveness misunderstand this to mean that he was begot-
of assertion seek to make up for their lack of ten of the holy spirit, in the sense that Chris-
evidence on this subject. Let all therefore bear tians are begotten of it, for he lived before the
in mind that such a dating of John’s ministry time of spirit-begetting—in the Jewish age, not
will be purely arbitrary, to make it conform to in the Gospel or Christian age. Thus our Lord
the erroneous view which prevails among schol- said of him that, altho there had not arisen a
ars in respect to the date of our Lord’s birth. It greater Prophet than John, nevertheless, the
should not be forgotten, however, that, altho it least in the Kingdom of God is greater than
is well established from the Scriptures that our he—the least one in the house of sons is on a
Lord was six months younger than his second- higher plane than the greatest one in the house
cousin, John, there is no other Scriptural date of servants. (Matt. 11:11; Heb. 3:5,6.) The Apos-
which so closely and definitely connects the his- tle again explains that “the holy spirit was not
yet given, because Jesus was not yet glorified.”
tory of our Lord and of John the Baptizer with
—John 7:39.
general history, as does the statement of this
In harmony with this we must understand
very lesson, that John began his ministry
that John was filled with the holy spirit, holy
(when he was thirty years of age) in the fif-
power or influence from God from his birth,
teenth year of the reign of Tiberius Caesar. after the same manner that the other prophets
Those who claim that Jesus began his ministry throughout the Jewish age had been under that
A.D. 27, instead of A.D. 29, claim that John’s
holy spirit. The expression would lead us to
ministry began in A.D. 26; and in order to make understand that, altho John was not borne im-
this fit with the statement of the first verse of maculate, as was Jesus, he nevertheless was
this lesson, they are obliged to count the reign well born, under holy influences, which tended
of Tiberius Caesar two years before its admit- to develop in him natural characteristics suit-
ted date. For a particular discussion of this sub- able to the mission he was intended of God to
ject, however, we must refer our readers to fulfill. This does not involve the thought of
Studies in the Scriptures, vol. 2, p. 54. divine interference with the free will of the

individual, for Paul tells us that he also was deed, we know from the Word that God designs
chosen of God from his birth to be a special ser- his “elect” for joint-heirship with our dear
vant to do a special work. (Gal. 1:15.) Neverthe- Redeemer in the glorious Millennial Kingdom;
less, the Lord did not interfere with his and we can well realize that because of our
exercising his own free will, even permitting imperfection we need much moulding and fash-
him to go so far into blind error as to become ioning, chiseling and polishing to make us
the persecutor of the Church. And even when “meet for the inheritance of the saints in light.”
the Lord rebuked him in the way to Damascus, We are to remember also that we are incompe-
that was not an interference with his will or tent to judge of our own imperfections, and
nature, but merely a removal of his blindness, hence incompetent to judge of the experiences
his ignorance, permitting his true will to come which would be most helpful to us. It is difficult
into exercise. And so no doubt others of the for us sometimes even to see ourselves as oth-
Lord’s people from time to time have been from ers see us; much more difficult, undoubtedly, it
earliest childhood special subjects of divine would be to see ourselves from the divine stand-
Providence which has guided and shaped their point. Here faith in God comes to the front—
experiences without interfering with their “This is the victory which overcometh the
wills, so as to make of them special instruments world, even your faith.”
for the accomplishment of divine purposes. The time of John’s “showing” or presentation
Of John’s life from infancy to manhood we to Israel was undoubtedly the time when he
know nothing except the bare record, “The child reached the legally required thirty years of age;
grew and waxed strong in spirit, and was in the and then it was that the word of the Lord came
desert until the day of his showing unto Israel” unto him, causing him to begin his mission. We
(Luke 1:80)—not in the sandy deserts, but more are not to think of this expression as having to
properly in the wilds, the uncultivated regions, John the same signification as it has to us who
perhaps in the “hill country,” where his parents are of this Gospel age. The word of God came to
resided at the time of his birth. Possibly a part John as a prophet, for our Lord declared,—
of the Lord’s providence in respect to John’s “There hath not arisen a greater prophet than
training for his work consisted in the ordering John the Baptist.” The Lord made clear to John
of the affairs of his parents, so that possibly that the time had come for the beginning of his
they were forced by circumstances to reside in ministry, not merely by an impression or sur-
such a wilderness-home, where they would mise, but with positiveness, as in the case of all
have comparatively little intercourse with oth- the prophets. In harmony with his commission
ers, and where John, probably as a forester, he went to the thickly settled regions in the
would have the experiences which the Lord saw vicinity of the River Jordan, preaching repen-
would best fit him for the work intended. All tance—that the people should reform—and
Christians should learn to trust to the Heav- baptizing in the Jordan those who professed a
enly Father’s guidance, remembering his spe- reformation. For this reason John sought the
cial promise, which is applicable to each one pools or deep places of the river;—for instance,
who is in Christ, viz., that “all things shall work he went to Enon, near to Salem, “because there
together for good to them that love God,” and was much water there”—a pool sufficiently
remembering this they should be content with deep for the purposes of immersion.
the lot which Providence seems to mark out We are not to fall into the too common error
for them—not indolent, but content, when they of supposing from the record that John
have done all that their hands find to do,—not preached to the people that repentance and
restless, peevish, dissatisfied, complainers baptism would work for them a remission of
against God and his providence. “Trust in the their sins. To so interpret these words would
Lord and do good.” It may be that the Lord is put them in direct conflict with the entire testi-
fitting and preparing us individually for some mony of the Scriptures, which is to the effect
special service, and that the permitted experi- that without the shedding of blood there is no
ences alone will prepare us for that service. In- remission of sins. The usual representation of

this subject is therefore clearly in error. To the remission of sins offered by God through him.
contrary, we are to understand this verse to The remainder of that nation, rejecting John’s
mean that John preached a baptism signifying teaching, and being in an unrepentant condi-
repentance unto, or preparation for, a remis- tion of heart, were not properly exercised, were
sion of sins. The time had not yet come for the not ready for Jesus, and did not appreciate the
blotting out of the sins, and John neither had offer of remission of sins through his blood as a
nor could have obtained authority to declare consequence, and as a nation were rejected of
sins remitted because of repentance and bap- God and wholly overthrown.
tism. Had it been possible for him to have made While John thus acted as the Elijah in intro-
such a proclamation, truthfully, it would have ducing Jesus in the flesh to fleshly Israel, and
proven that there was no necessity for the com- gathered out a certain class who were ready to
ing of our Lord Jesus to give himself a ransom receive Jesus, and who were blessed by him, so
for Israel and for all the families of the earth. we see that in God’s plan there is a greater
If repentance and immersion in water would antitype of Elijah than was John, as there is a
bring the forgiveness of sins, the “Savior and a greater Christ than was our Lord Jesus. The
great one” whom God had promised to Israel for greater Christ is the spiritual one, “The Lord
so long would have been wholly unnecessary. from heaven”—“Now the Lord is that Spirit.”
But when we view John’s work and preaching And this glorified spirit Lord is the Head of “the
as merely a preliminary one, to make ready a Church which is his body,” and this body of
repentant people, desiring to have their sins many members will, in “the first resurrection,”
forgiven, desiring full at-one-ment with God, be made like him and to share his glory, and
and expecting a Savior to accomplish all this,— with him and under him constitute the great
then all is harmony. Messiah, who shall take unto himself his great
And this thought, that the remission of sins power and reign, establishing God’s Kingdom
was a work future from John’s day, a work to be amongst men, and causing his will to be done
accomplished by Christ, is fully borne out by “on earth as it is done in heaven.” (Matt. 6:10.)
the succeeding context, a quotation from Isaiah The coming into power of this great Christ, the
the Prophet, which has not even yet been ful- spiritual Christ (head and body) constitutes the
filled, but includes the entire work of the Mil- Second Advent to mankind—“the manifestation
lennial age. That age will be one for remission of the sons of God” for the deliverance of the
of sins and blotting out of sins, and the full groaning creation. (Rom. 8:17-19.) Thus the
reconciliation of so many as will accept God’s Second Advent of Christ the Head (with the
grace in Christ under the New Covenant. (Com- Church his body) will be seen to be on a very
pare Acts 3:19-21.) In that time, under those much higher plane than was the first advent of
favorable conditions, and not before, will the our Lord in the flesh, altho the first advent was
statement be fulfilled, “All flesh shall see the all-important in that without it and its sacri-
salvation of God.” fice for sins there could have been no Second
We are to bear in mind that John’s work as a Advent of Jesus, the Head, in the glory of King-
messenger was exclusively to Israel, and had dom power, and there could have been no glori-
nothing whatever to do with any of the Gen- fied members of his body to be associated with
tiles. To Israel he acted as the Elijah or Fore- him.
runner of Messiah in the flesh, seeking to After thus noting the relationship of the two
induce that nation, in its “harvest” time, to events, it is proper for us to note also that as
accept the formal offer of God’s Kingdom by the blessings of the first advent were offered to
accepting Jesus as the King. But John’s mission nominal fleshly Israel so the presentation of the
was not successful to his nation, and profited blessings of the Second Advent will be to nomi-
only a few of the people; those few who believed nal Spiritual Israel (“Christendom”), and as a
John’s testimony, and received it into good and Forerunner or herald was appropriately sent
honest and repentant hearts, were prepared to to fleshly Israel, to prepare them for the first
receive Jesus and to appreciate and receive the advent, likewise it would be appropriate that a

proportionately greater Forerunner should pre- of it “a highway” freed from stumbling blocks of
cede the Second Advent, and seek to make error and from Satan’s deception. (Isa. 35:8,9.)
ready therefor all nominal Spiritual Israelites. All mankind then brought to a knowledge of the
As we have already shown, this greater Elijah, truth will have the privilege of progressing
who heralds the spiritual Christ, is composed of through the times of restitution up this grand
many members; Jesus in the flesh was himself highway of obedience to the grand perfection
the Head of this Elijah class, and all of his true lost for himself and his race by father Adam’s
followers, who will be, when glorified with him, transgression, but redeemed for Adam and his
members of the glorious Christ, will have previ- race by the precious blood of Christ. All flesh
ously been in their earthly lives members with indeed shall see the salvation of our God, and
him of the Elijah class, whose mission it is to so many as will may share therein, for this is
show forth the principles of righteousness and the blessing which God has provided for all the
true holiness, and to exhort both by word and families of the earth, through the true spiritual
conduct all men to repentance and to prepara- Seed of Abraham—Christ and his elect
tion for the Second Advent—the glorious ap- Church.—Gal. 3:16,29.
pearing, the setting up of the Messianic It would seem that John’s ministry at first
Kingdom, the actual blotting out of sins, the was somewhat popular, notwithstanding his
straightening of every crooked way, the leveling probably uncouth “backwoods” appearance and
up of deep crevices of character, the leveling great plainness of speech; so that great multi-
down of the hills of pride to the proper level of tudes came to him: amongst these were some
humility; and in every sense of the word seek- who seemed to John to be so vile that he could
ing to prepare all flesh to see the salvation of not properly accept them until they had given
God. some proofs of reform. These he denominates
Nevertheless, we are to remember that the “children of vipers”—very harsh language, we
Scriptures distinctly indicate that the testi- would be inclined to say. We are not to under-
mony of this greater Elijah will be equally stand that such language is proper to be copied
unsuccessful with that of the lesser antitype of by the Lord’s people of today. We are rather to
Elijah, John the Baptizer. The Church in the suppose that there were special conditions at
flesh has not succeeded in making straight the that time which made this language appropri-
paths of the Lord for a triumphal entry to his ate, and that John, as a prophet, was divinely
Kingdom upon the earth. A few have heard, but guided into giving this sharp reproof. The
the message has utterly failed as respects the Lord’s people of the Gospel age are instructed
vast majority, even those who profess respect on the contrary to speak with meekness, gentle-
for and to be waiting for the Kingdom. Never- ness, patience, long-suffering, etc.,—“in meek-
theless, all God’s good purposes will be ulti- ness instructing those that oppose themselves”
mately accomplished, tho necessarily —“reproving with all long-suffering.” The
introduced by troubles, calamities, distress Lord’s people of today are under general in-
upon “Christendom,” in the end of this age or structions of God’s Word, as regards all their
“harvest” time, similar to those troubles which conduct, and are not to depart therefrom unless
came upon fleshly Israelites who were unready it would be under special divine direction, as
for the Savior, and “knew not the time of their were the prophets of old—such as is not given
visitation,” at his first advent. All this unreadi- to any at the present time so far as we are
ness, however, shall not hinder the work of the aware.
Messiah. As at his first advent he gathered all When John speaks of his hearers “fleeing
Israelites indeed to the new dispensation, so from the wrath to come,” we are not to get the
now he will gather his elect “little flock” to him- thought that he preached, or that the people
self; his Kingdom will be established; it shall believed in, the doctrine of eternal torment, and
rule over all; it will accomplish the straighten- that the words referred to this. Quite to the
ing of every crooked path; it will level up the contrary, there is no such teaching in the Scrip-
path of righteousness and holiness, and make tures. The “wrath to come” referred to by John

prophetically was the trouble that was about holiness to the Lord, sanctification of thought
to come upon that nation unless they would and word and deed, cannot be essential to
receive Messiah, who had not yet been offered divine favor, and is therefore rather carrying
to them, but who would shortly appear, and for matters to an extreme. The declaration that
whose appearance they were to make ready only “the pure in heart shall see God,” and that
by true repentance and baptism. The “wrath to “without holiness no man shall see the Lord,”
come” did come upon the nation because of its are, to them, extreme statements, and must be
rejection of Messiah, as our Lord and the Apos- passed by, or else the word “holiness” must be
tle Paul specially testify. (See Luke 21:23; Rom. considered as used in olden times in a very
9:22; 1 Thes. 2:16.) It burned fiercely against restricted sense, as meaning not openly or vio-
them in the great time of trouble which led to lently wicked.
the collapse of their national polity in A.D. 69- Thus we see that the antitypical Elijah to the
70, and they have been under that wrath and Jews encountered the same difficulties that are
unable to reestablish themselves as a nation encountered now by the antitypical Elijah min-
from that day to the present time. We shall find istering to nominal spiritual Israel. But note
confirmation of this interpretation of the John’s answer; he laid down the conditions very
“wrath to come” further down in this lesson. strictly: Do not permit yourselves to be deceived
In John’s preaching he found one difficulty, into thinking that God is under compulsion to
and that was that his hearers were imbued accept such as you, and that otherwise his word
with the thought that they were God’s specially would become void; do not think that he could
chosen, “elect” people, whose glorification had not get children of Abraham that would be
been foretold in the prophets, and that since purer than you, and therefore that he must
there were no better people in the world it was take you; God is unlimited in power and unlim-
unreasonable to suppose that God would pass ited in resource, and, if necessary, he could
by the very best. They reasoned that he must raise up children to Abraham out of these
take some, in order to fulfill his promises; and stones—out of some that you consider as far
that they were not only the most obedient to his from the possibilities of being Abraham’s chil-
Law outwardly, but also were the natural seed dren as tho they were these stones at your feet.
of Abraham, to whom the promises were made. And similarly we answer “Christendom” today,
Likewise the principal opposition to the teach- that God utterly rejects hypocritical Christian-
ing of holiness, entire consecration to the Lord, ity, as represented by the vast majority of its
today throughout “Christendom,” is the same professors, still blinded by the god of this world,
error. A false theory has gotten into the minds and ignorant of the true character of God and of
of Christian people, which leads them to reason Jesus Christ whom he has sent; because not
that holiness cannot be essential to the Lord’s pure in heart, not consecrated fully to the Lord.
favor. Their process of reasoning is this: Out Would that we had a trumpet voice that we
of the sixteen hundred millions of the world’s might tell the millions of nominal Christendom
population there are only about three hundred the true state of the case, and would that they
millions that make the slightest profession of had circumcised ears to hear and reform, and
Christianity, and this includes all the Greek be prepared for the glorious events now due to
Catholics, Roman Catholics, and what Bishop be ushered in,—without being obliged to pass
Foster (M.E.) designated the “ring-straked and through the great trouble time. All we can
speckled” of Protestantism—infants and all. assure them is that God will find the full num-
Now, say they, God must certainly intend to ber of his elect, and that the full number is
have some, and if he takes all kinds of Chris- nearly complete now, and that in all it is but a
tians he will have only comparatively few, and “little flock” to whom it is the Father’s good
if merely an ambition to be ahead of the devil pleasure to give the Kingdom; and that soon
were to move him, he could scarcely reject any these will all be glorified with their glorious
who claim to be Christians, and who are even Head and Lord, and that then the Kingdom
half-way decent. Consequently they reason that established will be revealed to bless all the

families of the earth. Nevertheless, we deeply to come in the end of this age upon “Christen-
sympathize with them in the fact that their dom,”—What must we do? We answer them,—
condition necessitates that the introduction of Practice righteousness, truth, godliness, kind-
the Kingdom shall be with a time of trouble ness, benevolence, justice, trust in the Lord,
such as was not since there was a nation, and, seek to walk in his ways. Or we may quote them
thank God, shall never again be.—Dan. 12:1; the words of the prophet, specially bearing
Matt. 24:21. upon this time, viz., “Seek meekness, seek righ-
John, proceeding with his discourse, points teousness; it may be that ye shall be hid in the
out to his Jewish hearers that the time of judg- day of the Lord’s anger.” (Zeph. 2:3.) And fur-
ment had come upon their nation. The axe was thermore, we may rely upon it that those who
laid at the root of the trees; every Israelite who thus seek righteousness, etc., will be the ones
was not an Israelite indeed was to be over- most ready to welcome our King, and his King-
thrown, and to be cast into the “fire” of trouble dom, and we may be sure that when in this har-
with which that age and national polity termi- vest time some fail to make their calling and
nated. The three and a half years of our Lord’s election sure, and prove themselves unworthy
ministry to the Jewish nation, and their final of the crowns apportioned to them, the Lord
rejection by him, are represented by the barren will be pleased to select from among such peni-
fig tree parable, in harmony with the statement tent seekers of righteousness some as substi-
of John foregoing.—See Luke 13:6-9. tutes to complete his elect Church.
John evidently struck the chord of fear to So powerful was John’s presentation of the
some extent, but he struck it properly. There is truth, that the people began to wonder whether
a proper presentation of the truth, and a proper or not he might be the Coming One, the Mes-
fear of God and his retribution, which may siah, but he set the thought at rest speedily,
properly be kept before the mind of the trans- assuring him that he was so inferior to the Mes-
gressor; but this is wholly different from the siah that he would be unworthy the honor of
terrorizing fear of eternal torment, which plays doing toward him the most menial service of
so important a part in all the theological teach- removing his sandals. Then, having given them
ing, directly and indirectly, today, and which a little glimpse of the character of Messiah, he
has driven some to insanity, some to skepticism proceeded to tell them respecting his work, that
and infidelity, and has hindered the great it would be higher than his own, and that those
majority even of saints from appreciating the who received him would receive a higher bap-
true character and plan of our God. Let us pres- tism also: “He shall baptize you with the holy
ent the wrath to come, truthfully, not misrepre- spirit and with fire”—some of them (the few)
senting the character of our God; for assuredly with holy spirit, the remainder (the mass) with
God will not hold them guiltless who blaspheme the fire,—judgments, the great time of trouble
his holy name. which destroyed their national life and many
Under John’s preaching the people began to individual lives.
inquire what course they should pursue, and He gave them an illustration of the matter,
summing the matter up John’s instruction was showing them that they had reached the har-
that they should practice justice, mercy, love, vest-time of their age, and that now a separat-
generosity; they should avoid violence, extor- ing was to be expected—the separating of the
tion, etc.; and should seek to be content with true wheat from the chaff; and he represented
such things as they had. This was excellent our Lord’s work with Israel as being that of a
advice, and undoubtedly those who followed it reaper winnowing the “wheat,” freeing it from
would be in just the right condition of heart and the “chaff” element. How forceful was the fig-
mind to welcome the Lord Jesus, and his good ure! how true the facts! Our Lord indeed gath-
tidings of remission of sins through his ered from that nation all the true “wheat,” we
blood and thus to become reconciled with the may be sure that not a solitary grain was lost.
Father. And similarly if any now inquire All that wheat was gathered into his barn, into
respecting the coming trouble, the wrath that is a place of safety, into a higher dispensation,—

they constituted the beginning or first members Likewise it will be with the great “fire” of
of the Gospel Church. It was upon this wheat trouble with which this Gospel age shall end,
class that the holy spirit came at Pentecost, and and into which the “tare” class of Christendom
it has abode with this true Church since. After will be cast; it will not be an utter destruction of
the separating (winnowing) of the “wheat,” and life (altho many lives will perish in the great
the gathering into the barn, and its baptism of trouble of this Day of Wrath), but it will com-
the holy spirit, in due time, the “chaff” of that pletely consume earthly governments and
nation was burned up with unquenchable
Churchianity in a fire of anarchy. Nothing shall
fire—a time of trouble which nothing could
quench that fire, or hinder that utter destruc-
stop or hinder. It will be remembered that vari-
tion of present systems. But praise God that
ous steps were taken to hinder the destruction
of the nation of Israel, but all failed: even the when this fire shall have consumed the stubble
Roman Emperor was desirous of preserving the and the falsities and deceptions of present in-
nation, and of establishing order there, and the stitutions, it will have but prepared the way for
Roman army went not to destroy them but to the great blessing which he has designed and
establish peace in their midst; but the Lord had provided for in his coming Kingdom. This “fire,”
declared that the fire of trouble which he en- and the blessing to follow it, are particularly
kindled should not be quenched by any power, referred to in Zeph. 3:8,9.
that it should do its work to the full; and it did.

54
THE BEGINNING OF JESUS’ MINISTRY
29, fall Jordan River Baptism and anointing of Jesus; born
as a human in David’s line but 3:13-17 1:9-11 3:21-38 1:32-34
declared to be the Son of God
Judean Wilderness Fasting and temptation of Jesus 4:1-11 1:12,13 4:1-13
Bethany beyond Jordan John the Baptist’s testimony 1:15,29-34
concerning Jesus
Upper Jordan Valley First disciples of Jesus 1:35-51
Cana of Galilee; Jesus’ first miracle; he visits 2:1-12
Capernaum Capernaum
30, Passover Jerusalem Passover celebration; drives traders 2:13-25
from temple
Jerusalem Jesus’ discussion with Nicodemus 3:1-21
Judea; Aenon Jesus’ disciples baptize; John to 3:22-36
decrease
Tiberias John imprisoned; Jesus leaves for 4:12; 1:14; 3:19,20;
4:1-3
Galilee 14:3-5 6:17-20 4:14
Sychar, in Samaria En route to Galilee; Jesus teaches the 4:4-43
Samaritans
Matthew 3:13-17 Luke 3:21-38

Then cometh Jesus from Galilee to Jordan Now when all the people were baptized, it
unto John, to be baptized of him. But John came to pass, that Jesus also being bap-
forbade him, saying, I have need to be tized, and praying, the heaven was
baptized of thee, and comest thou to me? opened, And the Holy Ghost descended in
And Jesus answering said unto him, Suffer a bodily shape like a dove upon him, and
it to be so now: for thus it becometh us to a voice came from heaven, which said,
fulfill all righteousness. Then he suffered Thou art my beloved Son; in thee I am
him. And Jesus, when he was baptized, well pleased. And Jesus himself began to
went up straightway out of the water: be about thirty years of age being (as was
and, lo, the heavens were opened unto supposed) the son of Joseph, which was
him, and he saw the Spirit of God the son of Heli, Which was the son of
descending like a dove, and lighting upon Matthat, which was the son of Levi, which
him: And lo a voice from heaven, saying, was the son of Melchi, which was the son
This is my beloved Son, in whom I am well of Janna, which was the son of Joseph,
pleased. Which was the son of Mattathias, which
was the son of Amos, which was the son
Mark 1:9-11 of Naum, which was the son of Esli, which
And it came to pass in those days, that was the son of Nagge, Which was the son
Jesus came from Nazareth of Galilee, and of Maath, which was the son of
was baptized of John in Jordan. And Mattathias, which was the son of Semei,
straightway coming up out of the water, which was the son of Joseph, which was
he saw the heavens opened, and the Spirit the son of Judah, Which was the son of
like a dove descending upon him: And Joanna, which was the son of Rhesa,
there came a voice from heaven, saying, which was the son of Zorobabel, which
Thou art my beloved Son, in whom I am was the son of Shealtiel, which was the
well pleased. son of Neri, Which was the son of Melchi,
THE BEGINNING OF JESUS’ MINISTRY 55

which was the son of Addi, which was the the son of Serug, which was the son of
son of Cosam, which was the son of Reu, which was the son of Phalec, which
Elmodam, which was the son of Er, Which was the son of Heber, which was the son
was the son of Jose, which was the son of of Sala, Which was the son of Cainan,
Eliezer, which was the son of Jorim, which which was the son of Arphaxad, which was
was the son of Matthat, which was the son the son of Shem, which was the son of
of Levi, Which was the son of Simeon, Noah, which was the son of Lamech,
which was the son of Judah, which was Which was the son of Methuselah, which
the son of Joseph, which was the son of was the son of Enoch, which was the son
Jonan, which was the son of Eliakim, of Jared, which was the son of Maleleel,
Which was the son of Melea, which was which was the son of Cainan, Which was
the son of Menan, which was the son of the son of Enos, which was the son of
Mattatha, which was the son of Nathan, Seth, which was the son of Adam, which
which was the son of David, Which was was the son of God.
the son of Jesse, which was the son of John 1:32-34
Obed, which was the son of Boaz, which And John bare record, saying, I saw the
was the son of Salmon, which was the son Spirit descending from heaven like a dove,
of Naasson, Which was the son of and it abode upon him. And I knew him
Aminadab, which was the son of Aram, not: but he that sent me to baptize with
which was the son of Esrom, which was water, the same said unto me, Upon
the son of Phares, which was the son of whom thou shalt see the Spirit descend-
Judah, Which was the son of Jacob, which ing, and remaining on him, the same is he
was the son of Isaac, which was the son which baptizeth with the Holy Ghost. And I
of Abraham, which was the son of Terah, saw, and bare record that this is the Son
which was the son of Nahor, Which was of God.
CONSECRATION FOLLOWED BY TEMPTATIONS.—Reprints, p. 2565

MATTHEW 3:13-4:11.
“This is my beloved Son, in whom I am well pleased.”
AFTER JOHN had been preaching and baptiz- thee, and comest thou to me?” Realizing that
ing for about six months, about September, A.D. Jesus had no sins to wash away, it seemed to
29, Jesus, who had been residing in Galilee and John inappropriate that this ceremony should
was nearing his thirtieth birthday, set out to be performed upon Jesus, for we are to remem-
find John and to be baptized of him and to ber that John’s baptism was merely a baptism
begin his public ministry at the earliest possi- unto repentance—reformation—and not Chris-
ble moment. He was to be a Priest as well as a tian baptism.—See Acts 19:4,5.
King for his people, “a Priest forever after the Our Lord did not attempt to explain to John
order of Melchisedec,” and the Law required of a that he was introducing a new baptism, not for
priest that he be at least thirty years of age. sinners but exclusively for holy ones, and not,
Hence Jesus’ ministry was hindered from
therefore, in any sense of the word symbolic of
beginning until this age was attained, but he
the cleansing from sin, but symbolic of a sacri-
was free to begin it at the earliest possible
moment after that time. ficial death for the sins of others. It was not
He was of course acquainted with his second- then due time to explain Christian baptism,
cousin, John the Baptizer, who evidently well and to have done so would merely have con-
knew of his upright life and unimpeachable fused John and those who might have heard,
character, and who was astounded to have him without profiting him any, because the new
apply for baptism, whereas the class John was baptism belonged to the new dispensation
seeking was the renegade and sinful. According which did not begin until Pentecost, except in
to the original reading, John “would have hin- the person of our Lord Jesus himself. And in
dered him, saying, I have need to be baptized of any case the force and meaning of the symbol is
56 THE BEGINNING OF JESUS’ MINISTRY

merely what is understood by the baptized one. yielded up as a sacrifice for the sins of the
It is perhaps well that we call special attention whole world,—and this was symbolized by his
to this point, in view of the fact that a large and immersion in water. The remaining three and a
influential body of Christian people* are even half years of his life were already on the altar,
today practicing John’s baptism, “for the remis- and he merely waited for his sacrifice to be con-
sion of sins,” wholly failing to realize the import sumed, crying with his last breath, “It is fin-
of the new baptism—Christian baptism—first ished!” Likewise he has invited all of his faith-
symbolized by our Lord Jesus himself. ful, elect Church to become joint-sacrificers
Our “Disciple” friends will not dispute the with him, and ultimately to become also his
Scriptural statement that our Lord Jesus was joint-heirs in the Kingdom to be given to the
holy, harmless, undefiled, separate from sin- Royal Priesthood. As Jesus’ baptism, therefore,
ners, and hence that he had no sins to wash signified his death sacrificially for sins, so the
away, and consequently that for him John’s baptism of Christians symbolizes their partici-
baptism of reformation would have been worse pation with the Lord in his sacrifice (after they
than meaningless; it would have been a contra- have first been justified by faith freely from all
diction of fact and contrary to faith; and “what- things by the merit of his blood). In our Lord’s
soever is not of faith is sin.” Hence it would case the consecration was quickly followed by
have been wrong for our Lord Jesus to have the symbol, and with his followers the consecra-
been baptized for the remission of sins—John’s tion should be followed by the symbol as
only understanding of baptism. We may be quickly as they recognize the meaning of
sure, therefore, that since “in him was no sin,” the symbol,—which for centuries has been be-
his act of baptism was the first of a new order of clouded and obscured.
baptism—practiced by his followers after Pen- Quickly following our Lord’s consecration
tecost. (Acts 19:4,5.) We here note the fact that and its symbolization came the evidence that
Christian baptism is only for believers in Christ his sacrifice was accepted of God: the heavens
—not for unbelievers, not for sinners. Faith in were opened unto him. This probably signifies
Christ is the justifying power; we are justified that he was granted a vision of heaven, con-
through faith in his blood. When justified we firming to him his relationship to the Father,
are ready for Christian baptism, and not before, and connecting up the interim of his experience
but when justified we have no sins to wash as a man with his prehuman experiences: and
away, being “justified freely from all things.” To there came a voice declaring him to be God’s
the Christian believer, baptism symbolizes pre- well-beloved Son, and he as well as John (John
cisely the same thing that it did to his Lord, 1:34) witnessed a manifestation of the divine
viz., consecration—the full surrender of his blessing descending upon him like a dove. We
will, his life, his all, to the Heavenly Father’s are not informed that the people saw the heav-
will. By such a surrender of his will he becomes ens opened, heard the voice and saw the dove;
dead to the world, to earthly hopes and aims, on the contrary, the records seem to indicate
and becomes alive toward God, to walk in new- that only Jesus and John saw and heard, and
ness of life, and by and by to have that newness that the latter was granted the privilege to the
of life actually, as a sharer with Jesus, his Lord, intent that he might bear witness to the fact.
his Redeemer, in the “first Resurrection.” All A dove was a favorite figure with the Jews
this is symbolized in the proper Christian bap- as an emblem of peace and salvation. Indeed,
tism. Noah’s dove, with its olive branch, seems to
Our Lord, being free from sin, required no have become a symbol to all civilized peoples. It
justification by another, and when he had was most appropriate, therefore, that since
reached manhood’s estate presented himself some figure was to be used as an outward evi-
wholly, unreservedly, to do the Father’s will. At dence of divine blessing, the dove should be
the moment of consecration his earthly life was that figure. Yet we are not to suppose that the
* The Christian denomination, otherwise termed “Disciples.”

holy spirit is a dove, nor that it has bodily there was a great pressure upon our Lord’s
shape like a dove, but as instructed in all the mind at this time. In a previous lesson we noted
Scriptures, that it is a divine power or influ- his study at Jerusalem at an early age respect-
ence. The dove represented fittingly the meek ing the “Father’s business,” and how he should
and quiet spirit which is one of the striking go about it. We found the Law instructing him
ornaments of all those who possess the spirit that it would not be proper for him to engage in
of holiness unto the Lord. Such experiences as the Father’s business until he was thirty years
these which our Lord enjoyed are not granted to of age, and that in consideration of this fact he
his followers nor to be expected today,—neither desisted and served his parents. The momen-
the voice nor the opened heavens, nor the dove. tous time for which he had been waiting for
The coming of the holy spirit to the Church at eighteen years had come. He hastened to pres-
Pentecost was signalized by an outward demon- ent himself at the earliest moment, that his ser-
stration, which serves the entire Church vice should not be delayed; but now, under the
throughout the age. Such outward demonstra- enlightenment of the holy spirit, instead of
tions were essential at the beginning, as assur- beginning his ministry precipitately, he felt
ances to us that we are not following some vain that he must know definitely the proper course
imaginations of our own or other men’s minds to pursue: he must not make a mistake at the
in respect to the holy spirit, and now we merely very out-start of his service; he must know the
have the realities, which at first were symbol- Father’s will, that he might render his service
ized or represented in tangible form. All who, in harmony therewith. Such motives impelled
after believing unto repentance, are justified him to seek solitude for thought and prayer,
from their sins, and subsequently present and for reviewing the various Scriptures which
themselves to the Lord to be baptized into his hitherto he had studied and but imperfectly
death (Rom. 6:3), receive an opening of the comprehended, but which now began to be
heavens before them in the sense of an opening luminous under the influence of the holy spirit
of their minds to see heavenly things, to appre- which he had received.
ciate spiritual matters; as the Apostle declares, How proper it would be that all of the Lord’s
“God reveals them unto us by his spirit; for the people, when they have made a consecration of
spirit searcheth all things, yea, the deep things themselves to the divine service, should be im-
of God,”—things which “eye hath not seen, nor pelled by the new mind, the new spirit, to go
ear heard, neither hath entered into the heart apart first and to commune with the Father,
of [the natural] man.” (1 Cor. 2:10.) They also and to study his Word respecting how they
by faith hear the voice of the Father, speaking should render their lives most acceptable in his
unto them, saying that, having thus come unto service! Were this course pursued how many
him through Jesus, and having thus conse- lives would be totally different from what they
crated their lives to him, they are now beloved are; how many failures and changes and turn-
sons, accepted in the well-beloved One. They ings, hither and thither, would be avoided! Our
also receive the blessing of the holy spirit, in Lord expressed the matter in one of his para-
the shedding abroad in their hearts of the bles, when he said that anyone taking up his
peace-giving, meek and gentle spirit of holi- cross to follow him should sit down first and
ness, and this becomes more and more a reality count the cost—learn what the Father’s will
with them as they become more and more would be, as well as the results to be sought.
“filled with the spirit.” And if any of God’s dear children have
Jesus was led of the spirit—his own spirit, neglected thus to seek the right path at the
illuminated by the spirit-baptism which he had beginning of their consecration, we refer them
just received—to go apart from John and the to the example of our dear Master, who was
concourse of people into quiet solitude, and for wise in this as in all things, having not only the
this purpose he chose a wilderness place. Mark spirit of a sound mind, but a sound mind itself,
says he was impelled or “driven” of the spirit through which that spirit operated perfectly.
into the wilderness. The thought we get is that However, our study of the divine will need not

be so completely alone as was our Master’s— testing. We may imagine our Lord in the
we have “brethren,” he had none, being himself wilderness solitude, intently thinking over the
the forerunner. We may profitably take counsel various prophetic references to himself, and
of such as give evidence of faith in and con- linking these together, as an architect would
secration to God, that we may learn the more first draw the outline of a building and subse-
quickly and the more thoroughly the Father’s quently fill out feature after feature of its inter-
will concerning us: especially may we have the nal arrangements. The outline before our
aid of the words and example of our elder Lord’s mind from the Scriptures, beyond any
Brother, Jesus. We must never forget, however, peradventure, was the Kingdom. He was to be
that our consecration is to the Father’s busi- the King, the Seed of Abraham, under whose
ness, and that brethren can only be really help- gracious government and wise instruction all
ful to us as they assist us in understanding the the families of the earth were to be blessed.
Father’s plan and our part therein: otherwise This, the profile, was already clearly delineated
they might become hindrances by substituting in his mind, but other features needed to be
their own or sectarian plans and seeking our properly adjusted. How was he to fulfill the
consecration thereto. type of the Law which represented the priest as
Our Lord’s temptations may be said to have giving up his life for the sins of the people?
begun at this point—those temptations in Where would come in the type of the everlast-
which “he was tempted like as we are, yet with- ing priesthood? Where would come in the class
out sin.” It was not the boy Jesus, nor the youth of Israelites represented by Rebecca, as he him-
Jesus, that was tempted “as we are.” And our self was represented by Isaac, and the Father
Lord’s temptations after his consecration were by Abraham, in the type? And if Israel would
not like the temptations which beset the world, receive him, and become the Rebecca, where
but like the Church’s temptations. In other would come in the sacrifice, and how? And then
words, our Lord was reckoned a new creature other prophecies no doubt pressed his mind for
from the time of his consecration at Jordan, as a place in the plan, viz., the declaration that
we are counted new creatures in him from the altho Israel were as the sand of the sea only a
time of our consecration; and it was the conse- remnant should be acceptable, and how then
crated Jesus who was tempted and tried like would the predestinated number of the “elect”
as his consecrated followers are tempted and be found, to complete the glorious royal priest-
tried. We shall see further evidences of this as hood; and by what process would the blessing
we proceed to notice the character of our Lord’s come to all the families of the earth, if himself,
temptations, and to compare them with the as the High Priest, and his true followers, as
temptations which come to his consecrated the royal priests, were all to suffer and to die
“brethren.” Many have wondered why their for righteousness’ sake, as sacrifices?
temptations seemed to commence after their We may well suppose that adjustment and
consecration to the Lord, rather than before: readjustment, fitting and refitting, with much
seemingly they expected that after consecration reflection and prayer, occupied many of the
the Adversary would flee from them, and they forty days, and there may have been tempta-
should have little or no temptation—totally tions intermingled with these all; as for in-
misunderstanding the divine arrangement. stance, questionings respecting the necessity
Such temptations or tests of character as come of those features represented in the types and
to the consecrated are not appropriate to the specified in the prophecies of the sufferings of
unconsecrated: the present is not the judgment Christ which must take precedence to the glo-
day of the world, but the testing time for the ries that would follow. There may have been
Church. temptations, too, to deal dishonestly with the
It would appear that our Lord’s temptations records, to “wrest the Scriptures,” and thus self-
progressed throughout the entire forty days, deceived, to choose a way not in fullest confor-
but that the three temptations specifically mity to the divine outline; but we may safely
described were the culmination of that period of suppose that as soon as such suggestions, one

after another, presented themselves, they were redemption of the fallen race of men. We can
promptly rejected,—our Lord being fully deter- imagine him even presenting himself in a
mined that he would be absolutely obedient to friendly manner, and assuring our Lord Jesus
the Father’s will and accomplish the work that he felt a great interest in him and in his
which he had sent him to do in exactly the man- work; that he himself had been painfully sur-
ner prescribed. prised to note the penalty of sin upon mankind,
So intent had been his study, and so earnest and the dreadful degradation which had re-
his desire for quiet fellowship with the Father sulted; and that now he would be glad indeed to
and his Law, that forty days were spent under have something done by which poor humanity
such conditions, and apparently so deeply might be delivered from its groaning, travail-
absorbed was our Lord that he did not even ing, dying conditions. As a friend, thoroughly
think of food. Nor does this appear so strange to versed in the situation all around, and inter-
us, when we remember that he was perfect, ested in its success, and thoroughly conversant
while we are imperfect, physically as well as with the mental moods and foibles of humanity,
otherwise. “He afterward hungered.” he was in a place where he felt qualified to offer
It was at the close of this period of Bible some suggestions respecting the very work
study and prayer, when our Lord was weak which our Lord Jesus wished to perform, the
from fasting, that the Adversary assaulted him plan for which he was now considering.
with three temptations particularized in our Temptation to Use Spiritual Favors for
lesson. Personal Profit
The word here translated “devil” is diabolos, First, he manifests his personal interest in
and is used with the definite article—the devil. our Savior by suggesting his weakness from
The arch-deceiver is thus Scripturally distin- lack of food and the necessity for taking proper
guished from the fallen angels, who throughout care of his physical health if he would do the
the Scriptures are spoken of in the plural, des- great and noble work he had undertaken. He
ignated by another word signifying demons. reminded him also of his present power—that
Here, then, is one place in the Scriptures where he had just been imbued with divine power, and
the personality of the prince of devils is defi- that he had now full ability to supply his wants,
nitely affirmed, and his person and power and need only to speak the word and have the
acknowledged by our Lord himself. It is not nec- stones turned into food. Thus also, he sug-
essary for us, however, to assume that Satan gested, he would be demonstrating to himself
appeared to our Lord in a human form; he may the verity of the new power which he witnessed
or may not thus have been personally manifest. coming upon him, and had subsequently felt.
If personally manifest, we may rest well What more cunning temptation could be de-
assured that he presented himself in his very vised than this? Compliance with it evidently
best appearance, as an angel of light. Indeed, meant, not only the relief of his hunger and the
we may well remember that our Lord, in his strengthening of his physical frame, but addi-
prehuman condition, had, as the Father’s tionally it apparently meant the conversion of
agent, been the Creator of Satan, and we Satan, who now seemingly was in a repentant
remember that Satan was an angel of very high attitude, and desirous of cooperating with him
order, whose sin consisted in an attempt to in the undoing of the evil work of the long ago.
usurp authority and to become the potentate of It was a strong temptation.
earth, by stealing the sympathy, affection and Such temptations come also to all the conse-
obedience of humanity, and that on this crated; not in exactly the same form, nor in the
account he fell under divine reprobation. We same language, but somewhat similarly—sug-
can imagine that a visit from him to Jesus gestions that the new relationship with God,
would not be at all inappropriate, as he un- and the strength which it brings, may be used
doubtedly knew the facts of our Lord’s consecra- to some extent at least in creature comforts—
tion, and to some extent knew of the work may be utilized for our temporal advancement;
which the Father had given him to do in the may be made to make us shine before men as

very honorable and favored of God; may be used it disconcerts to some extent our Adversary,
to command large salaries, or at least as a who, noting our positiveness, knows well that it
means for seeking them, even if never found. is useless to discuss the matter with persons
We may then all note carefully how our Lord of strong convictions and positive characters;
resisted his would-be friend and his worldly- whereas, if the question were parleyed over, the
wise suggestions. He flatly refused the sugges- result would surely be the advancing of further
tion of using his spiritual power to serve his reasons and arguments on the Adversary’s
temporal wants. The spiritual gift could no part, and a danger on our part that we would be
more be used to procure temporal comforts than over-matched in argument, for, as the Apostle
it could be sold for money to Simon (Acts 8:18- declares, the Devil is a wily adversary, and “we
24); but without going into details, and without are not ignorant of his devices.” Prompt and
boasting that he was too holy to think of such a positive obedience to the word and spirit of the
sacrilegious use of the power entrusted to him, Lord is the only safe course for any of the
Jesus simply answered the Adversary in Scrip- “brethren.”
tural language, that a man’s life was not wholly Tempting God by Unauthorized Efforts
dependant upon what he should eat, but that Disappointed in his first effort, the Adver-
obedience to the Word of God would be a surer sary quickly turned the subject, not even dis-
guarantee of life. And after this manner each of senting from our Lord’s judgment in the
the Lord’s followers should answer every ques- matter. The second temptation he presented is
tion which in any manner proposes the acquire- like all others that came to our Lord and that
ment of earthly blessings and comforts at the come to his consecrated followers, viz., not a
sacrifice of the spiritual. To quite a number of temptation to gross wickedness—to steal, to
the Lord’s “brethren” the Adversary has pre- kill, etc.—but a temptation to do the Lord’s
sented this same temptation in this form: If you work in another way than that which the Lord
follow too closely to the truth, and permit the had planned—the misuse of the divine powers
holy spirit of the truth to make you very zeal- given him by endeavoring to accomplish good
ous in its service, you will soon have no bread, results in an improper manner.
no food, for the world’s people with whom you Satan took our Lord Jesus to Jerusalem and
must deal do not appreciate such things. They up to the flat roof of one of the wings of the
will discharge you from their employ, or they Temple—not physically, but mentally, just as
will cease to deal at your store, or they will dis- mentally we can go to various places and do cer-
miss you from being their pastor, or they will tain things without change of physical location.
withdraw from you their fellowship, their soci- The suggestion now made was this: I (Satan)
ety, etc., and you will starve for all the good can give you a good suggestion respecting a way
things of this present life. The proper answer is to bring yourself quickly into prominence before
that God is able to take care of all those who the people of Israel, and you will be pleased
respect his spiritual blessings too much to sell with it, because it is a Scriptural way; indeed I
them for a mess of pottage, as did Esau in the have found that it is foretold in the prophecy
type; and that we are convinced that whoever that Messiah at his coming will do this: and the
lives according to the Word of God, tho he may people will readily recognize it as a fulfillment
lose some of the comforts of the present time, of the words of the Prophet David, and thus
will eventually gain the far better, the life eter- they will embrace your cause quickly, you will
nal with exceeding glory. become the leader of the people, and your work
Our Lord’s positiveness of reply shut off the will go on most grandly: and as I said before, I
temptation quickly, and discouraged the Adver- will rejoice in seeing the prosperity of the work,
sary from further proceeding along that line; for I am heartily sick of the degradation which I
and so it is with us, his followers: if we are posi- have witnessed for now four thousand years.
tive in our rejection of temptation it increases My suggestion is that you go to the roof of the
our strength of character, not only for that southern wing of the Temple which on its rear
time, but also for subsequent temptations; and part overlooks the Valley of Hinnom, towering

above it six hundred feet, and which also over- sioned to bear up the feet members with such
looks the court of the Temple, in which there counsels, admonitions and expositions of Scrip-
are hundreds of devout Jews: then leap from ture as would be necessary for them.—Psa.
this eminence, and arise unhurt by the fall. 91:11,12.
This will demonstrate more quickly than any- Temptation to Obtain Desired Good Results
thing else you could do or say that the power of by Compromise
the Highest is upon you, and that you are the Satan’s third temptation we may presume
Messiah. This, I say, is referred to in the Scrip- was presented likewise in a friendly and sym-
ture which says,—”He shall give his angels pathetic manner, indicative of a desire for coop-
charge concerning thee: and in their hands they eration in our Lord’s great work. He took him to
shall bear thee up, lest at any time thou dash a high mountain—not literally, but mentally.
thy foot against a stone.”—Matt. 4:6. Indeed, there is no literal high mountain near
Similar are the temptations which Satan pre- Jerusalem, nor anywhere in the world, from
sents to the consecrated followers of Jesus:— which all the kingdoms of the world and their
Make a great show before the world and the glory could be seen. Satan took our Lord men-
nominal church; attract their attention by any tally to a very high symbolic mountain (king-
means, and not simply by the preaching of the dom). He pictured before him the immensity of
cross of Christ; use the spiritual powers and his (Satan’s) own power throughout the world,
blessings that you have received for doing some his control of all the nations and peoples to a
great and striking work, which will appeal to large extent, and this our Lord subsequently
the natural man, and thus secure quick and acknowledged when he referred to Satan as
great success; do this instead of doing the quiet “the prince [ruler] of this world.” This pano-
and less conspicuous work of presenting spiri- ramic presentation of Satan’s power and influ-
tual things to the spiritual class, which work ence throughout the world was designed to
the vast majority can in no wise appreciate, but impress upon the mind of our Redeemer the
will only shun you, consider you peculiar, and thought that Satan’s friendship and assistance
which not only will lose you the sympathy of would be most valuable—nay, almost of vital
the mass, but will bring you specially the importance to the success of his mission, and
hatred of some of the principal professors of hence that it was very fortunate indeed that at
Christendom. this juncture Satan had called upon him in so
Again our Lord answered promptly and cor- friendly a mood, and that he apparently so sin-
rectly: “It is written again, Thou shalt not cerely welcomed his efforts and was ready to
tempt the Lord thy God.” Satan would like to cooperate therewith.
have us walk by sight, not by faith; he would Satan possibly pointed out to our Lord that
like to have us continually tempting God, and Messiah was specially referred to as the King of
demanding some ocular demonstrations of his Israel, and to bless Israel, and he may have
favor and protection, instead of accepting the admitted that a light of influence would extend
testimony of his Word, and relying thereon im- to all nations through him, but the center of his
plicitly in faith. In the light of the unfolding of argument would seem to be that he proposed to
the Scriptures we see that Satan, probably un- Jesus a still larger kingdom than Israel.
wittingly, quoted a passage of Scripture wholly He proposed to him a kingdom embracing all
out of its proper meaning and interpretation, a the nations of the earth, and that he should
passage which referred, not to the literal feet of have the control of all these, and be able to
Jesus, and to literal stones, and to literal bring in the blessed reforms which were
angels, but to the symbolic feet-members of the designed of God, only one condition being in-
body of Christ today, and to the stones of stum- sisted upon, viz., that whatever kingdom or
bling, doctrinal and otherwise, which are now rule or authority might be established must
permitted in the pathway of the faithful, and to recognize Satan. The Adversary thus seemed to
the angels or ministers of divine truth who in see what he thought a favorable opportunity for
the present harvest-time would be commis- consummating his original plans, for we cannot

suppose that his original intention was to gain object than that which you are pursuing, a
control of a dying and depraved race, but that more successful way than the Lord’s way. Bend
he much rather would be the lord or ruler of a little; make compromise with the worldly
a highly enlightened and well-endowed people. spirit; do not hew too close to the line of the
He was willing, therefore, to see carried into word of God and the example of the Lord Jesus
effect all the gracious work which God had and the apostles; you must be more like the
designed, and willing to reform himself and to world, in order to exert an influence—mix a lit-
become the leader of reform, provided only that tle into politics, and a good deal into secret soci-
he should be recognized as having the chief eties; keep in touch with the fads and foibles of
place of influence in connection with mankind. the day, and above all things keep any light of
It was after this manner that he wished our present truth under a bushel,—thus alone can
Lord to do worship or reverence to him—to rec- you have influence and accomplish your good
ognize his influence and cooperation in the desires toward men. But our dear Master
work, and not for a moment can we suppose assures us that we are to be faithful to the Lord
that he expected him to kneel before him and to and to his plan, and let things work out as best
worship him as God. they may along that line; and that we may rest
Our Lord’s reply to this last temptation assured that in the end the Father’s plan not
shows that it fully awakened him to a realiza- only is the best but really the only plan for
tion of the fact that there was no real reforma- accomplishing his great designs, and that if we
tion at work in Satan’s heart; that he was still would be associated therein with him as co-
ambitious, self-seeking, as at the beginning of laborers, it must be by recognizing him as our
his downward course; and he realized that to only Master, and with an eye single to his ap-
even discuss the matter further with one who proval.
had thus avowed his real sentiments would be Our Lord’s utter refusal of every other way of
disloyalty to the Father, and hence his words, carrying out his mission than the one which the
“Get thee hence, Satan”—leave me; you cannot Father had marked out, the way of self-sacri-
cooperate with me at all; my work is in full fice, the narrow way, was indeed a great vic-
accord with the absolute standard of the divine tory. The Adversary left him, finding nothing in
will; I can be a party to no program contrary him that he could take hold of or work upon, so
to this, however alluring some of its features thoroughly loyal was he to the very word and
might be in promising a speedy conquest of the the spirit of Jehovah. And then, the trial being
world, and a speedy establishment of a reign of ended, we read that holy angels came and min-
righteousness and blessing and an avoidance of istered to our Lord—doubtless supplying him
personal suffering; I cannot serve two masters; with refreshment such as he had refused to ex-
I can only recognize the one supreme Jehovah, ercise the divine power to obtain for himself.
as Lord of heaven and of earth, and therefore And such we may recognize as being the experi-
could not recognize you in any position of ence of our Lord’s followers: with victory comes
authority except as the great Jehovah would a blessing from the Lord, fellowship of spirit,
appoint you to it, which I know he would never refreshment of heart, a realization of divine
do, so long as you are of the present ambitious favor that makes stronger for the next trial.
spirit. I am operating along the line of the dec- Another lesson here is that temptation does
laration, “Thou shalt worship [reverence] the not imply sin. As our Lord was tempted “with-
Lord thy God, and him only shalt thou serve.” out sin” so may his brethren be if they follow
We may readily discern that this temptation his example and with purity of heart, purity of
of our Lord was but a sample illustration of intention, seek only the Father’s will. Sin could
such as beset his followers all along the narrow only come through yielding to the temptation.
way, from the same source, directly or through But let us not forget that hesitancy after the
agencies. Satan, through his various mouth- wrong is seen increases the power of the temp-
pieces, is continually saying to the saints, Here tation. And we may note here that while Satan
is a more successful way of accomplishing your is a tempter, endeavoring to ensnare us into

wrong paths and wrong conduct, God is not so; To avail ourselves of this provision requires
“he tempteth no man” (Jas. 1:13), and even tho merely faith, and the more we exercise our
he permit the Adversary and his agents to beset faith in such matters the more of it we will
his people, it is not with the object of ensnaring have, becoming stronger in the Lord and in
them, but with the opposite object, that they the power of his might; and thus by divine
may by such trials and testings be made the grace and under the Master’s assistance we
stronger, developing character through exercise may come off overcomers—conquerors, and
in resisting evil. Let us remember too for our more than conquerors, through him who
strengthening, the Scriptural assurance that loved us and bought us with his own precious
God will not suffer us to be tempted above that blood.—2 Cor. 12:9; 1 Cor. 10:13; Eph. 6:10;
we are able to resist and overcome but will with Rom. 8:37-39.
the temptation provide also a way of escape.

29, fall Judean Wilderness Fasting and temptation of Jesus 4:1-11 1:12,13 4:1-13
Bethany beyond Jordan John the Baptist’s testimony concerning Jesus 1:15,29-34
Matthew 4:1-11 Mark 1:12-13

Then was Jesus led up of the spirit into And immediately the Spirit driveth him
the wilderness to be tempted of the devil. into the wilderness. And he was there in
And when he had fasted forty days and the wilderness forty days, tempted of
forty nights, he was afterward hungry. Satan; and was with the wild beasts; and
And when the tempter came to him, he the angels ministered unto him.
said, If thou be the Son of God, command
Luke 4:1-13
that these stones be made bread. But he
And Jesus being full of the Holy Ghost
answered and said, It is written, Man shall
returned from Jordan, and was led by the
not live by bread alone, but by every word
Spirit into the wilderness, Being forty days
that proceedeth out of the mouth of God. tempted of the devil. And in those days he
Then the devil taketh him up into the holy did eat nothing: and when they were
city, and setteth him on a pinnacle of the ended, he afterward hungered. And the
temple, And saith unto him, If thou be the devil said unto him, If thou be the Son of
Son of God, cast thyself down: for it is God, command this stone that it be made
written, He shall give his angels charge bread. And Jesus answered him, saying, It
concerning thee: and in their hands they is written, That man shall not live by
shall bear thee up, lest at any time thou bread alone, but by every word of God.
dash thy foot against a stone. Jesus said And the devil, taking him up into a high
unto him, It is written again, Thou shalt mountain, showed unto him all the king-
not tempt the Lord thy God. Again, the doms of the world in a moment of time.
devil taketh him up into an exceeding high And the devil said unto him, All this power
mountain, and showeth him all the king- will I give thee, and the glory of them: for
doms of the world, and the glory of them; that is delivered unto me; and to whomso-
And saith unto him, All these things will I ever I will I give it. If thou therefore wilt
give thee, if thou wilt fall down and wor- worship me, all shall be thine. And Jesus
ship me. Then saith Jesus unto him, Get answered and said unto him, Get thee
thee hence, Satan: for it is written, Thou behind me, Satan: for it is written, Thou
shalt worship the Lord thy God, and him shalt worship the Lord thy God, and him
only shalt thou serve. Then the devil only shalt thou serve. And he brought him
leaveth him, and, behold, angels came to Jerusalem, and set him on a pinnacle of
and ministered unto him. the temple, and said unto him, If thou be

the Son of God, cast thyself down from saith, Behold the Lamb of God, which tak-
hence: For it is written, He shall give his eth away the sin of the world. This is he of
angels charge over thee, to keep thee: whom I said, After me cometh a man
And in their hands they shall bear thee up, which is preferred before me: for he was
lest at any time thou dash thy foot against before me. And I knew him not: but that
a stone. And Jesus answering said unto he should be made manifest to Israel,
him, It is said, Thou shalt not tempt the therefore am I come baptizing with water.
Lord thy God. And when the devil had And John bare record, saying, I saw the
ended all the temptation, he departed Spirit descending from heaven like a dove,
from him for a season. and it abode upon him. And I knew him
not: but he that sent me to baptize with
John 1:15,29-34 water, the same said unto me, Upon
John bare witness of him, and cried, say- whom thou shalt see the Spirit descend-
ing, This was he of whom I spake, He that ing, and remaining on him, the same is he
cometh after me is preferred before me: which baptizeth with the Holy Ghost. …
for he was before me. … The next day And I saw, and bare record that this is the
John seeth Jesus coming unto him, and Son of God.
PREPARING THE WAY OF THE LORD—Reprints, p. 4112

JOHN 1:19-34.
“Behold the Lamb of God, which taketh away the sin of the world.”
OUR Lord declared of his forerunner, “Verily, I While thinking of this honorable position oc-
say unto you, there hath not arisen a greater cupied by John, let us remember the Master’s
prophet than John the Baptist.” The significa- word on the subject—“Nevertheless I say unto
tion of the word prophet is “proclaimer”—not you, he that is least in the Kingdom of heaven
necessarily a proclaimer of future things, how- is greater than he.” (Matt. 11:11.) What a
ever. For instance, the Scriptures refer to the thought there is here respecting the honor that
prophets and seers, the latter-named referring God has conferred upon the apostles and upon
particularly to the seeing of visions and the all who since their time have believed on the
foreseeing of coming events. Strictly speaking, Lord through their word and come into vital
a prophet is one who teaches or proclaims, relationship with him through faith and conse-
though in many instances the two qualities are cration. In proportion as we realize this honor
combined in one individual. This was so in the of being ambassadors for God, let us be faithful
in the use of the opportunities and privileges
case of John the Baptist. He was not only a
afforded us. It was for John’s honor to be the
prophet declaring the important message to the
herald of the Lord in the flesh; it is our distinc-
people that they should repent, etc., but he fore-
tion to be permitted to proclaim the parousia of
told coming events—as, for instance, in this les-
the Son of man and his glorious reign, about to
son he foretold that our Lord was the Lamb of
be inaugurated for the blessing of all the fami-
God which should take away the sin of the lies of the earth. Let us be faithful even unto
world. He declared also that the Lord would imprisonment, even unto death, even unto be-
baptize people with the holy Spirit and with heading, should such be the providence of God.
fire. There was no greater prophet than John, John’s proclamation was, “The Kingdom of
because none of them was entrusted with a heaven is at hand, repent”—reform, get ready
more important service of the Lord. Others had for it. He foretold that our Lord would treat the
foretold the coming of Messiah, his birth of a people of Israel as a reaper, that he would win-
virgin, his being led as a lamb to the slaughter, now the wheat and cast the chaff into the fire.
his crucifixion, his resurrection, etc., but to The same thought he expressed again, saying,
John was given the very honorable service of “He will baptize [some of you] with the holy
being the first direct announcer or herald of the Spirit and [others of you] with fire.” These
Son of God, the man Christ Jesus. prophecies were accurately fulfilled. Our Lord

did a reaping work in that nation, as he said to many of them were of those who had heard and
his disciples, “I send you forth to reap that heeded John’s message. We may suppose also
whereon you bestowed no labor.” For three that considerable numbers of those who be-
years and a half the Lord reaped and gathered lieved on the day of Pentecost and afterward
the first-fruits of that nation as his disciples, were of those who heard John and were bap-
and upon these at Pentecost he poured out the tized by him for remission of sins and reforma-
holy Spirit. Subsequently the apostles gathered tion of life. Thus do divine arrangements and
others before the time for the burning of the agencies cooperate for the blessing of the hon-
chaff, the “baptism of fire” which occurred in est-hearted, whatever may be their station in
the closing of their national history, which cul- life, high or low, rich or poor.
minated in A.D. 70 with the utter destruction
of the city, the temple, and their entire polity. Our Lord’s Forerunner
In the East in olden times, and still, great
Similarly we who are living in the harvest time
of this age, and who are declaring the presence, personages in their travels are preceded by her-
parousia, of the Son of man, are aware that a alds or forerunners who clear the way. Dr.
reaping work is now being accomplished in Trumball describes the streets of an oriental
Christendom, nominal Spiritual Israel, and city, “well filled with half-naked cripples, blind
that all the wheat will be gathered into the gar- beggars, vain women, and men in bright-col-
ner, beyond the vail, and that speedily there ored garments, donkeys trotting through the
will come upon the world, especially upon the crowded ways. Suddenly out of all this confu-
tare class, a time of trouble such as never was sion a sharp, clear voice was heard, ‘O ah! O
since there was a nation—the divine prepara- ah!’—meaning, Take care—from a young Egyp-
tion for the establishment of Messiah’s King- tian, gaily dressed, coming on the run, swinging
dom in power and great glory for the blessing of a light staff in his hand and repeating his cries
all the families of the earth. to the throng in the street to make way for
those who are to follow. Close behind him came
“We Be Abraham’s Children” an open carriage drawn by a span of showy
John’s announcement that sin would bar any horses, containing an official of the govern-
from a share in the Kingdom, and hence that all ment. During my stay in Cairo one of the
should repent and seek divine reconciliation commonest sights was the carriage of a pasha,
and turn over a new leaf, came as a shock to preceded through the crowded streets by one or
some who had been passing as God’s holy peo- more forerunners, calling aloud for the clearing
ple—the Pharisees and the worldly-wise Sad- of the way.”
ducees, higher critics, unbelievers. While some John the Baptist was to be the forerunner of
of these hearkened and confessed their sins and our Lord in the flesh—to clear the way, to make
reformed, others disputed, claiming that John’s the announcement—that he might be properly
teachings were extreme and unreasonable. received, etc. But John did not fulfill all of the
Their argument was that God had promised the prophecy relating to this clearing of the way
Kingdom to the seed of Abraham. There is no
and preparing for Messiah’s Kingdom, which
other nation of Abraham’s seed and none other
reads: “Prepare ye in the wilderness the way of
as holy or as worthy as we, and the promise of
the Lord, Make straight in the desert a high-
the Kingdom belongs to all Jews irrespective of
way for our God. Every valley shall be exalted,
their sanctity. So those who really embraced
And every mountain shall be made low, And
John’s testimony were chiefly of the poor, con-
the crooked places shall be made straight, And
fessedly sinful. We have the Lord’s word for it
the rough places plain.”—Isa. 40:3,4.
that if the nation at large had heeded, had
accepted John’s message, they would have The Antitypical Elijah
believed in Jesus. Hence we may well suppose We remind our readers that in the second
that of the 500 brethren who became our Lord’s volume of Studies in the Scriptures, chapter 8,
disciples before his crucifixion, and who were we have set forth the evidences that as John in
privileged to see him after his resurrection, the flesh introduced Jesus in the flesh and thus

fulfilled the work of forerunner, so the Church “Who Art Thou, Then?”
in the flesh during this Gospel Age has been the This was the question asked of John the Bap-
antitypical Elijah, whose business it is to an- tist—“Art thou the Messiah?” No. “Art thou
nounce the second coming of Christ, the King of Elias?” No. “Art thou that prophet mentioned
glory, and to call for the clearing of the way for by Moses?” (Acts 3:21,23.) No. “Who art thou,
his Millennial reign. As you all have this pre- then? Why do you come in this manner, speak-
sentation we will not enter into a discussion of ing as with authority?” John’s answer was, “I
it here. am the voice of one crying in the wilderness,
Let us note the foregoing prophecy: We per- Prepare ye the way of the Lord, make his paths
ceive that John’s ministry accomplished com- straight. … I indeed baptize you with water;
paratively little of this; it lasted less than two but one mightier than I cometh, the latchet of
years and reached a very small proportion of whose shoes I am not worthy to unloose.” (Luke
one generation, of one nation. But this is the 3:4,16.) Thus did John announce the greatness
very message that the antitypical John, the of Messiah and his own insignificance in com-
antitypical Elijah, the Church of Christ in the parison. Surely we who antitype him may feel
flesh, has been witnessing to the world. Its very humble in respect to all of our privileges in
message as voiced by the Apostle is that the connection with the announcement of the glori-
world is in a wilderness condition and needs the ous Kingdom. Any other attitude would be
presence of the great King to bring order out of unworthy of us as his representatives and
its confusion. Its message is that those who ambassadors. The poet expresses this matter,
hear should walk circumspectly, should make a saying:
straight pathway in the desert, a highway for “Rather be nothing, nothing
the coming King. More than this, it shows that To him let their voices be raised;
the entire reign of Jesus and the Church during He is the fountain of blessing,
the Millennium will be to prepare the world for Yes, worthy is he to be praised.”
the presence of Jehovah, that the earth may How similar is this announcement to the one
again become his green footstool instead of be- made by John. There Jesus was present in the
ing a desert, rejected and condemned by him flesh, offering himself to fleshly Israel. Now he
because of sin. is present a spirit being and equally unrecog-
Not only is the work of the Church in the nized. There he was eventually recognized by
flesh pointed out in this prophecy, but also the all the Israelites indeed; here we expect that
work of Christ and the Church in glory during his presence, parousia, will be recognized by all
the Millennial Age is foretold—“every valley Spiritual Israelites indeed before the “harvest”
shall be exalted,” signifying that the humble closes. It is not advisable to cast this pearl of
shall be lifted up out of degradation, and those precious truth before the world nor before the
who have reached high positions of influence unconsecrated. The facts of the Lord’s presence,
and affluence under the reign of sin shall be that the harvest work is now in progress, that
humbled under the reign of righteousness, and the wheat will soon all be garnered and that the
thus symbolically “every mountain shall be fire of trouble upon the tares will soon be kin-
brought low.” The great things which belong to dled are only for those who are “Israelites
the present time of sin and imperfection will indeed,” hungering and thirsting for righteous-
all be straightened out, and the incongruous ness. But these truths are indeed meat in due
things will all be smoothed over; so that eventu- season for all the wise virgins.
ally the world of mankind, as a result of the “Behold The Lamb of God”
work of the “Times of restitution of all things,” While our Lord’s strength and majesty are
shall again be in harmony with the divine will symbolically referred to when he is styled the
and the divine law of love, be ready for a return “Lion of the tribe of Judah,” thus picturing his
of the divine presence, as represented by the mighty power as the Millennial King, the pic-
prophets in the words, “He shall make the place ture of a lamb is certainly very appropriate to
of his feet glorious.” him in connection with his earthly ministry and

sacrifice for our sins. His submission to the words and other similar declarations of the
Father’s will in every particular and ultimately Scriptures without getting from them the real
even unto death, even the death of the cross, blessing which they contain. We remember in
was very lamb-like. Furthermore, he was God’s this connection the Apostle’s statement that
Lamb in the sense that his offering for our sins “the man Christ Jesus gave himself a ransom
was the divine arrangement, the Father’s plan. for all,” and we remember his further state-
The Scriptural declaration is that God gave his ment that Jesus’ sacrifice was “a propitiation
only begotten Son to be man’s Redeemer, that for our sins [the Church’s sins], and not for ours
he sent his Son into the world—the Son delight- only, but also for the sins of the whole world.” (1
ing to do the Father’s will. All these thoughts John 2:2.) Truly, as the Lord declared, As the
beautifully blend together in this expression, heavens are higher than the earth so are my
“The Lamb of God.” Moreover, it brings to our ways higher than your ways and my plans than
minds the thought of the necessity for a sacri- your plans. How glad we are that we find God
fice for our sins. In no other way could a lamb to be neither little, mean nor revengeful, but a
take away or bear the sin of the world. How great God whose wondrous plan so far tran-
glad we are that by the Lord’s grace we not only scends the thought of man. As we look with the
have eyes of understanding to see him as our eyes of our understanding we realize a measure
great Teacher, Shepherd, but also eyes to see of the fulfillment of the Apostle’s prayer, which,
and minds to understand that he was indeed no doubt, included us, “I bow my knees unto the
the Lamb of God, whose sacrifice on our behalf Father of our Lord Jesus Christ, … that ye may
is to cancel our sins, their penalty, etc. Only be able to comprehend with all saints what is
those who can recognize Jesus as the Lamb of the breadth and length and depth and height;
God, the Sin-Bearer, can have the justification and to know the love of Christ that passeth
by faith proffered to believers in this Gospel knowledge.”—Eph. 3:14,18,19.
Age. Let us never lose sight of this feature of
His Work Is Before Him
the Truth, Whoever loses his robe of righteous-
John the Baptist spoke of the Lamb as being
ness through faith in the blood, loses all so far
present, but of the cancellation of the sin of the
as the Scriptures reveal.
world as being a future work. And this work is
Taking Away The Sin of The World still incomplete. Our Lord did die as the Lamb,
How wonderful are the statements of the his sacrifice was indeed fully meritorious and
divine Word!—how exact! John, as a Jew, satisfactory to the Father, as evidenced by his
would not be expected to understand all that resurrection from the dead and exaltation to
his words declared, for the Jews were especially glory and power. But in harmony with the
expecting Messiah to take away the sins of the divine plan, the taking away of the sins of the
Jews, and that then they, as God’s Royal Priest- world is divided into two parts: (1) The taking
hood, would correct the world in righteousness. away of the sins of those whose hearts long for
But John’s declaration goes farther than this, reconciliation with God and forgiveness, and to
and includes all the Gentiles as well. The wis- be in harmony with that which is right and true
dom from on high which guided this prophetic and just and good. These, called believers, have
utterance is beyond that which the majority of their sins taken away reckonedly; or rather, as
the Lord’s people today can appreciate. The the Apostle and the Prophet express it, their
general thought today seems to be that the sin sins are “covered” from God’s sight by the robe
of the world is never to be taken away—that of Christ’s righteousness—to be entirely blotted
the world will sink down into eternal torment out or taken away when, by the Lord’s grace,
under the weight of sin—the Adamic condem- they shall have finished their course and as
nation, supplemented by personal transgres- faithful ones been counted worthy to enter into
sions. Christendom, Churchianity, today knows life eternal. In that new body then to be granted
nothing about a Savior that, as the Lamb of there will be no blemish, no sin to cover, all will
God, shall take away the sin of the world. Alas! have been blotted out. Then will begin the reign
alas! poor, blind Christendom! It has read these of Christ and his glorified Church, his Bride,

the blessing of the world—the Millennial reign, far greater than himself, and should be pre-
the Kingdom of the heavens, the rule of righ- ferred before him because he was before him.
teousness. (2) But before that reign shall begin, He was not only before him in the sense of hav-
the Lamb of God—who redeemed the world ing had a preexistence with the Father, but he
more than eighteen centuries ago—will present was before him in the sense of always having
the merit of his sacrifice and the sacrifice also had a higher station and being perfect, while
of the Church, his Body members [made wor- John himself was compassed with imperfec-
thy, acceptable through his merit], to the tions of the flesh like other men.
Father as the second offering of the great Day The declaration, “I knew him not,” should
of Atonement sacrifice—for all the people.— not be understood to mean that he was not
Lev. 16. acquainted with Jesus, for the record shows
As the Lord’s presentation of his sacrifice that they were full cousins. Rather the
when he ascended up on high was accepted of thought is that he knew not that Jesus was
the Father and the blessing came upon the the Messiah: he knew him as his cousin, he
Church, the household of faith, so surely will knew him as a wonderful boy and a wonder-
the second presentation in the end of this age ful man, he knew him well enough to at first
when offered by the great High Priest be protest that he was not one of the kind that
acceptable to the Father for the sins of the should be baptized—he was not a sinner. But
whole world—all the people. Divine forgive- after Jesus had insisted that by his baptism
ness for all, the obliquity of Adamic guilt and he would be accomplishing the Father’s will—
weakness, will then be made applicable to “fulfilling all righteousness”—then John bap-
every creature, and only for such portions of tized him in water. There, he tells us, at that
transgressions as have been in the nature of moment he received from God the evidence
that Jesus was the Messiah. He had already
wilful wrong doing will receive “chastisements,”
been informed that he was to announce Mes-
“stripes.” (Luke 12:47,48.) All the influences
siah and the Kingdom, and that he would
of that Millennial Kingdom will be exercised
know the Son of God by beholding the descent
for the blessing, uplifting and assistance of
upon him of the holy Spirit as a dove, but he
all who will then be brought to a knowledge of
had not expected that this dem onstration
the Lord and his gracious plans. Even stripes,
should take place in connection with any
chastisements, judgments are amongst the
whom he baptized. He himself, then, was
assistances for the world and their correction astonished when he beheld the descent of the
in righteousness. So, then, by the end of the Spirit upon the Lord, and he announced then
Millennial Age, the blessing of God—through to the people that Jesus was the Messiah, the
the Lamb of God which taketh away the sin of Son of God, the Lamb of God. John did not
the world—shall have accomplished such announce that Jesus was the Father, but that
wonderful, gracious blessings for mankind he was the Son of God. This was our Lord’s
that all shall have reached the full perfection own declaration, the declaration of the apos-
of restitution to human nature except the in- tles, and our testimony must be in harmony
corrigible, who will be “utterly destroyed from with this. We are not to ignore the Father nor
amongst the people.”—Acts 3:23. the Son nor the relationship between the two,
John’s Faithful Witness nor the oneness which exists between them,
We see in John’s message an utter absence of which our Lord explained in his prayer, when
selfishness, that stumbling stone which has he prayed for the Church that they all might
kept so many of the Lord’s people from them- be one even as he and the Father are one—
selves progressing and from being used of the not one in person, but one in unity of heart
Lord as a blessing to others and witnesses to and purpose.
the truth. John’s confession was that Jesus was

29, fall Upper Jordan Valley First disciples of Jesus 1:35-51
John 1:35-51 of Bethsaida, the city of Andrew and

Again the next day after John stood, and Peter. Philip findeth Nathanael, and saith
two of his disciples; And looking upon unto him, We have found him, of whom
Jesus as he walked, he saith, Behold the Moses in the law, and the prophets, did
Lamb of God! And the two disciples heard write, Jesus of Nazareth, the son of
him speak, and they followed Jesus. Then Joseph. And Nathanael said unto him, Can
Jesus turned, and saw them following, and there any good thing come out of Naza-
saith unto them, What seek ye? They said reth? Philip saith unto him, Come and see.
unto him, Rabbi, (which is to say, being Jesus saw Nathanael coming to him, and
interpreted, Master,) where dwellest thou? saith of him, Behold an Israelite indeed, in
He saith unto them, Come and see. They whom is no guile! Nathanael saith unto
came and saw where he dwelt, and abode
him, Whence knowest thou me? Jesus
with him that day: for it was about the
answered and said unto him, Before that
tenth hour. One of the two which heard
Philip called thee, when thou wast under
John speak, and followed him, was
Andrew, Simon Peter’s brother. He first the fig tree, I saw thee. Nathanael
findeth his own brother Simon, and saith answered and saith unto him, Rabbi, thou
unto him, We have found the Messiah, art the Son of God; thou art the King of
which is, being interpreted, the Christ. Israel. Jesus answered and said unto him,
And he brought him to Jesus. And when Because I said unto thee, I saw thee
Jesus beheld him, he said, Thou art Simon under the fig tree, believest thou? thou
the son of Jona: thou shalt be called shalt see greater things than these. And
Cephas, which is by interpretation, A he saith unto him, Verily, verily, I say
stone. The day following Jesus would go unto you, Hereafter ye shall see heaven
forth into Galilee, and findeth Philip, and open, and the angels of God ascending
saith unto him, Follow me. Now Philip was and descending upon the Son of man.
FINDING THE LORD’S JEWELS—Reprints, p. 4115

JOHN 1:35-51.
“We have found him of whom Moses in the Law and the Prophets did write,
Jesus of Nazareth.”
OUR last lesson showed us Jesus at the time of fice even unto death. Naturally enough he went
his consecration and its symbolization by bap- back to where John had been baptizing and
tism, when he received the holy Spirit, which to preaching. How much fellowship he enjoyed
John the Baptist was the token that he was the with John is not stated, or how long he
Messiah. It was after this that Jesus was for remained in that vicinity. Only the most per-
forty days alone in the wilderness studying the spicuous incidents are noted.
divine plan, and particularly his own share It was while Jesus was away in the wilder-
therein, under the enlightening influences of ness that the Pharisees and Scribes asked John
the holy Spirit which he had just received. This, whether or not he was the Messiah and re-
we see, brought also testing and temptation ceived bold testimony that he was not, and was
from the Adversary, suggestions of other and not even worthy to be the menial servant of the
different ways from that which the Lord’s Word great Messiah, who was to accomplish the ful-
indicated and which the holy Spirit now fillment of the prophecies. This was just before
showed. Our Lord having passed through those our Lord’s return, and on the next day (v. 29)
temptations successfully, a victor, began his Jesus—having returned from the wilderness—
ministry of three and a half years of self-sacri- mingled amongst the people listening to John’s

preaching, etc., and it was at that time that “All Men Were in Expectation”
John said, “Behold the Lamb of God which tak- The Scriptures inform us that at this time
eth away the sin of the world,” and acknowl- the whole Jewish nation was in expectation of
edged him publicly, and that he had the Messiah. The records show this in connection
witness of the Spirit in seeing the dove resting with the time of our Lord’s birth, the solicitude
upon him at his baptism. It was on the follow- of Herod, the killing of the babes of Bethlehem,
ing day, as we read in our lesson, that John, the journey of the wise men, etc. Doctor Farrar
standing with two of his disciples, pointed to remarks on this same line:
Jesus in the distance walking and said, “Behold “We are informed by Tacitus, by Sue-
the Lamb of God.” tonius, and by Josephus, that there pre-
vailed throughout the entire East at this
“There Cometh One After Me”
time an intense conviction, derived from
The beautiful simplicity and honesty of John
ancient prophecies, that ere long a power-
the Baptist is remarkable because it is rare. ful monarch would arise in Judea, and
The majority of even the noble-minded seem to gain dominion over the world.”
have such a selfish, grasping disposition as to
It was in harmony with this general expecta-
unfit them for a service of this kind committed
tion of the people that John’s preaching drew
to John. Apparently the majority would find it
such large crowds when he announced that the
absolutely impossible to avoid the extolling of
Kingdom of Messiah was nigh, and that all
their own position and service and dignity in those prepared for a share therein should con-
connection with whatever they would say in re- fess their sins, repent of them and reform—
spect to another, but John seems to have been inviting them to symbolize this by baptism, but
utterly oblivious of himself—he thought only of applying it only to Jews, and not in reference to
his responsibility as the Voice that should cry their original sin—which under the Law was
in the wilderness to them, announcing Messiah. atoned for year by year with the blood of bulls
Disowning all honor and distinction for himself, and goats— but referred to repentance for all
he directed the reverence of all hearts toward personal transgressions, misdeeds against the
Jesus. Let us emphasize this, each in his own Law. We have our Lord’s testimony for it that
heart, as being the proper attitude for all of the in proportion as the people believed John’s mes-
Lord’s honored servants. We are not to honor sage and acted thereon, in that same proportion
ourselves, but to honor him whom the Father they were ready for his ministry and the fur-
has honored, our Lord and our Head. In propor- ther truth of the Gospel. Hence we are not
tion as we shall be faithful in this service and surprised that those who became the Lord’s
seek not our own but our Master’s praise and disciples were in some manner intimately and
honor, pointing him out as the one in whom is sympathetically acquainted with John and his
centered the divine plan—in this same propor- preaching. Is it not a rule in divine providence
tion will we be exhibiting the spirit, disposition, that one step of knowledge and devotion leads
which our Lord can approve and reward with a to another? It was in harmony with this that
share in the heavenly Kingdom and glory. If we the disciples of John the Baptist had the Mes-
did not cultivate this spirit and have it in our siah first pointed out to them, and thus the door
hearts we would be unfit for the Kingdom— was opened for their becoming Jesus’ disciples.
unfit to be entrusted with so great power, honor Seeking Fellowship With Jesus
and glory and with immortality. “He that The two disciples to whom John the Baptist
honoreth me I will honor,” “He that is ashamed made the remark, “Behold the Lamb of God,” at
of me and of my words, of him will the Son of once concluded that if they had found the Mes-
man be ashamed,” “He that exalteth [praises] siah whom John was introducing it was time to
himself shall be abased; he that humbleth him- seek his fellowship, and if possible identify
self shall be exalted.”—John 5:23; Luke 9:26; themselves with his ministry. Nor does John
14:11. the Baptist seem to have offered the slightest

remonstrance against their leaving off coopera- in harmony with his subsequent statement to
tion with him. The name of one of these is given all of the disciples, “I have many things to tell
in the narrative, Andrew; the name of the other you, but you cannot bear them now.”—John
is omitted, but it is presumed that it was John, 16:12.
the writer of this Gospel, whose modesty in
Lessons For The New Creation
such matters is indicated by the withholding of
There are several lessons here that may
his name on another occasion also—when he
profit us: (1) The humility of the disciples in
refers to himself as “that disciple whom Jesus
their approach; (2) Their proper ambition to
loved.” How beautiful this modesty, how much
have all that God had provided for them and to
it endears the character of John to all of us. A
make use of their opportunity—to progress
less modest man in writing of the matter would
from being the disciples of John to the disciple-
probably have told of how he first thought of
ship of Jesus; (3) Their seeking in this unobtru-
following Jesus and invited Andrew to accom-
sive manner to have fellowship with the Lord
pany him. But we can not only have much more
and to become better acquainted; (4) Our Lord’s
love for John because of this characteristic of
generous reception of them and hospitable invi-
humility, but it gives us correspondingly more
tation to his home; (5) His wisdom in not telling
confidence in all he has written—that ambition
them the whole truth—neither about the heav-
did not warp or color any of his descriptions of
enly things nor about the earthly trials and dif-
the matters recorded by him.
ficulties. Meat in due season is the Scriptural
The modesty of the two men is further exem-
order—milk for babes, strong meat for those
plified by their course of conduct in following
who are more developed, as the Apostle recom-
the Lord instead of approaching him boldly and
mends.
saying, “Sir, we have the honorable distinction
How much need all the Lord’s dear followers
of being amongst the most prominent disciples
have for applying these various lessons each to
of John the Baptist, and now introduce our-
his own heart and experience and practice! How
selves to you.” On the contrary, they followed
many of us have had a zeal without wisdom,
quietly, wondering where our Lord resided and
and have fed new beginners with strong meat,
how they might have an opportunity without
which has troubled and hindered them if it did
obtruding themselves to become acquainted
not choke their interest. But we are all pupils,
with him. Their reverence for him and their
and let us all learn more and more to be wise as
modest opinion of themselves restrained them
serpents and harmless as doves, as earnest in
from improprieties. However, after they had
showing the pearls to those ready for the sight
followed the Lord probably a considerable
as in withholding them from those who are
distance on his journey toward his abode, he
swinish and unprepared.
turned to them saying, “What seek ye?” or, as
we might translate it into the form of today, “What Are You Seeking?”
“Is there anything I can do for you?” Taken by There is peculiar force in this query, and no
surprise, they merely answered the Master, doubt our Lord used it with the intention of
“Rabbi, we are wondering where you reside.” awakening this very thought in these two who
Our Lord answered, “Come and see,” and they first sought his companionship. It is a good
went with him and spent the remainder of that question for each one of us to put to himself,
day (for this was about four o’clock in the after- and for us to suggest at a proper time to all oth-
noon) in his company. Their queries and our ers who are manifesting any interest in Present
Lord’s answers during that afternoon and eve- Truth. What are we seeking? What are we look-
ning are open for our imagination, for no record ing for? We know what the world is seeking—
is given us. Doubtless they explained to the wealth, honor, fame, ease, etc.—and we know
Lord what they had heard respecting him from that many who turn toward the Lord still have
John the Baptist, and made inquiries regarding the spirit of the world. They would like to be the
his future work and Kingdom. We may be sure Lord’s disciples and still have and cultivate and
that our Lord told them only part of the truth, enjoy the hopes and ambitions that are more or

less worldly. It is appropriate that we should that he had a brother, James, and that the lat-
give heed to the Master’s words as though they ter also was brought to the Lord. The particular
were addressed to each of us individually. What thought we wish to emphasize here as worthy
are you seeking? Let us answer our Master in of special commendation, embodying a proper
our own hearts and in prayer; and before we lesson for us, is the fact that these disciples in
make answer, let us consider well that it may beginning the service of the Truth went first to
be a truthful one, for we might indeed deceive their own brethren. This implies that they had
ourselves, but could not deceive him with whom brotherly love in their hearts, as we should
we have to do. It is right that we should seek properly expect all would have who would be
the Kingdom and that we should know that found worthy to be disciples of Jesus. It implies
there is a great honor and glory and dignity that they had influence with their brethren
associated with it by divine arrangement, and along religious lines, which probably would not
that thus we should “seek for glory, honor and have been true if they had not been recognized
immortality.” But in conjunction with this seek- by their relatives as men of character and prin-
ing of the Kingdom we should remember our ciple. If, therefore, any of the Lord’s people
Master’s words on another occasion, that we should feel impelled to first go to strangers with
should seek chiefly the Kingdom of God and his the good tidings it would be a less favorable
righteousness. sign as respects the esteem in which they are
We are to remember that the Kingdom is not held. However, let them not feel discouraged if
to be reached by an unrighteous path, that they have not this favorable evidence to begin
injustice, iniquity, lawlessness, self-indulgence, with. Let us remember the Apostle’s assurance
selfishness in any form are paths which lead in that amongst those the Lord is choosing for his
other directions. We are to remember that the disciples there are not many great, noble, influ-
Master by word and by example indicated to us ential—that they are mainly the ignoble.
that to live godly in this present time would The very fact that the Lord has granted us
involve us in a measure of persecution, as it did the privilege of his fellowship is an assurance
him, and that the servant must not expect to be that there was something in us that he did not
above his lord in the world’s favor. Hence to say despise, and was willing to take over, that he
we are seeking the Kingdom means that we are might mould and fashion it by his truth and
taking the path leading thereto—the narrow grace, and finally present it beautiful and irre-
way of self-denial. It means that we have en- provable before the Father through the glorious
listed under the banner of the Lord, with a full change of the First Resurrection. Again, how-
knowledge that our loyalty to him will mean to ever, let us emphasize the propriety of loving
us opposition from the world, the flesh and the those who are our kin to the extent that we will
Adversary, as we seek to be good soldiers of do all in our power for their assistance. As this
the cross and to endure hardness in fighting is a rule that should prevail amongst brethren
against sin. It is those who seek the Lord with it should also be a rule as between husband and
sincerity, with honesty, without guile and with- wife, parents and children. If a wife should re-
out selfishness, who find him, have fellowship ceive the Truth, her first joy should be, if possi-
with him and become his true disciples, and ble, to bring the matter to the attention of her
eventually will have joint-heirship with him in husband. If a husband receive the Truth it
his Kingdom. should be his first joy and privilege to bring the
“First findeth His Own Brother” matter to the attention of his wife, and so be-
One of the two who heard John and followed tween the parents to the children. We confess
Jesus was Andrew, the brother of Simon Peter that we have been surprised at times to find
—”He findeth first his own brother Simon.” The that this course, which seems so natural and so
revised version may be understood to imply proper, has not always suggested itself to those
that both disciples sought their brothers, but who have come into the light of Present Truth.
that Andrew found his brother first. If, as is We advise that where a different course has
supposed, John was the other disciple, we know been followed it is time for a change. Let the

husband plan for the welfare of the wife and “Go Forth Into Galilee”
assist her in arranging the home matters, so On the day following Jesus would go forth
that she may have time for studying the Truth, into Galilee, and en route found Philip, whom
attending meetings, etc. Let the wife coming he personally invited to become his follower,
into the Truth give diligent attention to and then speedily Philip found Nathanael,
arrange matters most favorably for her hus- known also in the Scriptures as Bartholomew.
band, that he also may enjoy the blessings, the This finding of the disciples is described to
privileges of study, etc. The old adage, that have been at Bethabara, where Jesus was mak-
“Charity begins at home,” is as true of religious ing his home, and which by the revisers is
charity as of other kinds. “Husbands, love your called Bethany—thus giving the suggestion
wives”—do all in your power to bless them,
that our Lord was acquainted with the family of
especially in their highest spiritual interests,
Lazarus and Martha and Mary before he began
and to bring to them this highest of all joys.
his ministry, and that it was to this point that
“Wives, reverence your husbands”—appreciate
them, and desire that they shall have all of the the disciples followed him from the fords of the
good things obtainable, and use your best influ- Jordan, where John had been baptizing. Evi-
ence for their assistance. dently our Lord tarried in the vicinity of John’s
mission for a time, there to find some of the
“We Have Found The Messiah” most earnest ones whom John’s preaching had
With this message they greeted their breth-
gathered together.
ren, and, as explained in the text, the Hebrew It will be noticed that the disciples here men-
word Messiah corresponded to the Greek word
tioned all came from Galilee, John and James,
Christ. They knew that for long centuries Mes-
Andrew and Simon Peter, Philip and Nathan-
siah had been promised, and that their whole
nation, through varying vicissitudes, had been ael. (Judas alone was a Judean.) What were
looking, hoping, praying for his coming and for these men doing so far away from their homes?
the blessings which he would bring to their We can only suppose that they were amongst
nation as their king, delivering them from all the masses who heard of John and his preach-
evil and exalting them with the power of God ing, and who were so deeply interested in the
to be the light of the world, and thus through coming Messiah that they came what was con-
them shedding blessings upon all nations. The sidered in those days a considerable journey,
afternoon spent by these two with Jesus had leaving their business that they might hear
convinced them that the words of John the Bap- what John had to say, and join with him as his
tist were correct, that Jesus was “the Lamb of disciples in helping to prepare the way for Mes-
God, which taketh away the sin of the world.” siah. How the Lord does use one ministration of
It is not explained how Peter received the the Truth to prepare our hearts for a later and
message, but judging him from his subsequent fuller illustration of it! This corroborates the
course of conduct, we must assume that he statement of our Lord’s prayer to the effect that
came with haste to see, to know, to judge for these disciples were true, God-fearing conse-
himself on the subject. The nature of the evi-
crated men before they came to Jesus. In the
dence given him by Jesus is not related, but he
prayer Jesus says, “Thine they were and thou
believed, became a disciple, received a new
gavest them to me.” (John 17:6.) A lesson to us
name—an added name. He was Simon Bar-
Jona, or Simon, son of Jonah; now, henceforth, in this is that if we are faithful and zealous to
he would be more particularly known as a disci- every portion of truth that comes to us, accord-
ple by the name of Simon Peter, that is, Simon, ing as we receive and act upon this we will be
a stone. Thus early did Jesus indicate his prepared for another. Had these men not had
knowledge of the man, recognizing him as one the spirit of consecration they never would have
of the living stones for the glorious Temple of left their affairs to join with John in his minis-
the future, as this Apostle himself afterward try, and then they might not have been so well
explained.—1 Pet. 2:4,5. prepared to be the honored apostles of Jesus.

“Whence Knowest Thou Me?” God. Apparently Nathanael would not go with
The story of the call of Nathanael is a spe- Philip. The latter may have gone his own way
cially interesting one. Our imaginations have dejectedly, because one whom he esteemed to
little difficulty in filling in the items omitted by be a true servant of God was apparently un-
the narrative. Philip himself had come within willing to hearken and to investigate. But Na-
the charmed circle of our Lord’s influence, and thanael had his own reasons for not at once
had realized that it was a blessed privilege to complying with the invitation. He felt that the
become his disciple and that he must be indeed matter was one of great importance; that it af-
the long-looked-for Messiah. Full of this confi- fected not only his own interests but the inter-
dence he looked for his friend Nathanael, whom ests of his friends and of the Lord’s cause in
he recognized as being of one mind and heart general. He must be cautious. He had already
with himself in the desire to serve the Lord and heard of Jesus, and had been considering and
to be ready for Messiah’s Kingdom. Finding praying about this very subject before Philip
him his salutation was, “We have found him of came to him; he had asked to be kept from delu-
whom Moses in the Law and the Prophets did sions and snares—that his judgment might be
write—Jesus of Nazareth, [adopted] son of guided of the Lord, that he might not be de-
Joseph.” Nathanael was apparently a man of ceived by a pretender. He would follow a little
keen intellectual power. He felt that his friend later, and, free from all prejudice, would en-
Philip had accepted something too hastily, and deavor to judge of the merits or demerits of the
that he was being deceived by a pretender, and case, relying upon the Lord’s blessing, which he
his prompt objection was, “Can any good thing had sought.
come out of Nazareth?” As though he had said, How glad we would be if all our dear friends
“That is a mean city of itself; no great people of who give evidence, so far as we are able to
any reputation would ever come from thence; judge, of being true, loyal servants of the Lord,
no prophecies, so far as we know, make any ref- were to take the course that Nathanael took to
erence to that city. What you tell me of your seek the Lord and his protection and guidance,
Messiah rather tends to prejudice my mind and then to investigate, proving all things by
against him.” the Word of God! And while we may be sure
And so it is today with some of the Lord’s that though some may not as promptly take
true followers who are expecting the second this course as did Nathanael, all who are of the
coming of the Lord as the great King of glory. truly overcoming class will ultimately take it
When we tell them that we have found the and ultimately be guided, that they may indeed
truth on this subject and that the Law and the come in contact with Present Truth and realize
prophets all corroborate the fact that we are the parousia of our Lord and his work of har-
now living in the harvest time, in the parousia vesting the Church and gathering the ripe
of the Son of man, they are disposed to sneer at grains into the garner preparatory to their
our zeal and enthusiasm and to bid us be very shining forth with him in the glory of the King-
careful lest we be deceived. They ask, Whence dom for the blessing of all the families of the
comes the message of the parousia? and when earth.—Matt. 13:43.
they are told that it is not from the great, the Blessed Are Your Eyes And Ears
wise, the mighty of this present time, not from As we notice in this lesson the reception that
the Doctors of Divinity, but from humble our Lord gave Nathanael, we are forced to con-
sources that the message reaches them, they trast it with the very different reception he
ask, “What could you expect from such a gave to some of the Scribes and Pharisees and
source?” intimating that rather we should look Doctors of the Law when they approached him
to the Scribes and Pharisees and Doctors of the in a caviling spirit. To these he spoke in para-
Law today. bles and dark sayings which he did not expect
Let us answer such doubting brethren as them to appreciate or to understand, but to
Philip answered Nathanael, “Come and see!” such as Nathanael our Lord was most gracious,
Investigate, test the matter by the Word of because knowing the hearts of all he could

wisely discriminate. We may not exercise such [Master], thou art the Son of God: thou art the
a liberty because such a knowledge is not ours; King of Israel.”
it is for us to be patient and courteous to all, And is not our Lord’s dealing practically the
and to do our best to assist all to an under- same today? Is it not true that those who now
standing of the Truth, whether they shall hear in faith and prayer seek for enlightenment
or whether they shall forbear—convinced, how- respecting the times and the seasons and the
ever, that only the Israelites indeed will hear features of the divine plan, and information
effectually, will receive the call and be profited respecting the harvest work—is it not true that
thereby to the attainment of the prize. these are specially helped of the Lord? that the
Before Nathanael had quite reached Jesus Truth is made specially clear before their
and those who were with him, the Master said, minds? whereas others coming to the subject
in his hearing, “Behold an Israelite indeed, in through idle curiosity perhaps, or with a half
whom there is no guile.” A wonderful tribute faith fear a coming trouble and are desirous of
this! No wonder Nathanael was fit to be of the knowing how to escape it, are left compara-
Little Flock and one of the apostles! No wonder tively in darkness? Let us who have discerned
these beautiful traits and qualities in the class
Philip wrestled with him, praying him to come
of disciples whom the Lord chose at his first
and see. His honesty of heart made him worthy
advent, see to it that we cultivate similar char-
of the blessings of which the mass of his nation
acteristics, and that we expend our special
were not then worthy. As we read in John 1:11,
energies to bring the Truth to the attention of
12, Jesus “came unto his own and his own others who give evidence of meekness and faith
received him not; but to as many as received and loyalty to God.
him to them gave he liberty [privilege] to
become the sons of God.” And he helped those “Thou Shalt See Greater Things”
who were in the right attitude of heart to As soon as Nathanael had confessed his faith
receive him; he assisted their faith and encour- our Lord assured him that what he had already
aged their confidence, saying to one, as we come to appreciate was insignificant in propor-
remember, “Be not faithless, but believing.”— tion to the still greater things which as his dis-
John 20:27. ciple he would gradually come to know and to
But Nathanael, although he realized that he understand. And is not this true with us today?
was an honest, true Israelite, seeking for what- The joy, the confidence, the hopes which filled
ever God had to give to his faithful, was not sat- our hearts at the beginning, as we came to rec-
isfied with this testimony—such an expression ognize the Lord and to have a clearer under-
might be given by another in flattery. He would standing of the divine plan—have these not
cross-question the Lord, and he said, “Whence continually been added to by the Lord, so that
knowest thou me?” You have made a statement; what we first saw and enjoyed seems but small
what is your authority for it? I do not know that in comparison with the riches of grace and lov-
we have ever met before. Jesus replied, “When ing kindness and tender mercies revealed to
our eyes of understanding. As our mental vision
thou wast under the fig-tree, before Philip
widens we behold lengths and breadths and
called thee, I saw thee.” Ah, well did Nathanael
depths and heights of the love of God surpass-
remember how he had crept under the lowing all of our expectations.—Eph. 3:18,19.
spreading boughs of the fig-tree and how he And by faith we can see Jesus as the anti-
had prayed to the heavenly Father for wisdom typical Jacob’s ladder, as our Lord intimated to
and for the proper evidences on the subject of Nathanael. As Jacob in his vision saw a ladder
concern. Here he had the very answer to his reaching from earth to heaven and communica-
prayer. The one who could know about that tions carried on thereby, so we, in the light
prayer and could thus answer it and reveal of the divine plan now unfolding, see that our
himself must indeed be superhuman—all that Lord Jesus and the Church associated with him
he claimed, the Messiah. Nathanael’s faith constitute the ladder of communication between
operated quickly, and he responded, “Rabbi God and the world of mankind, which, during

the Millennial Age, will serve as the channel men, that they may ascend to God as heirs of
of favor by which all the families of the earth God and joint-heirs with Jesus Christ their
shall be blessed—by which the glory and bless- Lord by means of the glorious change which
ing of the Lord shall be brought down to earth, shall come to them in the First Resurrection,
even as now the Elect, firstfruits of his human in a moment, in the twinkling of an eye.
creatures, are being gathered from amongst

29, fall Cana of Galilee; Capernaum Jesus’ first miracle; he visits Capernaum 2:1-12
John 2:1-12 governor of the feast. And they bare it.

And the third day there was a marriage in When the ruler of the feast had tasted the
Cana of Galilee; and the mother of Jesus water that was made wine, and knew not
was there: And both Jesus was called, and whence it was: (but the servants which
his disciples, to the marriage. And when drew the water knew;) the governor of
they wanted wine, the mother of Jesus the feast called the bridegroom, And saith
saith unto him, They have no wine. Jesus unto him, Every man at the beginning
saith unto her, Woman, what have I to do
doth set forth good wine; and when men
with thee? mine hour is not yet come. His
have well drunk, then that which is worse:
mother saith unto the servants, Whatso-
but thou hast kept the good wine until
ever he saith unto you, do it. And there
were set there six waterpots of stone, now. This beginning of miracles did Jesus
after the manner of the purifying of the in Cana of Galilee, and manifested forth
Jews, containing two or three firkins his glory; and his disciples believed on
apiece. Jesus saith unto them, Fill the him. After this he went down to
waterpots with water. And they filled them Capernaum, he, and his mother, and his
up to the brim. And he saith unto them, brethren, and his disciples: and they con-
Draw out now, and bear unto the tinued there not many days.
FILLED AND TRANSFORMED.—Reprints, p. 3484

JOHN 2:1-11.
“Whatsoever he saith unto you, do it.”
CANA of Galilee was the home city of Nathan- freely. Jesus and his disciples were amongst
ael, one of the latest additions to the number the specially invited guests.
of our Lord’s disciples. He was one of six who Our Lord’s mother brought to his attention
had now given their adherence to Jesus as the - the shortage of wine, and from this it has been
Messiah. Apparently Nathanael had invited our assumed that she anticipated the miracle. We
Lord and the other disciples to be his guests at cannot agree to the reasonableness of this sug-
Cana, where a marriage feast was about to be gestion, because it is particularly stated that
held. Mary, the mother of Jesus, was present at the miraculous creation of wine on this occasion
the feast, doubtless as a very close friend of the was the beginning of Jesus’ miracles. We must
family, as indicated by her knowledge in ad- suppose, therefore, that Mary’s long acquain-
vance that the wine supply was running short. tance with and dependance on her son had
The customary hospitality of the Jews on such made her aware of his superior judgment and
occasions would make it a serious breach of eti- resourcefulness in all events and on all occa-
quette not to supply an abundance for their sions. The matter was beyond her control, and,
guests, as well as for neighbors and passers by, as was often the case with those in moderate
who, in the name of the bridegroom, would be circumstances, the bridegroom had probably
urged to enter and partake of the hospitalities spent all that he could afford to expend in prep-

arations. Probably also, in anticipation of our world.” (1 John 4:17.) “The world knoweth us
Lord’s presence at the marriage feast, a larger not, even as it knew him not,” but our duty on
number of neighbors called on his account—to all occasions is just the same: his message is
see the stranger of whom they had heard more that we shall let our light shine before men,
or less through Nathanael and others. that they seeing our good works may glorify our
Father in heaven.
Jesus Sociable in The Home.
This narrative gives us a little glimpse of “Peace Be To This House.”
the social side of our Lord’s character, and con- A suggestion respecting the influences ac-
vinces us that the asceticism illustrated by companying the Lord’s disciples—which influ-
monks and nuns was not a part of his teaching ences, we believe, surely accompanied his own
either in word or example. His consecrated life presence on all such occasions—is represented
was lived in the midst of the ordinary social by his commission to his apostles when he sent
conditions bearing upon any member of a moral them forth. They were to say, “Peace be upon
and religious community. There is no sugges- this house,” before entering. We do not take it
tion of revelry or foolishness in our Lord’s con- that this is a command that we should openly
duct, but it is reasonable to assume that he and formally make such a declaration before
participated in the proper joys and fellowships entering any building, but we do believe that
and social amenities of such an occasion. This this should be the heart sentiment of every one
was in harmony with his own injunction to his of the Lord’s consecrated people—their desire,
followers, “Rejoice with those that do rejoice, their effort, their aim—that peace and blessing
and weep with those that weep.” may accompany them wherever they may go,
What every home needs is not only a visit resting, refreshing and uplifting the hearts of
from Jesus, but that it should be his home, his the poor groaning creation with whom they
abiding place. It would be a safe rule of life for come in contact.
all of the Lord’s followers to desire to go to any There are plenty of strife-breeders in the
place they would have reason to believe the world whose entry of the portals of any home
Lord would go if he were again present in the means, Strife be within these walls, whether
flesh; it would be a safe rule for us to do or say they realize it or say it or not. Full of anger,
such things as we would have reason to expect malice, hatred and strife, their hearts speak
that our Lord would do or say were he present forth of the abundance within, breeding discon-
in our stead. Blessings, we may be sure, went tent and unhappiness. With others who have
with the dear Master wherever he went, spe- passed that condition of bitterness of soul in
cially to those who like Nathanael were Israel- malice and strife, and who have set their faces
ites indeed, in whose hearts there was no guile. to walk in the Lord’s footsteps, after the Spirit
When we remember that the word disciple and not after the flesh, and who therefore are
means pupil or learner, and that all of the putting away those works of the flesh and the
Lord’s people are his disciples (though not all devil, some time will surely elapse before they
apostles), it gives us a suggestion that each dis- are filled with the spirit of love: and in that
ciple represents the Lord—that where we go he interim, before they are so filled with peace and
goes, that we are his representatives or “am- joy and the fruits of the Spirit as to overflow
bassadors.” With this thought before our minds these in blessings wherever they go, there is
how careful we each should be to properly rep- apt to be a period in which evil speaking, back-
resent our glorious Lord;—to “show forth the biting, evil insinuations, evil surmisings, un-
praise of him who hath called us out of dark- kindnesses, ungentleness of word and conduct,
ness into his marvelous light.” To this end how impatience, etc., will be manifested.
we need to pray, not only with our lips but also The influence of such, even though they be
with our hearts, “Let the words of my mouth pupils in Christ, is a carnal influence, highly
and the meditations of my heart be acceptable injurious to spiritual development, calculated
in thy sight, O Lord, my strength and my to stop growth in the various graces and to dis-
Redeemer.” Verily “as he was so are we in this turb the peace and joy of their own hearts and

the hearts of others who are seeking the right of what the Lord would command the servants
ways of the Lord. The lesson for us of the Lord’s to do, but, as before suggested, she had confi-
followers is not only to turn from sin to righ- dence in her son’s resourcefulness and wisdom,
teousness and from anger and envy and malice and that as one of the guests whose entertain-
to love, but to keep the heart fully filled with ment had helped to exhaust the wine he would
the latter, so that out of its abundance of love be pleased to take some steps to assist in re-
and joy and peace our mouth may speak and plenishing the supply.
our conduct may show our relationship and Here a question arises respecting the kind of
likeness to our Lord, that men may take knowl- wine provided by the bridegroom of which
edge of us that we have been with Jesus and Jesus and his disciples evidently partook, and
have learned of him. also respecting the kind of wine which the Lord
“Honor Thy Father And Thy Mother.” subsequently produced and of which he proba-
Our Lord’s reply to his mother’s suggestion bly partook. We know of nothing to indicate
appears rather cold and harsh, but this is that this was merely grape juice unfermented.
largely the result of the translation. While the Everything seems to teach the reverse of this,
word “woman” is a proper translation, it does that it was slightly alcoholic—the alcohol being
not give the elegant shading of the Greek origi- produced in the wine through the processes of
nal, which would more nearly signify lady. The fermentation, resulting in what is known as
word is the same, for instance, that the Em- “light wines.” The remark of the governor of the
peror of Rome used in complimentary address feast that the wine which Jesus made was
to the Queen of Egypt, “Take courage, O wo- better than that at first supplied would, we
man.” We may be sure that neither by word nor think, support this theory, but it would not
act did our Lord violate the commandment of imply that the people were drunk, intoxicated,
the Law, “Honor thy father and thy mother.” and that they had thus lost their taste or judg-
We may be sure that in all his words and con- ment.
duct he was a very model of the meekness and In our view there is a great difference be-
gentleness, patience and love which his doc- tween present conditions and those of our
trines inculcated. Lord’s time. Those people of a warmer country
The expression, “What have I to do with were accustomed to drinking light wines, in
thee?” would seem more properly to signify, “Do very much the same manner that we today
not attempt to dictate to me—I will know what drink water, tea, coffee, etc., and they had no
to do when the appropriate time comes.” Mary deleterious effects, and the same may be said
probably was intent upon hiding the fact of the of the people of some parts of Europe today.
shortage of the wine: Jesus on the other hand Besides, it was in a slower age and amongst
recognized that the miracle he was about to people more moderate in every way. In our day,
perform was less for the assistance of the bride- with everything done under pressure and ner-
groom of the occasion than for a great lesson vous excitement, alcoholic stimulants of every
which, through the servants, probably became kind seem to be poisonous to very many; it
known to the entire company. Jesus therefore seems to be next to impossible for people to use
waited until the supply was not only running such stimulants moderately.
low but exhausted, until there was no wine, so It is for this reason alone that total absti-
that the miracle would not be minimized by the nence may be recommended—because of the
admixture of the new with the old. “present distress,” because of the increased
Mary’s word to the servants, “Whatsoever he expenditure of nervous energy and consequent
saith unto you, do it,” was a further evidence increased danger of inebriety, and not because
that she was on terms of very close intimacy in the Scriptures specially enjoin total abstinence.
that home. The servants properly enough would It is our conviction that if the Lord were pres-
need such instructions, for otherwise they ent in the flesh today under our present con -
would not be prepared to take orders from one di tions, circumstances, etc., he would rank
of the guests. Mary probably had no knowledge amongst the most abstemious, because if such

abstention were not necessary for himself, we they were symbolical, they represented the
believe that his love and sympathy for the Lord’s people in this present time. Water is
weak, fallen race would impel him to avoid used in the Scriptures as a symbol of life, the
being anything like a stumbling-stone in the “water of life.” It particularly figures or illus-
way of any of them. trates natural or human life, as, for instance, in
Revelation 22:17, where the symbol is given of
Water-Pots Filled Full.
the Spirit and the Bride during the Millennial
In those days they did not have hydrants,
age saying to the world of mankind, “Come,
pumps, etc., but kept the water for family use
partake of the water of life freely.” It represents
in large earthen vessels called water-pots. On
the restitution work, the revival of mankind
such an occasion as this an extra quantity
from the power of death, the infusion of the res-
would be needed, and quite probably water-pots
titution life.
had been borrowed from neighbors. They were
of different sizes but all quite large, two firkins Our Treasure in Earthen Vessels.
represented by eighteen gallons and three fir- In these earthen vessels the water had been
kins by twenty-seven gallons, or nine gallons considerably exhausted, there was very little
each firkin. It was the custom to use this water remaining in each vessel. So with us as mem-
supply specially for washing the vessels of the bers of the human family, our life forces are
household and the hands and feet of the guests, well exhausted through the fall. The Jews, as
hence the need of so great a supply. God’s favored people under the typical Law
When the proper time came for the perfor- Covenant, were justified to a certain extent, but
mance of the miracle our Lord instructed that not in the full sense of the word—not justified
water be fetched and that these six water-pots to life—and the filling up of the water-pots
be filled to the brim. This use of the ordinary with water to the brim represented or foreshad-
water-jars would prevent any suspicion of their owed the full and complete justification to life,
containing any powders or mixtures that might to all human rights and privileges reckonedly
constitute a basis for the miracle, and the fill- granted to all who become the Lord’s followers.
ing of them to the brim would likewise hin- As the Apostle expresses it, “Being justified by
der anyone from thinking that something was faith we have peace with God.”
added to the water by our Lord. Besides, the But the figure or illustration goes further
water thus rising to the surface where it could and shows us the transforming of these justi-
be seen would show its own clearness and fied lives, the impartation of a new nature by
purity. miraculous change. The thought is expressed
The change from water to wine was evidently by the Apostle when he says that we are trans-
instantaneous, for our Lord at once directed formed by the renewing of our minds, we be-
them to draw the wine and serve first the come New Creatures.
governor of the feast, who would thus have a The change of the water to wine, therefore,
knowledge of the fresh supply. The latter com- represents the change of the justified being,
mented upon the new wine as superior to the constituting him a new creation in Christ
first, and remarked to the host that usually the Jesus. As the water will represent the justifica-
best was given first, when the palate would be tion, so the wine will represent the superior
the more keen to detect the quality. This was a joys of the Spirit granted to those who through
testimony to the excellence of the wine which faith and a full consecration attain to the
Jesus made. We cannot think that at an ordi- begetting of the Spirit—an adoption into the
nary feast simple grape-juice would be re- spiritual family. True, these joys at present are
garded as superior wine, nor on the other hand not as real as they will be by and by—they are
need we suppose that the wine which Jesus joys of hope, of anticipation, which we have in
made contained such a proportion of alcohol as earthly vessels, as the Apostle declares. By and
would make it injurious to the users. by, however, according to the Lord’s promise, a
But there was another reason why the ves- share in the Lord’s resurrection will give us the
sels were filled to the brim with the pure water: new vessels, the golden vessels, the perfect con-

ditions in which our joys and favors will be real- in the wine is in full accord with the statement
ized and appreciated to the full. There is a hint of our last verse of the lesson, which assures us
of this in our Lord’s declaration at the last sup- that our Lord’s miracles, etc., manifested forth
per that those who would drink of his cup of —that is, beforehand—his coming glory and the
suffering and self-sacrifice in the present time
blessings which he will then bestow upon his
would by and by share with him the new wine,
the divine nature and life and joys in the King- faithful.
dom. “The best is yet to be,
This discernment of a spiritual signification The last of life, for which the first was planned.”

30, Passover Jerusalem Passover celebration; drives traders from temple 2:13-25
John 2:13-25 in three days I will raise it up. Then said

And the Jews’ passover was at hand, and the Jews, Forty and six years was this
Jesus went up to Jerusalem, And found in temple in building, and wilt thou rear it up
the temple those that sold oxen and sheep in three days? But he spake of the temple
and doves, and the changers of money of his body. When therefore he was risen
sitting: And when he had made a scourge
from the dead, his disciples remembered
of small cords, he drove them all out of
that he had said this unto them; and they
the temple, and the sheep, and the oxen;
and poured out the changers’ money, and believed the Scripture, and the word
overthrew the tables; And said unto them which Jesus had said. Now when he was in
that sold doves, Take these things hence; Jerusalem at the passover, in the feast
make not my Father’s house a house of day, many believed in his name, when
merchandise. And his disciples remem- they saw the miracles which he did. But
bered that it was written, The zeal of thine Jesus did not commit himself unto them,
house hath eaten me up. Then answered because he knew all men, And needed not
the Jews and said unto him, What sign that any should testify of man: for he
showest thou unto us, seeing that thou knew what was in man.
doest these things? Jesus answered and
said unto them, Destroy this temple, and
JESUS CLEANSING THE TEMPLE.—Reprints, p. 1695

JOHN 2:13-25.
“Make not my Father’s house a house of merchandise.”—John 2:16.
THE SEVERAL accounts of this action of our This authoritative action of Jesus had a
Lord by the other evangelists place the occur- peculiar fitness as a type near the close of his
rence unmistakably near the close of his minis- ministry. It immediately followed his trium-
try, while John here mentions it in connection phant entry into Jerusalem in fulfillment of the
with events at the beginning of his public work. prophecy—“Behold thy king cometh unto thee,
It would appear, however, that the one event etc.” (Zech. 9:9); and this course in the temple
was referred to by them all, the last verse of was an assumption of authority consequent
John’s account, like the others, showing the upon this rightful claim to be the king of
hostile attitude of numerous opponents who Israel—a claim, however, which was rejected by
sought his life, which disposition did not make the Jews. “He came unto his own [people], and
its appearance in the very beginning of his min- his own received him not.” (John 1:11.) Then,
istry. seeing they put away the favor of God from

them and proved themselves unworthy of it, he resurrection. (Verses 18-21.) He had no author-
turned to the Gentiles to take out of them a ity to begin the actual work then; that which he
people for his name, which selection has did being only typical, and for our profiting, not
required the eighteen centuries of the Gospel theirs.
age; and that fleshly house of Israel and this VERSES 23-25 (Diaglott). Though the people at
spiritual house, the Gospel Church, stand this time seemed greatly impressed by his mir-
related to each other as type and antitype; both acles, and, shouting Hosanna! before him,
as to circumstances and time. As an event seemed ready to accept him as the Messiah and
shortly preceding his crucifixion, this cleansing to proclaim him king at once (See also Matt.
of the temple finds its antitype in a similar 21:9-11), Jesus did not trust them; for he knew
work here, beginning at the corresponding
the fickleness of their hearts, and having the
date—1878 (See Studies in the Scriptures, vol.
gift also of discerning of spirits, he needed not
2, page 239); viz., the casting out (from the spir-
that any man should testify of them, for he
itual temple—his body, the consecrated
Church) of such as are unworthy to be of that knew what was in them.—Luke 20:41-47.
body, while the worthy ones, the pure in heart, The Golden Text—“Make not my Father’s
are being correspondingly blessed. house a house of merchandise”—should have
The scourge of small cords was a fit emblem the most careful consideration of all those who
of the harmonious doctrines of Christ, which profess to be of his consecrated house,—the
are accomplishing the cleansing work here. true temple. In this time of cleansing, sifting
When asked for a sign of the authority by and purifying of the temple of God, none will be
which he did these things, Jesus pointed for- permitted to remain in it whose purpose is in
ward to his future power—after his death and any way to make merchandise of God’s holy
things.

30, Passover Jerusalem Jesus’ discussion with Nicodemus 3:1-21
John 3:1-21 thee, Ye must be born again. The wind

There was a man of the Pharisees, named bloweth where it listeth, and thou hearest
Nicodemus, a ruler of the Jews: The same the sound thereof, but canst not tell
came to Jesus by night, and said unto whence it cometh, and whither it goeth:
him, Rabbi, we know that thou art a so is every one that is born of the Spirit.
teacher come from God: for no man can Nicodemus answered and said unto him,
do these miracles that thou doest, except How can these things be? Jesus answered
God be with him. Jesus answered and said and said unto him, Art thou a master of
unto him, Verily, verily, I say unto thee, Israel, and knowest not these things? Ver-
Except a man be born again, he cannot ily, verily, I say unto thee, We speak that
see the kingdom of God. Nicodemus saith we do know, and testify that we have
unto him, How can a man be born when seen; and ye receive not our witness. If I
he is old? can he enter the second time have told you earthly things, and ye
into his mother’s womb, and be born? believe not, how shall ye believe, if I tell
Jesus answered, Verily, verily, I say unto you of heavenly things? And no man hath
thee, Except a man be born of water and ascended up to heaven, but he that came
of the Spirit, he cannot enter into the down from heaven, even the Son of man
kingdom of God. That which is born of the which is in heaven. And as Moses lifted up
flesh is flesh; and that which is born of the the serpent in the wilderness, even so
Spirit is spirit. Marvel not that I said unto must the Son of man be lifted up: That

whosoever believeth in him should not And this is the condemnation, that light is
perish, but have eternal life. For God so come into the world, and men loved dark-
loved the world, that he gave his only ness rather than light, because their
begotten Son, that whosoever believeth in deeds were evil. For every one that doeth
him should not perish, but have everlast- evil hateth the light, neither cometh to the
ing life. For God sent not his Son into the light, lest his deeds should be reproved.
world to condemn the world; but that the But he that doeth truth cometh to the
world through him might be saved. He light, that his deeds may be made mani-
that believeth on him is not condemned: fest, that they are wrought in God.
but he that believeth not is condemned
already, because he hath not believed in
the name of the only begotten Son of God.
REGENERATION AND THE KINGDOM—Reprints, p. 4124

JOHN 3:1-21.
“For God so loved the world that he gave his only begotten Son, that whosoever believeth on him
should not perish but have everlasting life.”—John 3:16.
THIS lesson well illustrates the wrong, unscrip- many times as large as the entire population of
tural trend of thought and of Biblical interpre- the earth at the time when the Lord conversed
tation which has come to prevail so generally with Nicodemus. If the world is the Kingdom is
throughout Christendom. The peculiar, the it conquering itself in any sense of the word?
strange thing connected with the matter is that Surely not! But now let us look at the four hun-
people of apparent capacity for reasoning on dred millions called “Christendom,” and judge
other subjects seem to abandon all logic in the as best we may be able who and what they
study of God’s Word. The usual interpretation really are, aside from their profession. How
of this lesson is that Jesus taught Nicodemus many of them make the slightest profession of
that he was about to establish a Church, which having been born again, begotten again, born
he called the Kingdom of God, without its hav- from above, and to have the renewing of the
ing any likeness to the Kingdom or bearing any holy Spirit? Practically none—surely, as in our
rule in the world. It is claimed that our Lord Lord’s day, only a “Little Flock.”
meant Nicodemus to understand that his If any one is in doubt on this subject let him
Church was to be considered the Kingdom inquire amongst his Christian friends and
because eventually it would so prevail through- neighbors on the subject of the new birth, the
out the earth that God’s will should be done on begetting of the holy Spirit. Let him explain
earth even as it is done in heaven. Then, to what he means by a full consecration or devo-
make this interpretation the more absurd, they tion of time, strength and all that we possess to
God and his service, and the change of heart
acknowledge that our Lord here declared that
signified by the begetting and anointing of the
no one could appreciate this Kingdom or enter
holy Spirit, and then ask how many of his
into it except he were first begotten of the holy
friends and neighbors have either made the
Spirit. Now note the absurdity of all this: consecration involved or have received the holy
After nearly nineteen centuries the total Spirit. He will not have gone far into this in-
number of both Catholics and Protestants in quiry until he be fully convinced that there is a
the world is about four hundred millions, in- great mistake in this ordinary view of the King-
cluding the ring-streaked, the speckled and the dom—that it is thoroughly untenable and can-
black—the rough, the scuff, the tough of all civ- not be our Lord’s meaning.
ilized lands—improperly styled Christendom. Thus satisfied that the general concept of
The remainder of the race, twelve hundred mil- this lesson is radically wrong, let us note care-
lions, either never have heard of the Lord Jesus fully and prayerfully every word of our lesson
at all or, having heard, repudiated him. The with untrammeled minds, that we may know
number of the heathen, therefore, today is the truth and the truth may make us free from

error, from superstition, and may bring to us being told that no one could see this Kingdom
light, joy and assistance. unless he were born again—born over. The
chaos of his thoughts is shown by his rejoinder,
Nicodemus And The Great Teacher
Nicodemus, an influential man amongst the How can a full-grown man, advanced in years,
Jews, a member of the Sanhedrin, and widely be born again? With our Lord’s answer he
known as a professor of holiness—of full conse- began to get a little light on the subject: Jesus
cration to God—a Pharisee, came to Jesus by said, “I say unto thee, except a man be born of
night; not necessarily from fear, possibly wis- water and of the spirit, he cannot enter into the
dom guided him, a prudent recognition of the Kingdom of God. That which is born of flesh is
interests of others as well as of his own. Possi- flesh and that which is born of Spirit is spirit.”*
bly he came by night because then he might Nicodemus got some very “strong meat” in
have a better opportunity for private conversa- very few words. From this statement he would
tion with the Master. In any event we find him understand that the Kingdom would not be a
very reverential and courteous. He addressed fleshly or earthly one, but a spirit Kingdom, a
our Lord as Rabbi, or Teacher, and declared his heavenly Kingdom. He could perceive that the
belief that he was from God, a servant of God, natural birth of the flesh is a figure or symbol
in whom God evidently delighted, as mani- illustrative of a new birth, a spirit birth, and
fested by his miracles. Only a mere portion of that our Lord meant that the Kingdom of God
the conversation of the evening is given. We would be on a higher plane than any earthly
may reasonably presume that Nicodemus came Kingdom—it would be a spirit Kingdom which
to ask questions respecting the Kingdom of mankind in general could not see and could not
God, which he knew John and his disciples had enter into or become members of. The only ones
been preaching, and which Jesus and his disci- who would really see the spiritual Kingdom or
ples subsequently also preached. As a student enter into it would be those begotten of Spirit
of the Scriptures he knew to expect the King- and born of Spirit. But our Lord added, “Born of
dom, and that it was God’s provision for the water and of Spirit.” The reference to water
blessing and uplifting of Israel and ultimately would probably, in the mind of Nicodemus, re-
the fulfillment of a promise to Abraham, “In thy call the water baptism for the remission of sins,
Seed shall all the families of the earth be and as a sign of repentance which John the
blessed.” Having confidence in Jesus he wished Baptist and his disciples had been preaching.
to learn particulars respecting this Kingdom, To us who live since Pentecost—and who
for neither John the Baptist nor Jesus had may, therefore, have a clear conception of the
manifested anything to indicate how the King- deep things of God under the guidance and in-
dom was to be brought about—where the sol- struction of the holy Spirit—our Lord’s mention
diers were to be obtained, how drilled and of water may have a still fuller significance. We
officered, where the implements of warfare see that symbolical water represents Truth,
were to come from and the large amount of and that our begetting of the holy Spirit is said
money necessary to equip and provide for an by the Apostle to be also a begetting “through
army. Such a question is implied by our Lord’s the Word of truth.” (Jas. 1:18.) We remember
statement, “Verily, verily I say unto you, except also that the same thought is expressed by the
a man be born again [anew] he cannot see the Apostle Paul, who declares (Titus 3:3-5), “his
Kingdom of God.” mercy saved us through the washing of regen-
We can imagine the perplexity of Nicodemus, eration and the renewing of the holy Spirit.”
who was looking for a King and a glorious reti- Putting these matters together we have the
nue, more grand than any monarch of the thought that our regeneration or begetting
past, inasmuch as the Messiah King expected again of the holy Spirit and our renewing by it
was to represent heavenly authority and power come to us in conjunction with the washing or
amongst men. Judge now of his perplexity on cleansing which is effected in us by the opera-
* We have quoted this correctly, for the article “the” does not appear in the Greek text.

tion of the Truth—the divine message. This is through our inattention and through our allow-
beautifully symbolized in Israel’s Tabernacle ing other people to read into the Word of God
service, in which the priests, before entering what is in no sense of the word there. We are
the Holy and thus typically becoming New neither to add to nor to take from the Word of
Creatures, first washed at the laver which rep- God, and whoever does so adds to his own con-
resented the Word of God, the Truth, the water fusion, and is as well an unfaithful minister of
of regeneration, by which we come into that the Truth, and an unfaithful ambassador,
condition of consecration to the Lord in which spokesman, for the Lord.
he is pleased to accept us, to grant us the spirit Astounded at what he had heard, Nicodemus
of adoption into his heavenly or spiritual fam- exclaimed, “How can these things be?” Is it pos-
ily. sible that those who have been studying the
“So Is Every One That Is Born” Law and the Prophets for centuries have erred
Nicodemus was astonished at such a presen- so egregiously? Our Lord replied that as a mas-
tation of the Kingdom and of the methods and ter in Israel he should be able to discern these
conditions upon which it could be seen and matters when once they were brought to his
entered into. Our Lord rejoined, Marvel not at attention. As a thoughtful student of the Law
the words, Ye must be born again. Then he gave and the Prophets Nicodemus should have seen
him an illustration of what one would be like that there were insurmountable difficulties
who would be born of the Spirit. He drew his connected with the prevailing thought that
attention to the invisibility of spirit beings and God’s Kingdom would be an earthly one. He
yet their reality. He took as an illustration the therefore should have been quite prepared for
wind—invisible, we know not whence it comes, the announcement that the Kingdom of God
we know not whither it goes; but we do know of would be a spiritual one which, as the Lord on
its power, we can hear the sound, can see its another occasion explained, would come not
effects. This, our Lord declared, would give with outward show, and of which the people
Nicodemus an illustration of those born of the would not declare, “Lo, here it is,” or “Lo, there
Spirit; they would be intangible, invisible, it is,” but it would be in the midst of mankind,
while present and powerful. Such would be the invisible but all-powerful.
Kingdom when it should be established. We We have elsewhere shown* that there is a
must notice very carefully our Lord’s language, particular fitness to our Lord’s words in this
else ere long these erroneous thoughts will connection when he declares that that which is
bring us into confusion. We must not allow any born of flesh is flesh and that which is born of
of them to twist and turn the Scriptures, and to Spirit is spirit. As there cannot be any birth of
say that our Lord said something here that he the flesh without first a begetting of the flesh,
did not say. We must repel the suggestion that so there can be no birth of the spirit without
he meant that the Spirit of which we would be first a begetting of the Spirit. The begetting of
begotten is invisible, for although that is true the Spirit comes in connection with the wash-
enough it is not what our Lord is saying. Nei- ing of regeneration through the Word, and be-
ther must we allow our minds to be misled into longs to this present life. As New Creatures we
supposing that the Lord means that the holy develop spiritually until we reach the quicken-
Spirit passes hither and thither throughout the ing stage of activity in the Lord’s service; and
world, begetting some and passing others by, those thus begotten and quickened, in whom
and that we know not who may be begotten of the new will remains faithful unto death, in the
the Spirit and who not. All this is confusing and resurrection are born of the Spirit—raised from
wholly out of accord with what is written. Who- the dead spirit beings. Thus our Lord was
ever would have clear, proper conceptions of the begotten of the holy Spirit at the time of his
Master’s teaching must give strict heed to the baptism, but in his resurrection he was born of
Word. We have been in darkness long enough the Spirit—the first-born from the dead—the
* Studies in the Scriptures, vol. 5, pp. 189, 192.

first-born from among many brethren. Simi- have not been begotten again, and hence are
larly his brethren and joint-heirs in the King- unable to understand spiritual things. We reit-
dom are now begotten of the holy Spirit at the erate, therefore, our recommendation, fre-
time of their washing of regeneration and be- quently made, that when any are found who
getting, and their birth, if faithful, will be in the have not the hearing ear for the Truth we
resurrection change, when that which is sown should not seek to pound it into them, but
in weakness will be raised in power, sown an rather should take a different tack and seek
animal body, raised a spiritual body—sharers their consecration—present to them the reason-
with our Lord in the First Resurrection to spirit ableness of a full consecration to the Lord and
nature, glory, honor, immortality. It is proper his service in view of what they have already
to notice here that confusion has come to many seen and are able to grasp. If they make the
because of their failure to notice that the same consecration and receive the begetting of the
Greek word gennao is used in referring to both holy Spirit the deep things of the Lord will then
the begetting and the birth. be for them and may be understood by them.
Hence the wisdom of not casting the pearls of
“We Speak That We Do Know”
divine Truth, the deeper, spiritual things before
In answer to Nicodemus’ doubts our Lord as-
the unregenerate—the wisdom, on the con-
sured him that this testimony respecting the
trary, of preaching merely the outlines of the
Kingdom, that it would be a spirit Kingdom,
divine plan of the ages to the world in general,
was no idle speculation—that he knew what he
of exhorting them to receive not the grace of
testified to be true, that the trouble with Nico-
God in vain, and assuring them that wisdom
demus was that he was not ready to be taught.
from on high and an ability to appreciate the
He had called our Lord Master, Teacher, and
deeper things come only to and are only for
declared that he believed him to be sent of God,
those who have come into the spiritual cove-
and yet he was so bound to his preconceptions
nant relationship of the sons of God as New
that he was unready to receive the testimony of
Creatures.
the only one who was capable of giving him the
instruction. Our Lord intimated that he could “No Man Hath Ascended Up To Heaven”
tell much more about the heavenly Kingdom, This statement by our Lord would cause no
but it would not be proper to do so, since his particular surprise to Nicodemus, for nothing
hearers were not in a condition to appreciate in the Law or in the prophets or in the teach-
spiritual things. “If I have told you earthly ings of orthodox Judaism ever held to the idea
things and ye believe not, how could you believe prevalent amongst the heathen that the dead
if I explained to you heavenly things?” In the were alive—more alive than ever before. They
light of the Apostle Paul’s exhortation we see knew that the dead were dead and that the
that our Master’s words were not chiding, but hope for them lay in the resurrection, when
rather a declaration of facts, because, as the Messiah should come forth for the banishing of
Apostle declares, it is impossible for the natural the curse and the establishment of the King-
man not begotten of the holy Spirit to under- dom of heaven amongst men for their uplift and
stand spiritual things. The most, therefore, reconciliation to God. But today the heathen
that Jesus was able to teach either to his disci- error, Plato’s philosophy, that the dead are
ples or others during his ministry were earthly more alive than the living, with all the absur-
things. He left the explanation of the deeper dity that is implied in such a statement, has
things of the divine plan until after his follow- fastened itself upon Christendom. People other-
ers at Pentecost received the begetting of the wise sane and logical will tell us that they
holy Spirit and were thus fitted and qualified, believe in the resurrection of the dead, and in
prepared, enabled to understand the spiritual the same breath tell us that the dead are not
things, the heavenly things.—1 Cor. 2:14. dead. They fail to tell us how the dead could be
Undoubtedly this is the trouble with the resurrected if none is dead. Let all who study
great majority of the people today also—they this lesson with a desire to learn from the Mas-
have not been begotten of the holy Spirit, they ter rather than to instruct him, take heed to the

words, “No man hath ascended up to heaven.” are glad that by the grace of God Jesus “tasted
(The last four words of this verse 13, “which is death for every man.” (Heb. 2:9.) We are glad
in heaven,” are not found in ancient Greek that he was a propitiation for our sins, the
MSS., and evidently were no part of this conver- Church’s sins, but we are also glad that he is a
sation.) propitiation for the sins of the whole world (1
“The Serpent in The Wilderness” John 2:2), and that eventually the whole world
The remainder of this lesson, in our judg- shall have the privilege, opportunity, of having
ment, was not spoken to Nicodemus, but com- their eyes and ears opened that they also may
bined various of our Lord’s teachings which the see and understand the riches of God’s grace in
writer here brought together conveniently. Christ.
The reference of verse 14 to the lifting up of With what pleasure we read that “God sent
the brazen serpent in the wilderness and the not his Son into the world to condemn the
declaration that it was intended to be a type of world, but that the world through him might be
the crucifixion of our Lord is a very important saved.” The world had already been con-
item. We remember the story of the Israelites demned, for it had shared in Father Adam’s
bitten by the fiery serpents because of sin, and condemnation as his race. It needed no more
how they were suffering great pain and were condemnation but it did need salvation from
dying in large numbers until Moses by divine the Adamic condemnation resting upon it;—it
direction erected on a pole a serpent made of did need to be delivered from the bondage of
brass. Thenceforth every Israelite, looking toward corruption, mental, moral and physical, and it
that serpent, by faith was healed. The antitype was this that Jesus came to accomplish. How
of this we see. The whole world has been bitten different the story as the Master gives it from
by sin, and, as the Apostle declares, all are the way in which it is told in the creeds. The
groaning and travailing in pain, all are dying. theory claimed during the “dark ages” was that
(Rom. 8:22.) Eighteen centuries ago Jesus the all who were not of the Elect Church were con-
Son of man was lifted up on Calvary, he was demned to eternal torment. It was recognized
treated as a sinner, our sins were laid upon him that the race as a whole had as yet received
that he might thus have the right to impute his none of God’s grace, nor opportunity for the
righteousness to all who desire it, and to grant same, because of blindness and ignorance and
them healing and life eternal. superstition; and it was claimed that it never
Our Lord, in explaining the matter, declared would have favor—that God never meant the
that the Son of man would be lifted up, to the world to be saved, and that Christ did not die
intent that everyone believing on him should for the world but for the Church, the Elect. How
not perish but have eternal life. Only the few glorious the lengths and breadths and heights
have yet had the opportunity of believing in and depths of divine love and wisdom as now
him—the great mass in our Lord’s time and displayed through the divine Word in this har-
ever since have been in utter ignorance of the vest time!—showing us that the election of the
Redeemer and his sacrifice, and of the blessings Church is merely the prelude to the great work
secured by looking to him. But will they never of blessing and enlightening, uplifting and re-
see? Will they never know? Will they never gain storing the world in general—all who will—“in
eternal life? Will only the Church, the specially due time.” Nevertheless there is a measure of
favored of this Gospel Age, the Elect, have this increased condemnation in proportion as the
great opportunity? Surely not! In due time God light is seen by any one and rejected; as our
will cause the knowledge of his grace to reach Lord said, “This is the condemnation, that light
every member of the race. Surely this is the is come into the world, and men loved darkness
import of our Master’s words following, “For rather than light because their deeds were
God so loved the world that he gave his only evil.” (John 3:19.) The meaning is evident: Our
begotten Son, that whosoever believeth on him Lord’s first advent was not with a view to
should not perish but have everlasting life.” (v. increasing the Adamic condemnation but the
16.) Ah, yes! This is a blessed assurance. We reverse of this, to effect the sacrifice by which it

might ultimately be canceled. Nevertheless his They hate and avoid the light because it re-
presence then in the world, and the light which proves their darkness, their error, their sin. On
then shone and which has since shone through the contrary (v. 21), all who would serve the
his followers, has carried with it a measure of Truth, the light, are glad to come to more and
responsibility—a measure of condemnation to more light as they may discern it. They desire
all who have resisted the light. that their course in life shall become manifest,
This condemnation, however, is quite sepa- that all shall know that to the extent of their
rate and distinct from the Adamic condemna- ability they are seeking to do the Lord’s will.
tion, which was inherited, and which because of And if, perchance, something contrary to God’s
Christ’s sacrifice for our sins will ultimately be will may be exposed in their own conduct or
completely canceled; this condemnation, result- theories, they are glad of this also that they
ing from an intelligent rejection of light, bears may have an opportunity for correcting the
an individual penalty, which will bring the un- same.
faithful one stripes either in the present or in This selective, separative work is not going
the future. In the giving of these stripes we are on amongst the heathen but in Christendom,
assured that full allowance will be made for nor is it specially going on amongst the masses
inherited weaknesses, temptations, etc.—every- of Christendom, but chiefly amongst those who
thing that can be justly charged up to the have professed to be God’s people, who profess
Adamic fall will be canceled through the merit to have turned from darkness to light, as did
of the sacrifice of Christ. The stripes merely the Jews of our Lord’s day. Realizing the true
represent the individual’s own perversity, and situation, let us be very zealous for every ray of
should the opposition to the light of Truth be light which can be shed upon the divine plan or
persisted in to the full degree, the penalty upon our own hearts and lives. Let us more and
would be the Second Death. more desire to know the Truth, that it may
make us free from every bondage and bring us
The Selective Process more and more into captivity to the will of God
From the foregoing we perceive that wher- in Christ. Children of the Light, we can have
ever the light of the Gospel shines there is pro- no fellowship with any of the unfruitful works
portionately responsibility and more or less of a of darkness, doctrinal or otherwise! Let us
selective condition. As our Lord declares, all maintain our stand more and more loyally as
who do evil intentionally, in the light, thereby the divine Word increasingly clarifies our vision
manifest their hatred of the light, and such will and distinguishes for us between light and
avoid the light, realizing that it makes manifest darkness, truth and error, righteousness and
the error, the sin with which they are identified sin!
and which, to some extent, at least, they love.

30, Passover Judea; Aenon Jesus’ disciples baptize; John to decrease 3:22-36
Tiberias John imprisoned; Jesus leaves for Galilee 4:12; 14:3-5 1:14; 6:17-20 3:19,20; 4:14 4:1-3
John 3:22-36 baptized more disciples than John,

After these things came Jesus and his dis- (Though Jesus himself baptized not, but
ciples into the land of Judea; and there he his disciples,) He left Judea, and departed
tarried with them, and baptized. And John again into Galilee.
also was baptizing in Aenon near to Salim,
because there was much water there: and Matthew 4:12
they came, and were baptized. For John Now when Jesus had heard that John was
was not yet cast into prison. Then there cast into prison, he departed into Galilee.
arose a question between some of John’s [14:3-5] For Herod had laid hold on John,
disciples and the Jews about purifying. and bound him, and put him in prison for
And they came unto John, and said unto Herodias’ sake, his brother Philip’s wife.
him, Rabbi, he that was with thee beyond For John said unto him, It is not lawful for
Jordan, to whom thou barest witness, thee to have her. And when he would
behold, the same baptizeth, and all men have put him to death, he feared the mul-
come to him. John answered and said, A titude, because they counted him as a
man can receive nothing, except it be prophet.
given him from heaven. Ye yourselves
bear me witness, that I said, I am not the Mark 1:14
Christ, but that I am sent before him. He Now after that John was put in prison,
that hath the bride is the bridegroom: but Jesus came into Galilee, preaching the
the friend of the bridegroom, which gospel of the kingdom of God. [6:17-20]
standeth and heareth him, rejoiceth For Herod himself had sent forth and laid
greatly because of the bridegroom’s voice: hold upon John, and bound him in prison
this my joy therefore is fulfilled. He must for Herodias’ sake, his brother Philip’s
increase, but I must decrease. He that wife: for he had married her. For John had
cometh from above is above all: he that is said unto Herod, It is not lawful for thee to
of the earth is earthly, and speaketh of have thy brother’s wife. Therefore
the earth: he that cometh from heaven is Herodias had a quarrel against him, and
above all. And what he hath seen and would have killed him; but she could not:
heard, that he testifieth; and no man
For Herod feared John, knowing that he
receiveth his testimony. He that hath
was a just man and a holy, and observed
received his testimony hath set to his seal
him; and when he heard him, he did many
that God is true. For he whom God hath
sent speaketh the words of God: for God things, and heard him gladly.
giveth not the Spirit by measure unto him. Luke 3:19,20
The Father loveth the Son, and hath given But Herod the tetrarch, being reproved by
all things into his hand. He that believeth him for Herodias his brother Philip’s wife,
on the Son hath everlasting life: and he and for all the evils which Herod had done,
that believeth not the Son shall not see Added yet this above all, that he shut up
life; but the wrath of God abideth on him.
John in prison. [4:14] And Jesus returned
John 4:1-3 in the power of the Spirit into Galilee: and
When therefore the Lord knew how the there went out a fame of him through all
Pharisees had heard that Jesus made and the region round about.

THE PROPHET OF GALILEE—Reprints, p. 4556
MATTHEW 4:12-25.
“The people which sat in darkness saw a great light.”—Matthew 4:16.
PALESTINE at the First Advent consisted of The great light which flared forth in Caper-
four provinces. Judea was the principal one, naum, Bethsaida, Chorazin and Nazareth, the
with Samaria to the north and Perea to the east chief cities of Galilee, exalted these places to
and Galilee further north, beyond Samaria. heaven figuratively, in the sense of bestowing
While Jesus preached in Judea and did some so great honor and privilege upon them. But
mighty works there and in Perea, his principal they were in turn cast down to hades, the
ministry was in Galilee; so much so that he grave, because they received not the message.
and his disciples were known as Galileans. Al- (Matt. 11:20-24.) The light shined in darkness
though born in Bethlehem, he was reared in and blessed and gathered some, “the elect,” and
Nazareth, “that he might be called a Nazarene” passed onward to bless and gather others, as it
—that he might not have the honor of the “City has continued to do throughout this Gospel
of David,” but the odium of “a mean city.” Com- Age. The time for the still greater enlighten-
pare Luke 23:5,6, 49,55. Thus the vast majority ment of the whole world is yet future. In the
of our Lord’s miracles and teachings were to Millennial morning the Redeemer and his elect
the Galileans. And his principal ministries in Church (Malachi 4:2) will shine forth as the
Judea were in connection with his annual visits Sun of Righteousness with healing in its beams
to the Passover and the Feast of Tabernacles. for the enlightenment and blessing of Israel
As for Samaria, its people were Gentiles with and the whole world of mankind—including the
an admixture of Jewish blood. Jesus warned his millions who have gone down to the darkness of
disciples not to preach in that province, saying, hades, the grave.
“Go not into the way of the Gentiles, and into
any city of the Samaritans enter ye not; but go The Kingdom Is At Hand
rather to the lost sheep of the house of Israel.” The Galilean Jews, in close contact with the
(Matt. 10:5,6.) The Galileans, disesteemed by Gentiles, could readily see the need of the long-
the Judeans as inferior members of their race, promised Kingdom of God, and they were more
the expression, “Can any good thing come out of ready to give heed to it than the Judean-Jews.
Nazareth?” applied to all Galilee. The latter, in contact with the showy formalism
That the light of the Gospel should first shine of the temple service and an earthly priest with
in Galilee was intimated through Isaiah’s gorgeous garments and a magnificent temple
prophecy, “The people which sat in darkness more grand than that of Solomon, were less
saw a great light; and to them which sat in the inclined to hearken to the offer of a spiritual
region of the shadows of death a light sprang kingdom. To the latter the outward and showy
up.” The prophet mentions the boundaries of prosperity of their system was a delusion and a
Zebulon and Naphtali, two of the twelve tribes snare which hindered them from seeing. Thus it
of Israel, on the Sea of Galilee. The word Gali- has always been. The message of God’s grace
lee signifies circle; hence the prophecy implied finds some of its most earnest friends amongst
that this land would be encircled by the Gen- the poor and despised. Moreover Capernaum
tiles. And so it was; the Samaritans to its south was more closely in touch with the Gentile
cutting it off from Judea. Its people, thus sepa- world—its good and its evil—than was Jerusa-
rated from the great religious center of their lem.
day, were in greater darkness than their breth- The Kingdom of Heaven was at hand in the
ren, in the very shadow of the death-darkness sense that Jesus was present to make a formal
that was upon the Gentiles. Nevertheless on tender of the Kingdom to Abraham’s natural
this very account they were more amenable to seed. When they rejected the King they rejected
the teachings of Jesus than were many of their the Kingdom. He nevertheless blessed all who
more religious, more enlightened and more accepted him and as pre-intended and promised
priest-ridden brethren of Judea. they became the nucleus of his spiritual King-

dom, to complete the number of which conse- The preaching of Jesus was that of his apos-
crated believers from the Gentiles have since tles also—“the Gospel (good news) of the
been “called.” In a word, God’s arrangement is Kingdom.” To his apostles he gave the same
first to elect a spiritual class, a “Royal Priest- power over disease that he himself exer-
hood,” to be associated with Jesus in his King- cised—even to the casting out of demons.
dom and then at the end of this age to establish These miracles were merely to attract atten-
that spiritual Kingdom in power and great
tion to the Prophet and his message. It was
glory and to bless Israel with the great light
not the intention to heal all the sick, nor to
and opportunity, and through her to bless all
the families of the earth. awaken all the dead. But those miracles man-
Peter and Andrew, James and John, fisher- ifested forth beforehand the glorious bless-
men, were invited by the great Prophet to be ings which the Kingdom, when established,
his followers, to be associated with him in his will exercise amongst men.—John 2:11.
work of calling the “elect” and, if faithful, sub- Thus the fame of Jesus spread. The sick were
sequently to sit with him in his throne as part brought to him and healed, and amongst his fol-
of the “elect.” They left all to follow him. lowers were to be found devout men from every
These were his terms, “If any man will be my province of Palestine. Truly the benighted Gali-
disciple, let him deny himself and take up his leans were blessed in the great light which
cross and follow me.” The Lord does not open shone in their midst. But it tested them as
the door of opportunity to all of his disciples Truth, Light, always does. The few children of
throughout this Gospel Age to become promi-
the light were manifested and separated from
nent ministers of the Truth after this man-
the children of the darkness, the children of dis-
ner. Yet he accepts none as his disciples
except those who forsake all to follow him. In obedience. And similarly we of today, living in
their hearts they must give up all else. They the great light now shining as an arc-light upon
have the spirit of discipleship and self-sacri- the Word of God, have increased responsibili-
fice, and would gladly forsake all actually if ties and are taking our stand either as children
the door of opportunity opened to them. of Light and its advocates, or as children of
darkness in opposing it.

30, Passover Sychar, in Samaria En route to Galilee; Jesus teaches the Samaritans 4:4-43
John 4:4-43 with the Samaritans. Jesus answered and

And he must needs go through Samaria. said unto her, If thou knewest the gift of
Then cometh he to a city of Samaria, God, and who it is that saith to thee, Give
which is called Sychar, near to the parcel me to drink; thou wouldest have asked of
of ground that Jacob gave to his son him, and he would have given thee living
Joseph. Now Jacob’s well was there. Jesus water. The woman saith unto him, Sir,
therefore, being wearied with his journey, thou hast nothing to draw with, and the
sat thus on the well: and it was about the well is deep: from whence then hast thou
sixth hour. There cometh a woman of that living water? Art thou greater than
Samaria to draw water: Jesus saith unto our father Jacob, which gave us the well,
her, Give me to drink. (For his disciples and drank thereof himself, and his chil-
were gone away unto the city to buy dren, and his cattle? Jesus answered and
meat.) Then saith the woman of Samaria said unto her, Whosoever drinketh of this
unto him, How is it that thou, being a Jew, water shall thirst again: But whosoever
askest drink of me, which am a woman of drinketh of the water that I shall give him
Samaria? for the Jews have no dealings shall never thirst; but the water that I

shall give him shall be in him a well of to the men, Come, see a man, which told
water springing up into everlasting life. me all things that ever I did: is not this
The woman saith unto him, Sir, give me the Christ? Then they went out of the city,
this water, that I thirst not, neither come and came unto him. In the mean while his
hither to draw. Jesus saith unto her, Go, disciples prayed him, saying, Master, eat.
call thy husband, and come hither. The But he said unto them, I have meat to eat
woman answered and said, I have no hus- that ye know not of. Therefore said the
band. Jesus said unto her, Thou hast well disciples one to another, Hath any man
said, I have no husband: For thou hast brought him aught to eat? Jesus saith
had five husbands; and he whom thou unto them, My meat is to do the will of
now hast is not thy husband: in that him that sent me, and to finish his work.
saidst thou truly. The woman saith unto Say not ye, There are yet four months,
him, Sir, I perceive that thou art a and then cometh harvest? behold, I say
prophet. Our fathers worshiped in this unto you, Lift up your eyes, and look on
mountain; and ye say, that in Jerusalem is the fields; for they are white already to
the place where men ought to worship. harvest. And he that reapeth receiveth
Jesus saith unto her, Woman, believe me, wages, and gathereth fruit unto life eter-
the hour cometh, when ye shall neither in nal: that both he that soweth and he that
this mountain, nor yet at Jerusalem, wor- reapeth may rejoice together. And herein
ship the Father. Ye worship ye know not is that saying true, One soweth, and
what: we know what we worship: for sal- another reapeth. I sent you to reap that
vation is of the Jews. But the hour com- whereon ye bestowed no labor: other men
eth, and now is, when the true worshipers labored, and ye are entered into their
shall worship the Father in spirit and in labors. And many of the Samaritans of
truth: for the Father seeketh such to wor- that city believed on him for the saying of
ship him. God is a Spirit: and they that the woman, which testified, He told me all
worship him must worship him in spirit that ever I did. So when the Samaritans
and in truth. The woman saith unto him, I were come unto him, they besought him
know that Messiah cometh, which is called that he would tarry with them: and he
Christ: when he is come, he will tell us all abode there two days. And many more
things. Jesus saith unto her, I that speak believed because of his own word; And
unto thee am he. And upon this came his said unto the woman, Now we believe, not
disciples, and marveled that he talked because of thy saying: for we have heard
with the woman: yet no man said, What him ourselves, and know that this is
seekest thou? or, Why talkest thou with indeed the Christ, the Savior of the world.
her? The woman then left her waterpot, Now after two days he departed thence,
and went her way into the city, and saith and went into Galilee.
NOTHING TO DRAW WITH AND THE WELL IS DEEP.—Reprints, p. 2574

JOHN 4:5-26.
“God is a Spirit, and they that worship him must worship him in spirit and in truth.”
SAMARIA was the name of a stretch of country having no hope in the world.” (Eph. 2:12) The
lying between Judea and Galilee; we might call ancestors of these Samaritans were Gentiles,
it a county, and say that its chief city, of the and were transported to Samaria centuries be-
same name, was its county-seat. Its inhabitants fore, as the Israelites were transported to Baby-
were known as Samaritans, and the Jews, lon, by Nebuchadnezzar. (2 Kings 17:24-41.)
while dealing with them commercially, would These Gentiles, through contact with the Jews,
have no intercourse with them socially and reli- and through intermarriage with certain rene-
giously, but treated them in every respect as gade Jews, obtained a smattering of knowledge
they treated Gentiles in general, as being out- of the Jewish hopes and worship, combining
side of divine favor, “aliens and strangers to these to some extent with false ideas of their
the commonwealth of Israel, without God, and own. As a people they are described by the

Apostle’s words as feeling after God, if haply especially at some seasons of the year, which
they might find him. (Acts 17:27.) But the time accounts for the fact that the Samaritan woman
had not yet come for God to reveal himself to of our lesson had quite a distance to come to
the world, or in any sense of the word to accept obtain her supply at this good and never failing
Gentiles: thus far all divine favor had been con- well-spring. When she arrived, Jesus, who was
centrated upon Israel, the seed of Abraham, sitting on the curb of the well, resting, was at
and upon only such of those as maintained once recognized by her as a Jew, and she was at
their covenant relationship by circumcision; once recognized by him as a Samaritan, not
hence the Jews were right in not acknowledg- merely by facial lineaments, but also by distinc-
ing the Samaritans, and in having no dealings tive features of dress—the Jews having a white
with them religiously, nor intermarrying with fringe on their garments, while the Samaritans
them socially. This was not a matter of bigotry, used blue.
but of divine regulation and prohibition.—Deut. For a Jew to make a request, to ask a cour-
7:1-6. tesy, of a Samaritan, was unusual; and conse-
It will be remembered that our Lord dis- quently when Jesus asked for a drink of the
tinctly set the seal of his approval to this water the woman was drawing she was aston-
course, when sending forth his disciples to ished enough to inquire how it came that he, a
declare the Kingdom of God at hand. He said to Jew, would make such a request of her, a
them, “Go not into the way of the Gentiles, and Samaritan, and her question has in it the ele-
into any city of the Samaritans enter ye ment of boldness, which is explained later on by
not; for I am not sent save to the lost sheep of
her acknowledgment that she was not a virtu-
the house of Israel.” We remember, too, the
ous woman. All this, however, makes it the
city of the Samaritans concerning which the
more remarkable that our Lord would conde-
Apostles James and John said, “Lord, wilt thou
scend to have any intercourse with her. There
that we command fire from heaven, to consume
is a lesson in this, however, along the line of the
them?” To whom Jesus answered, “Ye know not
Apostle’s words, “Condescend to men of low
what spirit ye are of. The Son of Man is not
come to destroy men’s lives, but to save them.” estate.” We cannot avoid supposing that the
Nevertheless, we remember that Jesus would reason why many Christian people would
not perform his miracles in healing the Samari- utterly disdain to speak to such a woman is
tan sick, and that it was for this reason that the that they have almost unconsciously to them-
Samaritans resented and would not receive selves imbibed the spirit of their religious
him, or permit him to pass through their city on teachings, which would declare that God would
his journey.—Luke 9:51-56. so abominate such a person that he would
It was during one of these numerous jour- deliver her over to the devil, to be eternally tor-
neys from Judah through Samaria, en route to mented, as soon as she came into his hands at
Galilee, that our Lord, wearied from the death. They reason, almost unconsciously, that
exhaustion of preaching and from the further one so despised of the Lord should be shunned
exhaustion of his vitality in healing the sick, and spurned by humanity. They need a clearer
and from journeying, rested at Jacob’s well, knowledge of the divine Word respecting God’s
while his disciples turned aside to a village to attitude toward sinners, his unwillingness that
purchase provisions. any should perish, and his provision that the
Jacob’s well had a great reputation through- wilfully wicked, who reject all his mercies, shall
out that region, because of the purity of its not be tormented, but be blotted out of exis-
waters; that being a limestone country most of tence. (2 Pet. 3:9; Acts 3:23.) True views of the
the water found was brackish, but Jacob’s well, divine character and plan are very helpful to
sunk to a depth of over a hundred feet, and God’s people in shaping their course properly.
about eight feet in diameter, struck a crevice in Had there been a company of Jews to whom
the rock, which yielded a large supply of desir- the Lord could have talked at this time, we are
able water. We are to remember, too, the scar- bound to suppose that his energies would have
city of water in that part of the country, been expended on their behalf, to the neglect of

the disreputable Samaritan; but there being kind; that it would not only satisfy thirst for
none of the “children” to be “fed” at the time, he the time being, but would be a continual well-
let some of the crumbs of knowledge and bless- spring within, ever giving satisfaction.
ing fall to the Samaritans, who, like the Gen- Water, living water, pure water, is a wonder-
tiles, were not “children,” but in comparison ful symbol, very expressive to everyone: and
were “dogs.” (See Matt. 15:27.) Our Lord’s thirst is another. Thirst is desire, craving, long-
course here is an instruction for his followers, ing. Physical thirst is said to be much more
an illustration of the Apostle’s words that we painful than physical hunger. The latter loses
should “do good unto all men as we have its powers gradually in weakness, but thirst
opportunity, especially to the household of continues and intensifies hourly until the very
faith.” Further, it illustrates our Lord’s own last breath. Water is that which quenches,
declaration, that it was his meat and drink to which satisfies this demand of nature: and so
do the Father’s will, to be engaged in the there is also a soul-thirst, and a water of life
Father’s business. Altho he was weary, and which alone can satisfy it.
knew that further talking would interfere with Every ambition and desire is a thirst. A
his rest and refreshment, he was ready to sacri- man’s greatness, his individuality, is measured
fice his own convenience that he might be help- (1) by the number of his thirsts or desires; (2)
ful to another, even to a social outcast. So the by the character or quality of those thirsts or
Apostle exhorts all of the Lord’s people to be desires; (3) by the capacity and intensity of
“instant in season and out of season,” in preach- those thirsts or desires. And true education is
ing to willing ears. the instructor of men as respects proper and
There was wisdom in our Lord’s method of improper desires, or thirsts: and respecting
introducing himself to the woman. He made a which should be gratified, and how to do so
request that would not be difficult for her to most wisely. He who has no desires has nothing
comply with, and at the same time he laid him- to satisfy, and is practically a nonentity. The
self under obligation to her; and experience lesson of life is not that we should be without
shows that this is one of the best methods of desires and plenty of them, but that these de-
approaching all—condescension and an expres- sires should be transformed from sinful desires
sion of confidence in their generosity, with the to righteous desires, from sinful cravings to
implication which it gives of willingness to re- holy cravings. Thus the followers of the Lord
turn the favor in some manner. are to hunger and thirst after righteousness,
Not heeding the rudeness of the woman’s and are to be filled—satisfied—not by losing
reply to his request, our Lord proceeded to their desires, but by realizing them—by appro-
teach a lesson respecting the grace of God, priating the Lord’s provision, which is abun-
using the good water of Jacob’s deep well as dant and continuous, satisfying all proper
an illustration, telling the woman that if she longings. Improper longings are to be resisted,
understood the privilege she enjoyed she in controlled, rooted out, while proper longings
turn would be asking him for “living water”— are to be built up, cultivated, to be supplied and
flowing water, not stagnant, always fresh. She to be enjoyed forever.
perceived that there was some deep meaning to This satisfying water of life can be obtained
our Lord’s words. He could not refer to Jacob’s from no other source than our Redeemer, and
well, for he had no leather bucket and cord with all who have received it well know it and can
which to draw from it; hence her inquiry, never be sufficiently thankful for it; for in it
Whence hast thou living water? Father Jacob they have the peace of God which passeth all
provided this well, and knew of no better water understanding ruling in their hearts. Instead of
for himself and family. Are you able to provide thirst for honor amongst men, they have the
better water than this? Are you greater than thirst for fellowship and honor with the Heav-
he? Our Lord then led another step in the expo- enly Father and the Redeemer. Instead of a
sition of spiritual things, assuring her that the thirst for earthly wealth, their transformed
water which he had to give was of a different desires now thirst for heavenly treasures.

Instead of thirst for sensual pleasures, their blessings he had to give, and one to whom he
desires are transformed so that their chiefest could not have given the blessing then, even if
joys and desires are for spiritual pleasures. And she had been prepared. The answer is (1) that
all these thirsts are abundantly and continually he was making use of an opportunity to its full-
satisfied through the refreshment of the Word est possible advantage; (2) that despite her sin-
of Truth, and the holy spirit of the Truth—the ful course of life the Lord saw traits of honesty
water of life which is communicated to us by in the woman’s character, evidenced from the
our Redeemer, and is in each one a perennial narrative; (3) he might reasonably hope that
living fountain. the influence of this discourse might tend
Of course the Samaritan woman did not grasp toward righteousness and toward a true thirst
the meaning of our Lord’s words, nor could we, for the water of life, which six years later,
under the same circumstances, for we are to under the general preaching of the Gospel
remember that the well from which our Lord (without restriction to the Jews) might bring
gives us to drink is deep, and that neither the some of these Samaritans to a realization of the
Samaritan woman nor we have anything to fact that the well of the water of life is deep,
draw with. We however, living under the new that they had nothing wherewith to draw, and
dispensation of the holy spirit, have been abun- that if they would have this satisfying portion
dantly supplied, for, as the Apostle declares, they must receive it as a gift from him who laid
“The spirit searcheth all things, yea, the deep down his life that he might have the privilege of
things of God … That we might know [appreci- supplying the water of life to whosoever wills.
ate, be satisfied with] the things that are freely And should the poor Samaritan woman never
given unto us of God.”—1 Cor. 2:10,12. have come under the influence of the Gospel,
Our Lord did not answer the woman’s re- with an opportunity to drink of the water of life,
quest for the true water of life, (1) because the we have the assurance of the divine Word that
time for bestowing the holy spirit of the Truth such an opportunity will be granted to her in
had not yet come, and did not come until after the future, together with all who do not now
the great sacrifice at Calvary—until Pentecost. have an opportunity.
(2) Because she was a Samaritan, and as such We praise the Lord for the information af-
could not receive divine favor and the holy forded us in his Word, that altho the water of
spirit until the appointed time which was not life is now given individually, and enjoyed only
until the door of favor would be open to all Gen- by the “elect,” “even as many as the Lord our
tiles,—not until three and a half years after God shall call,” yet the time is coming that it
Pentecost: nevertheless the woman’s interest shall no longer be thus a well of water spring-
and faith and the faith of her townsmen seem ing up within the Lord’s people, but during the
to indicate an honesty of heart pleasing to the Millennial age will be a river of water of life,
Lord, on account of which he let fall to them broad and full and clear as crystal, flowing out
some “crumbs” of comforting truth which may from the throne of God and of the Lamb, and of
have prepared them for the Gospel when later the Bride the Lamb’s Wife and joint-heir, to all
it was fully opened to them and to all Gentiles. the families of the earth: and that then there
(3) Because the woman was not yet in the con- will not only be trees of life, whose leaves will
dition of heart to receive the water of life. It be for the healing, restitution, of the nations,
was unnecessary to explain to the woman the but that the Spirit and the Bride (then glori-
first two reasons, since the last was a barrier fied) shall say, Come, and he that heareth may
which she could more readily understand, and say, Come, and whosoever will may come and
hence our Lord called her attention to the fact have the water of life freely.—Rev. 22:17.
that she was living in sin. She perceived that he The Samaritan woman seemed anxious to
was gifted with a prophetic insight which per- avoid any discussion of her own character and
mitted him a stranger to know of her sinful life, and skillfully turned the question to a theo-
course of life, without asking. logical one—whether the Jews or the Samari-
It may be queried, why our Lord would thus tans were right in their different views
confer with a woman unprepared to receive the respecting divine worship and its proper place.

And in this we see that human nature is much that a great dispensational change was immi-
the same today. Men and women of today would nent, in which all distinctions and barriers of
rather discuss theological problems and denom- place and manner would pass away, and that
inational controversies, than turn their glance under the new dispensation of this Gospel age,
inward, and note the inconsistencies of their any and all having ears to hear and eyes to see
own lives, with a desire to reform them. Nor did God’s grace would be permitted to worship God
our Lord too closely press the moral question he anywhere, but only in spirit (with the heart,
had so promptly touched and to some extent sincerely), and in truth, in harmony with the
made sensitive, and his course in this should be
divine arrangement, in the true way—through
a lesson to his followers. It is sufficient that
Christ, who is the Way, the Truth and the Life,
attention be called to a wrong, and often this
and by whom alone there is access to the Father
is more efficacious than if they be teased and
angered, and put on the defensive, by disre- —the Messiah, the procurer and dispenser of
spectful “nagging.” the water of life.
Our Lord summed up in few words a great An Oriental fable tells of a fountain whose
lesson respecting the proper worship of God. He waters were infused with a peculiar power, so
told the woman most pointedly that the Samar- that wherever a drop of this water fell on a bar-
itans had neither part nor lot in the matter, ren plain it caused a new fountain to gush
and worshiped they knew not what, while the forth, so that provided with this water the trav-
Jews, on the contrary, were following the divine eler might pass through any desert, however
instruction. Nevertheless, he pointed to the fact wide or dry, and be always refreshed.
“Wild and fanciful the legend; yet may not meanings high,
Visions of better things to come, within its shadow lie?
Type of a better fountain, to mortals now unsealed,
The full, free salvation of Christ our Lord revealed!
“Beneath the cross those waters lie, and he who finds them there,
All through the wilderness of life the living stream may bear;
And blessings follow in his steps, until where’er he goes
The moral wastes begin to bud, and blossom as the rose!”
“GIVE ME TO DRINK”—Reprints, p. 4130

JOHN 4:19-29.
“If any man thirst let him come unto me and drink.”—John 7:37.
JOHN the Baptist had testified of Jesus, “He after we hear little of Jesus being in Jerusalem
must increase, but I must decrease.” (John except on festival occasions, when great multi-
3:30.) It is in harmony with this that we read tudes gathered in accordance with the require-
that Jesus (at the hands of his disciples) bap- ments of the Law.
tized more than did John and his co-laborers. En route to Galilee, the home country of the
(John 4:1.) The growing popularity of Jesus majority of his apostles, the journey took them
aroused to bitter opposition the Scribes and through the country of the Samaritans, con-
Pharisees, and they sought to kill him. Hence, cerning whom we remember that our Lord
we read that “He would not walk in Jewry, charged the disciples, saying, “Go not into the
because the Jews sought to kill him.” (John way of the Gentiles, and into any city of the
7:1.) They had greater animosity toward Jesus Samaritans enter ye not; but go rather to the
than toward John, for in him they recognized a lost sheep of the house of Israel.” (Matt. 10:5,
superiority over themselves, and because the 6.) The Samaritans are thus classed with Gen-
ignorant, common people heard him gladly and tiles—aliens, strangers, foreigners from the
said, “Never man spake like this man.” There- commonwealth of Israel. We recall their his-

tory—that at the time when the king of Baby- favor, and especially for a drink of water. A gift
lon took the Israelites captive into Babylonia, of water or of food, extended or received at that
he planted some Gentiles in the land of Israel— time, signified fellowship, a covenant of good
immigrants. Cut off from their former idola- will. The woman asked an explanation of the
tries, these people became interested in their Lord’s peculiar conduct, but he gave none. We
new home country, its theology, traditions, reli- perceive in the entire Gospel narrative the
gious sentiments, etc. Furthermore, some of the humility of our Lord, that he was quite ready
careless, ignorant and vicious amongst the and willing to mingle with any class, that he
Jews, disregarding their divine Law on the sub- shunned no opportunity for doing good to any
ject, intermarried with the Samaritans. Thus class, publicans or sinners—and that he
an element of Jewish blood was intermingled reproved and rebuked the Scribes and Phari-
amongst them. They called themselves the chil- sees for their aloofness. One of his parables was
dren of Jacob, and trusted that this meant some especially directed towards the self-righteous
special blessing for them. sentiment which feared even to touch garments
A sharp religious controversy was thus estab- with the outwardly more degraded. Our Lord,
lished between them and Jacob’s natural prog- without approving of the outward degradation,
eny, the Jews. The latter, following the Law showed that God looketh upon the heart, and
given by Moses, recognized Jerusalem and the that some of those highly approved amongst
Temple as the centre of all acceptable worship men were more abominable in his sight than
to God. The Samaritans, being thus excluded, some despised of men.
claimed that they had something better—that
right in their own country they had the very Tactfulness Exemplified
mountain in which Jacob worshiped God, and Our Lord displayed great tactfulness. In-
towards this mountain they went or looked in stead of replying to the woman’s query, he
their worship of God, esteeming it as a great attracted her attention to a deeper truth. This
natural temple and superior to anything else on lesson of tactfulness many of the Lord’s people
earth. These facts account to us for some of the need to learn. We know some who mistakenly
Lord’s expressions connected with this lesson, believe that they must use no tact—that to do
and also show us why his message excluded the so would be dishonest. Hence, they are fre-
Samaritans, as well as all Gentiles, from the quently blunt to the extent of injuring the feel-
call which he was giving, the Kingdom invita- ings of others, and hindering their own
tion, which was exclusively for the Jews. It was usefulness. Such should note in this lesson, and
not until the Jews had as a people neglected in many others, our Lord’s tactfulness. He did
their opportunity that the special privileges of not feel that it was necessary for him to answer
the Kingdom were taken from them and subse- the woman’s question. On the contrary, he said,
quently tendered to such as would have an ear “If thou knewest the gift of God, and who it is
to hear in every nation, people, kindred and that saith unto thee, Give me to drink, thou
tongue of the earth—including the Samaritans. wouldst have asked of him, and he would have
“Give Me To Drink” given thee living water.” (John 4:10.) Similarly,
The road leading to Galilee branched off at let us in all the affairs of life try to turn the
Jacob’s well, and the disciples went to the attention of those with whom we have contact
nearby Samaritan village, Sychar, to purchase towards the heavenly, the spiritual things—not
food, while Jesus rested at the well, which was that we should obtrude religious matters on
75 feet deep and whose mouth was so walled up every occasion, nor that we suppose our Lord
as to form a circular seat at its top. A Samari- would have done so. Quite probably he saw
tan woman, laboring in the fields nearby, came something in the way of honesty of character
to draw water, and was intensely surprised in the woman he addressed, else he would not
when Jesus asked her the favor of a drink. So have conversed with her. So we should be on
tightly were the lines of social etiquette drawn the lookout for every opportunity to speak a
that under ordinary circumstances no self- word in season, to be helpful to others, to honor
respecting Jew would ask a Samaritan for any the Lord.

The woman understood the expression “liv- answer was, “Sir, I perceive that thou art a
ing water” to mean fresh water, as distin- prophet.”
guished from stagnant water. The woman Shrewdly then the woman led the conversa-
perceived that our Lord was not provided with tion away from matters too personal to herself,
the necessary lowering bucket and camel’s hair and too solemn and too tender for discussion,
cord, and said, If you had ever so much desire to and our Lord did not follow up the subject, but
give me to drink, it would be useless for me to left it. Many of his followers need to learn this
ask you, since you have nothing to draw with, lesson of first awakening in the hearts of their
and the well is deep, and there is nowhere else hearers a consciousness of sin, and then leaving
that you can hope to procure better water than it to work for them, at greater leisure, sorrow
this. Where would you get it? “Art thou greater and repentance and reformation. It is not for us
than our father Jacob, which gave us the well, to break the hearts of those around us, but to
and drank thereof himself, and his children and find those who are broken-hearted. The com-
his cattle?” (John 4:12.) Again our Lord tact- mand is, “Bind up the broken-hearted.” (Isa.
fully ignored the question in the woman’s inter- 61:1.) In many instances, as in this one, the
est—not to deceive her or take advantage of broken heart needs to be touched in connection
her, but for her benefit. He was instructing her, with the binding-up process, in the application
and leading her mind up from the natural of the healing balm of grace and truth, but the
water to the spiritual, and from the natural touches should be gentle. If more breaking of
foundation to the spiritual. He said, “Whoso- the heart is necessary, it is not for us to do.
ever drinketh of the water that I shall give him
shall never thirst,” for that water “shall be in Salvation Is of The Jews
him a well of water springing up into everlast- Not only would the woman escape a discus-
ing life.” (v. 14.) sion of her personal character and affairs, but
That our Lord talked to no ordinary woman she would embrace this opportunity of settling
is evidenced by the quickness with which she in her own mind, with the aid of this one whom
grasped his presentation, and her earnestness she had proven to be a great prophet, a ques-
to get the living water he had described. She tion which had long troubled her—were the
said, “Sir, give me this water, that I thirst not, Jews or were the Samaritans right as respected
neither come hither to draw.” (v. 15.) Again we religion and worship? Before her was a proven
note our Lord’s tactfulness. He turned the sub- prophet, and one in whose words she could have
ject. It was necessary that the woman should great confidence; hence her inquiry, Who are
appreciate the fact that she was a sinner and right—our fathers, who claim that this moun-
under the death sentence and needed water of tain is the place of worship, or you Jews, who
eternal life, which God alone could give, and say that Jerusalem is the only place? Our Lord
which he has provided only in Jesus, the Foun- was not bent upon making of her a Jewish pros-
tain. Our Lord turned her thoughts inward very elyte: the time for that was past; the harvest
quickly by saying, “Go, call thy husband.”
time had come. He would tell her something
(v. 16.) The answer was, “I have no husband”
that would be to her advantage, and through
(v. 17), and with that reply came a flood of
her to the advantage of others in the near
thought, which our Lord riveted upon her by
declaring, You have well said that you have no future, when the middle wall of partition would
husband, for you have had five husbands, and be broken down which still separated the Jews,
he whom you now have is not your husband. in God’s favor, from all others. His answer,
The woman was now thoroughly aroused. She therefore, applied to the Gospel dispensation in
perceived that she was in the presence of one general, and this was already beginning so far
who knew her very deepest heart secrets. Yet as some of the Jews were concerned, and would
she feared him not. She fled not from him. His later reach Samaritans and all Gentiles. He
kindliness, his gentleness, his willingness to said, “Woman, believe me, the hour cometh
talk to a Samaritan woman, indicated that she when ye shall neither in this mountain nor yet
had “found a friend, oh, such a friend.” Her at Jerusalem worship the Father.”—v. 21.

That hour began after the Jewish house had what: we know what we worship: for salvation
been left desolate, after the new dispensation is of the Jews.” (v. 22.) The Samaritans, not
had been inaugurated, and it still continues. being of the stock of Israel, were in no sense of
Believers do not have to go to a certain place, a the word heirs of the Abrahamic Covenant. Not
certain mountain, a certain city, a certain discerning this cardinal truth in its true light,
house, but may approach the living God, they were confused as to every feature of the
through the great Redeemer, at any place and divine plan. The Jews, on the contrary, under-
find him. That coming hour had already begun, stood that they were the natural seed of Abra-
since our Lord himself was the first of the ham, and that from them must come the great
Spirit-begotten ones; and his disciples, accepted Messiah, and that eventually, through him and
of the Father through him, were taught to pray, some of their nation associated with him, all
to seek, to knock, to find. Those who worship the families of the earth should receive a bless-
under this Spirit dispensation will not be ing. Our Lord said, “Salvation is of the Jews.”
accepted along the lines of former worship and He did not say, For the Jews, nor, To the Jews,
places—not in families, or nationally. Their exclusively. It was of them in the sense that the
acceptance will be as individuals, and because Master was of that nation according to the
they come unto the Father through his ap- flesh. It was of them in the sense that the prom-
pointed way, the Redeemer, and come “in spirit ises were exclusively to that nation, so that
and in truth: for the Father seeketh such to Messiah could not have been born of any other
worship him.” (v. 23.) During past times he did nation and yet inherit those promises. It was of
indeed prescribe forms of worship and times that nation also, in that from them our Lord
and places, but now all that come unto the selected the earliest members of his Church,
Father “in spirit and in truth” through Christ his Body, through whom the invitation to mem-
are accepted. bership in that Body has during this age been
While it is most absolutely true that forms extended to every nation, people, kindred and
and ceremonies are not commanded, but the tongue.
true worship of the heart, nevertheless we feel We would not say that the Samaritans were
that some still maintain too much of a relation- typical of a certain class of people here—typical
ship to forms and ceremonies, and thus lose would be too strong a word. We would see, how-
much of the spiritual blessing of prayer and ever, that as there were true Israelites there in
communion. But, on the other hand, we seem to the type, and a class of people somewhat resem-
see a danger into which some of the Lord’s dear bling them, who were not of them, so here in
people fall, through ignoring all regularity in Spiritual Israel we find some like the Samari-
prayer, and sometimes through too little for- tans, who are strangers from the Covenant and
mality in approaching the throne of heavenly promises, because not of the same family—not
grace, without a sufficiency of humility and rev- begotten again of the holy Spirit. Some of these
erence for him who has granted us so great a are estimable people, honorable, and with a
favor as to receive us into his presence and to form of godliness, but denying its power. Then
hearken to our petitions. While thankful that amongst the true Israel, all begotten of the holy
we can call upon the Lord in every place and at Spirit, all therefore related to the Lord and the
any time, let us approach his courts with rever- promises, there are two classes: the Little Flock
ence, with an awe of heart befitting to us in our of Israelites indeed, whose love and zeal the
humble, lowly condition, and to him in his great Lord approves, and a Great Company whose
exaltation. Thus we enter into the real spirit love and zeal are not sufficient to gain them the
of prayer, which should recognize our complete distinguished title, “More than Conquerors”—
dependence and the greatness of the Almighty. joint-heirs.
“We Know What We Worship” In our conversation on religious subjects with
Very pointedly, though we are sure in no those corresponding to the Samaritans, it may
rude manner, our Lord declared the truth to the not be using the wisdom of serpents for us to
woman when he said, “Ye worship ye know not say, “Ye worship ye know not what,” even

though this be strictly true. Nevertheless, to only thing remaining that could in any way be
those of this class who give evidence of desire to pleasing to the Lord would seem to be our hon-
know the Truth, it would be proper for us to esty of heart. Honesty this woman evidently
kindly attempt to show them this matter—to had, and hence we believe she was favored, and
show them how different are the hopes and many of the Lord’s dear people have received
aspirations and promises which apply to the this message since. Here, too, we have another
consecrated saints of Spiritual Israel from any- illustration of the importance of using every
thing they have ever known or thought. In all of opportunity that may come to us. Time and
our dealings with the Israelites and others, let energy spent in the assistance of some worthy
us remember the Master’s words, “Be ye wise one may, as in this case, flow out in widening
as serpents and harmless as doves.”—Matt. influence to many. Eternity alone will show the
10:16. value of some of the little things, the feeble
efforts put forth in the name of the Lord; and
When Messiah Cometh
this reminds us that our Lord is judging us by
The mind of the Samaritan woman swept for-
our faithfulness in little things and small op-
ward in thought. She recalled the expectation of
portunities rather than by our great achieve-
her own people and of the Jews that God would
ments. His own words are, “He that is faithful
provide a great Messiah, an Anointed One, who
in that which is least is faithful also in much:
would be all-wise and all-powerful to the relief
and he that is unjust in that which is least is
of all perplexity and to lift out of all difficulty.
unjust also in much.” (Luke 16:10.) Remember-
She wondered whether the Messiah could be
ing this, let us be careful in the little things, lit-
more wonderfully wise than the prophet, the
tle opportunities, the hours and the moments,
teacher, to whom she talked. She did not like to
that we may show ourselves zealous for the
ask the question direct, but suggested it side-
Lord and his cause, and have his eventual ap-
wise, saying, “I know that Messias cometh,
proval, as well as his present blessing.
which is called Christ: when he is come, he will
tell us all things.” (v. 25.) Seeing her readiness The Missionary Spirit
of mind, our Lord expressed to her—more The character of this woman is further dis-
plainly, perhaps, than to any other person dur- played in the fact that, leaving her water-
ing his ministry—the great fact that he was the bucket, she hastened to the city to tell her
Messiah: “I that speak unto thee am he.” (v. friends and neighbors that she had found a
26.) great teacher, possibly the Messiah, and to ask
The disciples, returning at this time, mar- them to come and share the privilege of hearing
veled that he talked with the woman, but had him. The selfish spirit, which would have bid-
too great respect for him to question him; and den her to keep the information to herself, or
many since, all through the Gospel Age, read- the slothful, careless spirit, which would have
ing the account, have marveled at the Master’s led her to say, I would be pleased if my friends
humility thus displayed. It has brought a good might know, but will not bestir myself to inform
lesson to many of the Lord’s followers—that them—either of these would have marked the
they are not to despise opportunities for ser- woman as unworthy of the Lord’s favor; and
vice, for preaching of the Truth, even though had such been her disposition, we doubt if the
they have an audience of but one. And indeed Lord would have entered into conversation with
the opportunity of speaking to one earnest lis- her. And so it is with those who have been
tener should be esteemed far greater than that reached with Present Truth; they are, as a rule,
of addressing a thousand inattentive ones. not only the honest and sincere, but the gener-
Doubtless our Lord saw in this woman some- ous, who love to give the good things to their
thing that indicated her worthiness of the time neighbors, and who, having heard now of the
and energy thus bestowed upon her. second presence of the Son of man, and the
But from another standpoint, what worthi- Kingdom about to be established, and having
ness could she have? what worthiness do any of come to a clearer knowledge than ever before of
us possess by nature? Fallen and imperfect, the the truth of the Divine Plan—these rejoice to

lay down their lives in its service—the promul- In the present time our thirst is in one sense
gating of “good tidings of great joy, which shall of the word insatiable—we are never satisfied—
be unto all people.” (Luke 2:10.) This is the true in the sense that the Lord’s blessings are so
missionary spirit, and home missions come great and so good that we can never in the pres-
first. ent day and in present conditions have enough
“Come Unto Me And Drink” of them. We shall be satisfied thoroughly when
Our Golden Text is quite in line with the les- we awake in his likeness (Psa. 17:15)—when
son intimated—that before anyone can come to the “change” of the First Resurrection shall
the Lord he must thirst, he must have an ap- have completed our transformation as New
preciation of that which the Lord has to give— Creatures into our Lord’s likeness—“from glory
the water, the refreshment, of eternal life. This to glory.” (2 Cor. 3:18.) Nevertheless, there is a
means that he must learn that he is a sinner, measure of satisfaction to our drinking, even in
and under sentence of death, and that there is the present time—just as with a thirsty one at
no hope for a future life except through Christ. a fountain, he drinks with relish, with appreci-
The coming to the Lord is the approach of faith. ation, with satisfaction, only to take more and
Our thirst is our desire. We drink, or appropri-
more. So with those who are the Lord’s. He
ate to ourselves the divine message. “Sanctify
pours into their cup blessings rich and satisfy-
them through thy truth: thy Word is truth”
(John 17:17)—and water is the symbol of truth. ing, and fills the cup repeatedly, even while
The promise of a blessing to those who “hunger they are in their present tabernacle. Let us ap-
and thirst after righteousness” is in full accor- preciate more and more the Truth, the water of
dance with this. And the promise is, “They shall life, and let us see to it that we get it pure from
be filled.” This, too, is in harmony with our the fountain, and that we recognize no other
Lord’s statement in our lesson, “Whosoever fountain than the Lord Jesus, however much
drinketh of the water that I shall give him shall we may appreciate the channels through which
never thirst.”—v. 14. the supply may have come to us.

102
JESUS’ GREAT MINISTRY IN GALILEE
30 Galilee First announces “The kingdom of the 4:17 1:14,15 4:14,15 4:44,45
heavens has drawn near”
Nazareth; Cana; Heals boy; reads commission; rejected; 4:13-16 4:16-31 4:46-54
Capernaum moves to Capernaum
Sea of Galilee, near Call of Simon and Andrew, James, and 4:18-22 1:16-20 5:1-11
Capernaum John
Capernaum Heals demoniac, also Peter’s mother- 8:14-17 1:21-34 4:31-41
in-law and many others
Galilee First tour of Galilee with the four now 4:23-25 1:35-39 4:42,43
called
Capernaum Heals paralytic 9:1-8 2:1-12 5:17-26
Capernaum Call of Matthew; feast with tax 9:9-17 2:13-22 5:27-39
collectors
31, Passover Jerusalem Attends feast; heals man; rebukes 5:1-47
Pharisees
Returning from Disciples pluck ears of grain on the 12:1-8 2:23-28 6:1-5
Jerusalem (?) Sabbath
Galilee; Sea of Galilee Heals hand on Sabbath; retires to 12:9-21 3:1-12 6:6-11
seashore; heals
Mountain near The twelve are chosen as apostles 3:13-19 6:12-16
Capernaum
Near Capernaum The Sermon on the Mount 5:1–7:29 6:17-49
Capernaum Heals army officer’s servant 8:5-13 7:1-10
Galilee John in prison sends disciples to Jesus 11:2-19 7:18-35
Galilee Cities reproached; revelation to babes; 11:20-30
yoke kindly
Galilee Feet anointed by sinful woman; 7:36-50
illustration of debtors
Galilee Second preaching tour of Galilee, with 8:1-3
the twelve
Galilee Demoniac healed; league with 12:22-37 3:19-30
Beelzebub charged
Galilee Christ’s disciples his close relatives 12:46-50 3:31-35 8:19-21
Sea of Galilee Illustrations of sower, weeds, others; 13:1-53 4:1-34 8:4-18
explanations
JESUS’ GREAT MINISTRY IN GALILEE 103

31 Sea of Galilee Windstorm stilled in the crossing of the 8:18,23-27 4:35-41 8:22-25
lake
Gadara, SE of Sea of Two demoniacs healed; swine 8:28-34 5:1-20 8:26-39
Galilee possessed by demons
Probably Capernaum Jairus’ daughter raised; woman healed 9:18-26 5:21-43 8:40-56
Capernaum (?) Heals two blind men and a mute 9:27-34
demoniac
Nazareth Revisits city where reared and is again 13:54-58 6:1-6
rejected
Galilee Third tour of Galilee, expanded as 9:35–11:1 6:6-13 9:1-6
apostles sent
Tiberias John the Baptist beheaded; Herod’s 14:1-12 6:14-29 9:7-9
guilty fears
32, near Capernaum (?); NE side Apostles return from preaching tour; 14:13-21 6:30-44 9:10-17 6:1-13
Passover Sea of Galilee 5,000 fed
NE side Sea of Galilee; Attempt to crown Jesus; he walks on 14:22-36 6:45-56 6:14-21
Gennesaret sea; cures
Capernaum Identifies “bread of life”; many disciples 6:22-71
fall away
32, after Probably Capernaum Traditions that make void God’s Word 15:1-20 7:1-23 7:1
Passover
Phoenicia; Decapolis Near Tyre, Sidon; then to Decapolis; 15:21-38 7:24–8:9
4,000 fed
Magadan Sadducees and Pharisees again seek 15:39–16:4 8:10-26
a sign
NE side Sea of Galilee; Warns against leaven of Pharisees; 16:5-12
Bethsaida heals blind
Caesarea Philippi Jesus the Messiah; foretells death, 16:13-28 8:27–9:1 9:18-27
resurrection
Probably Mt. Hermon Transfiguration before Peter, James, 17:1-13 9:2-13 9:28-36
and John
Caesarea Philippi Heals demoniac that disciples could 17:14-20 9:14-29 9:37-43
not heal
Galilee Again foretells his death and 17:22,23 9:30-32 9:43-45
resurrection
Capernaum Greatest in Kingdom; settling faults; 18:1-35 9:33-50 9:46-50
mercy
Galilee; Samaria Leaves Galilee for Festival of Booths;
everything set aside for ministerial 8:19-22 9:51-62 7:2-10
service
104 JESUS’ GREAT MINISTRY IN GALILEE

Matthew 4:17 Luke 4:14,15
From that time Jesus began to preach, And Jesus returned in the power of the
and to say, Repent: for the kingdom of Spirit into Galilee: and there went out a
heaven is at hand. fame of him through all the region round
about. And he taught in their synagogues,
Mark 1:14,15
Now after that John was put in prison, being glorified of all.
Jesus came into Galilee, preaching the John 4:44,45
gospel of the kingdom of God, And saying, For Jesus himself testified, that a prophet
The time is fulfilled, and the kingdom of hath no honor in his own country. Then
God is at hand: repent ye, and believe the
when he was come into Galilee, the
gospel.
Galilaeans received him, having seen all the
things that he did at Jerusalem at the feast:
for they also went unto the feast.
FAITH REWARDED—“THY SON LIVETH.”—Reprints, p. 2424

JOHN 4:43-54.
“Jesus said unto him, Thy son liveth: and himself believed, and his whole house.”—John 4:53.
TWO days were spent preaching to the woman Judea. It seems probable that after his first
of Samaria and completing the journey into miracle at Cana he, with his disciples, went to
Galilee, etc., ere the nobleman’s son was Judea, and was present there at the time of the
healed. Galilee was a part of the territory which Feast of the Passover, and at that time per-
formerly belonged to the ten-tribe Kingdom of formed many notable miracles, on account of
Israel, and the district called Samaria lay which his fame went abroad, not only through-
between Galilee and Judea. It will be noticed out Judea, but also into his own country, Gali-
that, while our Lord journeyed hither and lee: for it was the custom for large numbers of
thither, he never went outside the territory the devout Jews to go to Jerusalem to the Feast
occupied by the twelve tribes. It will be remem- of the Passover every year, and these from Gali-
bered that Jesus was born in Bethlehem of lee had brought back word of the works and
Judea, not far from Jerusalem, and that his fame of their countryman. Hence our Lord was
parents, shortly after his birth, fled into Egypt, now returning to his own country, a great
under the Lord’s direction, before the slaughter prophet, because of the fame first gained else-
of the babes of Bethlehem: and on the return where.
from Egypt, instead of returning to Bethlehem, Our Lord’s experience was no exception to
they located at Nazareth in Galilee,—“that he the general rule: it is a trait of human nature to
might be called a Nazarene,” and that thus lightly esteem things with which we are inti-
odium for eccentricity might attach to the Lord, mately acquainted. “Distance lends enchant-
as an offset to his wonderful personality and ment to the view.” When one sees a mountain
the “gracious words that proceeded out of his at a distance, its outlines stand out with bold-
mouth”—“such as never man spake” before or ness and symmetry, but when he comes close
since;—to the intent that only the Israelites in- to it the beauty and grandeur are apt to be
deed might hear in the true sense of the word, marred, in his estimation, because his eye rests
and be healed and accepted as sons of God upon the smaller fragments and the silt and
under the New Covenant of grace. soil and tangle of common weeds. Nevertheless,
It will be remembered that our Lord’s disci- the view and thought from a greater distance
ples were known as “Galileans,” and himself as are the truer ones, the proper ones. So, too,
the “Galilean.” And recognizing the truth ex- some of earth’s characters who are highly
pressed in the proverb, “A prophet is not with- esteemed today were much less esteemed by
out honor, save in his own country,” our Lord those who came most closely in contact with
did not begin his ministry in Galilee, but in them in their day: not that the present view is

the false one, but because those who were clos- called Mary, and do not his brothers James,
est to them, and who were affected by the com- and Joses, Simon and Judas, and all his sisters,
monalities of daily life, failed to rightly live with us? … And they stumbled at him. …
appreciate them. This is often true in the And he did not perform many miracles there
households and family connections of the because of their unbelief.”—Matt. 13:54-58.
world’s notables. The little things of life are But, returning to our lesson: The news that
seen, and the character is measured by these, the great Galilean Prophet and healer of the
rather than by its larger features, which alone sick had returned to his home, soon reached
are seen in the distance. For instance, Julius Capernaum, which was only about twenty
Caesar, who by all the world is acknowledged to miles distant from Cana; and a person of social
have been a great man, was lightly esteemed by and political rank in that city was amongst the
Cassius, his intimate friend and servant, who first to manifest his faith, and to receive a cor-
once saved his life from drowning, and who was responding blessing; for we are told that the
with him when sick, and who measured him by healing of his son was the “second miracle” per-
the weaknesses of these occasions and others, formed by our Lord after his return from Judea.
rather than by the largeness and greatness ex- It was doubtless by way of testing his faith
hibited at other times. He, for instance, called that our Lord seemed at first to object to his
attention to the fact that “when Caesar was petition, saying, in effect, You do not have faith
sick he cried, ‘Give me some drink, Titanius,’ in me as the Messiah; it is my signs and won-
like a sick girl.” His closeness hindered him ders that you are interested in. The troubled
from seeing the greatness which others, less and affectionate father showed by his answer
close, could readily discern; and thus he says“ that his interest was not merely one of curiosity
and desire to see a miracle performed: his was a
It doth amaze me,
true faith in Christ’s power, which, he did not
A man of such a feeble temper should
question, was able to save his son from death—
So get the start of the majestic world,
“Sir, come down ere my son die.” His true faith
And bear the palm alone.”
had its reward, and yet he was required to exer-
So it was with Jesus: “Neither did his breth- cise it still further, and to believe that his re-
ren believe on him” (which expression in olden quest was answered, notwithstanding he could
times signified kinsfolk, including cousins as have no proof of this for several hours. His faith
well as brothers). They knew Mary, his mother, again stood the test, and he went his way,
they knew his brethren, they knew Joseph, the ascertaining later that the child had begun to
husband of Mary, and apparently they knew mend at the very time our Lord had granted the
also that Jesus was not the son of Joseph, but request. And his faith brought him a still
was conceived before Joseph had taken Mary as greater blessing than the physical recovery of
his wife (Matt. 1:18); for this was the evident his son’s health, for it made him and his family
purport of their sneer at him, when contending “believers” in the Messiah, and thus brought
with him they said, “We be not born of fornica- them within reach of the great privilege of son-
tion.” (John 8:41.) They knew him as the young ship and joint-heirship mentioned in John 1:12.
man who probably had worked as a carpenter Our Lord’s object in this and other healing
in their midst for years. They knew that his miracles was evidently not merely the recovery
home city, Nazareth, had never been reputed of the sick from pain and disease. Had this been
for its wealth or its learning—its sons were not his object, he might have commanded the heal-
the bright ones of the Jewish firmament. It was ing of all the sick in one breath: and more than
correspondingly difficult for them to realize this, he might have remedied the evil condi-
that this one whom they knew so well could be tions which tended to promote sickness. For in-
the great one of whom Moses and the prophets stance, the nobleman’s son had a fever, and
did write. quite probably there were many others in
Hence we find that in his own city, altho they Capernaum similarly afflicted, as the city was
said, “Whence hath this man this wisdom, and built near low, marshy ground, and is noted in
this miraculous power?” they also said, “Is not history as a malarial locality, unhealthful. The
this the carpenter’s son? Is not his mother Lord did not do this work of general healing,

but this is no evidence of a lack of sympathy, valuable chiefly as proofs of our faith in his
nor of a lack of appreciation of what would be promises.—1 John 5:4; Jas. 2:26; Heb. 11:6.
necessary to make that and other portions of A story is told of how a private soldier in
the earth healthful, any more than it could be Napoleon’s army exercised faith in his word,
considered a lack of interest in mankind on and as a result of acting thereon received pro-
God’s part which had permitted malarial and motion to a captaincy. Napoleon was reviewing
other evil conditions and resulting sickness and his army in the city of Paris, when the bridle
disease throughout the whole world for thou- dropped from his hand and the horse started
sands of years. On the contrary, God foreknew on a gallop. A soldier leaped from the ranks,
the sickness, and designed to permit the evil caught the horse and returned the bridle to
conditions, as accompaniments of the sentence Napoleon. The Emperor thanked him, saying,
against man as a sinner—as accessories and “Much obliged, captain.” The soldier immedi-
concomitants to his death sentence. ately responded, “Of what regiment, sir?” And
The time will come when he who redeemed the Emperor, pleased with his quickness and
mankind, and who redeemed also from the confidence, answered, “Of the Guards.” The sol-
curse the earth, “the purchased possession” dier immediately took his place amongst the
(Eph. 1:14), will cleanse it from all evil, baneful officers, altho his clothes were those of a pri-
influences—and there shall be no more death, vate and notwithstanding the fact that they
nor pain, nor sickness, nor crying, for the for- ridiculed his faith. He believed the Emperor’s
mer things shall have passed away, and all words, and acted on that belief, and was a cap-
things will be made new. And the period of tain. So our Lord has given unto us “exceeding
the renewing of the earth and of mankind, for great and precious promises, that by these we
whose use and blessing it was intended, is might become partakers of the divine nature;”
Scripturally termed, “the times of restitution of and those who will attain the exceeding great
all things, which God hath spoken by the mouth and precious things which God has in reserva-
of all the holy prophets since the world began.” tion for them who love him will be the ones who
And this restitution the Apostle Peter, speaking take him at his word, become “children of the
under the inspiration of the holy spirit on the light,” and “walk in the light.” Such, ultimately,
day of Pentecost, tells us will begin at the sec- shall be members of the great Sun of Righ-
ond coming of our Lord Jesus.—Acts 3:19-23. teousness, which shall arise with healing in its
At his first advent our Lord’s mission was beams, to refresh and bless the world by scat-
specifically to give himself as the world’s ran- tering the darkness of sin, superstition, evil.—
som price, and secondarily to furnish evidences Matt. 13:43.
which to a certain class would be a ground for
But let us guard ourselves against the error
faith in him, in his teachings, and in his future
of some who have great faith in themselves,
work—to the intent that such “believers” of the
and consider this a proof that they are of the
present age might come to the Father, receive
“elect.” Only the soldier who served as well as
the adoption of sons, and the promises; and
believed Napoleon was rewarded. Each should
through faith and obedience unto self-sacrifice
therefore ask himself—Are the exceeding great
might become joint-heirs with Messiah in his
and precious promises to me? Are there condi-
great future work of restitution—in the work of
tions attached to those promises? and if so, am I
blessing all families of the earth.
living up to the conditions so as to make sure of
Bringing the matter down to an individual
my calling and election?
one, we find that the nobleman received the
blessing through faith, and that his faith was To answer his question so as to have “full
attested by his conduct. And so must it be with assurance of faith,” he should search the prom-
all who would be acceptable to God, and who ises—their significance and conditions, and
would win the great prize set before us in the then act accordingly, if he would win the prize:
Gospel. “This is the victory that overcometh the remembering our Lord’s word’s, “Not every one
world, even your faith:” but “Faith without that saith, Lord! Lord! shall enter the King-
works is dead.” Faith cannot live without mani- dom, but he that doeth the will of my Father in
festing itself. All of our services to the Lord are heaven.”

30 Nazareth; Cana; Heals boy; reads commission; rejected; moves to 4:13-16 4:16-31 4:46-54
Capernaum Capernaum
Matthew 4:13-16 six months, when great famine was

And leaving Nazareth, he came and dwelt throughout all the land; But unto none of
in Capernaum, which is upon the sea them was Elijah sent, save unto Sarepta,
coast, in the borders of Zebulun and a city of Sidon, unto a woman that was a
Naphtali: That it might be fulfilled which widow. And many lepers were in Israel in
was spoken by Isaiah the prophet, saying, the time of Elisha the prophet; and none
The land of Zebulun, and the land of of them was cleansed, saving Naaman the
Naphtali, by the way of the sea, beyond Syrian. And all they in the synagogue,
Jordan, Galilee of the Gentiles; The people when they heard these things, were filled
which sat in darkness saw great light; and with wrath, And rose up, and thrust him
to them which sat in the region and out of the city, and led him unto the brow
shadow of death light is sprung up. of the hill whereon their city was built,
that they might cast him down headlong.
Luke 4:16-31 But he passing through the midst of them
And he came to Nazareth, where he had went his way, And came down to
been brought up: and, as his custom was, Capernaum, a city of Galilee, and taught
he went into the synagogue on the sab- them on the sabbath days.
bath day, and stood up for to read. And
there was delivered unto him the book of John 4:46-54
the prophet Isaiah. And when he had So Jesus came again into Cana of Galilee,
opened the book, he found the place where he made the water wine. And there
where it was written, The Spirit of the was a certain nobleman, whose son was
Lord is upon me, because he hath sick at Capernaum. When he heard that
anointed me to preach the gospel to the Jesus was come out of Judea into Galilee,
poor; he hath sent me to heal the broken- he went unto him, and besought him that
hearted, to preach deliverance to the cap- he would come down, and heal his son:
tives, and recovering of sight to the blind, for he was at the point of death. Then said
to set at liberty them that are bruised, To Jesus unto him, Except ye see signs and
preach the acceptable year of the Lord. wonders, ye will not believe. The noble-
And he closed the book, and he gave it man saith unto him, Sir, come down ere
again to the minister, and sat down. And my child die. Jesus saith unto him, Go thy
the eyes of all them that were in the syna- way; thy son liveth. And the man believed
gogue were fastened on him. And he the word that Jesus had spoken unto him,
began to say unto them, This day is this and he went his way. And as he was now
Scripture fulfilled in your ears. And all going down, his servants met him, and
bare him witness, and wondered at the told him, saying, Thy son liveth. Then
gracious words which proceeded out of his inquired he of them the hour when he
mouth. And they said, Is not this Joseph‘s began to amend. And they said unto him,
son? And he said unto them, Ye will surely Yesterday at the seventh hour the fever
say unto me this proverb, Physician, heal left him. So the father knew that it was at
thyself: whatsoever we have heard done the same hour, in the which Jesus said
in Capernaum, do also here in thy coun- unto him, Thy son liveth: and himself
try. And he said, Verily I say unto you, No
prophet is accepted in his own country, believed, and his whole house. This is
But I tell you of a truth, many widows again the second miracle that Jesus did,
were in Israel in the days of Elijah, when when he was come out of Judea into
the heaven was shut up three years and Galilee.

THE TEACHER AND HIS MESSAGE REJECTED.—Reprints, p. 3300
LUKE 4:16-30.
“He came unto his own and his own received him not.”—John 1:11.
OUR LORD began his ministry in Judea, and the temple services. The latter was the house of
is supposed to have spent a year there before prayer, and the place where typical atonement
going to Galilee, the province in which most of was made for the sins of the people with the
his life had been passed. And even when he did blood of bulls and goats, etc. The synagogue
go to his home province he chose to visit Ca- more nearly resembled present day Bible
pernaum before going to his native city, Naza- classes, where the Scriptures are read and
reth. This was a wise course, considering the freely discussed, not only by the leader but also
fact that a prophet is generally less esteemed at by all in attendance as they may feel disposed.
home than abroad. As it was, his fame in Judea There are certain good features connected with
and still later at Capernaum had aroused quite this arrangement, one of which is the opportu-
an interest in the people of Nazareth, where he nity it affords for bringing out discussion on
had lived from about three years of age until any Scriptural topic. We warmly commend the
thirty. A certain amount of pride in their fellow- Bible study and Bible-class methods as still ap-
townsman had thus been awakened, and we propriate to the Lord’s people and still benefi-
may be sure that there was a large attendance cial for the elucidation of Truth.
at the synagogue on the first Sabbath day after Rightly Dividing The Word of Truth.
our Lord’s arrival in Nazareth.
The Jews had a certain order in which the
But while it was an object of our Lord’s
Scriptures were read in the synagogue, and ap-
ministry to awaken and draw the interest of
parently the book of Isaiah was the appropriate
the people of Palestine to himself and to the
one for this occasion. The Lord turned to what
message which he had to deliver, neverthe-
we now call the sixty-first chapter of Isaiah and
less it was not the object of that message to
read the first verse and part of the second, and
gather all the people to the Lord, but rather
closing the book he sat down and made certain
to separate the wheat from the chaff—to
gather the wheat to Jesus and, naturally, to comments upon the passage read. We find that
array the chaff class in opposition. This fore- our Lord read discriminatingly, or, as the Apos-
told result of the Lord’s ministry we see was tle expresses it, he “rightly divided the Word
fully accomplished. “He came unto his own of truth.” He read the part appropriate to the
[people] but his own received him not, but to time, but did not read about the day of ven-
as many as received him, to them gave he lib- geance. His teaching was to test the people: if
erty [privilege] to become the sons of God”—to his message were received no day of vengeance
be transferred from the house of servants, of would be necessary; if not received the day of
which Moses was the head, to the house of vengeance would follow, as it did follow upon
sons, of which our Lord Jesus is the Head. We that nation after it had rejected him. There is a
remark incidentally, however, that although lesson for the Lord’s people in this: it is better
faith ful servants were gath ered during our that we should read one verse understandingly
Lord’s ministry, they were not begotten again and appreciatingly than that we should merely
until Pentecost. Pentecost brought the beget- read chapter after chapter of the Lord’s Word in
ting of the Spirit to such of them as were then a formal manner.
ready—the begetting necessary to a spirit Our Lord brought home to his audience the
development of character, necessary to an ul- meaning of his text, saying, “This day is this
timate birth of the spirit in the First Resur- Scripture fulfilled in your hearing.” It had been
rection. written centuries before and read hundreds of
The first verse of our lesson shows distinctly times, but now, in the harvest of their age, for
that it was our Lord’s custom to attend the syn- the first time it could be said that it was ful-
agogue meetings every Sabbath day, and his filled. The holy Spirit had come upon the Lord
custom also to be the reader for the congrega- Jesus about a year before, after his consecra-
tion. The synagogue services were not at all like tion at Jordan. It constituted his anointing. The

Jews were accustomed to this thought of understand. Their thoughts may have gone out
anointing: their high-priests were anointed, as to John the Baptist, who at this time was in
representing the Lord’s power or spirit upon prison, and they may have wondered whether
the priest, to authorize him to perform the sac- Jesus would take any steps for his release.
rifices and to mediate between God and the They probably had little conception of the real
people. Their kings were anointed, representing meaning of this Scripture—that it signified the
that divine power and guidance was upon them, liberation of Satan’s captives from the bondage
and that they were specially authorized to rep- of sin, and ultimately the release from death
resent the Lord in the government of the peo- and its bondage of the millions who have gone
ple. down into that great prison-house, the tomb.
The promise was that the Lord’s anointed, Even the Lord’s disciples, who had ears to hear
the Messiah, should by and by come and estab- his message and hearts to respond thereto and
lish a reign of righteousness in the earth, and become his followers at any cost, could not at
now our Lord announced himself as the this time have appreciated the greatness of the
anointed of the Father. He did not do this in Lord’s work. Little by little he needed to make
any coarse or rude manner, saying, “I am the known unto them the meaning of the prophe-
Messiah. I am the anointed of Jehovah, with cies and explained that the hour is coming in
authority as priest and king;” but he did it in a which all that are in their graves shall hear the
quiet, unassuming manner, by calling attention voice of the Son of Man and shall come forth.
to the prophecy and declaring that its fulfill- The Acceptable Time.
ment had now taken place. The announcement “The acceptable year [time, period] of the
was not that the Lord had anointed him to rule, Lord” mentioned by the prophet was not under-
but that the first part of his mission was to stood either. Blessed are our eyes that we now
preach, to declare, to be the mouthpiece of God see that this acceptable year or acceptable time
to humanity. He had a great message, which or acceptable period is the entire Gospel age,
should ultimately be unto all people, but which during which God is willing to accept all that
at that time was only for so many as had ears to come unto him through Christ—willing to
hear. accept them as joint sacrificers with Jesus, as
It would undoubtedly be disappointing to members of the great Royal Priest. True, by
many to have the royalty feature passed by, and by, at the close of the Millennial age, the
and to find that Messiah’s work as herein delin- Lord will be willing to accept so many of the
eated by the prophet and announced by the world of mankind as the great Redeemer shall
Lord, was one of preaching a good message have brought into heart-harmony with him,
rather than of raising a great army—of preach- and, by restitution processes, back to the image
ing to the meek and poor, rather than of rally- of God. But that acceptance of the world, after
ing round himself the rich and wise and proud. restoration by Christ, is a very different one
They would be disappointed, too, at the part of from the acceptance of the Church in this pres-
the message which says that he was to bind up ent time.
the broken-hearted. They had expected, per- Our acceptance now means our change of
haps, that, like the great warriors and leaders nature, our begetting to the new nature, the
amongst the other nations, their deliverer spiritual; and the terms or conditions of this
would be the one who would cause the loss of acceptance are, as expressed by the Apostle,
many lives and the breaking of many hearts that having been first justified freely by God’s
with sorrow and with trouble. Even those grace through the redemption that is in Christ
whose hearts were somewhat broken were Jesus, we should, secondly, “present our bodies
probably disappointed because of their wrong living sacrifices, holy and acceptable to God and
expectations. our reasonable service.” This acceptable day,
The proclaiming of liberty to the captives and then, means the day in which our heavenly
the opening of the prison doors to them that are Father is willing to accept the sacrifices of the
bound, our Lord’s hearers probably did not anointed. He had only accepted Jesus’ initia-

tory sacrifice of consecration, which later our understanding, opening of the deaf ears, that
Lord fulfilled and finished at the cross. It was they may know their God and be able to return
the ground upon which the heavenly Father by way of holiness and the restitution processes
gave him the exceeding great reward of the which will ultimately be at their disposal dur-
First Resurrection blessing—to glory, honor ing the Millennial Kingdom. We can do still
and immortality. So with all the members of more for those who have ears to hear now. We
the body following in the footsteps of the Sav- can tell them of their liberty, of their freedom
ior, justified by his blood—their sacrifices are from the domination of Satan and sin and the
counted in as acceptable to the Father during weaknesses of the flesh. We can assure them in
this antitypical Day of Atonement; and by its God’s name, and through the merit of the great
close all of these “better sacrifices”—then the sacrifice for sins given by our Savior, that their
typical bullock and goat sacrifices—will have past sins are forgiven and that their present
been offered and will have been accepted, and weaknesses and imperfections are covered, if so
be that they are trusting in Jesus and seeking
thereafter no sacrifices will be either needed or
to walk not after the flesh, but after the Spirit
accepted.
to the extent of their ability. This justification
This wonderful prophecy which our Lord de-
by faith is for the Lord’s servants and hand-
clared was being fulfilled in his own person is
maidens now, but an actual justification or re-
still in process of fulfillment in the persons of
lease from the bondage of sin and Satan is the
his truly consecrated followers—the members glorious provision for the world in general dur-
of his body. This was shown in the type. The ing the coming age, when Satan shall be bound,
holy anointing oil was poured upon the head of when he will deceive the nations (peoples) no
Aaron, but ran down even unto the skirts of his more.
garments, thus anointing in the figure each
member of his body. So it is with us. We are Gracious Words To Ungracious Hearts.
members of the Anointed One, and that which The Lord’s discourse is not given, but un-
was true of our Head is true in a measure also questionably it was a grand one based upon so
of each one of us. We are all anointed to preach, grand a text. The record is that all present bore
all authorized of the Lord to declare the good witness to the words of grace which proceeded
out of his mouth—words of favor, of blessing, of
tidings of the coming Kingdom to all the meek
comfort, of peace. We know not to what extent
and broken-hearted. It is a mistake to suppose
the Lord may have described the blessings yet
that our commission and the Gospel message
to come upon the world through his Millennial
given us is intended of the Lord to break men’s
Kingdom, secured by his work of redemption.
hearts. It is a mistake to suppose that we are His old neighbors and friends were beginning to
commissioned to go especially to the froward. think very highly of him, and apparently the
Our message, while given out broadcast, must old proverb that a prophet is without honor in
not be expected to attract any except the meek his own country and amongst his own kin was
and broken-hearted. True, the light shining in about to be disproved. Apparently, also, the
the darkness will reprove the darkness and people of his home city were about to receive
convince of sin, of righteousness and of coming him as indeed being a great prophet, and re-
judgment, or discrimination between the right- joice in him and be proud of him because he was
eous and the unrighteous; but this is an inci- of their city—Jesus of Nazareth.
dental feature. The real mission of the Gospel is But how short-lived was their appreciation of
to the meek and to the broken-hearted. him! How quickly the natural mind and per-
As respects the world our general message, verse reasoning turned everything upside
so far as they are able to hear it, is liberty to the down, and turned his admirers into enemies,
captives and ultimately opening of the prison- hating him and seeking his life! They began to
doors of death, that all the families of the earth say, Is not this the one we have known as
may in due time receive from the Lord through Joseph’s son? And then they began to wonder
his Anointed the great blessing of the knowl- what mighty works Jesus would do in their
edge of the Truth, the opening of the eyes of the midst, having heard of the great miracles

wrought by him in the province of Judea and Satan and his work are undoubtedly opposed
in the nearby city of Capernaum. Our Lord to life and healing, etc.; nevertheless, he is
interpreted their thoughts and said, “Ye will quite able and willing to reverse his processes
surely say unto me this proverb, ‘Physician, and to become either a preacher or a healer, as
heal thyself: whatsoever we have heard done in may best suit his convenience. Our Lord in
Capernaum, do here in thine own country.’” speaking on this subject implied such a course
We know not why our Lord refused to per- on the part of Satan, but intimated that it
form miracles in Nazareth. We may surmise, would mean the fall of Satan’s kingdom—that
however, that this being his home city, where it would imply that such efforts were necessary
he was well known and where undoubtedly he in order to perpetuate the superstition and
had previously read in the synagogue, the peo- blindness which he has been exercising over
ple being in a right condition of mind should mankind, necessary in order to distract atten-
have been ready to accept the good tidings tion from the glorious light of Present Truth,
without any attestation of miracles; whereas in gradually breaking in upon the hearts and
the other cities, where the Lord was not known, minds of those who are the Lord’s truly conse-
the miracles were more or less necessary as his crated people.
credentials, and none might have been expected The present time, so far as the Lord’s people
to receive him and to accept his teachings with- are concerned, is a time for sacrifice and not
out having either a personal acquaintance with a time for restitution—a time for laying down
him or the attestation of miracles. The thought their lives and not a time for saving them. It is
would be that the miracles of our Lord were not a time for the binding up of their broken hearts,
intended to be restitution blessings, because though not a time for the repairing of their
the restitution times had not yet come—that marred bodies; a time for a reckoned deliver-
the miracles performed were merely to witness, ance from sin and death, but not a time for
to attest, to substantiate, fortify and clinch our actual deliverance. As for the world, it has now
Lord’s teachings. Secondly, the people of Naza- a sufficient witness on every hand to the great-
reth should not have expected miracles, did not ness of Messiah and to his merit as a teacher, it
need miracles, having another attestation in- needs no temporary healing of the sick for this
stead, namely, their acquaintance with Jesus. purpose, and as for the permanent healing of
the world’s sickness, the time has not yet come
Have We Not Done Many Wonderful Works In for this; but, as the Apostle Peter points out, it
Thy Name?—Matt. 7:22,23. will come at the establishment of the Lord’s
A lesson may be drawn from this circum- Millennial Kingdom at his second advent. “The
stance applicable to our day. Miracles are not times of restitution of all things spoken by the
necessary today amongst the Lord’s people, and mouth of all the holy prophets since the world
hence they have passed away. Not that the began” shall follow, and they will indeed be
Lord has any the less power, but that the time “times of refreshing.”
for restitution has not yet come, and the neces- The people of Nazareth were interested in
sity for miracles as introductions to the Gospel Jesus from the standpoint of selfishness—pride
message is no longer manifest. Hence, although in him as the representative of their city—and
not for a moment doubting the divine ability hoped that the great miracles that he had
to heal all manner of diseases today, we are wrought in other cities would be more than
inclined to look with suspicion upon the mirac- duplicated at his home. And so when he inti-
ulous healings of the present time, whether mated that he would do no such miracles there
done by Mormons or by Christian Scientists or they were chagrined. His citation of previous
by Christian Alliance people or by Spiritualists similar dealings in no measure placated their
or by Mr. Dowie and his followers or others. We anger. They were filled with wrath and rose up
are inclined to look upon miracles as some of and thrust him out of the city in the direction of
the “wonderful works” mentioned by our Lord, a precipitous hill about forty or fifty feet high,
to the performers of which he will say, I do not with the evident purpose of killing or maiming
recognize you as my faithful disciples. him by pushing him over the brink.

“Marvel Not If The World Hate You.” “His Own Received Him Not, But—”
What a picture we have here of the natural Our Golden Text was fulfilled not by the
man in his fallen condition! At one moment above rejection of our Lord at Nazareth, but by
rejoicing in the Master’s gracious words, at his rejection by the whole nation of Israel. The
another desiring to destroy him because of the Apostle, however, points out that, while the
failure of their selfish hopes and ambitions. So nation as a whole rejected the Lord, there were
it has been with the Lord’s people since, and individual exceptions; and hence, while the
particularly is this true in the present time, the nation as a nation was rejected by the Lord,
harvest of this Gospel age. Many hear the good these faithful individuals who became his disci-
tidings of great joy for all people, and while ples were received of him, were granted liberty
declaring it to be the grandest Gospel message to become members of the house of sons, and at
conceivable, yet selfish interests—especially Pentecost received the spirit of adoption, the
sectarianism, and the feeling that instead of spirit of begetting to the new nature.
this message building up their favorite sect or A parallel to this experience of fleshly Israel
party it will have the effect of discrediting the is to be sought and is readily to be found in
same—seem to evilly influence those who re- antitypical Israel—nominal spiritual Israel. At
joiced in the gracious message but a short time our Lord’s second advent he comes to Christen-
previously. dom as his professed people; and, in harmony
Apparently our Lord permitted the matter to with the prophets, he is again rejected—yet not
go far enough to show the real spirit of his op- by all. As there were some amongst the Jews
posers, and then, turning himself, he overawed ready to receive him and to follow in his steps,
them with the glance of his eye and passed so, today, there are some to whom his words are
through their midst unmolested. He exercised applicable, “Blessed are your eyes for they see
this power because his time was not yet come. and your ears for they hear.” Those of the spiri-
So, too, we may suppose it will be with all the tual house now accepting the Lord are in due
members of his body. As the Father had a due time to receive a great blessing—the antitype
time for the Son in which to accomplish his of the Pentecostal blessing—it will be glorifica-
work, so, doubtless, divine providence is over- tion. Soon shall the wheat class of this Gospel
ruling and guiding the affairs of each member age be blessed and changed that they may
of the body of Christ so that not even a hair of “shine forth as the sun in the Kingdom of their
their heads could fall without divine notice; and Father.” (Matt. 13:43.) Thus we see that the
so, their lives being precious in the Father’s Lord will be for a stone of stumbling to both the
sight cannot be taken from them in any manner houses of Israel, but for a blessing to some, the
until their time shall have come—until they faithful of each. They shall become as the very
shall have finished the work which the Father elect, his body members, his Bride, and be asso-
has for them to do—until they shall have expe- ciated with him not only in the anointing and
rienced the chastening and polishing necessary sufferings of this present age, but also in the
to fit them for the Kingdom, or until by their glories of the future work of blessing all the
own wilfulness they shall have taken their af- families of the earth with a knowledge of the
fairs out of the Lord’s hands or have refused to Lord and with an opportunity to return to favor
walk in his steps. if they will.

30 Sea of Galilee, near Call of Simon and Andrew, James, and John 4:18-22 1:16-20 5:1-11
Capernaum
Matthew 4:18-22 God, he stood by the lake of Gennesaret,

And Jesus, walking by the sea of Galilee, And saw two ships standing by the lake:
saw two brethren, Simon called Peter, and but the fishermen were gone out of them,
Andrew his brother, casting a net into the and were washing their nets. And he
sea: for they were fishers. And he saith entered into one of the ships, which was
unto them, Follow me, and I will make you Simon's, and prayed him that he would
fishers of men. And they straightway left thrust out a little from the land. And he
their nets, and followed him. And going on sat down, and taught the people out of
from thence, he saw other two brethren, the ship. Now when he had left speaking,
James the son of Zebedee, and John his he said unto Simon, Launch out into the
brother, in a ship with Zebedee their deep, and let down your nets for a
father, mending their nets; and he called draught. And Simon answering said unto
them. And they immediately left the ship him, Master, we have toiled all the night,
and their father, and followed him. and have taken nothing: nevertheless at
thy word I will let down the net. And when
Mark 1:16-20
they had this done, they enclosed a great
Now as he walked by the sea of Galilee,
multitude of fishes: and their net broke.
he saw Simon and Andrew his brother
And they beckoned unto their partners,
casting a net into the sea: for they were
which were in the other ship, that they
fishers. And Jesus said unto them, Come
should come and help them. And they
ye after me, and I will make you to
came, and filled both the ships, so that
become fishers of men. And straightway
they began to sink. When Simon Peter
they forsook their nets, and followed him.
saw it, he fell down at Jesus' knees, say-
And when he had gone a little farther
ing, Depart from me; for I am a sinful
thence, he saw James the son of Zebedee,
man, O Lord. For he was astonished, and
and John his brother, who also were in the
all that were with him, at the draught of
ship mending their nets. And straightway
he called them: and they left their father the fishes which they had taken: And so
Zebedee in the ship with the hired ser- was also James, and John, the sons of
vants, and went after him. Zebedee, which were partners with Simon.
And Jesus said unto Simon, Fear not; from
Luke 5:1-11 henceforth thou shalt catch men. And
And it came to pass, that, as the people when they had brought their ships to land,
pressed upon him to hear the word of they forsook all, and followed him.
FISHERS OF MEN.—Reprints, p. 3307

LUKE 5:1-11.
”If ye continue in my Word, then are ye my disciples indeed.”—John 8:31.
CAPERNAUM lay near the shore of the Sea of fishing boat belonging to Simon Peter, that he
Galilee, a beautiful little lake of world-wide might from the boat more effectually address
honor and distinction because of our Lord’s the people, who doubtless sat or stood on the
association with it, and well stocked with fish, shore.
as we may judge from this lesson. It was to this We are inclined to wonder frequently that
lake shore near Capernaum that Jesus came more of our Lord’s discourses have not been
after his rejection at Nazareth. He had a differ- preserved for us in the Gospel accounts. What
ent reception here: the people pressed upon him we have are fragmentary, the sermon on the
to hear of the word of the Lord, and for conve- Mount being the principal one. As for the other
nience to himself and to them Jesus got into the references to Jesus’ preaching, they are merely

brief extracts—his parables and dark sayings. and carry out during this Gospel age through
As an illustration of the latter, note his declara- his representatives the apostles, and those who
tion that he was the bread that came down should believe on him through their word.
from heaven, of which if a man eat he should Throughout this Gospel age the Lord himself
never die. Many of those who heard said, This has been the teacher of the Church, which is
is a hard saying, and walked no more with him. “his body”—“his brethren”: he has been attend-
Our chief instruction in the great doctrines of ing to every feature of our instruction, feeding
the Gospel—respecting the ransom, our justifi- us upon the Truth—“things new and old.” He is
cation through faith in the precious blood, our still the instructor, and whatever we receive
adoption, begetting, resurrection, and the dif- through the apostles is merely his message
ference between the First Resurrection and through them and not their own messages. And
that of others subsequently, etc.,—comes to us whoever now speaks in the Lord’s name is
through the epistles of the apostles and authorized to speak merely as a representative
through the record of their discourses as given and ambassador, who must refer for his author-
in the book of Acts. ity back to the words of the Lord himself, or to
At first we would be inclined to wonder why the words of those whom he inspired or directed
this should be so, why we should not get our in a plenary manner—the twelve apostles, Paul
chief instruction on matters pertaining to the taking the place of Judas.
Our Lord had been probably a year engaged
future life and godliness from the words of our
in preaching, first in Judea, and latterly in Gal-
Lord. But we understand the matter clearly
ilee, at the time this lesson opens. He was evi-
since we discern that it was necessary that our
dently already acquainted with these fishermen
Lord should pay the ransom price before any of
mentioned in our lesson, Peter, Andrew, James
our race could be adopted by the Father and
and John. It was probably at an earlier inter-
receive the spirit of adoption. This explains the
view that our Lord gave Simon his surname of
whole situation; for without the spirit of adop-
Peter, as it occurs in this lesson. These fisher-
tion we could not understand spiritual things,
men had probably met with Jesus and heard
and consequently the things of a heavenly char-
his preaching on other occasions, and were his
acter which Jesus declared were parables and
disciples in a general sense of the word—that
dark sayings to those of his time who heard
is, followers of him, believers on him, advocates
them; for instance, his discourse on the new
of his teachings. Now, however, the time had
birth to Nicodemus, who could not understand.
come for our Lord’s selection of the twelve apos-
Our Lord remarked in this connection the fact
tles who should be with him continually and
that he taught merely earthly things and not
see his miracles and hear his teachings and be
heavenly things, saying, “If I have told you
witnesses of all things said and done: and they
earthly things and you understood not, how
in turn might in due time serve as his special
would you understand if I should tell you of
representatives and be able to give to us, and to
heavenly things?” (John 3:12.) Seeing that his
all of his subsequent followers accurate and
hearers were not prepared to understand the
truthful records of the principal events of his
heavenly things, our Lord gave his attention
ministry.
chiefly to discourses on earthly things, and to
After preaching to the company on the shore
parables and dark sayings, which the Spirit
from his seat in the boat, Jesus proposed to
would subsequently make known to his faithful
Simon and Andrew, the owners of the boat, that
ones.
the boat be taken into deeper waters and the
The Natural Man Appreciates Not Spiritual nets cast for fish; but Peter informed the Lord
Things. that this would be useless as the day was unfa-
This gives us a larger view of our Lord’s min- vorable, or for some reason the fish were not in
istry: first, teaching the natural man such that quarter of the lake at that time, for he and
things as the natural man could understand; his companions had toiled all night and caught
secondly, healing the natural man’s ailments, nothing. Nevertheless, to please the Lord, they
and thus laying a broad foundation for the spir- did as he suggested. As they began to gather in
itual work which he would begin at Pentecost the net they found it to be heavily laden with

fish, more than their boat could hold. Their out by the fact that after our Lord’s death,
partners in the other boat were beckoned to, about two years later, these same men pro-
and gave a helping hand to save some of the posed returning to the fishing business, and ap-
fish. The lesson had its designed effect; Simon parently had some interest still in the boats,
Peter at once fell on his knees before the Lord, nets, tackle, etc. It was on the last-mentioned
recognizing that no ordinary human being occasion that Jesus again gave a great draft of
could have produced such results under such fishes, and that Simon Peter was the first again
circumstances. to recognize that the power to perform such a
miracle could belong to no other than the cruci-
The Lord Loves Zeal And Energy.
fied but risen Lord, whom he then recognized
There is something very noble about Simon
as the one upon the shore.
Peter: his impulsiveness by itself is an attrac-
tive trait. The zeal and energy with which he Called To a Higher Vocation.
was disposed to take hold of any matter consid- Our Lord’s words to Peter were, “From
ered worthy of his attention is admirable. In- henceforth thou shalt catch men.” These words
deed we know that Peter, James and John were were applicable also to Peter’s associates, and
the three whom the Lord specially loved of the doubtless were applied to them later as an invi-
twelve—the three who seemed to have the zeal, tation that they should with Peter join the Lord
energy and vim which the Lord appreciates. as his disciples or apostles. The account in
They were practical illustrations of the admoni- Mark 1:17 mentions Andrew the brother of
tion, “Whatsoever thy hand findeth to do, do it Simon Peter, and his partner in business also,
with thy might.” Peter’s words to the Lord, “De- and gives the invitation in slightly different
part from me, O Lord, for I am a sinful man,” language, namely, “Come ye after me and I will
represented his acknowledgment of the great make you to become fishers of men.” Probably
difference between himself and the Master. He the Lord made use of both expressions, but in
caught the true situation, that he was a sinful, any event they are of similar import.
imperfect man, while the one before him, the All of life’s affairs will teach us lessons profit-
Master, was perfect and in full accord with the able throughout its future, if we will receive
Father, and therefore permitted to be the dis- them. Ordinary affairs and business of every
penser of the Father’s mercies. kind, in proportion as it is conducted along hon-
Peter’s real sentiment was probably the est, proper and reasonable lines, will give valu-
reverse of his expression. He meant, “O Lord, able instruction and preparation for spiritual
although I am a sinful man, permit me to be usefulness in the Lord’s service, if they be prop-
near thee, that I may be blessed by contact with erly received and wisely improved. Perhaps,
thee.” This was the proper attitude of heart and however, there was something peculiarly help-
the real prayer, which Jesus answered in mak- ful in the fishing business—something pecu-
ing him one of his chosen twelve. liarly like the great work in which the apostles
The narrative breaks off suddenly and does were to engage the remainder of their lives.
not tell us whether it was the same hour or the Our Lord intimates this in his call. Fishing re-
next day that Peter, Andrew, James and John quires energy, tact, proper bait, and that the
forsook their fishing business—their boats and fisherman keep himself out of sight. And these
nets—that they might be specially the compan- four things are requisites in the spiritual fish-
ions of our Lord and ultimately his representa- ing in which the Lord privileges us to engage.
tives, his apostles. We may reasonably suppose Thus he admonished, “Be ye wise as serpents
that the partnerships in this fishing business and harmless as doves.” The Apostle Paul,
were family affairs, and that Peter left his boat speaking along this same line of the wisdom he
and implements in the hands of brothers or used in presenting the Gospel tactfully, says,
sons or other partners or associates; and that “Being crafty [wise] I took you with guile”—
likewise the sons of Zebedee left their para- with bait. The Apostle took advantage of the
phernalia in the hands of their father or others natural tendencies and inclinations of his hear-
who had previously been interested with them ers to present the Gospel in the most practical
in business. Indeed this thought is fully borne form without, however, shunning or refusing to

declare one single feature of it. In this his this Gospel age are gathering out of the world
course is a model for us. We are to remember of mankind a peculiar class of people suitable
that as fish are easily alarmed when they find to the Lord’s purposes in the Kingdom, and
that any one wishes to take them, so humanity though others may get into it they are not
is shy of being captured by anything—espe- desired and will relapse again to worldly condi-
cially if they have the least suspicion that they tions. The fishing of the next age will be differ-
may lose their liberties: and thus consecration ent and on a much larger scale.
appears to the world.
The apostles were not, as fishers for men, Apostleship More Than Discipleship.
representing men or human institutions. They There is a difference between apostleship
were not trying to get disciples into some sec- and discipleship. There are but “twelve apostles
tarian bondage. They were fishers of men for of the Lamb” (Rev. 21:14), but the number of
the Lord and as the Lord’s representatives; as disciples is considerably larger. The word disci-
though God did beseech men through them. ple signifies pupil or learner; and all who are
Their mission was to catch men with the glori- now being called of the Lord, all who are now
ous hopes and prospects of the Gospel; to bring being caught as acceptable fish under the pres-
them into such relationship with the Lord that ent arrangement are those who desire to be
they would fully and gladly surrender their all taught of the Lord and willingly respond to his
to him. And this is the same course that is prop- teachings. Our Golden Text sets forth the con-
erly before the Lord’s representatives today. We ditions upon which we may be disciples,
are to catch men for the Lord and for his ser- namely, that we not only accept the Lord but
vice, not for our personal profit or gain,—not for that we continue in his word—continue to be
sectarian upbuilding. We are not to give our taught of him—continue to learn in the school
own liberties to men, nor to seek to take away of Christ. Before we enter his school we must
the liberties of others at the behest of men or learn that we are sinners by nature and that we
sects. The message that goes forth from the need just the washing or the cleansing that he
true fishers of men whom the Lord commissions prescribes as necessary before we can enter his
is nevertheless a message which implies a loss school or become his disciples. After we accept
of liberty and a loss of life to those who are suc- the word of counsel respecting the need of
cessfully caught. However, the fishing business washing in the precious blood, and after by
does not fully illustrate the matter, because all faith accomplishing this cleansing of sins, and
who are of the Lord’s catch must be willingly after we have started as pupils, we find that
his, else they will not remain caught, but be there are various lessons to be learned, all nec-
cast forth: and their loss of personal liberty and essary to our progress.
life means a gain of glory, honor and eternal It is the Teacher who is to be the decider of
life. what lessons we need, what experiences, what
Our Lord used this fishing business as the trials, what difficulties, what encouragements,
basis of one of his parables, saying that the what assistance are necessary to us. The prom-
Kingdom of heaven is like unto a net cast into ise is, that no good thing will he withhold. He
the sea which after gathering fish of every kind will give the warnings, the corrections, the en-
will be finally brought to shore. That net un- couragements, the blessings and the promises,
doubtedly represented this Gospel age, and a according as we need them and are in a condi-
general catch of all classes of people, suitable tion to make profitable use of them. Not every-
and unsuitable for the Lord’s purpose as re- one who starts to be a disciple will win the
spects the Kingdom. The bringing of the net to great prize as a graduate from the school of
the shore properly represents the “harvest” Christ into the Kingdom of glory and joint-heir-
time of this age—the reckoning time, the time ship with the Master; but he who faithfully and
when this catch is concluded. The parable pro- patiently continues in discipleship—continues
ceeds to say that the suitable fish were gath- to learn the lessons which the great Master
ered into baskets and the unsuitable were cast teaches, until he shall have finished his course,
away,—cast back into the sea. So the Gospel will surely receive his crown at the hands of the
call, the Gospel net, the Gospel fishermen of Lord.

30 Capernaum Heals demoniac, also Peter’s mother-in-law and many others 8:14-17 1:21-34 4:31-41
Matthew 8:14-17 were diseased, and them that were pos-

And when Jesus was come into Peter’s sessed with devils. And all the city was
house, he saw his wife’s mother laid, and gathered together at the door. And he
sick of a fever. And he touched her hand, healed many that were sick of divers dis-
and the fever left her: and she arose, and eases, and cast out many devils; and suf-
ministered unto them. When the even was fered not the devils to speak, because
come, they brought unto him many that they knew him.
were possessed with devils: and he cast
out the spirits with his word, and healed Luke 4:31-41
all that were sick: That it might be fulfilled And came down to Capernaum, a city of
which was spoken by Isaiah the prophet, Galilee, and taught them on the sabbath
saying, Himself took our infirmities, and days. And they were astonished at his
bare our sicknesses. doctrine: for his word was with power.
Mark 1:21-34 And in the synagogue there was a man,
And they went into Capernaum; and which had a spirit of an unclean devil, and
straightway on the sabbath day he cried out with a loud voice, Saying, Let us
entered into the synagogue, and taught. alone; what have we to do with thee, thou
And they were astonished at his doctrine: Jesus of Nazareth? art thou come to
for he taught them as one that had destroy us? I know thee who thou art; the
authority, and not as the scribes. And Holy One of God. And Jesus rebuked him,
there was in their synagogue a man with saying, Hold thy peace, and come out of
an unclean spirit; and he cried out, Say- him. And when the devil had thrown him
ing, Let us alone; what have we to do with in the midst, he came out of him, and hurt
thee, thou Jesus of Nazareth? art thou
him not. And they were all amazed, and
come to destroy us? I know thee who thou
spake among themselves, saying, What a
art, the Holy One of God. And Jesus
rebuked him, saying, Hold thy peace, and word is this! for with authority and power
come out of him. And when the unclean he commandeth the unclean spirits, and
spirit had torn him, and cried with a loud they come out. And the fame of him went
voice, he came out of him. And they were out into every place of the country round
all amazed, insomuch that they ques- about. And he arose out of the synagogue,
tioned among themselves saying, What and entered into Simon’s house. And
thing is this? what new doctrine is this? Simon’s wife’s mother was taken with a
for with authority commandeth he even great fever; and they besought him for
the unclean spirits, and they do obey him. her. And he stood over her, and rebuked
And immediately his fame spread abroad the fever; and it left her: and immediately
throughout all the region round about Gal- she arose and ministered unto them. Now
ilee. And forthwith, when they were come when the sun was setting, all they that
out of the synagogue, they entered into
had any sick with divers diseases brought
the house of Simon and Andrew, with
them unto him; and he laid his hands on
James and John. But Simon’s wife’s
mother lay sick of a fever, and anon they every one of them, and healed them. And
tell him of her. And he came and took her devils also came out of many, crying out,
by the hand, and lifted her up; and imme- and saying, Thou art Christ the Son of
diately the fever left her, and she minis- God. And he rebuking them suffered them
tered unto them. And at even, when the not to speak: for they knew that he was
sun did set, they brought unto him all that Christ.

CAPERNAUM EXALTED TO HEAVEN.—Reprints, p. 3726
MARK 1:21-34.
”He healed many of their sick.”
OUR Lord declared of Capernaum that hav- he said, “My teaching is not mine, but his that
ing been exalted to heaven it should be brought sent me.”—John 7:16.
down to hell. (Matt. 11:23.) Our lesson tells us We pause here to remark that the teachings
how it was exalted to heaven—that great mer- of all the Lord’s representatives should be along
cies and blessings and privileges were accorded this same line—not human speculations and
to its people early in our Lord’s ministry of philosophies, but the Word of God—“He that
healing. Nevertheless few there accepted him hath a dream let him tell a dream, but he that
as Messiah, and, as he predicted, the city was hath my Word let him speak my Word.” (Jer.
brought down to hell—not to a place of burning 23:28.) “To the Law and to the testimony: if
or torture, but to hades, a grave condition, a they speak not according to this Word it is
death condition. The city so completely disap- because they have no light in them.” (Isa. 8:20.)
peared that its location is not definitely known “Teach the Word, be instant in season,” and
now. A certain pile of stones is credited with even when inconvenient to yourself. (2 Tim.
being its former site. 4:2.) “The Word of God is powerful and sharper
Capernaum was on the Lake of Galilee, near than a two-edged sword.” (Heb. 4:12.) “Sanctify
the scene of the miraculous draught of fishes them through thy Truth, thy Word is Truth.”
noted in our previous lesson. On the next Sab- (John 17:17.) They took knowledge of them that
bath day, Jesus, accompanied by the four fish- they had been with Jesus,” and learned of him.
ermen who had left all to become his disciples, (Acts 4:13.) Thus it is that those who are faith-
entered into the synagogue at Capernaum. ful and loyal to the Lord and the word of his tes-
Jewish synagogues were very liberally gov- timony speak not vaguely and indefinitely to
erned, and afforded an opportunity for nearly the world, but declare the message of God, the
any one of reverent manner to present his “good tidings of great joy which shall be unto all
views respecting the Law and the prophets. people,” “in due time.”
Our Lord availed himself of the opportunity
and taught the people, who were astonished at “I Know Thee Who Thou Art”
his doctrine, his teachings. They were accus- Whilst Jesus was speaking, or probably at
tomed to hearing the scribes and Pharisees the conclusion of his discourse, the congrega-
haggle over the Scriptures, guessing and con- tion in the synagogue was startled by the
fusing their meaning and generally mystifying words, “Let us alone; what have we to do with
them, but Jesus taught as a master who thor- thee, thou Jesus of Nazareth? Art thou come to
oughly understood his subject—“as one having destroy us? I know thee who thou art, the Holy
authority.” One of God.” The speaker was a demoniac; to-
True, our Lord had come down from heaven day he would be called a crazy man, and would
and had knowledge of things of which others be confined in an asylum. We would not say
were ignorant; but it was not respecting these that all insanity is demonism—that all insane
that he taught, we may be sure from his remark persons are possessed of evil spirits, as in the
to Nicodemus, “If I have told you earthly things case under review. Quite evidently there are
and ye believe not, how could you believe if I cases in which the brain is diseased, but we
told you of heavenly things?” On the contrary, believe that fully one-half or more of all those
our Lord’s discourses were along the lines of who are dealt with as insane are cases of demo-
divine revelation—the Law and the Prophets, niacal possession—“obsession.”
and the fulfillment of these. This is clearly indi- As we have shown in other writings, the evil
cated by his declaration, “I speak not from spirits or demons who thus obsess humanity
myself; but the Father which sent me he hath were once angels—“those angels which kept not
given me a commandment what I should say their first estate” (Jude 1:6), but who in the
and what I should speak.” (John 12:49.) Again days of Noah fell from divine favor through sin,

and have since been under chains of darkness divine mercy through Christ. And this indeed
pending the judgment of the great day, the Mil- we know is a part of the divine program—for
lennial day, when the Christ—Jesus and the not only fallen men but also fallen angels are to
Church in glory—shall not only grant a trial or be judged or tried at his appearing and king-
judgment to man but also to those fallen angels. dom.—1 Cor. 6:3.
(1 Cor. 6:3.) Meantime their endeavors to com- Our Lord commanded the demon to leave the
municate with humanity, and to obtain control man—to give up his hold upon his mind and
over them through the submission of their body. The demon was powerless to resist the
wills, seems to be incessant. Throughout the authority vested in Jesus, but was not hindered
Scriptures, both in the Old and New Testa- from causing the man considerable torture in
ments, all who reverence God are warned going from him. Luke says (4:35) the demon
against having anything whatever to do with threw the man down in the midst of the crowd
mediums, seances and every form of spirit com- —thus and in every way the malignity of these
munications as being of these demons— evil spirits is manifested. There are no such
Satanic. It is our duty to reiterate this, because obsessions or possessions by holy spirits. God
these influences are more active today than recognizes the individuality of each member of
ever before, and because the Scriptures show the race and does not intrude upon it, nor do
that they will be increasingly active and power- the holiest angels thus intrude. God through
ful in the near future as a part of the great trial his holy Spirit operates not as do the demons,
coming upon all Christendom in this our day. to the overthrow of reason and the subjugation
We learn that in Australia Spiritism is much of the will, but on the contrary operates only in
more advanced and more powerful than in accord with reason and the will. The fully con-
either Europe or America, but it is making secrated believer in Jesus may receive of the
rapid strides everywhere. holy Spirit, and this more and more abundantly
The demon of our lesson seems to have had as he comes into glorious touch and relation-
the thought that at the coming of Messiah all ship to the Lord in thought and word and con-
evil was to be abolished and destroyed. One duct. But any neglect of the divine teachings or
account says, “Art thou come to destroy us principles in the exercise of self-will in opposi-
before the time?” as though the demons had tion to the recognized will of God, is sure to that
some information or premonition that the time extent to quench the spirit of holiness, the
for the manifestation of power through Messiah spirit of a sound mind, the Spirit of God, which
was still future. Another Scripture represents is in no wise forced upon us, but must be enter-
an evil spirit as crying out, “Art thou come to tained, must be held on to, must be desired if it
torment us?” The word for torment in that case would be retained and increased.
signifies hasten, punish. We may be sure the Amazed At The Teaching
inspired writers up to that time had not indi- No doubt in our Lord’s teachings he had ex-
cated the nature of the punishment that would plained the cause of sin and sorrow and pain
be inflicted upon the fallen angels, and that the and death—that these were the results of origi-
latter merely surmised that it would be their nal disobedience, the curse, and that in God’s
destruction. due time and way this curse would be lifted
The Apostle Peter seems to imply that when from the world, evil spirits would no longer
the fallen spirits witnessed our Lord’s death as have power and authority to deceive and infest,
the sin offering, and his resurrection with and sickness and pain and death would all be
divine power, they realized a love of God and a wiped out in the glorious morning of blessing
power of God on behalf of humanity that they which God has promised through the Messiah.
had not previously appreciated, and the These astounding teachings, so much more
thought of God’s mercy to come in due time to clear and distinct than anything they had ever
men gave ground to some of them for hoping heard from their scribes, and so full of inspira-
also that in due time the repentant ones of their tion and hope, when backed by the demonstra-
number might be the recipients of a share in tions of the Lord’s power over the evil spirits,

caused all the people astonishment. They suffi- connection with one of his healings that “Virtue
ciently realized that the one who had been [vitality, power, strength] went out of him and
teaching upon their seashore was a great healed them all.” (Matt. 8:17; Luke 6:19.) Thus
teacher, a great prophet, if not the Messiah our Lord fulfilled his covenant of consecration
himself. and began to lay down his life for others. The
Although more than a year had elapsed since using of strength for the assisting of others con-
Jesus began his ministry, although the miracle tinued to the end of his ministry, when through
of Cana of Galilee was in the past, and al- non-resistance, submission to the Father’s will,
though he had taught to a considerable extent he permitted himself to be crucified for sinners,
in that region, “The Kingdom of heaven is at the just for the unjust, that he might redeem us
hand,” yet this seems to have been the first with his blood, his sacrificed life.
illustration of our Lord’s miraculous power over The account says, “He suffered not the devils
disease and evil spirits. Otherwise the people of to speak because they knew him.” How evident
that city who had heard Jesus’ teaching would it is, not only from this statement but also from
not have been so astonished. We may be sure the case in which Paul rebuked the damsel who
that the four fishermen who had left all to be cried, “These are the servants of the Most High
his disciples were less surprised than the oth- God, which show unto us the way of eternal
ers, because of their knowledge of the increase life”—how evident it is that the Lord does not
of the wine at Cana, and their knowledge also desire the testimony of devils respecting him-
of the miraculous draught of fishes a few days self or his plan. The same is true of all the un-
previous to this casting out of the demon. regenerate. The Word of the Lord is to such,
Leaving the synagogue, Jesus and the four “What hast thou to do to take my word into thy
disciples went to Peter’s home, where his mouth, seeing thou hatest instruction and cast-
mother-in-law lay sick of a fever. They en- eth my words behind thee.” (Psa. 50:17.) It is
treated Jesus on her behalf (Luke 4:38), and he the special privilege of those who are the Lord’s
healed her. Evidently the casting out of the consecrated ones to be his ambassadors, his
demon suggested to the minds of the disciples mouthpieces—it is a special honor conferred
the power of our Lord to heal diseases, other- upon such; hence the declaration again, “None
wise they would have entreated the Lord to of the wicked shall understand, but the wise
heal the woman before going into the syna- shall understand.”—Dan. 12:10.
gogue. Our Lord took the woman by the hand Only those wise toward God and seeking to
and raised her up, and immediately the fever live in harmony with his will may be expected
left her. Other than this she was not weak and to have clear discernment of the true plan of
enervated, as fever patients usually are when God; all others will be confused and in more or
the fever is stopped. On the contrary, she had less of darkness. It is in harmony with this that
her wonted strength, and was able at once to the prophet declares respecting the entire body
minister to the guests of the home, to serve of Christ, the Anointed, “The Spirit of the Lord
them with dinner, etc. God is upon me because he hath anointed me to
“Himself Took Our Infirmities” preach the good tidings.” None are to be consid-
At even, at sunset, not only because it was ered teachers of God’s message except they
the close of the day, but because according to have the anointing, and all who have the
the Jewish custom the Sabbath ending at sun- anointing, to the extent that they possess it, are
set made it in the eyes of the people the more privileged to be representatives and mouth-
proper time, they brought to Jesus the sick and pieces of the Lord according to their opportuni-
those possessed with devils that he might re- ties and willingness under the reasonable
lieve them. He did this, expending in the ser- limitations of the Word.
vice his own vitality, we may be sure. This The next morning the multitudes, enthused
much is not only intimated by the Apostle’s dec- with the thought that they had a great teacher
laration that himself bore our infirmities and and healer in their midst, sought Jesus again,
carried our sorrows, but it is directly stated in but he had departed early into a wilderness

place, saying that he must preach the gospel in “These Signs Shall Follow”
other cities also—he must be about his Father’s Many in studying this lesson will doubtless
business, he must attend to the necessities and call to mind the arguments of some who claim
interests of the entire flock. Evidently our that all of the Lord’s people who truly trust him
Lord’s intention was to merely give such evi- should heal each other through prayer and
dences of divine favor as would convince all who should never be sick. Many who thus argue
were Israelites indeed respecting his true char- quote these words, “These signs shall follow
acter and work as the Father’s representative, them that believe: in my name shall they cast
as the Messiah. Hence he would leave after giv- out devils, they shall speak with new tongues,
ing these miraculous tokens—leave, that those they shall take up serpents, and if they drink
who were not in a proper condition of heart any deadly thing it shall not hurt them; they
might forget, might lose their interest, might shall lay hands on the sick and they shall re-
cool their ardor, while only the Israelites in- cover.”—Mark 16:17,18.
deed, waiting for the consolation of God prom- These dear friends should note two things:
ised through the Law and the prophets, would (1) That these words, and indeed all of the six-
continue to watch and hope and wait and pray teenth chapter of Mark from the ninth verse to
for the Kingdom he had announced. its close, are not found in the old manuscripts of
So it is in every case: the Lord is seeking only the Bible, and are recognized as being additions
the elect class, those who worship him in spirit to what Mark wrote, and hence wholly without
and in truth; he seeks not the multitude, their inspired authority. All scholars know this, and
time is not yet. In due time all the blind eyes many who quote these words we would suppose
shall be opened and all the deaf ears shall be are intelligent enough to have this knowledge.
unstopped, and the knowledge of the Lord shall Why then do they quote them as Scripture
be granted to every member of the race, but when they know they are not Scripture?
now it is only for the special class whom the (2) These words are not true of the Lord’s fol-
Lord is seeking to be members of the Bride, the lowers, and those who quote them as applicable
Lamb’s wife. show that they do not believe them. They will
not take up serpents, they fear to drink deadly
He Healed Many things, they cannot cast out devils, nor can they
While our Lord undoubtedly healed many all heal the sick by laying on their hands.
diseased ones during the two years and a quar- Our Lord’s miracles not only served as an in-
ter following this lesson, we have no thought struction to the people but also typified or illus-
that he healed all the sick of Palestine. His mis- trated the power which he ultimately will use
sion was not to heal the sick but to preach the on a higher and grander scale in the blessing of
gospel. The healing of the sick was merely inci- all the families of the earth. He did not use his
dental, to attract the attention, to assist the power, so far as the record shows, upon any of
faith, to point him out as the finger of God. For his followers, his disciples. Their call implied
instance, we remember the cure of the impotent that they would follow in his steps, and instead
man at the pool of Bethesda, where there were of seeking restitution and recovery of physical
many sick folk, and he alone of them all was health they would seek to lay down their lives
healed (John 5:1-9.) The account would seem to for their brethren in the service of the Truth.
imply that many if not all the sick at Caper- Whoever has got the idea that the Lord’s follow-
naum were healed, but it was a little city, and, ers are called to get physical health and free-
besides, it was granted, we are told, wonderful dom from trials and difficulties, aches, pains
blessings and privileges and opportunities and and sorrows, has gotten the wrong thought.
favors above other cities—it was exalted up to True, godly living and a heart at peace with the
heaven in point of privileges, blessings and Lord are very conducive to physical health, but
opportunities, and this largely through so gen- it is also true that to be instant in season and
eral a healing of its sick and devil-possessed out of season in the service of the King will
ones. mean a considerable amount of wear and tear,

physically, and imply a measure of physical dis- ties. Rather we are to ask for the spiritual
comfort at times, and this injury in one way or blessings, realizing that the Father is more
another should be considered as a part of our willing to give the holy Spirit to his children
sacrifice, a part of the “all things” of our experi- than are earthly parents to give earthly good
ence which God is able to overrule to our profit. things to theirs.
Very many indeed of the Lord’s people have The giving to us of the holy Spirit will gener-
received most wonderful blessings at his hands ally imply lessons in patience, meekness and in
under the chastening rod of affliction, sickness. love development through sufferings and trials,
Thus an evil thing, an element of the curse, has moral or physical. The obedient child of God,
in many instances been overruled for good to developed through the knowledge of the Word
those who loved the Lord and were properly and the possession of its spirit, will delight to
exercised by their experiences. True, there is no acknowledge the Lord’s wisdom and to trust
sickness in heaven, and there will be no sick-
him for such blessings of a temporal kind as
ness on earth after the Millennial Age shall
may seem to him best. Our special advantages
have fully rolled away the curse and brought
are of a spiritual kind, which did not begin at
in restitution and perfection to those who will
accept them on God’s terms of obedience and Capernaum or at all during our Lord’s minis-
shall have destroyed all other members of the try, but on the contrary began at Pentecost
human race. But that time has not yet come; we after he had ascended on high and received of
are still walking not by sight but by faith; we the Father his reward and the authority to en-
still have the weaknesses, mental, moral and due his followers with the spirit of begetting to
physical, which came to us as our share of the the new nature.
general fall. The Lord may grant us special Let us not seek for the loaves and fishes and
immunities or special refreshment according to physical healing, for after all these things do
his wisdom, according to his knowledge of the the Gentiles seek; but let us seek the spiritual
necessity of the work he would have us do, but health, strength and vigor, and all temporal
it is not for us to attempt to withdraw our sacri- things shall be added unto us according to
fice by asking for earthly favors and immuni- divine wisdom and love.

30 Galilee First tour of Galilee with the four now called 4:23-25 1:35-39 4:42,43
Matthew 4:23-25 Decapolis, and from Jerusalem, and from

And Jesus went about all Galilee, teaching Judea, and from beyond Jordan. [8:1-4]
in their synagogues, and preaching the When he was come down from the moun-
gospel of the kingdom, and healing all tain, great multitudes followed him. And,
manner of sickness and all manner of dis- behold, there came a leper and worshiped
ease among the people. And his fame him, saying, Lord, if thou wilt, thou canst
went throughout all Syria: and they make me clean. And Jesus put forth his
brought unto him all sick people that were hand, and touched him, saying, I will; be
taken with divers diseases and torments, thou clean. And immediately his leprosy
and those which were possessed with dev- was cleansed. And Jesus saith unto him,
ils, and those which were lunatic, and See thou tell no man; but go thy way,
those that had the palsy; and he healed show thyself to the priest, and offer the
them. And there followed him great multi- gift that Moses commanded, for a testi-
tudes of people from Galilee, and from mony unto them.

Mark 1:35-45 enter into the city, but was without in
And in the morning, rising up a great desert places: and they came to him from
while before day, he went out, and every quarter.
departed into a solitary place, and there
prayed. And Simon and they that were Luke 4:42-43
with him followed after him. And when And when it was day, he departed and
they had found him, they said unto him, went into a desert place: and the people
All men seek for thee. And he said unto sought him, and came unto him, and
them, Let us go into the next towns, that I stayed him, that he should not depart
may preach there also: for therefore came from them. And he said unto them, I must
I forth. And he preached in their syna- preach the kingdom of God to other cities
gogues throughout all Galilee, and cast also: for therefore am I sent. [5:12-16] And
out devils. And there came a leper to him, it came to pass, when he was in a certain
beseeching him, and kneeling down to city, behold a man full of leprosy: who
him, and saying unto him, If thou wilt, seeing Jesus fell on his face, and besought
thou canst make me clean. And Jesus, him, saying, Lord, if thou wilt, thou canst
moved with compassion, put forth his make me clean. And he put forth his
hand, and touched him, and saith unto hand, and touched him, saying, I will: be
him, I will; be thou clean. And, as soon as
thou clean. And immediately the leprosy
he had spoken, immediately the leprosy
departed from him. And he charged him to
departed from him, and he was cleansed.
And he straitly charged him, and forthwith tell no man: but go, and show thyself to
sent him away; And saith unto him, See the priest, and offer for thy cleansing,
thou say nothing to any man: but go thy according as Moses commanded, for a tes-
way, show thyself to the priest, and offer timony unto them. But so much the more
for thy cleansing those things which Moses went there a fame abroad of him: and
commanded, for a testimony unto them. great multitudes came together to hear,
But he went out, and began to publish it and to be healed by him of their infirmi-
much, and to blaze abroad the matter, ties. And he withdrew himself into the wil-
insomuch that Jesus could no more openly derness, and prayed.
HE HEALETH THEIR DISEASES—Reprints, p. 4979

MARK 1:29-45.
“Himself took our infirmities, and bare our sicknesses.”—Matthew 8:17.
TODAY’S STUDY follows closely the one of a cipleship followed, and found Jesus later, and
week ago. When Jesus left the Capernaum syn- apparently urged His return, saying, “All men
agogue, He went to St. Peter’s home. There St. are seeking Thee.” But Jesus replied, “Let us
Peter’s mother-in-law lay sick of a fever. It was go elsewhere, into other towns, to preach there
the work of but a moment for the Savior to take also.” And He went into the synagogues
her by the hand and raise her up to health. The throughout all that section, all of Galilee,
fame of Jesus had spread and by evening there preaching and casting out demons.
were crowds importuning His healing words Nothing is more attractive to the human mind
and touch. “And He healed many that were sick than the miraculous power of healing disease.
of divers diseases, and cast out many demons, No one enjoys disease, pain and suffering. Peo-
and suffered not the demons to speak, because ple would be glad to be healed of disease, even
they knew Him.” if they were assured that the cures were per-
But He did not remain to increase and formed by the power of Satan himself. It should
deepen the favorable impression that He had not surprise us today that many false doctrines,
made. The next morning, long before daylight, wholly out of harmony with God’s Word, com-
He left Capernaum and went into a desert place mend themselves to the poor, groaning creation
for prayer and communion with God. St. Peter by promises of relief from physical ailments,
and the others who had accepted the call to dis- without medicine, and theoretically by the

power and favor of God, and supposedly in proof particularly applicable in our day, and that
of the doctrines advocated by the healers. many conscientious and good people are being
But since these healers hold various and deceived, and that miraculous healings are part
antagonistic doctrines, it is manifest that all of the Adversary’s bait. It would not be appro-
are not of God, if any of them are. To our under- priate for us to enumerate here the different
standing, the Bible teaches that no miraculous doctrines which we believe are thus baited. We
healing at the present time is authorized by content ourselves by giving the Scriptural rea-
God’s Word. St. Paul declared by inspiration son for expecting no miraculous healings from
that the gifts granted to the early Church and God at the present time.
exercised by Jesus and the Apostles and those
to whom they personally communicated them “Who healeth Their Diseases”
would pass away. We believe that they did pass It is quite true that under the Law Covenant
away—that they gave place to the next and which God made with Israel, He agreed that
higher manifestation of Divine favor, namely, sickness should be a penalty for violation of the
the fruits of the Holy Spirit—meekness, gentle- Law, and health a reward for the obedient. The
ness, long-suffering, and love—as evidence of statement of the Prophet, “Who healeth all thy
God’s favor and of membership in the Church of diseases,” was applicable physically to the
the First-born. The miracles which Jesus and Israelites under the Law Covenant. It has also
the Apostles wrought were merely with a view a spiritual application to the Church, the New
to the establishment of the early Church. No- Creation.
where is it intimated that it was the Divine will But the healing of the New Creature and the
that all people should be healed of disease dur- healing of his flesh are different things. The
ing this Age. New Creature’s soul sickness and heart trou-
The general healing of disease will doubtless bles are all cured by the Good Physician—even
be a prominent feature of the work of Messiah’s though his flesh may suffer pain and go down
glorious Kingdom after its establishment. Not into death. We are to remember that the condi-
only will the ailments of the flesh be lifted, but tion upon which we were begotten of the Holy
restitution processes will go on step by step, Spirit to be new creatures was a full surrender
lifting humanity out of sin, disease and imper- of the flesh and its interests as living sacrifices,
fection, up to full and absolute perfection, holy and acceptable, which is our reasonable
except in the case of those who wilfully and
service.—Rom. 12:1.
deliberately oppose the Divine arrangement,
Nor is this any change from the Lord’s deal-
and who, in due time, will be cut off from life in
ings with the Church from the very beginning.
the Second Death. All the remainder will ulti-
mately reach the glorious condition of perfec- So far as the records show all, or nearly all,
tion mentioned in the Scriptures, where there who were healed by Jesus and the Apostles
will be no more sighing, no more crying, no were “sinners.” Surely there is no record of a
more dying, because all the former things of sin single instance in which any of the Apostles
and death will have passed away; because He were healed of any disease. Although St. Paul
that sitteth upon the Throne will make all healed many sick, yet when Epaphroditus was
things new.—Rev. 21:4,5. sick and “nigh unto death” we have no mention
of any attempt to miraculously recover him.
Satan an Angel of Light
St. Paul intimates that Satan and his mes- Similarly, in the case of Timothy, we find
sengers, the fallen angels, would seek to trans- that St. Paul neither sent him napkins and
form themselves so as to appear “as angels of handkerchiefs for his healing, nor advised him
light,” that they might exercise the greater in- to pray for his own healing, nor told him that he
fluence over humanity and that thereby they would pray for him, nor advised him to have
might inculcate the more successfully false doc- others pray for him. On the contrary, he ad-
trines, subversive of true faith in God and His vised certain medicines, “for thy stomach’s
Word. We believe that the Apostle’s words are sake.” Indeed, we believe that for God’s conse-

crated people to ask for physical healing would A Cleansed Leper Thankful
be to attempt to take back again what they Today’s study mentions another case of heal-
have specifically consecrated to the Lord— ing. Leprosy was regarded by the Jews as an
“even unto death.” That the Lord specially over- incurable disease, and as a type of sin. The
rules in the cases of many of His people to give leper of this lesson had faith in the power of
them remarkable health and strength for their Jesus, and came and kneeled before Him and
labors in His service, without their asking it, is entreated healing, cleansing. His prayer was
another matter entirely. This, however, is in no answered, not because he was one of Jesus’ dis-
wise in conflict with the fact that God used mir- ciples, nor because he promised to become one
acles amongst outsiders, amongst unconse- of them, but because of his exercise of faith, and
crated people, as a foreshadowing of the general in order to make of his case a testimony to the
blessings which will come to mankind under priests that Jesus exercised a power Divine.
Messiah’s Kingdom shortly to be established. The cleansed leper was told to go, according to
Furthermore, let us remember that the mira- the Law, and present the customary offering,
expressing his thanks to God and giving his tes-
cles performed by Jesus and the Apostles were
timony to the priest respecting his healing, and
not attempts to heal all sickness, to banish pain
to have him examine him as the Law required.
and sorrow. They were merely intended to at-
Jesus admonished the leper not to make
tract attention to the Gospel Message. The time
known so great a miracle; but in his thankful-
when God shall wipe away all tears from off all
ness he could not restrain himself; he told it
faces, and when there shall be no more sighing everywhere. The result was that Jesus could
and crying and dying, will be during and as a not thereafter visit the large cities because he
result of Messiah’s reign of a thousand years.— would be overwhelmed with the number of sick
Rev. 21:4. brought to him for healing. He therefore fre-
Today’s study furnishes one proof along this quented the rural districts, but even then the
line. Jesus did many mighty works in Caper- people sought Him for healing, from every
naum, but merely to attract attention. He went quarter.
to other cities and towns, leaving behind Him in But alas! they were more appreciative of the
Capernaum many sick and disappointed. Simi- restitution blessings than the great privilege
larly, we read that when Jesus passed the pool which our Lord specially offered them of becom-
of Siloam there was a great multitude of impo- ing His footstep followers and joint-heirs in His
tent folk there needing healing and waiting the Kingdom, which, by and by, will dispense resti-
opportunity to go down into the water therefor. tution blessings and healing far and near to
Jesus merely observed one of that multitude every member of Adam’s race condemned
and said unto him, “Take up thy bed and walk.” through the fall of Adam, and redeemed by the
—John 5:1-9. precious blood of Calvary.

30 Capernaum Heals paralytic 9:1-8 2:1-12 5:17-26
Matthew 9:1-8 blasphemeth. And Jesus knowing their

And he entered into a ship, and passed thoughts said, Wherefore think ye evil in
over, and came into his own city. And, your hearts? For whether is easier, to say,
behold, they brought to him a man sick of Thy sins be forgiven thee; or to say, Arise,
the palsy, lying on a bed: and Jesus see- and walk? But that ye may know that the
ing their faith said unto the sick of the Son of man hath power on earth to forgive
palsy; Son, be of good cheer; thy sins be sins, (then saith he to the sick of the
forgiven thee. And, behold, certain of the palsy,) Arise, take up thy bed, and go
scribes said within themselves, This man unto thine house. And he arose, and

departed to his house. But when the mul- glorified God, saying, We never saw it on
titudes saw it, they marveled, and glori- this fashion.
fied God, which had given such power
unto men. Luke 5:17-26
And it came to pass on a certain day, as
Mark 2:1-12 he was teaching, that there were Phari-
And again he entered into Capernaum sees and doctors of the law sitting by,
after some days; and it was noised that he which were come out of every town of
was in the house. And straightway many Galilee, and Judea, and Jerusalem: and
were gathered together, insomuch that the power of the Lord was present to heal
there was no room to receive them, no, them. And, behold, men brought in a bed
not so much as about the door: and he a man which was taken with a palsy: and
preached the word unto them. And they they sought means to bring him in, and to
come unto him, bringing one sick of the lay him before him. And when they could
palsy, which was borne of four. And when not find by what way they might bring him
they could not come nigh unto him for the in because of the multitude, they went
press, they uncovered the roof where he upon the housetop, and let him down
was: and when they had broken it up, through the tiling with his couch into the
they let down the bed wherein the sick of midst before Jesus. And when he saw
the palsy lay. When Jesus saw their faith, their faith, he said unto him, Man, thy sins
he said unto the sick of the palsy, Son, are forgiven thee. And the scribes and the
thy sins be forgiven thee. But there were Pharisees began to reason, saying, Who is
certain of the scribes sitting there, and this which speaketh blasphemies? Who
reasoning in their hearts, Why doth this can forgive sins, but God alone? But when
man thus speak blasphemies? who can Jesus perceived their thoughts, he
forgive sins but God only? And immedi- answering said unto them, What reason
ately when Jesus perceived in his spirit ye in your hearts? Whether is easier, to
that they so reasoned within themselves, say, Thy sins be forgiven thee; or to say,
he said unto them, Why reason ye these Rise up and walk? But that ye may know
things in your hearts? Whether is it easier that the Son of man hath power upon
to say to the sick of the palsy, Thy sins be earth to forgive sins, (he said unto the
forgiven thee; or to say, Arise, and take sick of the palsy,) I say unto thee, Arise,
up thy bed, and walk? But that ye may and take up thy couch, and go into thine
know that the Son of man hath power on house. And immediately he rose up before
earth to forgive sins, (he saith to the sick them, and took up that whereon he lay,
of the palsy,) I say unto thee, Arise, and and departed to his own house, glorifying
take up thy bed, and go thy way into thine God. And they were all amazed, and they
house. And immediately he arose, took up glorified God, and were filled with fear,
the bed, and went forth before them all; saying, We have seen strange things
insomuch that they were all amazed, and today.
THE FORGIVENESS OF SINS.—Reprints, p. 3728

MARK 2:1-12.
“The Son of man has power on earth to forgive sins.”
IT was but a short time after the incidents of that time are understood to have been usually
our last lesson and our Lord’s subsequent of one room only, in size about 20 × 40 feet,
preaching to other cities of Galilee that he with a flat roof formed by heavy timbers
returned to Capernaum, which was now his about two feet apart, on which were placed
home city, for Matthew informs us that leav- slabs of either wood or stone, the whole being
ing Nazareth he came and dwelt in Caper- covered with earth or sod closely rolled. The
naum. (Matt. 4:13.) The people heard that he roof was usually accessible by an outside
was at home, and a crowd assembled at the stairway and was often used as a summer
house. The houses of the middle classes of sleeping place.

To the crowd of his fellow-citizens—who had looked up to as authorities by the masses.
but recently awakened to the fact that Jesus These with the others had been attracted by the
was a great prophet, endued with miraculous wonderful miracles and teachings of Jesus and
powers—the Lord was discoursing, doubtless they were watching his words and deeds. Here
respecting the Kingdom of God long promised, they thought they had found a flaw—that Jesus
and which he proclaimed to be nigh, even at the was arrogating to himself a power and author-
door, if the people were willing to receive the ity which could belong to God alone. Indeed we
message and its blessing. At this juncture four may suppose that it was partly to start this
men, bearing on a litter a young man paralyzed very line of reasoning that our Lord expressed
and utterly helpless, approached the house himself as he did. Then, reading their hearts,
with a view to having the sick one healed. His he answered their queries, saying, “Which is
helpless condition probably hindered the ailing the easier for you to believe, that I am able to
one from applying to Jesus on the day when so forgive sins or that I could heal this man of the
many of the sick at Capernaum were cured. result of his sins? But to prove my power to
Now he had found friends and helpers and had forgive the sin I will perform the cure, and its
come within sound of the Master’s voice, yet performance will testify that I have not blas-
was unable to gain access to his presence phemed; that I have not arrogated to myself
because of the crowd who were unwilling to authority which is not properly in my control;
make way for him. that I am not misrepresenting the Father when
But the faith which had brought him thus far I declare that I am his special agent and repre-
insisted that some way of presenting his case sentative.” Then Jesus said to the paralyzed
before Jesus would be found. Finally he was man, “Arise, take up thy couch and go to thy
carried to the roof of the house the earthy cov- home!”
ering was dug away from a portion, the slab When the man did arise and carried forth his
lifted, and by improvised ropes he was let down stretcher on which he had lain the people were
into the very presence of Jesus. He must have amazed and glorified God, saying, “We never
had a strong faith not only in the Lord’s power saw anything of the like before.” Luke adds that
to heal but also in his gentleness and goodness, they said, “We have seen strange things today.”
that so far from resenting the rude intrusion They had heard the Messiah explain about his
he would have patience and realize his deep Kingdom and declare his power to forgive sins
necessity. and demonstrate that power by a miracle. How
And so it was: instead of finding fault, threat- could they help but wish that the Kingdom of
ening them with arrest, accusing them of rude- God might immediately be established, that
ness, etc., our Lord was so pleased with the divine favor might reach the whole world and
faith manifested that he overlooked the intru- increase in restitution blessings until there
sion entirely and greeted his uninvited guest should be no more sickness, no more pain, no
most graciously, saying, “Son, thy sins are for- more dying, no more crying, no more sin, no
given thee.” Perhaps the young man was think- more death. However, a particular work must
ing less of his sins and their forgiveness than of be accomplished before the Kingdom could be
his hope for recovery, but in any event our Lord set up and begin its restitution work: first the
put the most important thing foremost. He was elect of God, a little flock, the Bride of Christ,
primarily the sin-bearer and teacher, his work must be selected. Palestine and the favored
of healing being a secondary one at the time, a nation did not supply a sufficient number to ful-
mere exercise, so as to emphasize the lessons fil the divine arrangement, and hence after the
given. selection of all the Israelites indeed the favor of
Wise And Unwise Alertness God turned from natural Israel to the Gentiles,
The people present were alert to notice every- to gather out of them a sufficient number to
thing that Jesus did and said, and amongst complete the very elect.
them were some of the learned, the Scribes, Our hope, our confidence is that this election
who were well informed respecting the Law and is very nearly accomplished; that soon the sec-

ond coming of Christ will bring forth his intelligently and wilfully in sympathy with it
Church in the first resurrection to glory, honor must be considered as part of it and be
and immortality and joint-heirship with him in destroyed with it.
the Kingdom, and that subsequently the resti- The more we see of sin, the more we realize
tution blessings of the Kingdom will go forth to its contaminating character and destructive
the natural seed of Abraham, yea, unto all the tendencies, the more we appreciate the divine
families of the earth. justice which on account of sin condemns sin
Sin and its forgiveness may be considered the in humanity. (Rom. 8:3.) The more advanced
essence of this lesson: to this subject, therefore, our conceptions of righteousness, truth, holi-
we turn our attention. ness, purity, the more we are enabled to ap-
Not only is sin generally common to the preciate the divine view of sin and to say of
world of mankind, as the Scriptures abun- the Lord and his sentence against sin and sin-
dantly declare and explain, but a conscious- ners, “True and righteous are thy judgments,
ness of sin is general. The world in general O Lord.”—Rev. 15:3.
recognizes what the Bible emphasizes, name-
The Operation of Divine Mercy
ly, that all unrighteousness is sin, all imper-
But the more we come to appreciate divine
fection is sin. The Jews under the Law,
justice and the righteousness of the sentence of
realizing their inability to keep its require-
death against our race, the more also we come
ments, would be bound in all honesty to admit
to appreciate the love and mercy of God toward
that they were sinners, transgressors of its
us, and to rejoice that he was not willing that
requirements. Chris tians, recognizing God’s
any should perish, and hence made provision
law on a still higher plane, realize still more
wide enough, high enough, deep enough, that
fully their own blemishes and shortcomings
all might turn unto him and live—have ever-
of the perfect law which says, “Thou shalt
lasting life. This provision of mercy cannot
love the Lord thy God with all thy soul, with
ignore the sin nor can it permit the sinner to
all thy mind, with all thy strength, and thy
ignore it. It is necessary that the redeemed
neighbor as thyself. But those who have not
should know, should appreciate, their fallen
the Jewish Law nor the Christian law and
condition, the justice of their sentence of death,
instruction have nevertheless a sufficiency of
and that their recovery is wholly a matter of
conscience, a sufficiency of the original law
divine mercy. Unless they learn this lesson they
written in man’s constitution, though largely
could never appreciate the divine arrangements
obliterated through the six thousand years of
and the only terms upon which God could grant
the fall: by this they realize that they have
them everlasting life—terms of acceptance of
shortcomings, and, as the Apostle points out,
God’s grace and forgiveness and their obedience
they confess that they are sinners against
to him and his principles of righteousness.
their ideals of righteousness in that they
sometimes attempt to excuse their conduct “None Other Name Given”
while at other times they clearly and plainly It is to this end that the heavenly Father
acknowledge wrong-doing. arranged his plan for the recovery of our race as
The remarkable thing is that our conscious- he reveals it in his Word—a plan by which he
ness of sin increases with our education in the extends mercy to all, yet requires all to accept
school of Christ—increases in proportion as we that mercy through Jesus, “through faith in his
cease to do evil and learn to do well. Accord- blood,” or not at all. (Rom. 3:25.) This insures
ingly, the most advanced saint has a clearer that every one coming to the Father must admit
discernment of and a greater repugnance for that he is a sinner, must admit that he cannot
sin than has the most degraded sinner. Thus it meet the penalty of his own sin and live, must
is, too, with God, who hates sin and cannot look admit that his salvation is purely of divine
upon it with allowance. He has placed his ban, mercy through Christ; and it insures that the
his sentence, his edict against it, and declares terms and conditions which Jesus the Re-
that it shall be utterly rooted out, and that all deemer will establish as the Mediator between

God and sinners must be thoroughly under- for gaining life eternal through the Redeemer’s
stood and accepted and complied with. He pro- Kingdom. Those who will may avail themselves
poses to help back to perfection and to full of the privileges of that time and have their
fellowship with the Father all who sincerely sins entirely blotted out—reach absolute per-
repent of sin and will use their best endeavors fection of mind and body by the close of the Mil-
under his guidance, instruction and assistance lennial age, and then be tested as to their heart
to return to God. To such and to such alone will loyalty to the principles of righteousness as
perfection be granted. Such alone will attain shown in Revelation 20:10. That final test will
the everlasting life through the assistance as be general to the human family: it will corre-
well as through the redemption of him who spond to the trial given to Adam in Eden, ex-
bought us with his precious blood. cept that these will have had experience with
Sins Blotted Out. sin and the fall, and with the recovery and with
It is well that we mark a wide distinction the reign of righteousness. They will, therefore,
between the blotting out of sin, which the Scrip- all be in a proper attitude to enable them to
tures assure us will be accomplished at the sec- pass the examination satisfactorily, and any
ond coming of Christ, and the forgiveness of failure so to do will demonstrate that the heart
sins which may be enjoyed now by all who will had not come, under all the favorable condi-
exercise the necessary faith and obedience. The tions, into that harmony with God which would
blotting out of sins at the second advent of be indispensable to eternal life. Such the Scrip-
Christ will be applied first of all to the Church: tures show us will be destroyed with Satan as
not a trace of sin in any sense or degree will those who have some elements at least of his
remain upon these from the time that they disposition.
share in the glorious blessings of the first resur- Forgiveness Of Sins.
rection. In the present time they are actually In our lesson the Scribes are represented as
imperfect, blemished, marked and marred by reasoning that the only one who could forgive a
sin, and continually need the covering of the sin is the one against whom the transgression
robe of Christ’s righteousness so freely granted is committed. If A commit a transgression
to them; but with the resurrection change all against B it is not in the power of C to forgive it.
the blemishes of sin will be gone. As described B alone has the right to feel offended and he
by the Apostle, that which was sown in weak- alone can forgive. The Scribes were reasoning
ness will be raised in power, that sown in dis- along correct lines: while we do as individuals
honor will be raised in glory, that which was transgress the rights and liberties of each other
sown a natural body will be raised a spiritual at times and thus sin against one another and
body. No longer will they need imputed righ- need to have one another’s forgiveness, yet all
teousness, but each will individually be abso- sin is primarily against God, whose law of righ-
lutely perfect, absolutely righteous.—1 Cor. teousness is infringed. All unrighteousness is
15:42-44. sin—against God, against his laws. He alone
The blotting out of the world’s sins will not be
sets the standard of right and wrong by which
thus instantaneous, in a moment, in the twin-
his creatures are to be measured or judged and
kling of an eye, but will progress throughout
he is the Judge. How, then,
the Millennial age gradually. As each individ-
ual recognizes sin and falls in line with the Could Jesus Forgive Sins?
rules of the Kingdom he will find himself grow- We answer that our Creator had so fixed the
ing stronger as a reward for his endeavors in matter of sin and its penalty that Jesus was the
the ways of righteousness, the highway of holi- only one who could forgive sins—or the heav-
ness. Day by day, year by year, he will increase enly Father through him. The divine arrange-
in mental, moral and physical development, or ment was so fixed that the Father had even put
failing so to do will, after the abundant oppor- out of his own hands the power to forgive sins,
tunities of that time, be cut off in the Second because he had fixed a positive, absolute, un-
Death as unworthy of any further opportunities changeable penalty against sin in the case of

Adam and his posterity. He could have done dif- Apostle points out that it is evident that Israel’s
ferently: he could have dealt with mankind as sacrifices and sin offerings never really took
he dealt with the angels that fell, and merely away sin, but were merely typical of better sac-
put them under some kind of restraints without rifices through which sin will actually be
imposing directly the death sentence. But once cancelled and ultimately blotted out.—Heb.
the death penalty had been imposed, nothing 10:1-4; Acts 3:19.
could alter or annul it. God himself could not
change his unchangeable laws. The Measure of Jesus’ Forgiveness.
But that unchangeable sentence against If the heavenly Father were bound by his
mankind was made by the Creator with full own law and could not blot out sins without the
knowledge of how he could, and in due time, payment of the ransom price, could our Lord
would negative or nullify the sentence, not by Jesus do so? Had he greater power in this
withdrawing it but by meeting its requirements respect than the Father? We answer, No! His
through a Redeemer. Thus it was that in the words to the paralyzed man in this lesson did
divine plan our Lord Jesus was the Lamb slain not refer to a blotting out of man’s sins, but
before the foundation of the world. In other merely to such a forgiveness of sins as the
words God had in mind the plan of redemption Father had already extended to Abraham and
before he imposed the death sentence which others in the past. When the Lord had uttered
made necessary that redemption. the words, “Thy sins be forgiven thee,” the man
Divine Favor Early Manifested. still lay helpless, his sins not blotted out though
It may be urged that God manifested his forgiven; he was still a picture, an illustration
favor to Abraham and others before our Lord of the terrible effects of sin. And our Lord’s
Jesus came into the world and presented man’s later words, “Arise, take up thy bed and walk,”
ransom price. We reply that this is so, that although in the nature of restitution, were not a
divine favor was manifested, but that its mani- blotting out of the man’s sins. To have blotted
festation was based upon the divine intention out his sins completely would have meant the
that in due time the ransom for sinners would lifting of him completely out of all the imperfec-
be paid. But even then the favor granted was tions of the fall up to the full perfection of a
not the blotting out of sins. No! that could not
perfect man mentally, morally and physically.
have been done prior to the ransom, and is to be
Jesus did not do this for him; he merely healed
done by God through the Redeemer glorified.
him of a measure of his special difficulty.
All the ancient worthies could possibly have
Besides, in these words our Lord did not refer
was such measure of divine favor as their faith
to original sin and its death penalty. He was
in God would justify, and the only favors which
God could grant to them would be such as his speaking of sins in the plural, the man’s own
intentions through the Redeemer would make sins additional to his share in father Adam’s sin
reasonable. and father Adam’s penalty. The man was a
Jew, under the Mosaic Covenant. His share in
Sin Under Moses’ Law. original sin, in common with that of all Jews,
Under the Law Covenant God arranged with
was atoned for every year, and on the basis of
the nation of Israel a certain kind and degree of
this atonement he as a Jew had a standing with
forgiveness and reconciliation through Moses,
the mediator of that Covenant. Under these the Lord, and the Lord’s engagement with that
arrangements the sin offerings year by year people was that under their Covenant they
made a picture, a type, an illustration of the should be free from sickness, etc., so long as
coming blessings under the New Covenant and they were obedient to the Lord. To every Jew,
its Mediator, the Christ. Israel as a nation therefore, sickness meant, implied, personal
enjoyed God’s favor to a limited extent through guilt, personal transgression, because the Lord
faith, as did the patriarchs, but neither did they had so covenanted with them, as he had not
have a blotting out of sins. On the contrary, the done with other peoples and nations.

Our Lord Already Sacrificed. everlasting life, and I will raise him up at the
But even as respects Adamic sin and its pen- last day” (John 3:36; 6:54)—that is, he who
alty our Lord would have had the right to have believes in me and becomes my true, faithful
spoken peace and forgiveness and to have given follower may reckon that he has already begot-
an assurance of an ultimate blotting out of sins, ten in him the new life, and that I will assist
because although he had not yet finished the him and carry him through, so that in the very
work which he came to do, although he had not dawning of the Millennial morning he may
yet finished the ransom sacrifice, he had begun have a share in the first resurrection and thus
it. At his baptism he had consecrated his life,
obtain the eternal life under its perfect
had laid down his life, presented it to the
conditions.
Father in sacrifice, and the Father had in a
The entire operation of this Gospel age so far
measure accepted it and had signified his
as the Church is concerned is one of faith—“We
acceptance of the contract by giving to our Lord
the holy Spirit, the first-fruits of the glorious walk by faith not by sight.” By faith we realize
blessing which he received at his resurrection. our sins forgiven, by faith we look into the
It was by virtue of his already having made future and believe that in the first resurrection
this sacrifice, which he fully intended to carry we shall share our Master’s glory, honor and
out to the very end, that our Lord was autho- immortality. And by faith we are satisfied and
rized in saying to his believers, “He that hath rest in hope—yea, actually, we shall be satis-
the Son hath life, he that hath not the Son shall fied when we awake in his likeness.—Psalm
not see life.” “He that believeth on me hath 17:15.

30 Capernaum Call of Matthew; feast with tax collectors 9:9-17 2:13-22 5:27-39
Matthew 9:9-17 then shall they fast. No man putteth a piece

And as Jesus passed forth from thence, he of new cloth unto an old garment, for that
saw a man, named Matthew, sitting at the which is put in to fill it up taketh from the
receipt of custom: and he saith unto him, garment, and the rent is made worse. Nei-
Follow me. And he arose, and followed him. ther do men put new wine into old bottles:
And it came to pass, as Jesus sat at meat in else the bottles break, and the wine runneth
the house, behold, many publicans and sin- out, and the bottles perish: but they put
ners came and sat down with him and his new wine into new bottles, and both are
disciples. And when the Pharisees saw it, preserved.
they said unto his disciples, Why eateth
your Master with publicans and sinners? But Mark 2:13-22
when Jesus heard that, he said unto them, And he went forth again by the sea side;
They that be whole need not a physician, and all the multitude resorted unto him, and
but they that are sick. But go ye and learn he taught them. And as he passed by, he
what that meaneth, I will have mercy, and saw Levi the son of Alphaeus sitting at the
not sacrifice: for I am not come to call the receipt of custom, and said unto him, Follow
righteous, but sinners to repentance. Then me. And he arose and followed him. And it
came to him the disciples of John, saying, came to pass, that, as Jesus sat at meat in
Why do we and the Pharisees fast oft, but his house, many publicans and sinners sat
thy disciples fast not? And Jesus said unto also together with Jesus and his disciples:
them, Can the children of the bridechamber for there were many, and they followed
mourn, as long as the bridegroom is with him. And when the scribes and Pharisees
them? but the days will come, when the saw him eat with publicans and sinners,
bridegroom shall be taken from them, and they said unto his disciples, How is it that

he eateth and drinketh with publicans and in his own house: and there was a great
sinners? When Jesus heard it, he saith unto company of publicans and of others that sat
them, They that are whole have no need of down with them. But their scribes and Phar-
the physician, but they that are sick: I came isees murmured against his disciples, say-
not to call the righteous, but sinners to ing, Why do ye eat and drink with publicans
repentance. And the disciples of John and of and sinners? And Jesus answering said unto
the Pharisees used to fast: and they come them, They that are whole need not a phy-
and say unto him, Why do the disciples of sician: but they that are sick I came not to
John and of the Pharisees fast, but thy dis- call the righteous, but sinners to repen-
ciples fast not? And Jesus said unto them, tance. And they said unto him, Why do the
Can the children of the bridechamber fast, disciples of John fast often, and make
while the bridegroom is with them? as long prayers, and likewise the disciples of the
as they have the bridegroom with them, Pharisees; but thine eat and drink? And he
they cannot fast. But the days will come, said unto them, Can ye make the children
when the bridegroom shall be taken away of the bridechamber fast, while the bride-
from them, and then shall they fast in those groom is with them? But the days will come,
days. No man also seweth a piece of new when the bridegroom shall be taken away
cloth on an old garment: else the new piece from them, and then shall they fast in those
that filled it up taketh away from the old, days. And he spake also a parable unto
and the rent is made worse. And no man them; No man putteth a piece of a new gar-
putteth new wine into old bottles: else the ment upon an old; if otherwise, then both
new wine doth burst the bottles, and the the new maketh a rent, and the piece that
wine is spilled, and the bottles will be was taken out of the new agreeth not with
marred: but new wine must be put into new the old. And no man putteth new wine into
bottles. old bottles; else the new wine will burst the
bottles, and be spilled, and the bottles shall
Luke 5:27-39 perish. But new wine must be put into new
And after these things he went forth, and bottles; and both are preserved. No man
saw a publican, named Levi, sitting at the also having drunk old wine straightway
receipt of custom: and he said unto him, desireth new: for he saith, The old is better.
Follow me. And he left all, rose up, and fol- [4:44] And he preached in the synagogues of
lowed him. And Levi made him a great feast Galilee.
JESUS SAID UNTO HIM, FOLLOW ME.—Reprints, p. 2590

MARK 2:13-22
CAPERNAUM, where our Lord had been teach- Many get a very false thought from the brev-
ing and healing, was situated on the sea of ity of the narrative, and infer that Levi (Mat-
Galilee, or, as we today should say, the Lake thew) had never heard of Jesus before, and that
of Galilee. It was a city of considerable com- our Lord, as he passed him, cast upon him some
mercial importance, especially for the fish busi- kind of a spell which led him to instantly drop
ness, and undoubtedly the lake-shore in that his business, as though bereft of his senses. On
vicinity was quite populous. The tense of the the contrary, we are to remember that the Lord
Greek would seem to indicate that our Lord and his disciples were well known in that vicin-
kept going by the sea-shore, stopping here and ity for years, and that probably Matthew had
there to discourse to the people, multitudes of not only knowledge of our Lord, but also faith in
whom flocked to hear him. It was during this him, as the Messiah. Not until now, however,
journey that he passed Matthew, formerly had Jesus invited him to become one of His
known as Levi, a custom-house agent of the immediate disciples; not until now, therefore,
Roman government—a revenue collector, who could Matthew essay to become such. There evi-
was attending to his business, and whom our dently were many who heard the Lord dis-
Lord addressed, saying, “Follow me,” and who course time and again, and who were to be
obeyed the call to discipleship. reckoned as amongst his friends, but who were

by no means invited to become special follow- ates. These in our lesson are called “Many
ers, companions and associates in the ministry publicans and sinners.”
of the gospel, as were the Twelve. We have seen why the publicans were ostra-
Nor are we to suppose that Matthew left his cized by the scribes and Pharisees—not because
money-drawer open, and his accounts with the they were wicked, but because their business
Roman government unsettled, to immediately was disesteemed: and being thus cut off socially
follow the Master. Rather, we may assume that from the ultra-religious, the publicans were
it may have taken days, or possibly weeks, to forced to have most of their social intercourse
straighten his affairs and to enable him to with the non-religious, by way of contrast called
respond to the Lord’s call to apostleship. We “sinners.” By the term sinners we are not neces-
should remember that the history of several sarily to understand vile persons and evildoers,
years, and many discourses, conversations and but rather persons who did not profess nor at-
incidents, are crowded in the gospel narrative tempt the holiness claimed by the Pharisees—
into very brief space. persons who did not claim to be absolute keep-
It would seem probable that as Simon’s ers of the divine Law—who did not profess to
name was changed by the Lord to Peter, so make the outside of the cup or platter abso-
Levi’s name was changed to Matthew, which lutely clean, tho perhaps in many instances the
signifies “the gift of God.” He was a publican—a inside was as clean or more clean than were the
person who farmed the taxes and the public hearts of the Pharisees, who professed perfect
revenue. The name “publican” and the profes- holiness. This our Lord intimated on several
sion were both extremely odious to the Jews, occasions. When, therefore, we read that our
who very reluctantly submitted themselves to Lord was the friend of publicans and sinners we
the tax regulations of the Romans. Publicans are not to understand that he made compan-
were counted unpatriotic, disloyal to their own ions of the rowdies or moral lepers of his time.
nation, in that they accepted the service of an We are rather to understand that in the usage
alien government, and made use of their knowl- of that time one class of Jews was designated
edge of their country and people in assisting to the holy people (Pharisees), and another class
collect revenues deemed unjust. The office, as designated as not professing absolute holiness
will be readily seen, offered many opportunities (sinners).
for dishonesty and extortion, bribery, etc., but Matthew’s endeavor to bring his friends and
we cannot for a moment suppose that Levi was associates into contact with the Master and his
one of these dishonest publicans, for had he teachings is certainly commendable, and is a
good illustration of what each one who enters
been so we may be sure he would not have been
the Lord’s flock should do. Each should seek
called to the apostleship and would not have
to exert his influence where it is greatest,
responded to the call, for we are not to forget
amongst those with whom he is acquainted and
that it is written, “No man can come to me
who are acquainted with him, and upon whom
except the Father which sent me draw him.”—
either his past honesty and good character
John 6:44.
should have an influence, or else those to whom
The Consecrated Home Honored. his radical change of life would be the most
Matthew was a man of influence, and as soon manifest. Another lesson for us is the propriety
as he accepted the Lord’s call, and responded by of using hospitality as a channel for the
consecrating him self and his all, he set about advancement of the truth—the homes of those
to use his in flu ence in drawing others to the who have consecrated themselves to the Lord
Savior. He would announce his own devotion to should be consecrated homes, in which the first
the cause in such a manner and under such consideration should be the service of the Mas-
favorable circumstances as if possible would ter; and its influence should be to draw out
win some. To these ends he arranged a banquet friends to the Lord, that they might be taught
for the Lord and his disciples at his house, and of him. Too frequently the consecration of the
invited many of his friends and business associ- home is overlooked and antagonistic influences

are permitted to dominate, with the result that his wife had not learned even the first element
neither the Lord nor the Lord’s people are en- of wifehood;—that she was a hinderer instead
tertained, nor his cause served in them. Such a of a helping mate. As it was we may be assured
house and home loses a great blessing, and the that with the Lord came a special blessing to
head of such a house has serious reason to that home.
question whether or not he is overcoming, and
Spiritual Food At The Banquet.
therefore an “overcomer,” to whom only the It would seem from other narratives of this
prize is promised,—or whether he is being over-
same banquet (which was probably several
come by adverse influences.
weeks after Matthew’s call) that a large num-
The Lord desires a courageous people, a peo-
ber of people were gathered at Matthew’s
ple so full of faith, and love to him and his, that
house, aside from those who partook of the ban-
they will conquer adverse influences in the in-
quet (Luke 5:29), and from the connection of the
terest of righteousness. What would we think of
narrative it is supposed that it was on one of
Matthew if he had said to the Lord: Master, I
the regular fast days of the Pharisees. These
would much like to have a banquet at my home,
facts led to the two questions:
and to invite there some of my friends, that I
(1) Why does your Teacher associate with
might introduce you to them, and that thus a
these people, who do not profess sanctification?
favorable influence might be exerted on behalf
The objection was not that our Lord should not
of the truth; but I have no liberty in my own
teach the publicans and sinners, but that he
home—my wife would not hear of it for a
moment,—or, my children are unruly, have no should not eat with them, which implied a
respect for me as a parent, and would create a social equality, and the Pharisees evidently rec-
great disturbance if I were to mention such a ognized that our Lord and his apostles were
thing as a banquet in your honor, so greatly are professing and living lives of entire consecra-
they offended that I am giving up my lucrative tion to God.
business, and so fearful are they that they will In answer to this query our Lord said, “They
not have the same social standing as before, or that are whole need not a physician, but they
the same privileges of extravagance? that are sick”; the implication being that the
We would consider him a most unfit man to physician had a right to go to and mingle with
be an apostle, or to occupy even the position of those whom he sought to relieve, and might
elder or deacon in the Church, according to the mingle with them in whatever manner he saw
terms laid down by the Apostle Paul. (1 Tim. to be expedient for their cure. This language
3:4,5.) We would esteem such an one unworthy does not imply that the Pharisees were not sick,
of any responsible position in the Church, and and that they did not need our Lord’s ministry,
so deficient in the qualities of an “overcomer” tho the fact was that not admitting that they
that he would be in great danger of losing the were sin-sick they were not disposed to receive
prize, unless he promptly instituted a reform of his good medicine of doctrine. The same
his character. It is only what we should expect, thought is otherwise expressed by our Lord in
to find Matthew’s case very different from this the same connection, saying, “I came not to call
—to find that he had a strong character. Nor the righteous, but sinners to repentance.” Any-
can we expect that the Master would have said one who considered himself to be righteous
to him, “Follow me,” unless he had such charac- would be beyond the call of repentance. His
ter that would permit him to follow in the Mas- first lesson would be to learn that he was not
ter’s footsteps, for surely our Lord Jesus, while righteous, not perfect; hence our Lord went
gentle, kind and loving, was never weak or chiefly to those who admitted that they were
characterless. not righteous, and whose hearts therefore were
And what would we have thought of Mat- better soil for the truth than others. Our Lord
thew’s wife and family, had they objected to the intimated this in his parable of the publican’s
banquet? We would have considered them and the Pharisee’s prayers, assuring us that in
rather hopeless as respects saintship, and that God’s sight the publican had the better stand-

ing, because of his acknowledgment of imper- would be an abundance of perplexity and sor-
fections and his petition for mercy. row and then fasting would be in order. And so
Another of the Evangelists adds others of our surely it has been: the Lord’s people throughout
Lord’s words—“Go ye and learn what that the Gospel age have frequently felt called upon
meaneth: I will have mercy and not sacrifice.” in times of darkness and adversity to seek a
(Matt. 9:13.) Our Lord here evidently quoted very close approach to the Lord by the hum-
from Hosea 6:6. The lesson the Pharisees bling of the flesh, and have found fasting a
should have learned from this was that in their valuable means to this end.
particularity respecting sacrifices, self-denials, But fasting has a typical significance—it
tithing of mint, anise, cummin, etc., the very means self-denial. So long as the Master was
things in which they boasted as evidences of with his people, and especially so long as he
their holiness were things which God did not was honored by the multitudes, it required
appreciate nearly so much as he would have comparatively little self-denial to be one of his
appreciated mercy. They should have had com- followers—it was in many respects an honor to
passionate feelings toward their fellow Jews, be called to follow him, and an honor to sacri-
the yearning compassion which would have fice something of earthly interests to be a fol-
delighted to have lifted them out of sin and
lower; and this made this kind of self-denial or
brought them nearer to the Lord and nearer to
fasting really a feast of pleasure. But later on
righteous influences. Instead of having this
trials came, when the Master got into the toils
spirit of mercy, which would have been very
of his enemies, when his cause was unpopular,
pleasing in God’s sight, and would have pre-
and the multitudes clamored for his death—
pared them to be recipients of his mercy, they
had instead a loveless sentiment which then it required self-denial (antitypical fasting)
despised others and boasted of self,—a self-sat- to confess him and follow him; and so it has
isfied and complacent condition of mind and been all through the Gospel age—none can be a
heart, very reprehensible to the Lord—a condi- follower of the Lamb without self-denial, fast-
tion of heart unready to be blessed with divine ing, refusing the desires and appetites of the
mercy. flesh—sacrificing some and mortifying others
in the interest of the new creature and its spiri-
Fasting and Feasting—Typical and Antitypical. tual development.
(2) The next question was: Why is it that Now, in the Lord’s Second Presence, we
your Master and all who affiliate with him are
might say that the feast has begun again—that
banqueting and feasting and rejoicing, while we
from a spiritual standpoint there are so many
Pharisees “fast twice in the week,” and the fol-
and so great blessings, so much and so dainty
lowers of John’s teachings also fast? Is not this
spiritual food, that to those who are invited in-
a sign that you and your Master are not so
to the Lord’s banqueting house and whom he
devout as we?—Luke 18:12.
The Lord’s answer is very comprehensive and causes to sit down to meat, and to whom he
far-reaching, and requires considerable study brings forth things new and old, newly and re-
to be appreciated. He explained( freshingly served, it almost appears as tho the
a) That it would be inappropriate for his fol- fasting time has passed, and that the feasting
lowers to be in sadness and mourning at a time and “joys of the Lord” have begun. Not that
when they were receiving such wonderful bless- there are no trials and difficulties, according to
ings—at a time when the Bridegroom himself the flesh, but that as new creatures his people
was present, cheering their hearts, refreshing are so refreshed and exhilarated with the meat
and strengthening them, opening the eyes of in due season that the trials and difficulties
their understanding, and giving them hearing and self-denials (fastings) incidental to the way
ears to appreciate the divine favor that was may now be esteemed so lightly as not to be
coming unto them. Such would not be an appro- worthy to be compared with the spiritual re-
priate time for fasting and mourning. By and freshments enjoyed, tho these be but foretastes
by, when the Bridegroom would be away, there of the great Marriage Feast soon to be enjoyed.

(b) In addition to the fast that our Lord’s ing gone out of them the new wine in ferment-
presence with his disciples would antidote sor- ing would surely burst them. The lesson which
row, was another fact which the Pharisees did our Lord taught here is that Judaism having
not comprehend, viz., that our Lord’s work was had its day, had accomplished its purpose; and
not like that of John the Baptist—was not a that it was not the divine intention that it
work of reformation, seeking to patch up the should be reformed, as his hearers expected.
Jewish system and arrangement. John had The system had become effete, and to have
been commissioned to do that if he could, and attempted to put into Judaism the new doc-
had failed and been beheaded; and the work trines, the new wine of the Gospel, would have
which Jesus was doing was a new work alto- meant that not only the Jewish nation would
gether: he was not attempting to patch and have been convulsed and wrecked by the spirit
reform Judaism with his doctrines, but was of the new teachings, but also that the doc-
making an entirely new institution, gathering trines themselves would have gone down with
out a Church, which would not be a Jewish the wreck of the nation. Consequently it was
Church nor a Reformed Jewish Church, but a the divine plan that a new Israel should be
wholly different institution, a Christian started, “a holy nation, a peculiar people,” and
Church. This was the reason he was not at- that it should be the receptacle of the new grace
tempting to discuss with the Pharisees the pro- and truth then due.
prieties and improprieties of their methods, Similarly now in the end of the Gospel age we
and to straighten them out. He would let alone perceive the impossibility of putting the new
the old garment, already worn out and ready wine which the Master is now providing into
to be laid aside; he would provide as a new the old wineskins of sectarianism, and all sec-
garment, not the impossible righteousness tarians realize this too—they realize that to
required by the Law, but an imputed righteous- receive what is now being presented as present
ness according to faith, based upon the merits truth into their denominations would unques-
of his own sacrifice for sins. tionably mean the utter wreck of the denomina-
Had he attempted to combine Christianity tions. God is therefore now, as in the end of the
with Judaism the result would have been disas- Jewish age, calling out of the whole system
trous to both, for they are opposites—the one such as are Israelites indeed, that they may
demanding absoluteness of righteousness, receive at his hands the wine (doctrine) of the
which was impossible to sinners; the other new dispensation just at hand. As for the old
demanding that the impossibility of personal institutions, they have served a purpose, partly
righteousness should be acknowledged, and good and partly bad. Their work, so far as the
that faith should be the only condition of for- divine plan is concerned, is at an end. “The
giveness and mercy. voice of the Bridegroom and of the Bride shall
(c) The same lesson was illustrated by the no more be heard” in Babylon at all. (Rev.
custom of that time in the use of skins of ani- 18:23.) Babylon will not permit them to be
mals as instead of the barrels and bottles of heard. The voice, the teaching of present truth
today—indeed, such skins are used to the pres- is consequently outside her walls; and whoever
ent time in various parts of the world, and has an ear for the truth, whoever desires to be
called bottles. New wine put into such skins in filled with present truth, must come outside of
fermenting would stretch them to almost burst- sectarianism before he can be thus filled and
ing point, and such skins could never be used blessed and used as a vessel in bearing the
again for new wine, because the elasticity hav- blessing to others.—Rev. 18:4,23.

31, Passover Jerusalem Attends feast; heals man; rebukes Pharisees 5:1-47
John 5:1-47 he seeth the Father do: for what things

After this there was a feast of the Jews; and soever he doeth, these also doeth the Son
Jesus went up to Jerusalem. Now there is at likewise. For the Father loveth the Son, and
Jerusalem by the sheep market a pool, showeth him all things that himself doeth:
which is called in the Hebrew tongue and he will show him greater works than
Bethesda, having five porches. In these lay these, that ye may marvel. For as the
a great multitude of impotent folk, of blind, Father raiseth up the dead, and quickeneth
halt, withered, waiting for the moving of the them; even so the Son quickeneth whom he
water. For an angel went down at a certain will. For the Father judgeth no man, but
season into the pool, and troubled the hath committed all judgment unto the Son:
water: whosoever then first after the trou- That all men should honor the Son, even as
bling of the water stepped in was made they honor the Father. He that honoreth not
whole of whatsoever disease he had. And a the Son honoreth not the Father which hath
certain man was there, which had an infir- sent him. Verily, verily, I say unto you, He
mity thirty and eight years. When Jesus saw that heareth my word, and believeth on him
him lie, and knew that he had been now a that sent me, hath everlasting life, and shall
long time in that case, he saith unto him, not come into condemnation; but is passed
Wilt thou be made whole? The impotent from death unto life. Verily, verily, I say
man answered him, Sir, I have no man, unto you, The hour is coming, and now is,
when the water is troubled, to put me into when the dead shall hear the voice of the
the pool: but while I am coming, another Son of God: and they that hear shall live.
steppeth down before me. Jesus saith unto For as the Father hath life in himself; so
him, Rise, take up thy bed, and walk. And hath he given to the Son to have life in him-
immediately the man was made whole, and self; And hath given him authority to exe-
took up his bed, and walked: and on the cute judgment also, because he is the Son
same day was the sabbath. The Jews thereof man. Marvel not at this: for the hour is
fore said unto him that was cured, It is the coming, in the which all that are in the
sabbath day: it is not lawful for thee to graves shall hear his voice, And shall come
carry thy bed. He answered them, He that forth; they that have done good, unto the
made me whole, the same said unto me, resurrection of life; and they that have done
Take up thy bed, and walk. Then asked they evil, unto the resurrection of damnation. I
him, What man is that which said unto thee, can of mine own self do nothing: as I hear,
Take up thy bed, and walk? And he that I judge: and my judgment is just; because I
was healed wist not who it was: for Jesus seek not mine own will, but the will of the
had conveyed himself away, a multitude Father which hath sent me. If I bear witness
being in that place. Afterward Jesus findeth of myself, my witness is not true. There is
him in the temple, and said unto him, another that beareth witness of me; and I
Behold, thou art made whole: sin no more, know that the witness which he witnesseth
lest a worse thing come unto thee. The man of me is true. Ye sent unto John, and he
departed, and told the Jews that it was bare witness unto the truth. But I receive
Jesus, which had made him whole. And not testimony from man: but these things I
therefore did the Jews persecute Jesus, and say, that ye might be saved. He was a
sought to slay him, because he had done burning and a shining light: and ye were
these things on the sabbath day. But Jesus willing for a season to rejoice in his light.
answered them, My Father worketh hith- But I have greater witness than that of
erto, and I work. Therefore the Jews sought John: for the works which the Father hath
the more to kill him, because he not only given me to finish, the same works that I
had broken the sabbath, but said also that do, bear witness of me, that the Father hath
God was his Father, making himself equal sent me. And the Father himself, which hath
with God. Then answered Jesus and said sent me, hath borne witness of me. Ye have
unto them, Verily, verily, I say unto you, neither heard his voice at any time, nor
The Son can do nothing of himself, but what seen his shape. And ye have not his word

abiding in you: for whom he hath sent, him ye believe, which receive honor one of
ye believe not. Search the Scriptures; for in another, and seek not the honor that com-
them ye think ye have eternal life: and they eth from God only? Do not think that I will
are they which testify of me. And ye will not accuse you to the Father: there is one that
come to me, that ye might have life. I accuseth you, even Moses, in whom ye
receive not honor from men. But I know trust. For had ye believed Moses, ye would
you, that ye have not the love of God in have believed me: for he wrote of me. But if
you. I am come in my Father’s name, and ye believe not his writings, how shall ye
ye receive me not: if another shall come in believe my words?
his own name, him ye will receive. How can
THE HOUSE OF MERCY.—Reprints, p. 3500

JOHN 5:1-15.
“A great multitude followed him, because they saw his miracles.”—John 6:2.
THE word Bethesda signifies “House of Mercy.” “Medicinal waters are very common in
This was the name given to a large structure many parts of the world, and people come
with five porches connected with a large pool of to them from long distances to be cured.
water, situated near to the walls of Jerusalem. Priests, especially of Aesculapius, placed
The pool was fed by a spring whose under- their sanctuaries near them, as at the al-
ground reservoirs served as a trap for certain kaline springs of Nauplia, and the springs
gases. When the gas accumulated in this reser- of Dodora. Phylostricus says that the
voir it would force out the water, much after the Greek soldiers wounded in the battle on
same manner that oil wells sometimes flow out the Caicus were healed by the waters of
their contents. These flows of the water impreg-
Agamemnon’s spring near Smyrna.”
nated with the gases occurred at irregular in-
tervals, and at such times the water in the pool There is a spring of the kind mentioned in
would be disturbed or made to boil by the in- our lesson at Kissingen which, after a rushing
flow as well as by the gases it contained. sound, about the same time every day com-
The phenomenon not being understood, mences to bubble, and is most efficacious at the
many considered that the agitation of the pool very time the gas is escaping. There are geysers
was miraculous, attributing it to an angel from also in Iceland, Wyoming and elsewhere of the
heaven. Partly by the energizing influence of intermittent or “troubled” character.
faith and partly perhaps by some medicinal A Copyist’s Marginal Note.
quality imparted to the water by the gases, The House of Mercy with its five porches was
cures were effected which caused the pool to built for a public sanitarium for the benefit and
have considerable fame throughout that dis- convenience of those who desired to use the agi-
trict. Benefit from the gases is suggested by tated pool, and this explains why a great multi-
the fact that it was only those who entered the tude of the sick, blind, halt, withered, lay in
water immediately after the agitation who prof- these porches waiting for an opportunity to
ited by it. The impregnating gases, when once benefit by the agitation of the waters. In this
in the pool, would be speedily combined with connection it should be noted that old Greek
the atmosphere, and those entering the water MSS omit the last seven words of verse three
first would not only have the benefit of the and all of verse four. These are not inspired
impregnated water on their persons but would words, were not written by John the Apostle,
also inhale some of the escaping gases—ozone, but were added to his statement later on—
or what not. A number of such springs are quite probably as a marginal note explanatory
known today in various parts of the world, and of the views held by the people, or possibly the
many of them have a medicinal quality without thought of the copyist who made the marginal
any suspicion of a miracle. The American note. Some later copyist, thinking the marginal
Cyclopedia on this subject says: note was omitted from the text, added it in, and

his manuscript, copied in turn, has come down have sympathized with the multitude of suffer-
to us. Until within the last fifty years, since the ers before him, crowding one upon another for
discovery of the older Greek MSS, none could the opportunity to receive benefit from the
know that these words were not a part of the agitated waters. Nevertheless, despite all this
divine record but an addition thereto, perhaps sympathy, the record shows that our Lord
accidentally. healed but one of them. Indeed, so far as we
Our last lesson showed our Lord in Galilee may judge, this was his usual custom, as illus-
and his second miracle at Cana. In this lesson trated also in his discourse, in which he pointed
we find him again at Jerusalem, drawn thither out that while in God’s providence there were
according to the Jewish usage to celebrate one many widows in Israel during the famine time,
of the great annual feasts. He was passing Elijah was only sent to the widow of Zarephath,
Bethesda, the “House of Mercy,” and stopped to and while there were many lepers in Israel,
perform the miracle noted in this lesson. That Elisha healed of leprosy only Naaman, the Syr-
our minds may the better grasp the situation, ian. Similarly, there were great multitudes of
we quote descriptions of two such institutions sick at this House of Mercy, but Jesus healed
given by modern writers: Bovet tells us of the only one.
bath of Ibrahim, near Tiberius, on the sea of The reason for this is not difficult to find. Our
Galilee, thus: Lord at his first advent was in the world not to
deliver it from the power of sin and death and
“The hole in which the spring is found is
Satan, but to redeem it, and any deliverances
surrounded by several porticoes in which
we see a multitude of people crowded one which he granted at that time were only partial
upon another, laid upon couches or rolled and illustrative—demonstrations of his power
in blankets, with immeasurable extremes intended to awaken faith in him and his re-
of misery and suffering.” demptive work on the part of those who had the
ear of faith to hear and the eye of faith to see.
Zola describes the crowds at the grotto of These few heard, but the rest remained blinded
Lourdes thus, and know not the great Messiah unto this day.
“A perfect cour des miracles of human woe Thank God for the blessed assurance that in his
rolling along the sloping pavement. No due time all Israel shall be saved from this
order was observed, ailments of all kinds blindness (Rom. 11:25,26), and not Israel only
were jumbled together; it seemed like the but all the families of the earth—“All the blind
clearing of some inferno, where the most eyes shall be opened and all the deaf ears shall
monstrous maladies, the rare and most be unstopped.”—Isa. 35:5.
awful cases which provoke a shudder, had
been gathered together.” Satan Indirectly The Oppressor.
While freely admitting that all of humanity’s
A Sign or Symbol of His Power. difficulties, mental, physical and moral, are
Such a picture met the eyes of our dear Re- traceable to the original deception of Satan,
deemer as he passed this House of Mercy. We practised upon our first parents—while there-
can imagine better than describe the extent of fore willing to concede that every case of sick-
his sympathy with the poor ailing ones before ness is more or less directly or indirectly the
him. If such scenes of sorrow, pain and trouble work of the Adversary, and that of all the dis-
touch our fallen hearts sensibly and deeply, eased ones we might properly enough say of
how much more intense must have been the each that “Satan hath bound him,” neverthe-
sympathy which our Lord experienced in the less we are not of those who understand that
presence of such conditions. We may be sure the time has fully come for the binding of Satan
that he who loved the whole world so much that and for the loosing of his prisoners. That time
he left the glory with the Father and assumed by divine arrangement is future, fixed—it is the
human nature, that he might die and redeem Millennium. Since our Lord did not perform
us and ultimately deliver us from the power of miracles for all the sick, neither are we to ex-
sin and its penalty, sickness and death, must pect all the sick of today to be cured either by

natural means or by miraculous power. It com- that there is a lesson, and that lesson lies in the
forts us to remember that Satan and every evil direction of honesty of heart, repentance of sin
is subject to the Almighty’s power, and that in and a desire for or “feeling after God.” When
the case of the Lord’s consecrated and their in- God has any special favors to bestow we may
terests he is both able and willing to overrule, safely assume that they are not given out hap-
so that what ever he permits them will result in hazard, but according to some partial condi-
their greater blessing. tions of faith or worthiness. In the case of this
We are distinctly told that our Lord’s mira- man who was healed let us notice that there
cles manifested forth beforehand his coming was no record that he had more faith in the
glory. They were thus lessons or pictures or Lord than had the other ones about him. On the
illustrations of the great work of restitution contrary, the context shows that he had no
from sin and sickness and death which our dear faith—that he did not even know the Lord, and
Redeemer will accomplish for the world very did not learn until afterward who he was that
shortly—during his Millennial reign. Then we, healed him.
his Church, associated with him, will share his
“Wilt Thou Be Made Whole?”
power and great glory and privileges. Those
As already intimated, our Lord’s words to his
who were beneficiaries of his miraculous power
followers, “Greater works than these shall ye do
at his first advent evidently were but a mere
because I go unto my Father,” have been ful-
handful as compared to all the sick, impotent
filled throughout this Gospel age in that it is a
and blinded of that time; and those miracles,
greater work to open the eyes of the under-
aside from illustrating the future power of the
standing than to recover sight to the natural
Lord, were designed to testify of him and of his
eyes; it is a greater work to open the ears of the
apostles as the representatives of the Father
understanding than to recover the natural
in the establishment of the new dispensation—
hearing; it is a greater work to heal from sin
the Gospel age, so different from its predeces-
than to heal from its type, leprosy; it is a
sor, the Jewish age and its law of Moses.
greater work to recover from the lameness and
The Healing of The Elect. weaknesses which have come upon the entire
It is not improper for us to speak of the man race through the fall than to restore strength
who was the one favored out of a great multi- to the natural limbs. In accordance with this
tude as having been elected or selected by the thought we now remark that as our Lord que-
Lord as the person through whom he would ried the one whom he healed, asking, “Wilt
manifest his power and coming glory. The nar- thou be made whole?” and as he thus let the
rative does not tell us why the Lord selected matter depend upon his own will, so it is with
this one in preference to others. We may rea- those who are now being healed of moral ail-
sonably assume, however, that his thirty-eight ments, of those who are now being spiritually
years of infirmity had developed in him consid- enlightened, etc.—the assistance is with them-
erable penitence for sin, considerable desire for selves. If they have the ear to hear and the eye
righteousness; that he had learned some valu- to see, to appreciate, to understand the gift of
able lessons during those thirty-eight years God in Christ, the question then is “Wilt thou
under the hand of affliction; and that it was be made whole?”
because he had thus come into a condition How many there are morally leprous, men-
where healing would be to his advantage that tally blinded and partially deaf, who can see
he was the favored one. Similarly, this is true and hear and comprehend a little of the grace of
in the favors of grace which the Lord is distrib- God, and who, by accepting this little which
uting during this age, and which are really they understand and by desiring to be made
much more valuable than any physical bless- whole, might go on from grace to grace, from
ings that could be bestowed. knowledge to knowledge, from triumph to tri-
We may not at first see why the Lord favors umph, ultimately to the full attainment of the
some more than others with the knowledge of great blessing which the Lord has proffered to
his grace and truth, but we may safely assume his “little flock”—to become heirs of God, joint

heirs with Jesus Christ our Lord, in his King- waiting and praying, “Thy Kingdom come, thy
dom, if so be that we suffer with him, that we will be done on earth as it is done in heaven.”
may also be glorified together. The establishment of God’s tabernacle or house
In harmony with this thought, let us all use in the world will be during the Millennial age.
our influence with all with whom we come in It will be a house of mercy, not merely for the
contact, with all who have no power to see or elect few, but, according to the great Oath-
hear or understand or appreciate the grace of Bound Covenant, God through his elect Church,
God, to urge upon them their acceptance of the Christ, Head and body, the antitypical seed
divine aid as we ourselves have experienced it of Abraham (Gal. 3:29), shall “bless all the fam-
—“grace sufficient for every time of need.” Only ilies of the earth.”
with those who answer this question affirma- Ah, yes; what a grand day that will be! “God
tively is it worth our while to expend effort. The shall wipe away the tears from off all faces”—
will must be pointed to the Lord or his blessing yea, also, the reproach of his people shall be
cannot come upon the heart and the life; we done away. No longer will it be a reproach to be
cannot hope that the Lord will work a miracle of the Lord’s people, no longer can it be said to
of grace in the hearts of the sin-sick unless they the Lord’s mouthpieces, “You tell of the love of
are ready to answer this question in the affir- God and his mercy and of the value of the great
mative, “Wilt thou be made whole?” Only those atonement, but we see sin and suffering, sorrow
who so will can be benefitted in this age, for and death, continually reigning over the world.”
this is the divine order—the Lord seeketh such The reproach will be ended, Satan will be
and such only to worship him in spirit and in bound, the knowledge of the Lord will fill the
truth. Our Lord at the first advent testified whole earth and the wiping away of all tears
again on these lines, saying to many of those and sorrows and aches and pains will begin.
who heard his preaching, “Ye will not come un- And to all who will rightly receive these favors
to me that ye might have life.” To come unto the and fall in line with them, the blessings will
Lord means to accept his arrangements, to ultimately be completed in the full perfection of
answer his query, saying, Yea, Lord, I would be restitution accomplished at the end of the Mil-
made whole. lennial age, at the ushering in of the everlast-
The healing of such is not instantaneous but ing epoch, while for those who will then neglect,
gradual. They grow in grace, knowledge and refuse the divine arrangements a merciful blot-
love, and the completion of the work of grace ting out of existence has been arranged.—Acts
will be in the First Resurrection “change,” 3:23.
which the Lord promises to all those who in the
present time answer his question affirmatively, It Was on The Sabbath.
and show that they are in earnest by seeking to In performing the miracle our Lord in-
walk thenceforth not after the flesh but after structed the healed one to take up his bed and
walk, and he did so. The bed probably was a
the Spirit. These come under the care of the
very light mattress or comforter, after the cus-
Good Physician, and eventually he will make
tom of that time, and there was no real labor
them whole, complete, perfect in his likeness.
connected with this injunction. It was not the
The Greater House of Mercy. violation, therefore, of the Sabbath restrictions
Ere long the present election of the Church, of the Jewish Law, which our Lord neither vio-
the present favor and privilege of being made lated nor taught others to violate, for he was a
whole, will reach its accomplishment in the Jew and subject, therefore, to all the terms and
First Resurrection, and then, thank God, a still conditions of that Law as much as any other
more general blessing will be open for the Jew. His object in instructing the man to carry
world. The promise of the Scriptures is that in the bed was probably twofold:—
God’s due time the tabernacle of God shall be (1) The act of itself would be a witness to the
with men and he shall dwell with them. This is miracle; not only directly but
not yet. The race is still under the curse, Satan (2) Indirectly it would attract the attention
is still the “prince of this world,” we are still of the doctors and scribes of the Law, because

they had formulated certain restrictions respect- “Go And Sin No More.”
ing the day which were not the Mosaic require- Our Lord’s salutation to the healed man in
ments. Our Lord would make use of this the Temple must have been very significant,
opportunity to teach a lesson, not only respect- showing the latter that he was not only able to
ing his power but respecting a proper obser- heal but that he had knowledge of the sins
vance of the Law—that it was designed of the which had led up to the diseased condition
Lord to be for the benefit of mankind and not a thirty-eight years previously. He said to him,
moral fetter. Our Lord explained this on one “Behold thou art made whole: sin no more lest a
occasion, saying to the scribes and Pharisees worse thing befall thee.” There is a valuable
that their interpretation of the Law made it lesson in our Redeemer’s counsel—helpful not
burdensome to the masses of the people—that only for that poor man, but still more valuable
they exaggerated the small features of the Law and helpful to those who have by the Lord’s
unduly, and that the greater principles of it, grace been healed of sin-sickness, those who
pertaining to righteousness, justice, love and have been justified, those who have been
mercy, they overlooked entirely.
accepted into God’s family as sons of God. The
From this narrative we see that just this
penalty for original sin has been a severe one
result was attained. The scribes and Pharisees
and has attached itself to every member of
reproved the man for carrying his bed, and he
Adam’s race; yet for this original sin God has
returned that he was fully justified in so doing,
because the person who healed him of his provided a great atonement, and ultimately
thirty-eight years’ ailment must have been wise every creature shall have the fullest opportu-
enough and good enough to be an authority on nity for escape from all its penalties and wages.
this subject and he was merely following his But when thus liberated a fresh responsibility
directions. Thus our Lord’s miracle was made is upon us. As the apostle declares, if we sin
prominent to the class that he specially wished wilfully after we have received a knowledge of
to have recognize him, namely the leaders and the Truth, there remaineth no more a sacrifice
representatives of the nation, who specially for sins, but we may surely look for judgment
were on trial at this time whether or not they and fiery indignation which will devour us as
would receive him; and, secondly, the difference adversaries. (Heb. 10:27.) The wages of original
between his teaching and good works and the sin which the whole race has tasted is death,
teaching and no works of the Pharisees would with its accompaniments of sorrow and pain—
be more manifest on the other hand. dying. The wages of wilful, deliberate, inten-
It would appear that the healed man was so tional sin, after we have been justified from all
astonished by the incidents connected with his our sins—that penalty would be a worse thing,
relief that for the moment he forgot to look for very much worse than the original penalty; for
or inquire particularly about the one who had although it would be the same penalty of death,
performed the miracle: and our Lord, not wish- it would be the second death, for which God has
ing to refuse the great multitude of sick ones assured us he has made no provision for recov-
there gathered, quietly withdrew, so that by ery—Christ dieth no more. If after being
the time the miracle was known the healer was released and justified we sin wilfully, and yet
not to be found. He had performed the miracle with a measure of weakness and imperfection
for the glory of God, to call attention to the tempting us, we may expect stripes; but if we
new dispensation, and to himself as the divine
sin wilfully and deliberately, aside from a par-
representative in it, and incidentally he had
ticular temptation or weakness, we may expect
healed, we may assume, the most worthy one of
nothing further in the way of divine mercy and
that multitude. The fact that Jesus specially
met this man again in the Temple, where he forgiveness, because having enjoyed these in
had probably gone to express his thanks and respect to the original sin we would thus come
praise to the Lord for his relief, implies that he under a new and personal condemnation, for a
had seen in the man something of more than new and inexcusable violation of righteousness
ordinary character, which not only led him to whose penalty is death without hope of recov-
heal him but also to reveal himself to him. ery.

“GREATER WORKS THAN THESE.”—Reprints, p. 2433
JOHN 5:17-27.
“This is indeed the Christ, the Savior of the world.”—John 4:42.
JESUS was again in Judea, probably attending know that he extended his beneficence to any,
the Feast of the Passover, as was his custom,— except the one whose healing is the subject of
these annual gatherings constituting the very this lesson, who was more helpless than the
best opportunities for reaching the devout Jews majority, and whose case was apparently hope-
from all parts of the Holy Land, and from sur- less, in that it was chronic, of thirty-eight years
rounding countries. standing. Nor could the impotent one have had
Our Lord, in his quiet Sabbath walk about much ground for hope at the Pool, for, as he
Jerusalem, came to the Pool of Bethesda, which himself explained, others less feeble than him-
had a wonderful reputation for its healing qual- self availed themselves of the fountain before
ities, on account of which its porches and sheds he could reach it. It was to this heart-sick and
were crowded with sick people with divers ail- weary one, hopeless and helpless, that the Lord
ments, waiting to take advantage of what was addressed himself, “Wilt thou be made whole?”
considered to be a miraculous action in its He readily answered that he was anxious to be
waters. What is today known as the “Pool of the made whole, and our Lord did not even wait for
Virgin” is supposed to be the one formerly him to manifest a previous faith in his power,
known as the Pool of Bethesda, and a peculiar but allowed the man’s faith to be testified by his
movement in the waters of the Pool of the Vir- obedience: and exercising the faith, astonished
gin is well known. Travelers whose word is reli- and bewildered, he obeyed, taking up his couch,
able declare that they have seen this spring rise not even knowing his benefactor.
twelve inches in five minutes, and then subside So it is with the greater miracles performed
about as quickly. There are other springs which by our Lord throughout this Gospel age—some
have this same intermitting peculiarity. One of of the weakest and most hopelessly powerless
these is at Kissingen, Germany. Its flow is ac- for good are morally healed, strengthened, re-
companied with an escape of gas, and its water newed, transformed, through the operation of
is reputed to be more valuable at the time of its faith and obedience. Yet such cases are but few
movements, and probably because surcharged compared to the world of mankind, similarly
with gas. or even less diseased with sin, who are all even-
The intermittent movement of the water of tually (during the Millennium) to be made
the Bethesda Pool is referred to in vs. 7 of this acquainted with the Great Physician.
chapter, but the explanation about the angel This miracle brought upon Jesus the opposi-
troubling the waters, etc., contained in the last tion of the Pharisees, who, because of a wrong
seven words of the third verse, and all of the attitude of heart, mistook the real object and
fourth verse, is omitted from the oldest Greek purpose of the Sabbath day, and tacking on to
MSS. (the Sinaitic and Vatican). There was the divine command traditions of the elders,
probably nothing whatever miraculous con- had made of it a mere outward form, robbing it
nected with the spring, but some peculiarity of of its true thought. We are not to consider that
the channel, which caused the water from one our Lord performed so many of his miracles on
compartment to syphon out into the other at the Sabbath, apparently in preference to other
intervals; or possibly the action was caused by days, as signifying any disrespect to the day,
gas. The healings experienced were quite prob- nor as signifying a desire to provoke the Phari-
ably what today would be termed mind cures, a sees. Rather, we may suppose that the perfor-
beneficial action of the mind and will upon the mance of the notable miracles on this day was
physical organism. largely in order to thus point out the great Sev-
We do not know that the Lord made any enth Day Sabbath, the Millennial Day, the sev-
movement toward the general healing of the enth thousand year period of earth’s history,
multitude who were waiting for the movement when the anti-typical and far greater miracles
of the Pool, and hoping for relief; nor do we and blessings will come to mankind. “These

things [miracles] did Jesus, and manifested declares to be, “that we might become partak-
forth [beforehand] his [coming] glory.”—John ers of the divine nature.”—2 Pet. 1:4.
2:11. The declaration that “the Son can do nothing
The conduct of the Jews, in wishing to kill of himself,” if it were not backed up as it is by a
one who, according to their own testimony, had score of other testimonies from the same inter-
done nothing amiss, but had done much good, ested and inspired Teacher, is a contradiction
simply because he differently interpreted the to the common thought of Trinitarians, that the
Law, and disregarded the “traditions of the Son is the Father: it is in direct conflict with
elders,” is a parallel to the opposition which is the statement of the catechism, that they are
sometimes manifested by present-day Chris- “equal in power and in glory.” Nevertheless the
tians—sectarians of the strictest sort. They might Father “loveth [filio—has affection for] the
not indeed seek literally to kill the one who Son,” and as a consequence of this affection has
would do violence to their theories and tradi- shown, is showing, and will show forth through
tions, but many of them would have very little him greater marvels, greater wonders. And our
hesitancy in assassinating his character, if Lord Jesus has promised us that, as the Elder
thereby they could defend the falsities of their Brother (of the Gospel house of sons), whatso-
systems. ever the Father shall make known to him he in
Our Lord’s reply respecting his authority turn will make known to us. This is brought
angered them the more: not because he de- forcibly to our attention in the Book of Revela-
clared himself to be Jehovah, the Father, as tion, which expressly declares that it is—“The
many seem to think, but because he declared Revelation of Jesus Christ, which God gave
himself to be the Son of Jehovah, who had been unto him, to show unto his servants things
given a work to do by the Father. Nor did the which must shortly come to pass.” (John 15:15;
Rev. 1:1.) Our Elder Brother, our Bridegroom,
Jews misunderstand him in this; their anger
our Captain, has promised further, that in due
was because, in claiming to be the Son of God,
time we also shall share with him in doing
he was claiming an honor and place so much
greater works than any which he performed at
higher than themselves—a place which implied
his first advent.—John 14:12.
a closeness of relationship and of nature to
Amongst the greater works the Lord men-
Jehovah, a claim which they considered blas-
tions the quickening of the dead—claiming
phemous. The successors of the Pharisees in
that, as the Father has the power to raise the
our day go far beyond our Lord’s claims, and dead, so also this power is granted to the Son.
claim for him what he never claimed for him- Nor should we suppose that our Lord, in this
self; viz., that he is the Father, and that he statement, referred to the awakening of Laza-
always has been the Father as well as the Son, rus, and the son of the widow of Nain, and the
and that the two are one in person, and not daughter of Jairus. These at most were awak-
merely two persons of one harmonious mind, enings, and not, in the full sense of the word,
purpose, sentiment, will. These take great of- resurrections—these individuals were not
fence at any of the Lord’s “brethren” of today lifted up completely out of death into the perfec-
who claim to be sons of God, and who apply that tion of life. Rather, we may suppose that our
term in its Scriptural force and significance. As Lord was looking down into the future—to the
is well known to many, a prominent Doctor of resurrection of the Church in glory, honor and
Divinity and Professor in a theological semi- immortality, and to the subsequent resurrec-
nary in Ohio has published a scurrilous review tion (under trial or judgment) of the world dur-
of Studies in the Scriptures, the chief point of ing the Millennial age.
which is the holding up to ridicule the hope of This thought is borne out by the statement of
the Church’s “high calling,” therein set forth, vs. 22, that all judgment has been transferred
based upon and supported by the exceeding to the Son. The resurrection life is to be the
great and precious promises given to us in the reward of those who will successfully pass the
Scriptures, the intention of which, the Apostle judgment. The first resurrection will be the

reward of those who are “overcomers” in the as the bruising of the heel by the serpent. This
trial in progress during this Gospel age, under has been in progress throughout the Gospel
the conditions of the high calling, and its nar- age; Jesus was crucified by the forces of evil,
row way to glory, honor and immortality. The yielding himself up a sin offering; and the mem-
Church is on judgment, on trial, under the bers of his Body are suffering with him, “filling
terms of this high calling, now, during this Gos- up that which is behind of the afflictions of
pel age. The Lord will also judge the world of Christ.”—Col. 1:24.
mankind redeemed by his own sacrifice,—dur- Soon the time will come when this great
ing the Millennial age: and in that judgment of Seed, the Christ, shall be fully glorified, all the
the world he has promised to associate with members sharing in the glory of the Head: and
himself the Bride class, whose judgment trial is then, as the Apostle declares, “The God of peace
now in progress. (1 Cor. 6:2.) Those of the world shall bruise Satan under your feet shortly.”
of mankind, awakened and brought to trial dur- (Rom. 16:20.) And it is this great Deliverer,
ing the Millennial age, who shall develop char- whose Head and Lord has redeemed the world
acters in harmony with righteousness, and fully with his own precious blood, that the Father
acceptable to the Judge, shall attain to full res- has appointed to be the Judge of the redeemed
urrection, and enter life, complete and everlast- race, when it shall be on trial during the Mil-
ing, at the close of the Millennial age—at the lennial age, while Satan is bound. The work of
close of their day of trial, while the residue will the Son will not be complete until all evil has
be cut off in the Second Death. been thoroughly subjugated, which will be at
That this judgment of the world did not begin the close of the Millennial age. He will reclaim,
at our Lord’s first advent, we have his own tes- by a knowledge of the truth, and chastisements
timony: “I came not to judge the world.” (John and corrections in righteousness, so many as
12:47.) And again, his declaration, “My Word are willing, and the residue shall be destroyed
shall judge you in the last day”—the last from among the people. (Acts 3:23.) And when
thousand-year day of the seven, the Millennial he shall thus have put down all opposing
Day. It is in full harmony with this that the authority, rule and power, the Apostle assures
Apostle declares, “God hath appointed a day us, he will deliver up the Kingdom to God even
[period—epoch] in which he will judge the the Father. Thus the Father worked previously
world in righteousness by that man whom he to man’s fall, and has committed the work of
hath ordained”—the Christ, Head and body.— reconciliation of man to the Son, and also the
John 12:48; Acts 17:31; 1 Cor. 6:2. judgment of the race, and will receive it back
In harmony with this, also, is the statement again under divine jurisdiction, when, through
in vs. 17 and Heb. 4:4,10. God rested from his the Son as his agent, he shall have made all
work of creation when man became a transgres- things new.—1 Cor. 15:24; Rev. 21:5.
sor, and instead of proceeding with the work, he It is therefore a great mistake to say, as some
abandoned it, placing a curse upon it,—a pen- do, “Jesus is our Judge, like the Father,” for
alty of death upon his chief handiwork. But our Lord’s own words assure us that the Father
altho he abandoned the matter, in one sense of judgeth no man, having “committed all judg-
the word, he did not abandon it in his purpose, ment unto the Son.” The judgment of the
but intended and foretold that he would raise Church, in progress during this Gospel age, is
up a seed of the woman which should eventu- referred to in vs. 24: those who now hear and
ally crush the Evil One, delivering the race believe and obey to the extent of their ability
from his power—implying incidentally the revo- have everlasting life guaranteed to them, as a
cation of the death penalty, a resurrection. Our result of thus favorably passing the present
Lord Jesus was in person the promised Seed of judgment or trial. These are assured that they
the woman, but, as we have already seen, the will not need to come into the general judgment
divine plan included also the Church, “mem- of the world during the Millennial age, because
bers of his body.” The sufferings of Christ, Head they pass from death unto life as the result of
and body, are mentioned in the promise of Eden, the judgment of this age. The word “condemna-

tion,” in this verse, signifies judgment, and is so standpoint that our Lord said to one, “Let the
rendered in the Revised Version.—Compare 1 dead bury their dead.”
Cor. 11:32. Our Lord realized that his hearers could not
In vs. 25 the general judgment of mankind appreciate the possibility of his doing so great a
during the Millennial age is specially referred work as a man, and hence he makes the expla-
to, when all the dead shall hear the voice of the nation that the Father, who has life inherent
Son of God, be brought to a knowledge of the (immortality), hath given (promised) the Son
truth (1 Tim. 2:4), and when they that hear the same inherent life (immortality), as well as
(obey that knowledge) shall live: shall be res- given commandment (authorization) that he,
cued not only from the tomb but also from all the Son of Man, to whom the work was commit-
ted, as declared in the prophets, should execute
the imperfections, mental, moral and physical,
judgment—the divine will. And it is in view of
which have come upon the world through sin—
this high honor conferred upon the Son by the
be raised up to perfection of life. The fact that Father that we are told (vs. 23), “that all may
this judgment work begins with a little flock honor the Son even as they honor the Father.”
during this Gospel age is suggested by the (Revised Version.) The explanation of this
expression that the hour for the dead to hear statement follows, and shows that the honor to
the voice of the Son of Man has already com- the Son is as the Father’s appointed represen-
menced, “now is.” The whole world, from the tative and agent in the great work, saying, “He
divine standpoint, is spoken of as dead, because that honoreth not the Son honoreth not the
it is already nine-tenths dead and under sen- Father which sent him.”
tence of death to the full. It was from this

31 Returning from Jerusalem(?) Disciples pluck ears of grain on the Sabbath 12:1-8 2:23-28 6:1-5
Galilee; Sea of Galilee Heals hand on Sabbath; retires to seashore; 12:9-21 3:1-12 6:6-11
heals
Matthew 12:1-21 sabbath day. And when he was departed

At that time Jesus went on the sabbath thence, he went into their synagogue:
day through the corn; and his disciples And, behold, there was a man which had
were hungry, and began to pluck the ears his hand withered. And they asked him,
of corn, and to eat. But when the Phari- saying, Is it lawful to heal on the sabbath
sees saw it, they said unto him, Behold, days? that they might accuse him. And he
thy disciples do that which is not lawful to said unto them, What man shall there be
do upon the sabbath day. But he said unto among you, that shall have one sheep,
them, Have ye not read what David did, and if it fall into a pit on the sabbath day,
when he was hungry, and they that were will he not lay hold on it, and lift it out?
with him; How he entered into the house How much then is a man better than a
of God, and did eat the shewbread, which sheep? Wherefore it is lawful to do well on
was not lawful for him to eat, neither for the sabbath days. Then saith he to the
them which were with him, but only for man, Stretch forth thine hand. And he
the priests Or have ye not read in the law, stretched it forth; and it was restored
how that on the sabbath days the priests whole, like as the other. Then the Phari-
in the temple profane the sabbath, and sees went out, and held a council against
are blameless But I say unto you, That in him, how they might destroy him. But
this place is one greater than the temple. when Jesus knew it, he withdrew himself
But if ye had known what this meaneth, I from thence: and great multitudes fol-
will have mercy, and not sacrifice, ye lowed him, and he healed them all; And
would not have condemned the guiltless. charged them that they should not make
For the Son of man is Lord even of the him known: That it might be fulfilled which

was spoken by Isaiah the prophet, saying, beyond Jordan; and they about Tyre and
Behold my servant, whom I have chosen; Sidon, a great multitude, when they had
my beloved, in whom my soul is well heard what great things he did, came unto
pleased: I will put my spirit upon him, and him. And he spake to his disciples, that a
he shall show judgment to the Gentiles. small ship should wait on him because of
He shall not strive, nor cry; neither shall the multitude, lest they should throng
any man hear his voice in the streets. A him. For he had healed many; insomuch
bruised reed shall he not break, and that they pressed upon him for to touch
smoking flax shall he not quench, till he him, as many as had plagues. And
send forth judgment unto victory. And in unclean spirits, when they saw him, fell
his name shall the Gentiles trust. down before him, and cried, saying, Thou
art the Son of God. And he straitly
Mark 2:23 to 3:12 charged them that they should not make
And it came to pass, that he went through him known.
the corn fields on the sabbath day; and
his disciples began, as they went, to pluck Luke 6:1-11
the ears of corn. And the Pharisees said And it came to pass on the second sab-
unto him, Behold, why do they on the bath after the first, that he went through
sabbath day that which is not lawful? And the corn fields; and his disciples plucked
he said unto them, Have ye never read the ears of corn, and did eat, rubbing
what David did, when he had need, and them in their hands. And certain of the
was hungry, he, and they that were with Pharisees said unto them, Why do ye that
him? How he went into the house of God which is not lawful to do on the sabbath
in the days of Abiathar the high priest, days And Jesus answering them said,
and did eat the shewbread, which is not Have ye not read so much as this, what
lawful to eat but for the priests, and gave David did, when himself was hungry, and
also to them which were with him? And he they which were with him; How he went
said unto them, The sabbath was made into the house of God, and did take and
for man, and not man for the sabbath: eat the shewbread, and gave also to them
Therefore the Son of man is Lord also of that were with him; which it is not lawful
the sabbath. And he entered again into to eat but for the priests alone? And he
the synagogue; and there was a man said unto them, That the Son of man is
there which had a withered hand. And Lord also of the sabbath. And it came to
they watched him, whether he would heal pass also on another sabbath, that he
him on the sabbath day; that they might entered into the synagogue and taught:
accuse him. And he saith unto the man and there was a man whose right hand
which had the withered hand, Stand forth. was withered. And the scribes and Phari-
And he saith unto them, Is it lawful to do sees watched him, whether he would heal
good on the sabbath days, or to do evil? on the sabbath day; that they might find
to save life, or to kill? But they held their an accusation against him. But he knew
peace. And when he had looked round their thoughts, and said to the man which
about on them with anger, being grieved had the withered hand, Rise up, and stand
for the hardness of their hearts, he saith forth in the midst. And he arose and stood
unto the man, Stretch forth thine hand. forth. Then said Jesus unto them, I will
And he stretched it out: and his hand was ask you one thing; Is it lawful on the sab-
restored whole as the other. And the Phar- bath days to do good, or to do evil? to
isees went forth, and straightway took save life, or to destroy it? And looking
counsel with the Herodians against him, round about upon them all, he said unto
how they might destroy him. But Jesus the man, Stretch forth thy hand. And he
withdrew himself with his disciples to the did so: and his hand was restored whole
sea: and a great multitude from Galilee as the other. And they were filled with
followed him, and from Judea, And from madness; and communed one with
Jerusalem, and from Idumea, and from another what they might do to Jesus.

SABBATH OBLIGATIONS AND PRIVILEGES.—Reprints, p. 3752
MATTHEW 12:1-14.
“Remember the Sabbath day to keep it holy.”—Exodus 20:8
FEW seem to get the proper thought respecting and not kingdoms of God. True, God is aware of
the Sabbath. Some consider themselves as Jews their existence and permits them for a time, but
under the Mosaic Law: others go to an opposite he has never attempted authority over them
extreme, and, declaring that we are not under nor made himself responsible for the imperfect
the Law but under grace, repudiate the Sab- governments which they represent—they are
bath entirely. What we believe to be the correct not his kingdoms. When the God of heaven
view is the intermediate one between these two shall set up his Kingdom in the hands of the
extremes, as we shall endeavor to set forth. glorified Messiah, Head and body, during the
God adopted the Jewish nation—all the chil- Millennial age, its conditions and arrange-
dren of Abraham, through Jacob—as his special ments will be greatly in contrast with those of
possession in the world. With them he made the the kingdoms of this world. God, therefore, is
Law Covenant through Moses at Sinai—to not commanding the nations of the world to
them he sent his messengers, the prophets, observe the Sabbath day, etc., etc.; whatever
and, finally, his Son. With them and with no they do in this line is of their own volition,
other nation it was his agreement that by the without command, for they are not under the
keeping of the Law they would abide in his Mosaic Law, and no other law has been given
favor and have divine blessing upon flocks and them.
herds, land and people, instead of sickness, Christian believers, followers of Jesus since
pain, drouth and dearth. To no other nation he made an end of the Law Covenant, nailing it
was the Law of Sinai given, with no other to the cross (Col. 2:14), are not under the Law
nation was that Covenant made—as it is writ- Covenant but, as the Apostle declares, “We are
ten, “You only have I known [recognized] of all not under the Law but under grace.” (Rom.
the families of the earth.”—Amos 3:2. 6:14.) Our relationship to God is of the same
When the Jews rejected Jesus, and when character as that which prevailed before Sinai’s
Jesus made an end of the Law Covenant on the Law Covenant was effected at the hands of
cross, it did not imply that that Law was then Moses over Israel—after the same order as that
extended to the other nations of the world as enjoyed by Abraham, Isaac and Jacob—grace
some seem to imagine: quite to the contrary. under the terms of the Abrahamic Covenant:
Nor did the Law Covenant extend to the we are the real seed of promise. (Gal. 3:29.) Did
Church—the followers of Christ selected from Abraham, Isaac and Jacob prosper without a
the Jewish nation and other nations—for we law? Yes! Much more can Spiritual Israel pros-
read, “Christ is the end of the Law for righ- per under the same conditions, because we now
teousness to every one that believeth.” (Rom. have much advantage everyway through our
10:4.) Whoever sees this point clearly has the special relationship by faith to the great
foundation for correct views respecting the Sab- Redeemer, and to the exceeding great and pre-
bath and every other feature of the Law; those cious promises which centre in him, and which
who cannot see this will remain in confusion. apply to all those adopted by him as members
of his body—members of his Bride class.
“Kingdoms of This World”
Accordingly it is not for us to demand of “Whom The Son Makes Free”
the nations of Europe and America that they Some are inclined to feel alarmed at the very
shall enforce the Jewish Sabbath or any other thought of being free from a law covenant based
Sabbath. True, the civilized world is called upon obedience to a law. Such should be com-
“Christendom”—Christ’s Kingdom; but this is forted with the thought that Abraham, Isaac
a misnomer. The kingdoms of earth are still and Jacob were approved to the Lord without
under the dominion of the “god of this world” the Law. Their faith in God constituted an obli-
(2 Cor. 4:4); they are kingdoms of this world gation to do the divine will to the extent of their

knowledge and ability: and the same is true of ence to the heavenly and eternal state as
us, for the Scriptures assure us that, as chil- members of this Kingdom.
dren of God and adopted into his family, made Our Relationship To The Lord
partakers of his Spirit, our rule of action must Have we then no relationship to the Law
henceforth be love, and that to us love is the given to natural Israel, as expressed in the ten
fulfilling of the law. That is to say, if we receive commandments, etc.? No, we are free from the
the spirit of adoption into God’s family it im- Law—thank God! Nevertheless, we may derive
plies that we possess the spirit of love, because a great blessing through an examination of that
God is love; and this love for God as it develops Law from which we are free, because we recog-
signifies love for all that are in accord with him, nize that it was just and holy and good—that it
and a love like his in respect to all of his cre- was not set aside because the Law was imper-
ation—a sympathetic love. Such a love permits fect, but because man was imperfect and
us to be and to do in harmony with the divine unable to keep that Law and to gain life there-
will to the extent of our ability; and the Lord, under. Looking, then, at that perfect Law, we
who is dealing with us according to our inten- should seek to get, not merely its outward form
tions and endeavors, and who is covering our and letter, but especially its inner meaning, its
unwilling weaknesses and imperfections, counts spirit, to determine just what it did signify.
this service of the heart and intention as a per- Then, having ascertained its significance, we as
fect keeping of the divine law. Thus the Apostle New Creatures—while not depending upon it
says: “The righteousness of the law is fulfilled for our life, but recognizing that the precious
in us who walk not after the flesh but after the blood of the Lamb of God has compensated for
Spirit.” (Rom. 8:4.) However short we may come all of our unwilling weaknesses and deficiencies
of the full spirit of the divine law, we are and imperfections—we should strive, neverthe-
counted as fulfillers of it so long as our daily less, to conform our lives to all the blessed
walk is in that direction to the extent of our thoughts we can gather respecting the spirit of
ability. the Law.
From this standpoint we see that God is no We should do this, not thereby to merit sal-
longer dealing with Israel, nor has he adopted vation, but that having obtained the salvation,
the other nations as his. Rather he is forming a the forgiveness of sins, and having gone further
new nation, gathering its citizens out of every and been begotten of the holy Spirit to a new
life, a new nature, we no longer seek to justify
nation, kindred, people and tongue. This new
ourselves by the Law, because justified by the
nation is the Church, of whom the Apostle says,
blood of Christ. We now seek as New Creatures
“Ye are a Royal Priesthood, a holy nation, a pe-
to please our heavenly Father, and rejoice to
culiar people.” (1 Pet. 2:9.) Presently this nation
find anything in the Law given to natural Israel
will be completed, and be ushered into glory,
that would furnish us clearer conceptions of the
honor and immortality, to rule and bless and divine will, that for love to God we might do
uplift all the families of the earth. God’s deal- with our might everything in our power.
ings, instructions, tests, etc., are upon this new Accordingly, as we look at the Decalogue we
nation—yea, as we have seen, he has placed no say, “Yes, those laws are perfect,” and the more
law upon us except the law of love—for God and closely we examine them the more do we grasp
for our neighbor. Before our adoption into this the depth of their signification. As, for instance,
holy nation we accepted its law of love, and in the first and second of these commandments
recognized selfishness as part of the works of we see prohibited not merely the making of
darkness; and in the school of Christ we have images and the worshipping of the same, but
been learning more and more the full meaning equally prohibited the having of any object of
of the word love in its application to God and to worship aside from God—wife or children or
our fellowmen. These lessons still continue, but mammon or self, etc. Applying this to the
must reach a certain completion or fruition fourth commandment respecting the Sabbath,
before we can be accounted worthy of transfer- Spiritual Israelites will realize that they are

not under bondage to a day, but will neverthe- and clearly nothing in the human law on this
less desire to know what was the Spirit or subject could violate our conscience.
intent or object of this command, and to be in (2) Surely if others can afford to rest from
harmony, in accord, with all its spirit. The Isra- their labor one day in seven the Lord’s people
elites, as today’s lesson shows, got merely the can afford to do so as well, and indeed to better
outward form of these three commandments, advantage than the world, because through our
but wholly missed its real purport; and simi- better knowledge of God and his Word we can
larly, many Christians today merely take the make wiser and better use of the time thus
Jewish view of the command and entirely taken from worldly affairs.
overlook its real import. (3) Spiritual Israelites are greatly advan-
taged by the fact that the world, nominal Chris-
“We Who Believe Do Enter Into Rest”—
tendom, has made a mistake in the matter, and
A Sabbath
is under the impression that the Jewish law
The Apostle refers to the real meaning of this
obligates the keeping of one day in seven as a
Sabbath rest of faith into which we Spiritual
religious rest day. Thus all things work to-
Israelites enter so soon as we accept the Lord
gether for good to them that love God—even the
Jesus as our Redeemer, the expiator of our guilt
world’s mistakes and ignorance.
—our Life-Giver. As soon as we begin to believe
Not only should Spiritual Israelites rejoice to
we begin to enter into this rest, and thence-
have the privilege of one day in seven for a
forth, if we are faithful to the Lord and abide in
special rest from physical labor and for special
his love, our Sabbath never ends—“We which
engagement in spiritual works, pleasures and
believe do enter into rest.”—Heb. 4:3.
refreshments, but additionally they should
Our lesson of faith should continue through-
realize that the world is watching them, and
out all the days of the week, and thus Spiritual
that their influence for good would be greatly
Israel keeps Sabbath every day—resting in the
interfered with by their violation of this civil
finished work of Christ, resting from our own
law, which the world supposes to be backed by
works, from all endeavor to justify ourselves
divine command. Our advice, therefore, to all
through the Law. Was not our Lord’s ministry a
true Spiritual Israelites is that they be as strict
perpetual Sabbath? and may not all of the
or more strict in their observance of Sunday as
Lord’s people today so rest in the Lord by faith,
a Sabbath of rest than are their neighbors—
and so continually seek to work the works of
that all works except those of necessity or
him that hath sent us as his ambassadors to
mercy be avoided, that this precious day be con-
the world, that every day with us should be a
sidered a boon from the Lord, a great privilege
Sabbath day? Thus all the labor of life is sancti-
and opportunity for growth in grace and knowl-
fied to us. Whether we eat or drink, scrub or
edge and love. Let our homes be the most quiet
dig, write or talk, sleep or wake, we are to do all
of all in civilized lands on the appointed day of
to the glory of God—to do all as unto him, and
rest, let no sounds of labor or of worldly plea-
in all of our doings to maintain the Sabbath
sure be heard in our habitations, but let our
rest in our hearts—rest in divine love and care,
joys of hope and love and faith abound, and let
which applies to us through our relationship to
our happy hearts manifest themselves in cheer-
Christ Jesus our Lord.
ful words and tones and looks, that thus our
Propriety of Sunday Observance moderation as well as our joy in the Lord may
The question comes, then, Should the Lord’s be manifest to all with whom we have to do,
people who see the true rest and who are en- that they may take knowledge of us that we
joying it—should they observe the Sabbaths or have been with Jesus and learned of him. (Acts
Sundays appointed by the civil laws of Chris- 4:13.) To those of our neighbors and friends
tendom? We answer, Yes! for three reasons: with whom we are very intimate we might ex-
(1) It is the divine command that we should plain that from our standpoint every day is a
obey all the ordinances of human law that do Sabbath day of rest in faith—that though upon
not conflict with our conscience as Christians; some days it is necessary we should labor also

for the meat that perisheth, our hearts are rest- reproved them. We see frequently this same
ing still in the great Lord of the Sabbath and spirit in our day: Some today would be scrupu-
his finished work. lously careful not to ride in a street-car on the
This would not signify that we of today Sabbath who would think nothing of allowing
should attempt an observance of the outward their minds to rove not only after the worldly
forms of the Jewish Law, according to all that is things but worse, to dwell upon evil subjects, or
proper and required of the Jew. For instance, perhaps meditate how they could take advan-
no doubt it would be a violation of the fourth tage of their neighbor the day following. This is
commandment to operate a street-car line; and hypocrisy, one of the worst sins from the divine
if the Jewish Law were in force upon us it standpoint.
would be absolutely wrong and sinful for any of It is really amusing how the Jews, while ne-
us to ride in a street-car, much less to operate glecting the real essence and spirit of the Law
the same. But since we are not under the Law toward God and man, exaggerated that Law as
but under grace, and since Sunday riding is not respects the trifling and unessential matters.
prohibited by the civil law nor regarded as evil For instance, the ruling of the Rabbis was that
by our fellows, there is no reason why in this catching a flea on one’s person was hunting,
and in similar matters we may not enjoy rea- and therefore prohibited on the Sabbath; that
sonably and with profit the conveniences of rubbing the grain in both hands and blowing
transportation on the Sabbath. away the chaff constituted winnowing and
The Pharisaical Sabbath threshing, and violated the rest of the Sabbath.
Our lesson applies to a time when the Jewish Our Lord did not accept the reproof, but, on the
Law was still in force, and shows us that even contrary, pointed out that his disciples not only
then the right, the true, the proper interpreta- had his approval in their course but that they
tion of the fourth commandment was much were fully justified by the course of others whom
more in accord with our observation of it than the Pharisees recognized. Our Lord’s illustra-
with the extreme observances accorded today tion of what constituted necessity and mercy
by the Jewish teachers. The difference between was drawn from the Bible narrative of David’s
then and now would be that the Jews under the eating the shew-bread, lawful only for the
Law were forbidden to do work of an earthly priests to eat, because of the necessities of his
kind on the Sabbath, while we are not forbid- position, his hunger. Also the labor performed
den, except as earthly laws may limit without a every Sabbath in the Jewish Temple, in connec-
commandment, and that we may delight to ab- tion with the worship there, by the priests and
stain from temporal labors that we may the Levites. Our Lord held logically that these
more fully enjoy our spiritual privileges. approved matters showed the proper principle
Our lesson pictures to us Jesus and his disci- governing the Sabbath. He did not claim that
ples in a public pathway across a wheat-field reaping, threshing and winnowing on the Sab-
(in old English called a corn-field). The wheat bath day would be justifiable; his argument
was ripe or nearly so, and the disciples, feeling was that no such interpretation should be put
hungry, had plucked a few of the heads and upon the Law as would make the satisfying of
rubbed them in their hands to remove the chaff hunger, as the apostles did, a crime, a violation
for the eating of the wheat. The Pharisees, ap- of the Sabbath commandment.
preciating the shell rather than the meat of the “Lord Also of The Sabbath”
divine Law, were very particular for outward But after convincing them from the Scrip-
observances of it, while entirely overlooking tures that their position was untenable, our
and neglecting its real sentiment or spirit. Here Lord asserted to them his authority as an inter-
they thought they saw an opportunity for show- preter of the Law, saying, “I say unto you, One
ing off their religious devotion by calling atten- greater than the Temple is here.” If it was right
tion to the disciples of Jesus as being law- for the Levites to perform the Temple services
breakers, and to Jesus himself as being little on the Sabbath, Jesus was greater than the
better, in that he as their teacher had not Temple in that he was the Son of God, the

mouthpiece of God, and his disciples might afflicted man. First, however, he showed them
therefore rest secure in anything done in his from their own course in life that they were
service and with his approval. What a personal- inconsistent: that if they owned but one sheep
ity our Lord must have possessed that he could and it fell into a pit on the Sabbath day it would
make such a statement before his enemies be rescued—not for love of the sheep but for
without its being challenged! We are convinced fear of the loss of its value. Our Lord inquired,
that he not only spake as never man spake, but “How much then is a man of more value than a
that his appearance must have been superior to sheep? Wherefore it is lawful to do good on the
that of members of the fallen race. Sabbath day.” This question, as to the superior
Mark his statement again (v. 8)—“The Son of value of a man over a beast, is one that the
man is Lord even of the Sabbath day.” As the world seems to find difficult to answer, but one
Lord of the Sabbath, as the great Teacher, he which should be quickly answered by the Lord’s
had not indeed the right to abolish this feature people of spiritual Israel. The Lord set the
of the Law except by fulfilling it, “nailing it to value of a man when by the grace of God he
the cross”; but as the Lord of the Sabbath he gave himself a ransom for man. Those who re-
was the proper Teacher to set forth its real sig- ceive of his Spirit should more and more count
nificance to the Jew. Our Lord called the atten- it a privilege to do anything they can for the
tion of his critics to the testimony of God relief of their fellow man in matters temporal or
through the prophet, “I will have mercy and not spiritual.
sacrifice.” (Hosea 6:6.) Our Lord declares that The Pharisees were answered at every point,
if they had given heed to this direction their and, less popular in Galilee than in Judea any-
thoughts would have been more merciful, more way, they felt that their influence before the
in line with the divine sentiment, and this would people had been lessened by their conflict with
have hindered them from condemning the disci- the Lord, the great Teacher. So when Jesus had
ples, who the Lord declared were entirely guilt- healed the withered hand by word they went
less of any violation of the Sabbath day out of the synagogue angry, to take counsel
commandment. against him how they might destroy him. They
Similarly we may say today that the great were rabid sectarians, fully convinced of their
lack of many critics and fault-finders is their own importance. They felt that anything that
lack of mercy, lack of love. Love is the fulfilling discredited them must be injurious to the Lord
of the Law, and whoever has most of it will and to his cause, that they were the orthodox
come nearest to the standard. The possession body, and that they would be fully justified in
of love is always indicated by mercy—toward murdering anyone whose words and conduct so
our friends, toward our brethren, toward the
overmatched them as to hinder their influence
world, toward our enemies. Proceeding to the
from spreading more and more over all the peo-
Synagogue the same question was raised—the
ple of Israel. A similar spirit prevails today, we
predominance of Love above any law was mani-
fested. A man there had a withered hand, and aver, amongst many who are outwardly very
the Pharisees, seeking to prove Jesus and to zealous for religion. They are so deficient in
catch him, inquired whether or not it would be mercy, love, so bound by the sectarian systems
right to heal on the Sabbath day. They fain with which they are identified, that they would
would condemn him on some score; his defense be willing to persecute as thoroughly as oppor-
of his disciples was complete—would he now tunity would permit any of the members of the
commit himself to a matter of healing on the Master’s body whose presentations of the Truth
Sabbath? today would seem to diminish their honor and
Our Lord’s answer was along the lines of the standing before the world. Let us, dear friends,
prophecy he had just quoted, namely, that remember the Master’s word, and understand-
mercy was higher in God’s estimation than sac- ing and appreciating our relationship to the
rifice, and he proceeded to show mercy to the Lord, let us be obedient to the very spirit of it.

31 Mountain near Capernaum The twelve are chosen as apostles 3:13-19 6:12-16
Mark 3:13-19 Luke 6:12-16

And he goeth up into a mountain, and And it came to pass in those days, that he
calleth unto him whom he would: and they went out into a mountain to pray, and
came unto him. And he ordained twelve, continued all night in prayer to God. And
that they should be with him, and that he when it was day, he called unto him his
might send them forth to preach, And to disciples: and of them he chose twelve,
have power to heal sicknesses, and to cast whom also he named apostles; Simon,
out devils: And Simon he surnamed Peter; (whom he also named Peter,) and Andrew
And James the son of Zebedee, and John his brother, James and John, Philip and
the brother of James; and he surnamed Bartholomew, Matthew and Thomas,
them Boanerges, which is, The sons of James the son of Alphaeus, and Simon
thunder: And Andrew, and Philip, and called Zelotes, And Judas the brother of
Bartholomew, and Matthew, and Thomas, James, and Judas Iscariot, which also was
and James the son of Alphaeus, and the traitor.
Thaddaeus, and Simon the Canaanite, And
Judas Iscariot, which also betrayed him:
and they went into a house.
THE TWELVE CHOSEN.—Reprints, p. 1735

MARK 3:6-19.
“I have chosen you and ordained you, that ye should go and bring forth fruit.”—John 15:16.
FOR FULL treatment of the main point of this (3) The completeness and instantaneousness
lesson—the ordination of the twelve apostles— of his cures evidence a miraculous gift of heal-
see our issue of May 1, 1893; also the last page ing. At the word of his command the man’s
of June 15, 1893. hand was restored whole as the other.—Verse
Other points of interest in the above selection 5.
are (1) our Lord’s fortitude in pursuing his (4) His wonderful works were drawing the
work, notwithstanding the opposition which attention of multitudes from various quarters—
conspired even against his life.—Verses 1-5. both Jews and Gentiles—and thus creating a
(2) We observe his caution in subsequently popularity for the gospel which would be favor-
withdrawing from that locality when duty no able to its dissemination later.—Verses 7,8.
longer necessitated his stay. He did not unnec- (5) Verses 9,10 indicate that many of his heal-
essarily expose himself to danger and then look ings of the sick were accomplished by imparting
for miraculous interpositions of providence for a measure of his own vitality, thus impoverish-
his protection, and claim such interposition on ing himself to bless others. (See also Luke 6:19;
the strength of the fact that his hour to die had 8:43-46.) Feeling, therefore, his own loss of
not yet come. He used natural means and pre- strength after continued service of this kind, he
cautions for his preservation and protection withdrew for rest and refreshment, both physi-
until “his hour was come,” and then, as a sheep cal and spiritual.
before her shearers is dumb, so he opened not (6) Regarding the testimony of the unclean
his mouth, nor exerted himself in the least to spirits concerning Christ, see our issue of
preserve his life.—Verses 6,7. July 15.

THE TWELVE APOSTLES.—Reprints, p. 1521
THEIR CALLING, OFFICE AND AUTHORITY.
“Jesus answered them, Have not I chosen you twelve?”—John 6:70.
RECOGNIZING our Lord Jesus as the divinely the pioneer work that was before them. Thus,
appointed and worthy head of the Church, for instance, when he called the sons of Zebedee
which is his body, let us mark with what deep to leave all and follow him, he did not call their
concern and wise forethought he considered all father. The following was to be, not merely a
the interests of that body, even to the end of mental following of his doctrines, etc., but the
the Gospel age—the period of the Church’s pro- leaving of business, home, friends, and earthly
bation. plans and prospects, etc., to go about with him
Immediately after his forty days of medita- or under his direction in the work of the Lord.
tion and peculiar temptation in the wilderness, That our Lord at that time revealed much of
we find our Lord preaching the gospel of the the great importance attaching to his solemn
coming kingdom; and from among those who setting apart of the twelve, is not at all proba-
heard him gladly, with hearing of faith, and ble, as it would have been impossible for them
who became his disciples, he made choice of to comprehend it then; but these dear brethren,
twelve men to be the apostles of the new dis- chosen from the humbler walks of life to be the
pensation. These were men from the humbler Lord’s special ambassadors, appreciated their
walks of life: Four were fishermen; one was of privilege, notwithstanding the facts that priva-
the despised publicans; the callings of the tion and persecution would certainly be their
others are not mentioned. immediate reward, and that the reward of the
Concerning this choice of the twelve, we future could not then be clearly discerned.
learn that, while under various circumstances Our Lord’s object in selecting the twelve at
the Lord called each individually to forsake all that time was that he might begin with them a
and follow him, which they promptly did, (See course of instruction and training which would
Matt. 4:17-22; Mark 1:16-20; 3:13-19; Luke 5:9- fit them for their future work as apostles; for
11.) there was also a special occasion upon they did not fully enter upon that work until
which he dedicated them to their office as apos- after the day of Pentecost. After their ordina-
tles. Of this Luke gives an account, saying that tion the twelve were fully under the Lord’s
prior to this event our Lord withdrew to a direction and much in his company; and they
mountain to pray—evidently to take counsel of were careful students of his character, his gos-
God with reference to the interests of the pro- pel and his methods.
spective Church; and that he continued all
night in prayer—“And when it was day, he The Commission of The Apostles.
called unto him his disciples [Greek, mathe- The commission of the apostles was, in the
tas, learners or pupils]; and of them he chose main, the same as the commission of the Lord
twelve, whom also he named apostles [aposto- and of the whole Church. It was to preach the
los—ones sent forth].”—Luke 6:12, 13. Thus the gospel of the Kingdom. (Compare Isaiah 61:1,2;
twelve were marked as a distinct and separate Luke 4:17-21; Matt. 10:5-8; Mark 3:14,15; Luke
class among the Lord’s disciples. Verse 17 also 10:1-17.) And to this work they zealously de-
makes the distinction very clear between these voted themselves during the time of the Lord’s
twelve and the other disciples. presence with them, as well as subsequently;
The other disciples, not so chosen, were also though we are not informed that their success
beloved of the Lord, and were doubtless in full in the work was any more marked during that
sympathy with this appointment, recognizing it time than was that of the seventy whom the
as in the interests of the work in general. And Lord also appointed to this ministry, though
in making the choice the Lord doubtless took not to the apostleship. (Luke 10:17.) But in
cognizance, not only of the willingness of heart addition to this general commission to preach
on the part of these twelve, but also of the cir- the gospel of the kingdom, the Lord by and by
cumstances and fitness of the individuals for showed the twelve that he was preparing them

for a special work in the future—that they were which in one phase of their typical character
to be his witnesses to bear testimony of him stood for the entire gospel Church, and in
after his death. They must be witnesses, too, another for the whole world. (See Tabernacle
upon whom the people could rely as having Shadows.) And in the Book of Revelation these
been with him from the beginning of his minis- apostles are designated as the twelve founda-
try, and therefore manifestly acquainted with tions of the New Jerusalem, the glorious
his doctrine and purpose. (John 15:27; Luke Church. (Rev. 21:14; Eph. 2:20,21.) Just so the
24:48.) And not only so, but these twelve were foundation which sustains the Church is
also chosen to become, under divine providence, designed ultimately to sustain the whole world.
the founders and special teachers of the gospel But if these foundation stones were laid in the
Church, when in due time they should be en- sand, the building reared upon them would be
dued with power from on high. very insecure, and could not stand forever.
In other words, our Lord’s object in selecting (Matt. 7:25-27.) But they were not laid in the
or ordaining these twelve was to so train and sand, but upon the sure and steadfast rock,
empower them, and to so establish their testi- Christ Jesus.—Matt. 16:16-18; 1 Pet. 2:4-8.
mony concerning the truth of God, that, While all of the twelve were chosen early in
through them, such as hunger and thirst after the Lord’s ministry that they might be his wit-
righteousness might be convinced of the truth, nesses, because they had been with him from
and that from among such “a people for his the beginning, when one of them (Judas)
name” (a bride for Christ—a Church) might be dropped out, having proved a traitor to his
selected, trained and prepared for their exalta- trust, the Lord supplied his place with Paul,
tion as “joint-heirs with Christ” in his kingdom. who was made a witness of his glory after his
This purpose in the selection of the twelve was resurrection and ascension. (Acts 26:13; 1 Cor.
implied in the prayer of our Lord just prior to 15:8.) And thus the testimony, of the eleven eye
his crucifixion (See John 17:6-9,20,21)—“I have and ear witnesses of the Lord’s ministry, death
manifested thy name unto the men [the apos- and resurrection, and of the twelfth as to his
tles] which thou gavest me out of the world: glorious exaltation, is a firm foundation for the
thine they were, and thou gavest them to me; faith of the whole Church, to the end of the age.
and they have kept thy word. Now they have The election of Matthias by the eleven, to fill
known that all things whatsoever thou hast the place of Judas (Acts 1:23-26), was simply a
given me are of thee; for I have given unto them human error—an over-officiousness on their
the words [the doctrine] which thou gavest me, part to attend to the Lord’s business without
and they have received them. … I pray for them: his direction. It was done previous to the day of
I pray not for world, but for them which thou Pentecost and the descent of the holy Spirit.
hast given me; for they are thine. … Neither The eleven chose two, and asked the Lord to
pray I for these [apostles] alone, but for them take his choice of them, and indicate the same
also which shall believe on me through their by directing upon which the lot should fall. Of
word [the entire gospel Church—to the end of course the lot must fall upon one of them; but
the age]: that they all may be one [in heart and that was no indication of the Lord’s will; and
purpose and love], as thou, Father, art in me, the Lord simply ignored their choice and in due
and I in thee, that they also may be one in us time indicated his own in the election of Paul.
[and then he shows the ultimate purpose of this And in his subsequent Revelation he describes
selection, both of the apostles and of the entire twelve foundation stones in the New Jerusa-
body of Christ, in the following words]—that lem, not thirteen. Matthias was probably a
the world [that ‘God so loved, even while they very excellent brother; but he was not an
were yet sinners’] may believe that thou hast apostle.
sent me”—to redeem and restore them. But, we inquire, What evidence is there that
The number of the apostles corresponded to these twelve ordinary men were ordained to fill
the number of the sons of Jacob, the represen- the important office of apostles in the Church?
tatives and founders of the tribes of Israel, True, we see that, after our Lord’s resurrection

and ascension, the apostles were the strength stances of his crucifixion, death and burial; and
and consolation of the infant Church. Having also of the fact of his resurrection.
been the constant companions and disciples of (3) After his resurrection we find our Lord
the Lord, and eye-witnesses of his miraculous promptly taking up his work just where it had
power, and having proved their loyalty and been broken off by his death—the work of still
faithfulness to him by bearing his reproach further preparing the apostles, his chosen wit-
with him, very naturally the saints of their day nesses, to bear reliable testimony to the whole
found in them props for their faith; and they Church. We find that while he appeared to
rested upon their teaching, took courage from many other disciples besides the apostles, and
their example and wisely heeded their counsel. to upwards of five hundred at one time (1 Cor.
But were they ever intended to be more than 15:5-8), he was specially careful to very clearly
such helps?—were they ever intended to be establish the fact of his resurrection to the
authoritative teachers whose words, more than apostles. We find him carefully looking up each
those of others, would express the divine mind? one of “the eleven”—sending the women who
We answer, Yes; and the Lord clearly indi- were first at the sepulcher to communicate the
cates that he would have the Church so regard fact of his resurrection to each of them, and
them, and the helpful service he purposed to specially mentioning Peter, lest he should be
have them perform for the entire body of the overcome with discouragement on account of
Anointed. Let us hear the testimony:– his previous unfaithfulness (Mark 16:7); open-
(1) As already noted, we have seen that these ing the understanding of the two (Luke 24:27,
men were specially called and solemnly or-
32) on the way to Emmaus; satisfying doubting
dained, as a class distinct and separate from
Thomas with tangible evidence; specially re-af-
the other disciples, and given a particular and
firming Peter’s commission; and fully convinc-
significant name—the apostles—to distinguish
ing all and sending them out into the work again.
them from the others.
—John 20:26-28; 21:15-17; Acts 1:1,2; Luke
(2) We have also noticed that, although dur-
24:52.
ing our Lord’s earthly ministry the work of the
(4) We find further that “the eleven” were the
apostles differed nothing from that of “the sev-
chosen witnesses of the Lord’s ascension, and
enty,” nor were their labors any more signally
blessed (Luke 9:6; 10:17), yet they were more that there is no evidence of the presence of any
directly and continually under his training, and others on that occasion. Compare Acts 1:1-13,
that either some or all of them were the chosen specially noticing verses 2,4,9,11. The expres-
witnesses of every remarkable feature and sion, “Ye men of Galilee” signified “the eleven,”
event of his course during the three and a half all of whom were Galilaeans. See also Luke
years of his ministry. They were the witnesses 24:48-51 and Matt. 28:16-19.
of his teachings and of his personal character The apostles were thus the special witnesses
and manner of life; and of his miracles and the of the Lord’s resurrection, although he was seen
effects of his teachings and work in his day. by others; and thus the Lord made sure of hav-
They were the only ones invited to partake with ing in them competent witnesses, that our faith
him of the last Passover Supper, and to receive in their testimony might be clearly established.
the instructions of that solemn hour with re- Peter says, “And we are witnesses of all things
gard to its typical significance and with regard which he did, both in the land of the Jews and
to the changed features of that institution in Jerusalem; whom they slew and hanged on
which would make it commemorative thence- a tree. Him God raised up the third day, and
forth of the real Lamb of God which taketh showed him openly, not to all the people, but
away the sin of the world. They were the wit- UNTO WITNESSES CHOSEN BEFORE OF GOD, even
nesses of the agonies of Gethsemane and of his TO US, who did eat and drink with him after he
betrayal and arrest, as well as of his calm sub- rose from the dead. And he commanded us to
mission to the fate which he knew awaited him. preach unto the people,” etc.—Acts 10:39-43.
They were the witnesses, too, of all the circum- See also Acts 13:31; 1 Cor. 15:3-8.

(5) We see that, while the testimony of the special outpouring of the Spirit that day, and
apostles was at first restricted to the Jews, the the same Spirit was also poured out upon the
Lord, after his resurrection, taught them that Gentiles later (Acts 10:44-47), and has contin-
repentance and remission of sins must be ued with all the consecrated and faithful ever
“preached in his name among all nations, since, we are particularly assured that all of
beginning at Jerusalem.” And then he added, “the eleven” were there, and that not one of
“And ye are witnesses of these things; … but them failed to receive this gift of the Spirit
tarry ye in the city of Jerusalem until ye be without which their apostleship could not be
endued with power from on high.” … ”Ye shall recognized.—See Acts 1:13, 14; 2:1.
receive power after that the holy Spirit is come (7) Although it may seem remarkable that
upon you, and ye shall be witnesses unto me, the Lord permitted a Judas to appear among
both in Jerusalem, and in all Judea, and in the apostles, while Saul of Tarsus verily
Samaria, and UNTO THE UTTERMOST PART OF thought he was doing God service as a Pharisee
THE EARTH.” (Luke 24:48; Acts 1:8.) Since “the of the Pharisees, and was permitted to remain
uttermost part of the earth”—America, for in- in ignorance of the truths of the new dispensa-
stance—could not be reached and thus minis- tion until all the privileges of the Lord’s pres-
tered to during the life-time of the apostles, it is ence and personal instruction, etc., and even
manifest that the major part of this witnessing the outpouring of the Spirit on the day of Pente-
was to be done through their writings and cost, which the others enjoyed, were entirely
after their death. Thus they testify to us, and past, there was in this also, as we are now priv-
we consider this commission from the Lord to ileged to view it, another master-stroke of wise
them to do so, and the particular training they
policy; for Paul was made a witness of the
received from him, as the best possible endorse-
Lord’s glory—“as one born out of due time”—as
ment of their testimony and guarantee of its
one “born from the dead” before the time—
reliability.
before the time for the Church’s exaltation and
(6) In obedience to the command to wait for
glory, when, being made like the Lord, they
the promised power, the apostles and the other
shall see him as he is. (1 Cor. 15:8; 1 John 3:2.)
disciples, about a hundred and twenty in num-
And in visions and revelations the Lord more
ber, tarried in Jerusalem, assembling together
in an upper room, and waiting in prayerful ex- than made up to Paul what he lacked to make
pectancy from day to day until the day of Pente- him a competent and reliable witness to us.—2
cost brought the promised blessing—the “power Cor. 12:1-4,7; Gal. 1:11,12; 2:2.
from on high,” the baptism of the holy spirit. And when the Lord himself testifies to us
(Acts 1:14.) In this great blessing, specially (Acts 9:15), “He is a chosen vessel unto me, to
promised to the apostles, apparently all of the bear my name before the Gentiles and kings
faithful souls present with them shared. “They and the children of Israel,” that is all the en-
were all filled with the holy Spirit and began to dorsement Paul needed to put him on at least
speak with other tongues as the Spirit gave an equal footing with the others, as one of the
them utterance.” However, from Acts 2:7 it chosen twelve. In addition to this testimony of
would appear that “the eleven” (all of whom the Lord and to the worthy zeal of Paul in bear-
were Galilaeans) were the public speakers. It ing witness to the truth, and to the manifesta-
evidently brought to their minds clearer visions tion of the power of the holy Spirit in him, we
of divine truth, filling their hearts with joy and have also Paul’s own testimony concerning
praise; so that out of the abundance of their himself. He says, “I certify you, brethren, that
hearts they spoke the wonderful words of life as the gospel which was preached by me is not
the Spirit miraculously gave them utterance in after man; for I neither received it of man, nei-
the various languages of the peoples repre- ther was I taught it, but by the revelation of
sented there. And as a result of that power Jesus Christ.” (Gal. 1:11, 12.) And again he
three thousand souls were converted that day. says, “He that wrought effectually in Peter to
While all of the faithful waiting ones shared the the apostleship of the circumcision [the Jews],

the same was mighty in me toward the Gen- corner stone (Eph. 2:20-22), he says, “For this
tiles.”—Gal. 2:8. cause [viz., the building up of the Church,
Paul was pre-eminently the apostle to the the temple of God] I, Paul, [am] the prisoner of
Gentiles, and the others more particularly to Jesus Christ for you Gentiles.”—Eph. 3:1.
the Jews. Hence Paul has by far the more to say Thus we see that the apostles were not only
to us through his numerous epistles; but in to bear historic testimony of Christ, but they
their day “the eleven” were more prominent in were also specially prepared and empowered,
the Church than he—Peter, James and John, through the influences of the holy Spirit, both
as Paul says, being regarded as pillars among to discern and teach the deep things of God,
them. (Gal. 2:9.) Paul was the pushing pioneer, which they did as wise and faithful stewards of
and his work among the Gentiles of his day was the blessings intrusted to them for the good and
by no means a light, nor an honorable task, in edification and building up of the whole
the estimation of men. It exposed him to all Church. “Freely ye have received, freely give,”
sorts of danger, persecution and humiliation. said the Master; and they were careful to obey
And even in the Church his zeal was not fully the injunction, and through them the same
understood and appreciated; for he had occa- blessings have come down to us—even “to the
sionally to produce the evidences of his apostle- uttermost part of the earth.”
ship, and to remind them, and thus prove to But still we would reverently press our rea-
them that he was “not a whit behind” the others sonable investigation a step further and in-
in authority and power.—1 Cor. 9:1; 2 Cor. 11:5. quire, Are these apostles to be regarded as in
But let us inquire further as to the office of any sense lords in the Church? or, in other
the apostles in the Church: Is it merely their
words, When the Lord and Head of the Church
historic testimony of the Lord and his teachings
departed, did any of them take the place of the
upon which we are to depend? or was their wit-
head? or did they together constitute a compos-
nessing to include more than this?
ite head, to take his place and assume the reins
Evidently they were to bear witness to all
of government? Or were they, or any of them,
they knew, and to all they learned under the
what the popes of Rome claim to be as their suc-
special guidance of the holy Spirit. Only thus
cessors—the vicars or substitutes of Christ to
would they be faithful stewards of that which
was intrusted to them. “Let a man so account of the Church, which is his body?
Against such a hypothesis we have the plain
us as … stewards of the mysteries of God,” said
Paul. (1 Cor. 4:1.) And the same intent was statement of Paul—Eph. 4:4,5—“There is one
expressed by the Lord when he said, “I will body” and “one Lord”; and therefore among
make you fishers of men,” and again, “Feed my the various members of that body, no matter
sheep” and “lambs.” Again, Paul says that “the what may be the relative importance of some,
mystery [the deep truths of the gospel concern- only the one Lord and Head is to be recog-
ing the high calling of the Church—the Christ] nized. This the Lord also clearly taught when,
hidden in other ages, is now revealed unto addressing the multitudes and his disciples, he
his holy [justified and consecrated, and so reck- said, “The Scribes and Pharisees … love … to
oned ‘holy’] apostles and prophets, by the be called Rabbi; but be not ye called Rabbi; for
Spirit,” and that the object of its being revealed one is your Master, and all ye are brethren.”
to them was “to make all men see what is (Matt. 23:1, 2,6-8.) And again, addressing the
the fellowship of the mystery [upon what apostles, Jesus said, “Ye know that those pre-
terms they may have the privilege of fellowship suming to rule over the Gentiles exercise lord-
in this mystery—of joint-heirship with Christ], ship over them; and their great ones exercise
which from the beginning of the world hath authority over them, but it shall not be so
been hid in God.” (Eph. 3:3-11.) And, again, among you; but whosoever will be great
after speaking of how the Church was to be among you shall be your servant, and whoso-
built upon the foundation of the apostles and ever of you will be the chiefest shall be servant
prophets, Jesus Christ himself being the chief of all; for even the Son of man came not to be

ministered unto, but to minister, and to give his similar fate in view, thrust into prison and
life a ransom for many.”—Mark 10:42-45. chained to two soldiers (Acts 12:1-6), and Paul
Nor have we any evidence that the early and Silas beaten with many stripes, and then
Church ever regarded the apostles as lords in cast into prison and their feet made fast in the
the Church; or that the apostles ever assumed stocks, and Paul enduring “a great fight of
such authority or dignity. Their course was afflictions.” (Acts 16:23,24; 2 Cor. 11:23-33.) Did
very far indeed from the papal idea of lordship. they look like lords or act like lords? We think
For instance, Peter never styled himself “the not.
prince of the apostles,” as papists style him; nor Peter was very explicit in this matter, when
did they ever title each other, or receive such counseling the elders to “feed the flock of
homage from the Church. They addressed or God” (He did not say your flock, your people,
referred to one another simply as Peter, John, your church, as many ministers today speak,
Paul, etc., or else as Brother Peter, John or but the flock of God.), not as lords of the
Paul; and all the Church were similarly heritage, but being patterns to the flock—pat-
greeted—as brothers and sisters in Christ. (See terns of humility, faithfulness, zeal and godli-
Acts 9:17; 21:20; Rom. 16:23; 1 Cor. 7:15; 8:11; 2 ness. (1 Pet. 5:1-3.) And Paul says, “I think that
Cor. 8:18; 2 Thes. 3:6,15; Philemon 7,16.) And it God hath set forth us the apostles last, as it
is written that even the Lord himself was not were appointed to death; for we are made a
ashamed to call them all brethren (Heb. 2:11), spectacle unto the world and to angels and to
so far is he from any domineering attitude in men. We are fools for Christ’s sake, … we are
the exercise of his lordship or authority. despised; … we both hunger and thirst and are
True, there were “bishops” (those who, like
naked and are buffeted and have no certain
the apostles, had a general supervision and
dwelling place, and labor working with our own
oversight of the work at home and abroad); and
hands. Being reviled, we bless; being perse-
“elders” (those older and more advanced in the
cuted, we suffer it; being defamed, we entreat:
knowledge of the truth, etc., who took the gen-
we are made as the filth of the world and the
eral oversight and supervision of local congre-
offscouring of all things.” (1 Cor. 4:9-13.) Not
gations—Acts 14:23); and “deacons” (those
much like lords in all this, were they? And in
specially charged with the temporal business
matters of the various congregations—Acts 6:1- opposing the idea of some of the brethren who
3); and “evangelists” (or traveling preachers of seemed to be aspiring to lordship over God’s
the Word); but they never used these terms heritage, Paul ironically says, “Now ye are full,
as honorary titles. The conditions of fitness for now ye are rich, ye have reigned as kings with-
these services in the Church are clearly set out us;” but further along he counsels the only
forth in 1 Tim. 3:1-13; 2 Tim. 4:1-5. right way, which is that of humility, saying, “Be
Nor did any of these leading servants in the ye followers of me” in this respect. And again,
early Church go about in priestly robes, or with Let a man so account of us as of the ministers
cross and rosary, etc., courting the reverence [servants] of Christ, and stewards of the
and homage of the people; for, as the Lord mysteries of God.—1 Cor. 4:8,1.
taught them, the chiefest among them were And, again, the same apostle adds: “As we
those who served most. Thus, for instance, were allowed of God to be put in trust with the
when persecution scattered the Church and gospel, even so we speak; not as pleasing men,
drove them out of Jerusalem, the eleven brave- but God, who trieth our hearts. For neither at
ly stood their ground, willing to do whatever any time used we flattering words, as ye know,
might come, because in this trying time the nor a cloak of covetousness: God is witness. Nor
Church abroad would look to them at Jerusa- of men sought we glory—neither of you, nor yet
lem for encouragement and help; and had they of others, when we might have been burden-
fled the whole Church would have felt dis- some as the Apostles of Christ. But we were
mayed and panic-stricken. And we find James gentle among you, even as a nurse cherisheth
perishing by the sword of Herod, Peter with a her children.”—1 Thes. 2:4-7.

Nor did the apostles ever claim a monopoly the same things.” And to such faithful wit-
of the teaching or of the pastoral work of the nesses whom the Lord has raised up from time
Church; nor did the Lord ever intimate that to time all through the Gospel age, we find the
they should do so. Paul says, “He [Christ] gave apostles committing their charge ere they were
some apostles, and some prophets, and some called to rest.—2 Tim. 4:1-6.
evangelists, and some pastors and teachers, for Thus, when the noble apostle to the Gentiles
the perfecting of the saints, for the work of the was about to finish his course, we find him com-
ministry, for the edifying of the body of Christ, mitting the interests of the work to the “elders”
till we all come in the unity of the faith and of of the Church (the faithful advanced and active
the knowledge of the Son of God unto a perfect ones); and his charge applied not only to such
man—unto the measure of the full stature of persons then living, but down even to our day.
the Anointed one—that we henceforth be no After declaring his own faithfulness as a ser-
more children, tossed to and fro and carried vant of the Lord and the Church, and his solici-
about by every wind of doctrine, … but, speak- tude for the great work, he said to them, “Take
ing the truth in love, may grow up into him in heed, therefore, unto yourselves and to all the
all things, which is the head, even Christ.”— flock over which the holy Spirit hath made
Eph. 4:11-15. you overseers, to feed the Church of God, which
God has raised up these various helps, and he [Christ] hath purchased with his own blood;
has abundantly blessed their labors, both in for I know that after my departure shall griev-
the early Church and all along throughout the ous wolves enter in among you, not sparing the
Gospel age. But the prominent and leading flock. Also of your own selves shall [ambitious]
position of the apostles, as those specially men arise, speaking perverse things, to draw
empowered to minister to us in spiritual away disciples after them. … And now brethren,
things, is clearly indicated. The Lord’s personal I commend you to God, and to the word of his
supervision and appointment of the various grace, which is able to build you up and to give
orders or grades of teachers and helps is clearly you an inheritance among all them which are
indicated by the Apostle Paul’s words—“God sanctified. … I have showed you all things how
hath set [placed] some in the Church—first, that so laboring ye ought to support the weak,
apostles; secondarily, prophets; thirdly, teach- and to remember the words of the Lord Jesus,
ers; after that miracles, then gifts of healings, how he said, ‘It is more blessed to give than to
helps, directors and diversities of tongues.” receive.’“—Acts 20:17,28-35.
Then he inquires, “Are all apostles? are all And Peter likewise exhorts the “elders,” say-
prophets? are all teachers? are all workers of ing, “Feed the flock of God which is among you,
miracles?” etc. (1 Cor. 12:28,29.) No: certainly taking the oversight thereof, not by constraint,
not; and if we would be led of the Lord we must but willingly; not for filthy lucre, but of a ready
recognize this order of his appointment—those mind. Neither as being lords of God’s heritage,
whom “God hath set” in the Church for its but being ensamples to the flock.”—1 Pet. 5:1-3.
instruction and edification. And of these we But in judging of such teachers whom we
must always remember that the apostles are have reason to believe the holy Spirit has ap-
first, though every member of the body may pointed in the Church, it is our duty always to
declare the unsearchable riches of Christ.—See see that their teachings are the same as those
Heb. 5:12. of the Lord and the apostles—of the Head of the
In recognizing this priority of the apostles we Church and of those whom he has so clearly
are not underrating or casting any discredit up- indicated as specially empowered to instruct us
on the ministry of the other helps and helpers in the deep things of the divine plan, which
which the Lord provided for the edification of were not due to be declared in the days of his
the Church. Thus, for instance, the testimonies personal presence, but which he made known
of the “evangelists” Mark and Luke and Ste- subsequently to his holy apostles and prophets.
phen are as trustworthy as those of the apos- (John 16:12; Eph. 3:5.) The truth, thus divinely
tles; for they all had “the same mind and spoke inspired and first announced by the Lord’s cho-

sen agents, the apostles, even they themselves, he will guide you [the apostles first, and
had they fallen away, could not nullify. (But through them the whole Church] into all truth;
that none of them did fall away is manifest for he shall not speak of himself [independently
from Rev. 21:14.) This Paul distinctly states in of me], but whatsoever he shall hear, that shall
Gal. 1:8-12. he speak [i.e., he will be my messenger to
The early Church rightly reverenced the you]. … He shall glorify me, for he shall receive
piety and the superior spiritual knowledge and of mine, and shall show it unto you. All things
wisdom of the apostles, and, regarding them, as that the Father hath are mine [there is no con-
they really were, as the Lord’s specially chosen flict between us: his plan is my plan, and his
ambassadors to them, they sat at their feet as way is my way]: therefore said I that he shall
learners; yet not with blank, unquestioning take of mine, and shall show it unto you.”—
minds, but with a disposition to try the spirits John 16:12-15.
and to prove the testimony. (1 John 4:1; 1 Thes. It was right, therefore, for the Bereans to
5:21; Isa. 8:20.) And the apostles, in teaching search the Scriptures to see whether the testi-
them, enjoined this attitude of mind which mony of the apostles agreed with that of the
required a reason for their hope, and they en- law and the prophets, and to compare them also
couraged it, and were prepared to meet it—not with the teachings of the Lord. Our Lord also
with enticing words of man’s wisdom (of human invited a similar proving of his testimony by
philosophy and theory), but in demonstration the law and the prophets, saying, “Search the
of the Spirit and of power, that the faith of Scriptures, … for they are they that testify of
the Church might not stand in the wisdom of me.” The whole divine testimony must be in
men, but in the power of God. (1 Cor. 2:4,5.) harmony, whether it be communicated by the
They did not cultivate a blind and superstitious law, the prophets, the Lord or the apostles.
reverence for themselves. Their entire harmony is the proof of their
We read that the Bereans “were more noble divine inspiration. And, thank God, we find
than they of Thessalonica in that they received that harmony existing, so that the whole Scrip-
the word with all readiness of mind and tures of the Old and New Testaments consti-
searched the Scriptures daily [to see] whether tute what the Lord himself terms “the harp of
those things were so.” And it was the constant God.” (Rev. 15:2.) And the various testimonies
effort of the apostles to show that the gospel of the law and the prophets are the several
which they proclaimed was the very same gos- chords of that harp, which, when tuned by the
pel darkly expressed by the ancient prophets, holy Spirit dwelling in our hearts, and swept by
“unto whom it was declared that not unto them- the fingers of the devoted searchers after divine
selves, but unto us [the body of Christ] they truth, yield the most enchanting strains that
did minister the things now reported unto you ever fell on mortal ears. Praise the Lord for the
by them [the apostles] that have preached the exquisite melody of the blessed “song of Moses
gospel unto you with the holy Spirit sent down and the Lamb,” which even we have learned
from heaven” (1 Pet. 1:10-12); that it was the through the testimony of his holy apostles and
very same gospel of life and immortality prophets, of whom the Lord Jesus is chief.
brought to light by the Lord himself; and that But although the testimony of the Lord and
its greater amplification and all the particular the apostles must harmonize with that of the
details discovered to the Church by them, law and the prophets, we should expect them to
under the leading and direction of the holy testify of things new, as well as old; for so the
Spirit—whether by special revelations or by prophets have led us to expect. (Matt. 13:35;
other and more natural means, both of which Psa. 78:2; Deut. 18:15,18; Dan. 12:9.) And so
were used—were in fulfillment of the Lord’s we find them not only expounding the hidden
promise to the apostles, and through them to truths of ancient prophecy, but also disclosing
the whole Church—“I have yet many things to new revelations of truth.
say unto you, but ye cannot bear them now: It may be well here to notice a further claim
howbeit, when he, the Spirit of truth, is come, of that great antichristian organization, the

church of Rome, viz., that Peter is the rock the dispensational truth then due, and first
upon which the Gospel Church is built, and made clear to the mind of Peter, by the holy
that to him and his successors, the popes, were Spirit.
confided the keys of the kingdom of heaven The ability to bind and loose on earth and in
with power to open and to shut, to admit or heaven, was granted not only to Peter but to all
exclude, whomsoever they will, and to bind or the apostles; and we believe signified that God
loose whomsoever and whatsoever they please. would so guide the words of the apostles in
The scripture upon which this doctrine is their presentation of the truth to the Church,
founded is Matt. 16:15-19. In reply to the Lord’s that all the faithful might have full confidence
question, “Whom say ye that I am?” Peter in their teachings. Whatever they bound upon
answered, “Thou art the Christ, the Son of the the Church as duties, we may know are so rec-
living God.” And the Lord replied, “And thou ognized in heaven; and whatever they loosed as
art Peter [petros—a stone]; and upon this rock respecting the Mosaic Law, etc., we may know
[petra—a rock, a large stone] I will build my that they were supernaturally directed to do so,
Church.” Thus, in harmony with numerous Old and that the same are loosed or set aside in
Testament references, such as Isa. 8:14, the heaven.
Lord is seen to be the great rock upon which the
Church is built, while Peter is one of the living Apostolic Inspiration.
stones in the glorious temple of God built upon Having observed with what particularity the
that rock, which he had just confessed as the Lord chose, empowered and commissioned his
rock of our salvation—the Christ. And Peter twelve apostles to serve the Church, our next
himself freely admits the relationship of all the inquiry is whether we are to consider their
living stones, himself included, to the great teachings as verbally or otherwise inspired. In
foundation stone—the rock Christ Jesus—say- pursuing our inquiry we would call attention to
ing (1 Pet. 2:4, 5), “To whom coming as unto a the following observations:—
living stone, disallowed indeed of men, but cho- (1) We notice that the promise of the Com-
sen of God, and precious, ye also as lively [liv- forter, the holy Spirit, though it was ultimately
ing] stones are built up a spiritual house,” etc. to reach the whole Church through the minis-
As shown in several of our Lord’s parables, tration of the apostles, was specially given to
the Gospel Church is the Kingdom of Heaven them. (John 16:13-15.) This was given to the
(Matt. 13) in its incipient and preparatory eleven on the night of the last Supper, after
state; and its privileges and powers were about Judas had gone out (John 13:31); and when
to be opened to both Jews and Gentiles. It was Paul, the twelfth, was ordained, it applied to
really the Lord that opened the door into his him also with equal force, and was so fulfilled.
Church: Peter was merely the agent chosen to The promise reads, “But the Comforter, which
do the work in the name of the Lord—opening is the holy Spirit, whom the Father will send in
the door to the Jews in his discourse on the day my name, he shall teach you all things, and
of Pentecost (Acts 2:14,40), and opening the bring all things to your remembrance, whatso-
same door to the Gentiles in his discourse to ever I have said unto you; … and he will show
Cornelius and his household, three and a half you things to come.”—John 14:26; 16:13.
years later. (Acts 10:33,46.) This honorable ser- Thus we learn that the apostolic inspiration
vice is what is symbolically referred to as using was to be threefold in its character, consisting
the “keys of the kingdom.” (Matt. 16:19.) But, (a) of a guidance into all truth concerning the
the door once opened, neither Peter, nor any divine purposes and plan; (b) of such refresh-
other man, can close it. Our Lord declares that ment of the memory as would enable them to
he has “the key of David” (Rev. 3:7); and the recall and reproduce all of the Lord’s personal
door into his kingdom will not be shut until the teaching while he was with them; and (c) of
last member of the chosen and faithful Church special subsequent revelations of things to
has entered into its glory—viz., at the close of come—of the “many things” the Lord had to tell
the Gospel age. The key which Peter used was them, which they were not able to bear until

after his death and resurrection and the exegesis is most remarkable. They were able to
descent of the holy Spirit.—John 16:12. confound the wisdom of the wisest theologians,
(2) Beginning with the second of these propo- not only of their own time, but ever since. No
sitions—the refreshment of the memory—we eloquence of error can stand before the logic of
think it is manifest that the promise did not their deductions from the law and the prophets
imply a dictation of the exact order and phrase- and the teachings of the Lord. The Jewish rul-
ology in which they should express those ers and elders and scribes marked this, and
things. Nor do their writings give evidence of “took knowledge of them that they had been
such dictation, although this promise is of itself with Jesus”—that they had learned his doctrine
a guarantee of the correctness of their accounts. and caught his spirit.—Acts 4:5, 6,13.
In each of the four gospels we have a historic We notice that a large proportion of the apos-
account of the Lord’s earthly life and work, and tolic epistles, particularly Paul’s, consists of
in each the individuality of the writer appears. such logical arguments, based upon the
Each, in his own manner and style, records inspired writings of the Old Testament and the
those items which seem to him most important; teachings of the Lord. And those who have par-
and, under the Lord’s supervision, all together taken of the same spirit, by following the lines
furnish as complete an account as is necessary of argument they thus present, are led by them
to establish the faith of the Church (a) in the to the same truthful conclusions; so that our
identity of Jesus of Nazareth with the Messiah faith does not stand in the wisdom of men,
of the prophets; (b) in the fulfillment of the but in the power of God. (1 Cor. 2:1,4,5.) But in
prophecies concerning him; and (c) in the facts this sort of teaching, as well as in the historic
of his life, and the divine inspiration of all his testimony, we see no evidence of word for word
teachings. If the inspiration had been verbal dictation, and that the apostles were mere
(i.e., by word for word dictation), it would not mechanical amanuenses; but, rather, they
have been necessary for four men to rephrase clearly show that they were filled with a knowl-
the same events. But it is noteworthy that edge of the truth and with the spirit of the
while each thus exercised his own individual truth—with a holy enthusiasm to declare the
freedom of expression, and his choice of the good tidings, which burns and glows upon every
most important events worthy of record, the page, and which kindles in the hearts of all of
Lord so supervised the matter that among them God’s people the same sacred flame.
nothing of importance was omitted, and that all (4) The last proposition of this promise is
that is needed is faithfully recorded and is thor- that the spirit would show them (and by impli-
oughly trustworthy, as evidenced both by the cation the whole Church through them) things
personal integrity of the writers, and also by to come. Thus they were also to be prophets or
the promise of the influence of the holy Spirit seers to the Church. Some of the things to come
to refresh their memories. In this connection it were evidently shown to the apostles by this
is a noteworthy fact that the Apostle John’s superior illumination of the mind or quickening
record supplements those of the other three— of the mental forces—the guidance of judgment
Matthew, Mark and Luke—and that he men- —in the interpretation of law and prophecy and
tions, chiefly, discourses, circumstances and the teachings of the Lord.
incidents of importance omitted by the others. But more than this was necessary, and
A glance at the Table of Gospel Harmonies in therefore, special visions and revelations by
your Bagster or Oxford “Teachers’ Bible” will the holy Spirit were granted to instruct them
show this. concerning the things to come. Among these
(3) Another proposition of the promise was, were—
“He will guide you into all truth” (or “teach you (a) The vision of the coming glory of the king-
all things”—concerning the truth). Here we dom with its earthly and heavenly phases, as
have the promise of just what we see evidenced seen on the mount of transfiguration—Matt.
in the writings of all the apostles; though they 17:2-9. See Studies in the Scriptures, vol. 1,
were plain and unlearned men, their Scriptural Chapter 14;

(b) Paul’s vision of the third heavens or Mil- have presented foregoing. These we will exam-
lennial kingdom (Eph. 3:3-6; 2 Cor. 12:1-4), ine separately, as follows:
which so wonderfully influenced his life and (1) Peter’s denial of our Lord at the time of
writings, although not due and hence not per- the crucifixion. It is not disputed that this was
mitted to be plainly expressed in his day; a serious wrong, and one for which Peter was
(c) Paul’s vision of the Macedonian desire and sincerely penitent. But it was committed before
call for his services—Acts 16:9,10; he had received the Pentecostal blessing; and,
(d) Peter’s vision of clean and unclean beasts, besides, the infallibility claimed for the Apos-
directing him to use the keys of the Kingdom tles is that which applied to their public
(Matt. 16:19) in opening the door to the Gen- teachings—their writings—and not to all the
tiles, of whom Cornelius was the first convert acts of their lives, which were affected by the
(Acts 10); and blemishes of their “earthen vessels,” marred by
(e) The remarkable revelation to John on the fall in which all of the children of Adam
Patmos, which consisted of a series of visions, suffered—which blemishes are forgivable
portraying in sign language all the prominent through the merit of Christ’s righteousness. The
features of the course of Christianity until the Apostolic office for the service of the Lord and
end of the age. This partakes more of the char- the Church was something apart from the mere
acter of the ancient prophecies; for though John weaknesses of the flesh. It did not come upon
saw and faithfully recorded these visions for perfect but upon imperfect men. It did not make
the future benefit of the Church, he himself their thoughts and actions perfect, but over-
could not have fully understood them because ruled those thoughts and actions, so that the
the seals were not yet opened in his day, and teachings of those twelve are infallible. And
the truths therein symbolized were not yet this is the kind of infallibility now claimed for
meat in due season for the Lord’s household. the popes—that when a pope speaks ex-
But now as it does become meat for the house- cathedra, or officially, he is over-ruled of God,
hold, the honor of the apostles and the impor- and not permitted to err. This they claim as
tance of their service for the Church in connec- apostles—claiming that they possess apostolic
tion with it will be more and more appreciated office and authority. But all this is contradicted
by all who partake of its refreshment and by various Scriptures: twelve alone were cho-
strength—other helps and servants being now sen, and not in succession, but at once (Luke
used of the Spirit in setting forth those truths. 6:13-16); and when one failed and another took
Thus the apostles were divinely instructed his office (Acts 1:26), there were still but
with reference to the deep and hitherto hidden twelve; and the last pages of inspiration show
things of God. When supernatural means were us that only the teachings of the twelve are
necessary such means were used, but when the foundations for the faith of the Church, or will
natural means were sufficient, they were he recognized as such in the New Jerusalem.
directed in the use of the natural means, the (2) The fact that Peter “dissembled” or acted
Lord always guiding them into correct pre- in a two-faced manner on one occasion, in deal-
sentations of the truths from which he ing with Jews and Gentiles, is pointed to as
designed to feed his Church, at the hands of proof that the apostles were “men of like pas-
other servants, during the entire Gospel age. sions” as others, and were not infallible in con-
Indeed we may rest assured that the divine duct. Again we concede the charge, and find
Word, given or elaborated through the twelve that the apostles conceded this (Acts 14:15); but
apostles, will constitute the text book from we repeat that these human weaknesses were
which the world also will be instructed during not permitted to mar their work and usefulness
the Millennial age. as apostles—as those who preached the gospel
Apostolic Fallibility. with the holy spirit sent down from heaven (1
Five circumstances mentioned in the New Pet. 1:12; Gal. 1:11,12)—not with man’s wisdom
Testament are usually considered as opposed to but with the wisdom from above. (1 Cor. 2:5-
the thought of apostolic infallibility, which we 16.) And this error of Peter God at once cor-

rected, through the Apostle Paul, who kindly Covenant, and hence of the entire work of
but firmly “withstood him to the face, because Christ.
he was to be blamed.” (Gal. 2:11.) And it is quite That Paul found no objection to Jews contin-
noticeable that Peter’s two epistles show no uing their national custom of circumcision is
trace of wavering on the subject of the equality evident from his words in 1 Cor. 7:18,19, as well
of Jews and Gentiles in Christ, nor any fearful- as in his course with Timothy. Not that it was
ness in acknowledging the Lord. necessary for Timothy or any other Jew to be
(3) The Lord left the apostles in uncertainty circumcised, but that it was not improper, and
respecting the time of his second coming and that, as he would be going amongst Jews to a
kingdom—simply telling them and all to watch, considerable extent, it would be to his advan-
that when due they might know and not be in tage, giving him the confidence of the Jews. But
darkness on the subject, as the world in general we see Paul’s steadfast resistance, on this sub-
will be. It is manifest, too, that the apostles ject, when some who misconceived the matter
rather expected the second advent and kingdom sought to have Titus circumcised—a full-
within the first or second centuries; but their blooded Greek.—Gal. 2:3.
lack of knowledge on this subject has in no wise (5) The account of Paul’s course, recorded in
marred their writings, which, under divine Acts 21:20-26, is reflected upon as being con-
direction, made no such statements, but on the trary to his own teachings of the truth. It is
contrary declared—“that day cannot come, claimed that it was because of wrong doing in
until there come a great apostasy, and the man this instance that Paul was permitted to suffer
of sin be revealed, the son of perdition”—Anti- so much as a prisoner and was finally sent to
christ.—2 Thes. 2:3. Rome. But such a view is not borne out by
(4) Paul, who wrote, “I, Paul, say unto you, Scripture-stated facts. The record shows that
that if ye be circumcised, Christ shall profit you throughout this entire experience Paul had the
nothing” (Gal. 5:2), caused Timothy to be cir- sympathy and approval of all the other apos-
cumcised. (Acts 16:3.) And we are asked, Did he tles, and, above all, the Lord’s continued favor.
not thereby teach falsely, and in contradiction His course was at the instance of the other
to his own testimony? We answer, No: Timothy apostles. It was testified to him by prophecy,
was a Jew, because his mother was a Jewess before he went to Jerusalem (Acts 21:10-14),
(Acts 16:1); and circumcision was a national that bonds and imprisonment awaited him; and
custom amongst the Jews, which began before it was in obedience to his convictions of duty
the Law of Moses and which was continued that he braved all those predicted adversities.
after Christ had “made an end of the Law, nail- And when in the very midst of his trouble, we
ing it to his cross.” Circumcision was given to read, “The Lord stood by him and said, ‘Be of
Abraham and his seed, four hundred and thirty good cheer, Paul: for as thou hast testified of
years before the Law was given to Israel as a me in Jerusalem, so must thou bear witness
nation at Mount Sinai. Peter was designated also at Rome’“; and later we find the Lord again
the apostle to the circumcision (i.e., to the Jews), showing him favor, as we read, “There stood by
and Paul, the apostle to the uncircumcision me the angel of God, whose I am, and whom I
(i.e., to the Gentiles).—Gal. 2:7,8. serve, saying, Fear not, Paul; thou must be
Paul’s argument of Gal. 5:2 was not brought before Caesar: and lo, God hath given
addressed to Jews. He was addressing Gentiles, thee all them that sail with thee.” (Acts 23:11;
whose only reason for desiring or even thinking 27:23,24.) In view of these facts, we must seek
about circumcision was that certain false teach- an understanding of Paul’s course in correspon-
ers were confusing them, by telling them that dence with his uniformly bold and noble course
they must keep the Law Covenant, as well as —esteeming very highly the work and testi-
accept Christ—thus leading them to ignore the mony which God not only did not reprove, but
new Covenant. In Gal. 5:2, Paul shows them on the contrary approved.
that for them to be circumcised (for any such Coming then to the examination of Acts
reason) would be a repudiation of the New 21:21-27, we notice (verse 21) that Paul had not

taught that Jewish converts should not cir- These symbolic ceremonies cost something; and
cumcise their children; nor did he repudiate the the charges presumably made up the “offer-
Mosaic law—rather, he honored it, by pointing ing” of money—so much for each, to defray the
out the greater and grander realities which expenses of the Temple.
Moses’ law so forcibly typified. So far, therefore, Paul never taught the Jews that they were
from repudiating Moses, he honored Moses and
free from the Law,—but, on the contrary, that
the Law, saying, The law is just and holy and
good, and that by it the knowledge of the hei- the Law had dominion over each of them so
nousness of sin had been increased; that the long as he lived. He showed, however, that if a
Law was so grand that no imperfect man could Jew accepted Christ, and became “dead with
obey it fully, and that Christ, by keeping it, had him,” it settled the claims of the Law Covenant
won its rewards, and now under a New Cove- upon such, and made them God’s freemen in
nant was offering everlasting life and blessings Christ. (Rom. 7:1-4.) But he did teach the Gen-
to those unable to keep it, who, by faith, tile converts that they had never been under
accepted as the covering of their imperfections,
the Jewish Law Covenant, and that for them to
his perfect obedience and sacrifice.
Certain ceremonies of the Jewish dispensa- attempt the practice of Jewish Law ceremonies
tion were typical of spiritual truths belonging and rites would imply that they were trusting
to the Gospel age, such as the fasts, the celebra- in those symbols for their salvation, and not
tion of new moons and Sabbath days and feasts. relying wholly upon the merit of Christ’s sacri-
The apostle clearly shows that the Gospel of the fice. And to this all of the apostles assented. See
New Covenant neither enjoins nor forbids these Acts 21:25; 15:20,23-29.
(the Lord’s Supper and Baptism being the only Our conclusion is that God did most wonder-
injunctions of a symbolic character commanded fully use the twelve apostles, making them very
us, and they, new ones).—Col. 2:16,17; Luke
able ministers of his truth, and guiding them
22:19; Matt. 28:19.
supernaturally in the subjects upon which they
One of these Jewish symbolic rites was that
observed by Paul and the four Jews, which we wrote—so that nothing profitable to the man of
are now examining, termed “purifying.” Being God has been omitted—and in the very words
Jews, they had a right, if they chose, not only to of the original manifested a care and wisdom
consecrate themselves to God, in Christ, but beyond what even the apostles themselves com-
also to perform the symbol of this purifica- prehended. Praise God for this sure foundation.
tion. And this is what they did—the men who
were with Paul having made, additionally, a “How firm a foundation, ye saints of the Lord,
vow to humiliate themselves, before the Lord Is laid for your faith in his excellent Word!
and the people, by having their heads shaven. What more can he say than to you he hath said?
You, who unto Jesus for refuge have fled.”

31 Near Capernaum The Sermon on the Mount 5:1–7:29 6:17-49
Matthew 5:1-48 earth. Blessed are they which do hunger

And seeing the multitudes, he went up into and thirst after righteousness: for they shall
a mountain: and when he was set, his disci- be filled. Blessed are the merciful: for they
ples came unto him: And he opened his shall obtain mercy. Blessed are the pure in
mouth, and taught them, saying, Blessed heart: for they shall see God. Blessed are
are the poor in spirit: for theirs is the king- the peacemakers: for they shall be called
dom of heaven. Blessed are they that the children of God. Blessed are they which
mourn: for they shall be comforted. Blessed are persecuted for righteousness' sake: for
are the meek: for they shall inherit the theirs is the kingdom of heaven. Blessed are

ye, when men shall revile you, and perse- say unto you, That whosoever looketh on a
cute you, and shall say all manner of evil woman to lust after her hath committed
against you falsely, for my sake. Rejoice, adultery with her already in his heart. And if
and be exceeding glad: for great is your thy right eye offend thee, pluck it out, and
reward in heaven: for so persecuted they cast it from thee: for it is profitable for thee
the prophets which were before you. Ye are that one of thy members should perish, and
the salt of the earth: but if the salt have lost not that thy whole body should be cast into
his savor, wherewith shall it be salted? it is hell. And if thy right hand offend thee, cut it
thenceforth good for nothing, but to be cast off, and cast it from thee: for it is profitable
out, and to be trodden under foot of men. for thee that one of thy members should
Ye are the light of the world. A city that is perish, and not that thy whole body should
set on a hill cannot be hid. Neither do men be cast into hell. It hath been said, Whoso-
light a candle, and put it under a bushel, ever shall put away his wife, let him give
but on a candlestick; and it giveth light unto her a writing of divorcement: But I say unto
all that are in the house. Let your light so you, That whosoever shall put away his
shine before men, that they may see your wife, saving for the cause of fornication,
good works, and glorify your Father which is causeth her to commit adultery: and who-
in heaven. Think not that I am come to soever shall marry her that is divorced
destroy the law, or the prophets: I am not committeth adultery. Again, ye have heard
come to destroy, but to fulfill. For verily I that it hath been said by them of old time,
say unto you, Till heaven and earth pass, Thou shalt not forswear thyself, but shalt
one jot or one tittle shall in no wise pass perform unto the Lord thine oaths: But I
from the law, till all be fulfilled. Whosoever say unto you, Swear not at all; neither by
therefore shall break one of these least heaven; for it is God's throne: Nor by the
commandments, and shall teach men so, he earth; for it is his footstool: neither by Jeru-
shall be called the least in the kingdom of salem; for it is the city of the great King.
heaven: but whosoever shall do and teach Neither shalt thou swear by thy head,
them, the same shall be called great in the because thou canst not make one hair white
kingdom of heaven. For I say unto you, or black. But let your communication be,
That except your righteousness shall exceed Yea, yea; Nay, nay: for whatsoever is more
the righteousness of the scribes and Phari- than these cometh of evil. Ye have heard
sees, ye shall in no case enter into the king- that it hath been said, An eye for an eye,
dom of heaven. Ye have heard that it was and a tooth for a tooth: But I say unto you,
said by them of old time, Thou shalt not kill; That ye resist not evil: but whosoever shall
and whosoever shall kill shall be in danger smite thee on thy right cheek, turn to him
of the judgment: But I say unto you, That the other also. And if any man will sue thee
whosoever is angry with his brother without at the law, and take away thy coat, let him
a cause shall be in danger of the judgment: have thy cloak also. And whosoever shall
and whosoever shall say to his brother, compel thee to go a mile, go with him
Raca, shall be in danger of the council: but twain. Give to him that asketh thee, and
whosoever shall say, Thou fool, shall be in from him that would borrow of thee turn not
danger of hell fire. Therefore if thou bring thou away. Ye have heard that it hath been
thy gift to the altar, and there rememberest said, Thou shalt love thy neighbor, and hate
that thy brother hath aught against thee; thine enemy. But I say unto you, Love your
Leave there thy gift before the altar, and go enemies, bless them that curse you, do
thy way; first be reconciled to thy brother, good to them that hate you, and pray for
and then come and offer thy gift. Agree with them which despitefully use you, and perse-
thine adversary quickly, while thou art in cute you; That ye may be the children of
the way with him; lest at any time the your Father which is in heaven: for he
adversary deliver thee to the judge, and the maketh his sun to rise on the evil and on
judge deliver thee to the officer, and thou the good, and sendeth rain on the just and
be cast into prison. Verily I say unto thee, on the unjust. For if ye love them which
Thou shalt by no means come out thence, love you, what reward have ye? do not even
till thou hast paid the uttermost farthing. Ye the publicans the same? And if ye salute
have heard that it was said by them of old your brethren only, what do ye more than
time, Thou shalt not commit adultery: But I others? do not even the publicans so? Be ye

therefore perfect, even as your Father which corrupt, and where thieves break through
is in heaven is perfect. and steal: But lay up for yourselves trea-
sures in heaven, where neither moth nor
Matthew 6:1-34 rust doth corrupt, and where thieves do not
Take heed that ye do not your alms before break through nor steal: For where your
men, to be seen of them: otherwise ye have treasure is, there will your heart be also.
no reward of your Father which is in The light of the body is the eye: if therefore
heaven. Therefore when thou doest thine thine eye be single, thy whole body shall be
alms, do not sound a trumpet before thee, full of light. But if thine eye be evil, thy
as the hypocrites do in the synagogues and whole body shall be full of darkness. If
in the streets, that they may have glory of therefore the light that is in thee be dark-
men. Verily I say unto you, They have their ness, how great is that darkness! No man
reward. But when thou doest alms, let not can serve two masters: for either he will
thy left hand know what thy right hand hate the one, and love the other; or else he
doeth: That thine alms may be in secret: will hold to the one, and despise the other.
and thy Father which seeth in secret himself Ye cannot serve God and mammon. There-
shall reward thee openly. And when thou fore I say unto you, Take no thought for
prayest, thou shalt not be as the hypocrites your life, what ye shall eat, or what ye shall
are: for they love to pray standing in the drink; nor yet for your body, what ye shall
synagogues and in the corners of the put on. Is not the life more than meat, and
streets, that they may be seen of men. Ver- the body than raiment? Behold the fowls of
ily I say unto you, They have their reward. the air: for they sow not, neither do they
But thou, when thou prayest, enter into thy reap, nor gather into barns; yet your heav-
closet, and when thou hast shut thy door, enly Father feedeth them. Are ye not much
pray to thy Father which is in secret; and better than they? Which of you by taking
thy Father which seeth in secret shall thought can add one cubit unto his stature?
reward thee openly. But when ye pray, use And why take ye thought for raiment? Con-
not vain repetitions, as the heathen do: for sider the lilies of the field, how they grow;
they think that they shall be heard for their they toil not, neither do they spin: And yet I
much speaking. Be not ye therefore like say unto you, That even Solomon in all his
unto them: for your Father knoweth what glory was not arrayed like one of these.
things ye have need of, before ye ask him. Wherefore, if God so clothe the grass of the
After this manner therefore pray ye: Our field, which today is, and tomorrow is cast
Father which art in heaven, Hallowed be thy into the oven, shall he not much more
name. Thy kingdom come. Thy will be done clothe you, O ye of little faith? Therefore
in earth, as it is in heaven. Give us this day take no thought, saying, What shall we eat?
our daily bread. And forgive us our debts, or, What shall we drink? or, Wherewithal
as we forgive our debtors. And lead us not shall we be clothed? (For after all these
into temptation, but deliver us from evil: things do the Gentiles seek:) for your heav-
For thine is the kingdom, and the power, enly Father knoweth that ye have need of
and the glory, forever. Amen. For if ye for- all these things. But seek ye first the king-
give men their trespasses, your heavenly dom of God, and his righteousness; and all
Father will also forgive you: But if ye forgive these things shall be added unto you. Take
not men their trespasses, neither will your therefore no thought for the morrow: for
Father forgive your trespasses. Moreover the morrow shall take thought for the things
when ye fast, be not, as the hypocrites, of a of itself. Sufficient unto the day is the evil
sad countenance: for they disfigure their thereof.
faces, that they may appear unto men to
fast. Verily I say unto you, They have their Matthew 7:1-29
reward. But thou, when thou fastest, anoint Judge not, that ye be not judged. For with
thine head, and wash thy face; That thou what judgment ye judge, ye shall be
appear not unto men to fast, but unto thy judged: and with what measure ye mete,
Father which is in secret: and thy Father, it shall be measured to you again. And
which seeth in secret, shall reward thee why beholdest thou the mote that is in thy
openly. Lay not up for yourselves treasures brother's eye, but considerest not the
upon earth, where moth and rust doth beam that is in thine own eye? Or how wilt

thou say to thy brother, Let me pull out doeth them, I will liken him unto a wise
the mote out of thine eye; and, behold, a man, which built his house upon a rock:
beam is in thine own eye? Thou hypocrite, And the rain descended, and the floods
first cast out the beam out of thine own came, and the winds blew, and beat upon
eye; and then shalt thou see clearly to that house; and it fell not; for it was
cast out the mote out of thy brother's eye. founded upon a rock. And every one that
Give not that which is holy unto the dogs, heareth these sayings of mine, and doeth
neither cast ye your pearls before swine, them not, shall be likened unto a foolish
lest they trample them under their feet, man, which built his house upon the sand:
and turn again and rend you. Ask, and it And the rain descended, and the floods
shall be given you; seek, and ye shall came, and the winds blew, and beat upon
find; knock, and it shall be opened unto that house; and it fell: and great was the
you: For every one that asketh receiveth; fall of it. And it came to pass, when Jesus
and he that seeketh findeth; and to him had ended these sayings, the people were
that knocketh it shall be opened. Or what astonished at his doctrine: For he taught
man is there of you, whom if his son ask them as one having authority, and not as
bread, will he give him a stone? Or if he the scribes.
ask a fish, will he give him a serpent? If Luke 6:17-49
ye then, being evil, know how to give And he came down with them, and stood
good gifts unto your children, how much in the plain, and the company of his disci-
more shall your Father which is in heaven ples, and a great multitude of people out
give good things to them that ask him? of all Judea and Jerusalem, and from the
Therefore all things whatsoever ye would sea coast of Tyre and Sidon, which came
that men should do to you, do ye even so to hear him, and to be healed of their dis-
to them: for this is the law and the proph- eases; And they that were vexed with
ets. Enter ye in at the strait gate: for wide unclean spirits: and they were healed. And
is the gate, and broad is the way, that the whole multitude sought to touch him:
leadeth to destruction, and many there be for there went virtue out of him, and
which go in thereat: Because strait is the healed them all. And he lifted up his eyes
gate, and narrow is the way, which on his disciples, and said, Blessed be ye
leadeth unto life, and few there be that poor: for yours is the kingdom of God.
find it. Beware of false prophets, which Blessed are ye that hunger now: for ye
come to you in sheep's clothing, but shall be filled. Blessed are ye that weep
inwardly they are ravening wolves. Ye now: for ye shall laugh. Blessed are ye,
shall know them by their fruits. Do men when men shall hate you, and when they
gather grapes of thorns, or figs of thistles? shall separate you from their company,
Even so every good tree bringeth forth and shall reproach you, and cast out your
good fruit; but a corrupt tree bringeth name as evil, for the Son of man's sake.
forth evil fruit. A good tree cannot bring Rejoice ye in that day, and leap for joy:
forth evil fruit, neither can a corrupt tree for, behold, your reward is great in
bring forth good fruit. Every tree that heaven: for in the like manner did their
bringeth not forth good fruit is hewn fathers unto the prophets. But woe unto
down, and cast into the fire. Wherefore by you that are rich! for ye have received
their fruits ye shall know them. Not every your consolation. Woe unto you that are
one that saith unto me, Lord, Lord, shall full for ye shall hunger. Woe unto you that
enter into the kingdom of heaven; but he laugh now! for ye shall mourn and weep.
that doeth the will of my Father which is Woe unto you, when all men shall speak
in heaven. Many will say to me in that well of you! for so did their fathers to the
day, Lord, Lord, have we not prophesied false prophets. But I say unto you which
in thy name and in thy name have cast hear, Love your enemies, do good to them
out devils? and in thy name done many which hate you, Bless them that curse
wonderful works? And then will I profess you, and pray for them which despitefully
unto them, I never knew you: depart from use you. And unto him that smiteth thee
me, ye that work iniquity. Therefore who- on the one cheek offer also the other; and
soever heareth these sayings of mine, and him that taketh away thy cloak forbid not

to take thy coat also. Give to every man own eye? Either how canst thou say to thy
that asketh of thee; and of him that tak- brother, Brother, let me pull out the mote
eth away thy goods ask them not again. that is in thine eye, when thou thyself
And as ye would that men should do to beholdest not the beam that is in thine
you, do ye also to them likewise. For if ye own eye? Thou hypocrite, cast out first
love them which love you, what thank the beam out of thine own eye, and then
have ye? for sinners also love those that shalt thou see clearly to pull out the mote
love them. And if ye do good to them that is in thy brother's eye. For a good
which do good to you, what thank have tree bringeth not forth corrupt fruit; nei-
ye? for sinners also do even the same. ther doth a corrupt tree bring forth good
And if ye lend to them of whom ye hope to fruit. For every tree is known by his own
receive, what thank have ye? for sinners fruit. For of thorns men do not gather figs,
also lend to sinners, to receive as much nor of a bramble bush gather they grapes.
again. But love ye your enemies, and do A good man out of the good treasure of
good, and lend, hoping for nothing again; his heart bringeth forth that which is
and your reward shall be great, and ye
good; and an evil man out of the evil trea-
shall be the children of the Highest: for he
sure of his heart bringeth forth that which
is kind unto the unthankful and to the evil.
is evil: for of the abundance of the heart
Be ye therefore merciful, as your Father
his mouth speaketh. And why call ye me,
also is merciful. Judge not, and ye shall
not be judged: condemn not, and ye shall Lord, Lord, and do not the things which I
not be condemned: forgive, and ye shall say? Whosoever cometh to me, and
be forgiven: Give, and it shall be given heareth my sayings, and doeth them, I
unto you, good measure, pressed down, will show you to whom he is like: He is
and shaken together, and running over, like a man which built a house, and digged
shall men give into your bosom. For with deep, and laid the foundation on a rock:
the same measure that ye mete withal it and when the flood arose, the stream beat
shall be measured to you again. And he vehemently upon that house, and could
spake a parable unto them, Can the blind not shake it: for it was founded upon a
lead the blind? shall they not both fall into rock. But he that heareth, and doeth not,
the ditch? The disciple is not above his is like a man that without a foundation
master: but every one that is perfect shall built a house upon the earth; against
be as his master. And why beholdest thou which the stream did beat vehemently,
the mote that is in thy brother's eye, but and immediately it fell; and the ruin of
perceivest not the beam that is in thine that house was great.
“MARK THE PERFECT MAN! BEHOLD THE UPRIGHT!”—Reprints, p. 2585

MATTHEW 4:25-5:12.
“Blessed are the pure in heart, for they shall see God.”
WHAT characteristics are essential to our at- caused the gist of his argument to be recorded
tainment of the most blessed conditions God for the admonition of his true followers
has to bestow? What must we be in order to throughout this Gospel age.
inherit the Kingdom, be filled with righteous- While the character of our Lord, which we as
ness, obtain divine mercy and everlasting com- his followers are to copy, is one; and the attain-
fort, be called the sons of God, and be permitted ment of that one character or disposition means
to see his face, obtaining a great reward in the attainment of all the blessings God has to
heaven? What question, what topic, what Bible bestow; nevertheless, in order to present the
lesson, could be more interesting to us or a matter the more distinctly to our minds the
more profitable study than this one? The great Lord divides this one character or disposition
Teacher made it the topic, the text, of one of his into different sections, giving us a view of each
principal discourses at his first advent, and particular part; just as a photographer would

take a front view, right-side view, left-side spirited, instead of poor in spirit, a little
view, rear view and angling views, of any inter- haughty, rather than of humble demeanor; it
esting subject, so that all the details of con- will have a greater influence in many respects,
struction might be clearly discernible. for no one will think more highly of you than
The First Essential. you think of yourself, nor give you credit for
The first character-picture which our Lord more than you claim; hence, think highly of
presents we may reasonably assume was in yourself, and claim much, carrying a high head,
some respects at least most important: It is Hu- and having a lofty and self-important look.
mility. “Blessed are the humble-minded (poor No doubt there is worldly wisdom in the
in spirit) for theirs is the Kingdom of heaven.” worldly counsel; no doubt there is some truth
We do not understand this to signify that in the worldly suggestion, so far as success in
humility is the only essential grace, and that earthly matters in the present time is con-
whoever is humble will therefore attain the cerned. But here as in other instances, the Lord
Kingdom; but rather that to the attainment of shows us that his ways are not as man’s ways,
the Kingdom humility is a prerequisite of first but higher, as the heavens are higher than the
importance. In other words, while all humble earth. He assures us that he that humbleth
people will not attain the Kingdom, the King- himself shall be exalted in due time, while he
dom cannot be attained by anyone who is not who exalts himself shall be brought low, in due
humble: the Kingdom is theirs, in the sense time. (Matt. 23:12.) In the Scriptures he points
that it is possible for this class to accept the us to our dear Redeemer as the illustration of
terms and to attain to the honors and blessings, the humble and obedient one, whom he has now
while all of a different attitude of mind—the exalted to the right hand of divine power; and
proud, the haughty, the self-conceited, are ab- our attention is also called to the great Adver-
solutely debarred from any possibility of attain- sary, who, taking a reverse course, sought to
ing the Kingdom so long as these contrary exalt himself, and has been abased, and is ulti-
conditions lie at the foundation of their charac- mately to be destroyed.—Phil. 2:9; Heb. 2:14.
ters. A sharp distinction should be noted between
O that all of the Lord’s people might see this being poor in spirit and being poor in pocket, or
point clearly and distinctly, and realize once in intellectual gifts and attainments. We have
and forever that “The Lord resisteth the proud all seen people who were poor in these earthly
and showeth his favors to the humble” exclu- senses, yet proud in spirit. The point to be
sively! How this thought should put a guard
noticed is that whatever our financial or intel-
upon every one of the Lord’s little ones who is
lectual gifts and conditions, the thing accept-
seeking to be conformed to the image of God’s
able in the divine sight is humility of spirit.
dear Son. How jealously they would watch and
Such a disposition is essential to those who
foster the development of this spirit of humility
in their own hearts, and how it would be more would receive the wisdom which cometh from
and more discernible to others in their daily above—they must have a humble appreciation
course of life, and what a blessing and what an of their own deficiencies and lack of wisdom,
influence for good, especially upon the “breth- else they cannot receive freely, heartily, the
ren,” would result! wisdom which God is pleased to grant in the
Growing out of this first essential quality or present time, only to those who are in the atti-
characteristic, as a tree of many branches out of tude of heart to receive it. And it will be seen
the root, come the other graces of the spirit, also that this humility of mind is essential as a
which the Lord has declared blessed—divinely basis for the spirit of a sound mind—for who is
approved. How different our Lord’s teachings in in a proper condition to think justly, reason-
this respect from all human teachings! Earthly ably, impartially, except first of all he have a
wisdom would say, on the contrary: Hold up humble disposition? Hence we must agree that
your head; think well of yourself, if you would humility is a primary element in the disposition
have other people think well of you; be high- or mind of Christ.

Consolations The Reward of Sympathy. As we can cultivate the first of these graces,
The second beatitude or blessed condition humility of mind, and by cultivation develop
mentioned by our Lord stands closely related to more and more of this first and essential char-
the first—“Blessed are they that mourn.” acteristic, so we can cultivate also the second
Mourning of itself is not a grace, but it betokens grace, the sympathetic spirit. To do this we
an attitude of mind which is acceptable in the should frequently think of others—their inter-
Lord’s sight. Nor should we think of a mournful ests, their trials, their difficulties, and should
spirit, without consolation or joys, as being a seek to enter into these as tho they were all our
Christian spirit. We cannot suppose that our own, and should seek to lend a helping hand
Heavenly Father and the holy angels are con- and to “do good unto all men as we have oppor-
tinual mourners, as they would certainly be if tunity, especially to the household of faith.”—
mourning possessed any merit of itself. The Gal. 6:10.
thought rather is, Blessed are ye that mourn
now—to whom present earthly conditions are How The Gentle Inherit.
The third of these graces which the Lord
not entirely satisfactory and happifying—who
are not blind to the difficulties and trials declares blessed is Meekness, or, as we should
through which the human family as a whole is say, Gentleness. Webster’s Dictionary defines
passing—sin and sickness, pain and trouble, meekness to be, “Submission to the divine will;
dying and crying: blessed are those who have patience and gentleness from moral and reli-
sympathy of heart under present conditions, gious motives.” It will be perceived that there is
and to whom they are not satisfactory; for the quite a difference between this patient, gentle
time is coming when, under God’s providence, a submission to the divine will, and the ordinary
better order of things shall be instituted, and gentleness and patience which may frequently
their dissatisfaction with present conditions be exercised simply for the gratification of self-
will but bring them into closer sympathy and ish desires. Patient submission to the divine
fellowship with those better things for which will is impossible to those who have not the
the divine plan is preparing. When God’s King- first grace in the list, a humble mind: the proud
dom shall come and his will be done on earth as and self-willed find it impossible to be submis-
it is done in heaven, all cause for mourning and sive to divine conditions; self rises up, per-
for sorrow and for tears will be done away: that verts their judgments, and misleads their
will be a time for consolation, for satisfaction, to consciences to such an extent that they cannot
this class. have full confidence in divine providence, but
Indeed, a good measure of comfort comes to feel that they must put forth their hand and
the Lord’s people even in the present age— steady the ark.
through faith built upon the exceeding great Moreover, patient submission can be devel-
and precious promises of the divine Word. The oped only in those who mourn, in the sense of
fact that they are able to discern the wrongs, having large sympathies, and who have been
the inequities, the distresses of the present comforted by the blessed promises of God,
time, creates in this class that very condition of through which the holy spirit comforteth his
heart to which divine promises appeal, whereas people. Realizing the evils of our time, and that
others not so touched at heart with sympathy they are permitted of God for the present for a
for the groaning creation, are unable to so thor- wise purpose, these not only sympathize with
oughly appreciate the hopes set before us in the the groaning creation, but this sympathy and
gospel. Hence it is by a natural law that such the comfort received as its reward tend to make
are drawn to the Lord’s Word, and are enabled them patient, submissive to the divine will. Re-
to draw therefrom consolation which speaks membering that all things are working together
peace to their hearts, and gives them an inner for good to them that love God, they are pre-
joy which the less sympathetic cannot know pared to recognize divine providence in what-
under present conditions. Blessed are the sym- ever may befall them, and prepared also to look
pathetic! for the lessons of those providences, as bless-

ings which will be helpful to them and to oth- submissive to the divine will, is always satis-
ers, in preparing for the future and eternal joys. fied—
This third grace—patient submission to the “Content whatever lot I see,
divine will—which can be noted by those with Since ‘tis God’s hand that leadeth me.”
whom we come in contact, might be said to be Filled With Righteousness.
the outer manifestation of the second grace, The fourth blessing is that of Hunger and
which is inward, of the heart, and which might Thirst after Righteousness. No one can have
not be outwardly discerned by our fellow-crea- this hunger and thirst unless he previously
tures. The grace of sympathy manifests itself in have to a considerable extent the previous char-
our patient submissiveness in all the affairs of acteristics. If he have not humility of mind he
life, realizing that to those who are in Christ all will be satisfied with his attainments of righ-
matters are under divine supervision, and this teousness, being unable to see beyond his own
patience in respect to God’s providences in our low plane, unable to discern the heights and
own circumstances and affairs leads also natu- grandeurs of the divine perfection. He cannot
rally and properly to patience with others in hunger and thirst after that which he does not
their weaknesses and failures and ignorance, in some measure comprehend. Unless he have
and leads properly to helpfulness toward them the spirit of sympathy, which discerns the
as we have opportunity. wrongs, the inequities of our present time
These “meek,” patiently submissive to the (which in great measure mankind is unable to
divine will, shall inherit the earth. The Lord counteract and overcome—by which some of the
did not mean, nor is it true, that the patient human family, very deficient in the virtues,
and submissive to the divine will inherit the have an overplus of wealth and influence and
earth at the present time: quite to the contrary, authority, while some possessing superior vir-
the arrogant, the impatient, the aggressive, the tues have scarcely the necessities of life) he
selfish, succeed in grasping the chief things of cannot yearn for the better condition of things
power, of influence and of wealth now; and the which the Scriptures declare can only be intro-
patiently submissive have comparatively a poor duced by the establishment of Messiah’s Mil-
chance. The reward of this grace, therefore, like lennial Kingdom. It is a blessed indication then,
the others, is future: following on under the if we find in our hearts a hungering and a
divine leading, these shall be heirs of God, thirsting for justice, for righteousness, for truth
joint-heirs with Jesus Christ; and the earth is a —an antipathy to untruth in every form, and to
part of that great inheritance, which in turn, all injustice, in-equity—an antipathy, neverthe-
by divine arrangement, they shall bestow at the less, modified, influenced, controlled, by the
close of the Millennial age, upon the world of third grace of this list, viz., by patient submis-
mankind who then survive—those proved wor- sion to the divine will. The control of this last
thy of eternal life by the Millennial tests. quality is what the Apostle refers to when he
Nevertheless, as there is a sense in which the says, “Let your moderation be known unto all
Lord’s people are comforted now, so there is men.” It is this quality which stepping in hin-
also a sense in which they now inherit the earth ders our hunger and thirst after righteousness,
—a figurative sense, by faith. The Apostle and our zeal for it, (both as respects truth and
speaks of this when he says, “All things are practice) from making us anarchistic or extrem-
yours—things present or things to come.” (1 Cor. ists in any sense of the word. This quality of
3:21-23.) Those who have the proper humble hunger and thirst after righteousness, uncon-
attitude of mind and are patiently submissive trolled by the other of these graces of the spirit,
to the divine will, get more of blessing out of the has led many worldly people, as reformers, into
things of the present time than do their actual wild excesses: whereas the child of God altho
owners, because their hearts are in the attitude having this same hunger and thirst in a larger
in which it is possible to receive blessing. The degree than others, yet, under the control of the
world, full of selfish craving, is never satisfied, spirit of a sound mind, instructed from the
never contented; the child of God, patiently Lord’s Word, rests in his promises and waits for

their fulfillment, patiently submissive, and sentiments previously. Worldly people, who
assured of the victory of righteousness in God’s have not traveled on the pathway marked by
due time, which he adopts as his time also. these blessings of character and growths in
Those who have and cultivate this blessed grace, cannot to the same degree sympathize
hunger and thirst shall be satisfied, abundantly with nor feel merciful toward others.
satisfied, by and by, when God’s Kingdom shall The Lord lays great stress upon this quality
be established, and when as a result of its reign of mercy, declaring that whatever else may be
all evil and all sin, all in-equities (iniquities) our attainments of knowledge or of grace, if we
shall be suppressed, and God’s holy will shall have not this one we can never be acceptable to
“be done on earth even as it is done in heaven.” him—if we do not have mercy upon others nei-
Our hunger and thirst after righteousness is ther will our Heavenly Father have mercy upon
not to be destroyed, but, as our Lord promised, us. And to insure that we do not consider this
it is to be satisfied. The appetite for truth and mercy to be merely an outward form, an expres-
righteousness will still be there, but the preva- sion of forgiveness and benevolence, our Lord
lence of truth and righteousness shall be its expounds the matter, saying, “If ye do not from
satisfaction. the heart forgive one another, neither will your
In this grace, as in the others, there is a Heavenly Father forgive you.” It must be a gen-
sense in which by faith we already attain some uine mercy, and not a feigned one; it must cover
measure of the fulfillment to come—altho it is from sight, and so far as possible blot from
but a foretaste. Those who have the hunger and memory, the failings and weaknesses of others,
thirst for righteousness, in line with the other else it cannot hope for forgiveness and blotting
graces of the spirit, find in the gracious prom- out of its own shortcomings which its hunger
ises of the Lord that comfort and consolation and thirst for righteousness has clearly re-
which already, even in this present life, can be vealed to it. Only the merciful shall obtain
assimilated by faith, and which proves to be mercy: and if we have not mercy at the hands of
“meat in due season for the household of faith,” the Lord all is lost; for by nature we were chil-
sustaining, strengthening, resting, and at least dren of wrath, even as others, and under just
partially satisfying the hunger and the thirst, condemnation.
as they realize the divine provision for everlast- The exercise of mercy, benevolence, forgive-
ing righteousness is exceeding and abundant, ness, is a blessing, not merely because it is
more than all that they could have thought or essential to our own forgiveness, and hence to
have requested. our salvation, but also because this condition of
How To Obtain Mercy. heart which sympathizes with others in their
The fifth blessed condition is that of Merci- failures and imperfections helps to rid our
fulness. Mercy is the outward expression that hearts of certain of the works of the flesh and of
man can discern, resulting from an apprecia- the devil, which incline to cling to the Lord’s
tion of righteousness and a hunger and thirst people long after they have been justified by
for it in the renewed heart. After we have taken faith, and even after they have made full conse-
the preceding steps, and have learned to appre- cration of themselves to the Lord and are seek-
ciate the inequities of the present time, and our ing to “walk, not after the flesh, but after the
own imperfections (unrighteousness) and those spirit.”
of other men; and after we have learned that The Apostle includes amongst the works of
God alone is able to right these matters in the the flesh which require putting away, after we
full and complete sense, and that he has made are fully the Lord’s, the following—anger, mal-
provision for the righting of every wrong, and ice, hatred, envy, strife. All of these qualities of
for the restoration to his favor of all who will selfishness are antagonized by mercy, and by it
accept his grace in Christ, to be made known to largely they are driven from their secret hid-
all in due time—it is then we begin to feel mer- ings and entrenched positions in our hearts.
ciful, benevolent, kind, toward others, to an The blessed character of Mercy is closely
extent and degree that we could not feel these related to Love, for it is in proportion as we

obtain the Lord’s spirit of love that we manifest mission to the divine will, and thus the merciful
toward others mercy, even as he has mani- are blessed even in the present time.
fested his love toward us in the mercy extended “Without Holiness No Man Shall See The Lord.”
to us in Christ. Love and mercy, consideration The sixth step of blessedness is Purity of
for others, has much to do with driving out Heart—purity of motive, purity of intention,
envy. How can we envy those whom we love sin- purity of effort, purity of will: purity, in the
cerely? How can we have malice toward those sense of sincerity, of transparency, of truthful-
who are our enemies, if we love them and have ness. In other words, Blessed are the honest-
mercy, compassion, upon them, and forgive hearted, those who have absolutely right inten-
them from our hearts? How can we have hatred tions. True, there are worldly people who to
toward them, if we have mercy upon them, and some extent might claim honesty of heart, pur-
feel toward them only a forgiving spirit? And pose, intention, but until they have come along
how can we be strifeful, if we have a merciful, a the way of divine appointment in Christ, until
forgiving spirit ready to forgive trespasses they have become his followers through faith
against us, as we hope for forgiveness of our and consecration to him, and until they have
trespasses against the divine law? taken the preceding steps of blessedness, we
“Mercy rejoiceth against justice,” the Apostle could not recognize them as being of the class
explains. (Jas. 2:13.) Divine Mercy satisfied here specified.
divine Justice, and thus prepared the way for Many have misunderstood this statement,
the rescue of our race from the sentence of Jus- “pure in heart,” and have thought of it as signi-
tice: and so those who have become partakers of fying absolute perfection—not only outward but
the divine spirit, and in whom it has reached a inward; not only of words and of deeds, but also
reasonable development, will permit their of thoughts. This view of the matter has tended
mercy to triumph over their conceptions of jus- to discourage some who honestly said to them-
tice (for they have no law of justice over their selves, I am not perfect in deed nor in word nor
fellows which needs to be satisfied). in thought; how then can I claim to be blessed
While justice may not be blind in the Lord’s under this provision as one of the pure in heart?
people, while they may discern the faults of oth- We answer that this is a misconception. The
ers most clearly, and while they may seek to let Lord knows as well and better than we do, that
justice rule in respect to all of their own words, in our flesh dwells no perfection; that by reason
and thoughts, and actions, nevertheless they are of the fall all of Adam’s children have their
teeth set on edge by the sour grape of sin, so
to let mercy triumph in their hearts over justice
that sometimes we cannot do the things that we
as respects those who trespass against them,
would do, and through ignorance we no doubt
and they are not to hold resentments against
frequently leave undone the things which we
those who have done them injury, nor to seek to
ought to do.—Jer. 31:29,30; Rom. 7:16-18.
avenge themselves and to inflict justice upon The Lord taught a great lesson during the
their opponents. Rather, they are to say, It is Jewish age by the giving of the Law to that peo-
for God to be just; it is for me, who am a trans- ple, with a promise of life attached to it, but the
gressor also against perfect justice, through the Apostle assures us that God foreknew, even
weaknesses which I have inherited, to have when he gave that Law to the Israelites, that
compassion upon my fellow-creature, who has “by the deeds of the Law should no flesh be jus-
inherited similar yet different weaknesses: it is tified in his sight”—that on the contrary the
for me to exercise accordingly the divine com- clearer the Law would be discerned the more
mand, the blessed characteristic of mercy, com- clear would be the knowledge of sin—of imper-
passion, forgiveness. And those who do so not fection. God’s provision in Christ is that he will
only get rid of the evil works and sentiments of forgive those imperfections which are due, not
the world, the flesh and the devil, but increas- to personal wilfulness, but to the original sin,
ingly become filled more and more with the and the weaknesses and imperfections which
spirit of love and gentleness and patient sub- have resulted from it—he will extend his mercy

toward us as respects those deflections which such a thing as having the eyes of our under-
are not wilful. That our Lord Jesus was not standing opened, that we may be enabled to
ignoring human imperfection is evident from “comprehend with all saints what is the
the statement he makes in reference to the fifth breadth and length and height and depth, and
of these blessed characteristics, viz., that the to know the love of Christ.” (Eph. 3:18.) But not
merciful “shall obtain mercy”—an implication all have this opening of the mental eye; not all
of our need of mercy. Having assured us that are privileged to see the glories of Jehovah’s
we may obtain mercy, he is not in this sixth character in symmetrical harmony, divine jus-
Beatitude declaring that we must be absolutely tice, wisdom, love and power coordinated and
perfect in thought, word and deed; for if we cooperating in unison for the blessing of every
were so, or could attain to such a condition, it creature, according to the purpose which God
would be wholly unnecessary for God to provide purposed in himself before the world was.
us mercy and forgiveness of sins through But who may enjoy this blessing, this clearer
Christ’s sacrifice. vision, and who may, by seeing it, be enabled
The thought of “pure in heart” is not perfec- more and more to grow in likeness of that glori-
tion of conduct nor of word, nor of thought, but ous perfection? Only “the pure in heart,” only
perfection of intention as respects all of these. the sincere, the honest-hearted. Those who
Our desire and effort must be for perfection—in have a double mind, a double will, are Scriptur-
thought, word and deed. The standard before ally said to have a double vision, a double eye.
us, to which our hearts, our wills, must give They see spiritual things cross-eyed, see things
assent, is the divine standard, “Be ye perfect, as double, and proportionately indistinctly. Many
your Father in heaven is perfect.” (Matt. 5:48.) of God’s people have failed thus far to grow up
God has set no lower standard than this abso- into Christ in all things, see thus doubly and
lute perfection, but he has provided for us confusedly—they see something of the heavenly
grace, mercy and peace through Christ, if we things, and something of the earthly; they see
will walk in his footsteps,—this purity of heart but dimly and indistinctly the lines of the
being one of the essential steps in the narrow divine character, and proportionately they lack
way. ability to copy it. Let all who have named the
Only the pure in heart have the promise of name of Christ seek more and more to have but
seeing God. They continue faithfully to the end the one Master, and an eye single to his glory
of the pilgrimage, not only attaining the like- and service—a pure, a sincere, a faithful heart.
ness of the Lord Jesus Christ in the present life
(Rom. 8:29) in their purity of heart, purity of The Sons of God All Peacemakers.
intention, sincerity of their efforts toward God The seventh Beatitude is an outward mani-
and men, but eventually according to the Lord’s festation of the sixth. The purity of heart
promise, they shall, by the power of the first toward God, which others cannot discern, will
resurrection, be changed from earthly to heav- manifest itself in this seventh characteristic of
enly, spiritual conditions. Then, as the Apostle blessedness and growth—namely, in peaceable
declares, “we shall be like him, for we shall see desires and efforts to promote peace in others.
him as he is.” And when we have thus become For beyond question no one will be a peace-
changed to be like the glorious Son of God, who maker from this divine standpoint unless he
is “the express image of the Father’s person,” have already become sincere, pure in heart
we shall be able also unquestionably to see the toward God; and unless he have also the pre-
Heavenly Father himself, and shall be intro- ceding developments of grace in his heart: (1)
duced to him by our dear Redeemer—“complete humility, (2) sympathy, (3) patient submission,
in him,” “without spot or wrinkle or any such (4) hunger and thirst for righteousness (which
thing.”—1 John 3:2; Heb. 1:3; Eph. 5:27; Col. includes trust), (5) a love or mercifulness
2:10. toward others, (6) sincerity of heart. And one
In this, as in the other blessings, a portion, a who has developed these characteristics to any
foretaste, comes in the present life. There is particular degree can surely be nothing else

than peaceably disposed himself, and a peace- striven against earnestly, if they would make
maker with others. their calling and election sure to a place in the
Very evidently but a small number of the heavenly kingdom?
Lord’s people have progressed so far as to have Oh, that all would learn by heart, and contin-
this grace markedly developed and exemplified ually seek to exemplify in life, the words of the
in their lives. The great majority, even of those Apostle, “Whatsoever things are true, whatso-
who have named the name of Christ, seem to ever things are honest, whatsoever things are
pursue a reverse course, which indicates that just, whatsoever things are pure, whatsoever
even if their hearts are pure and their sympa- things are lovely, whatsoever things are of good
thies large, they have still much to learn in the report; if there be any virtue, and if there be
school of Christ; for instead of being peace pro- any praise, think on these things.” Those who
moters they are strife promoters. Yet this is not are thinking on the true and lovely and good
of evil intent, but rather of habit, and of igno- and beautiful things will speak to each other
rance and of failure to discern the wide differ- of the same; hence the importance of having
ence between the divine course of love, and the our hearts filled with good things, in order that
opposite course of selfishness which prevails in out of the abundance of the good things of our
the world. Strife-making is chiefly stirred up hearts our mouths may speak continually good
with the tongue, tho it may be aroused by a ges- things, that the Lord would approve, and that
ture or by a glance. Likewise, peacemaking is would minister blessing to those who hear.—
chiefly done with the tongue, tho it also may Phil. 4:8; Luke 6:45.
operate through the eye. How many Christian Such have a very precious promise, well wor-
people we all know who have tongues which are thy of their efforts—“They shall be called the
continually stirring up strife! The Adversary children of God”—they have God’s spirit, the
controls many in this manner long after they likeness of his dear Son has been traced in their
have escaped from his control in many other hearts; they have been sanctified with the
respects; and this is largely because they do not truth; they shall ultimately be “meet for the
detect that in this they are doing Satan ser- inheritance of the saints in light.” Only such at
vice—do not even detect that they are stirrers heart will the Lord ever recognize as his sons
up of strife, hatred, envy, malice, and planters and joint-heirs with his great Son, our Lord, in
of roots of bitterness by which many are defiled. the Kingdom. Moreover, this is a test which we
When will Christians learn the length and may well recognize for ourselves particularly,
breadth and depth of the injunctions “Speak and to some extent for each other, as evidencing
evil of no man,” and “Let no corrupt communi- the degree of our growth as children of God—
cation proceed out of your mouth, but that our peaceable dispositions, and our carefulness
which is good, to the use of edifying?” (Titus 3:2; to pursue such a course in life as will tend
Eph. 4:29.) How long will it take some of God’s toward peace.
true children to learn that in uttering an evil Some of the Lord’s people find in themselves
thing (even if they were positive of its truth), naturally considerable of a spirit of combative-
they may be doing a world of evil? How long ness, unfavorable to peace. Indeed, it requires
will it take them to learn that it is not always something of the spirit of combativeness to
necessary to speak the truth, nor ever proper to fight a good fight against the world, the flesh
do so except when it would be for the edifying of and the Adversary, and to “contend earnestly
others? How many lessons, line upon line, must for the faith”; so that those who have combat-
they have to convince them that they are not iveness naturally find themselves in antago-
only to avoid gossip about other people’s busi- nism with others along some line continually.
ness, and fault-finding, and cynicism, but that However, they should not be discouraged by
all these are evidences of their deficiency in this, but should remember that combativeness
love—of their deficiency in the likeness of is a valuable servant and soldier, if turned and
Christ, and their lack of the qualities of the exercised in the right direction. Its exercise
peacemaker; and that these lacks need to be toward fellow creatures must be modified by

mercy, by a realization of our own imperfec- lions, for his children to fight over at his death;
tions and the imperfections of all. Combative- but from the human standpoint this is the rea-
ness must be trained to fight along the lines of sonable course. From the divine standpoint it
love and mercy—to fight for the truth and for was wise for the apostles to spend their lives in
all the servants and agencies of the truth, and the service of the truth, sacrificing earthly in-
against the error,—but not against the blinded terests and prospects, name and fame, to obtain
and ignorant servants of the error. Combative- eventually a better resurrection, and eternal
ness must be given plenty to do in fighting glory, honor and immortality; but this, from the
against the imperfections and weaknesses of world’s standpoint was foolishness, fanaticism.
our own natures, and being thus busily engaged If persecution come to us as a result of our
in this good work, it will find comparatively lit- following the Lord, and the apostles,—their
tle time for assaulting others: and realizing the teachings and example, and if it is because of
difficulties connected with the conquering of our faithfulness to the vows of consecration to
self it will have the greater compassion for the His service that all manner of evil is said
weaknesses of others. against us, falsely, then indeed we may rejoice;
for so were the prophets persecuted, so was our
Attaining Great Reward In Heaven. Lord persecuted, so were the apostles and all
The blessing that comes through persecution the faithful ones since persecuted. Being thus
is the eighth Beatitude. It is not until the Lord’s in good company in our experiences, it becomes
people have experienced some of these preced- a witness or testimony to us that we shall be in
ing blessings of His grace that they reach the like good company in that day when the Lord
point where they can “glory in tribulations shall make up his Jewels.
also,” as did the Apostle Paul. But our Lord All who have such experiences may well re-
carefully distinguishes as between different joice, and if, as the Lord’s words intimate, the
kinds of persecution, marking out the blessed more of such experiences we have the more will
kind as distinct from all other sorts. We are not be our reward in heaven, then the more we may
to invite persecution by fault-finding and gen- rejoice in these experiences. And if we be with-
eral cantankerousness and combative opposi- out any such experiences it behooves us to look
tion to everybody and everything; nor are we well to ourselves, lest peradventure it mean
to invite persecution by fanaticism. Rather, we that we are not faithfully walking in the “nar-
are to cultivate the “spirit of a sound mind,” row way” of self-sacrifice,—or are not doing
and to learn gradually what the sound mind of with our might what our hands find to do, but
the Lord is, as revealed in the Scriptures. Even are holding back our sacrifice. Should such be
then, no doubt we will be falsely accused by the the reflection of any let him not be discouraged,
world of “fanaticism,” because the wisdom of but, in the language of the Prophet, let him
God is oft esteemed foolishness with men, as “bind the sacrifice to the altar,” with fresh cords
often the wisdom of men is foolishness from the of love and of zeal, praying the Lord to accept
divine standpoint. the sacrifice, and to furnish opportunities for
Whenever a course of action would appear to being and doing and suffering for His cause,
be fanatical and unreasonable, we are to hesi- and for the Lord’s and the truth’s sake.—Psa.
tate to do it until we have first made sure that 118:27.
we find the same spirit, teaching and example The prismatic sum of all these graces is—
in our Lord and in the apostles: then we may Love; and those who have them are loveable
safely follow, regardless of what the world may and shall by and by be made gloriously lovely,
say or think respecting our course. For in- with and like him who is “altogether lovely.”
stance, from the divine standpoint it is insanity Our call is to attain these blessed conditions in
for a man to labor day and night to amass mil- the Kingdom.

THE SALT OF THE EARTH AND THE LIGHT OF THE WORLD.—Reprints, p. 2099
“Ye are the salt of the earth … Ye are the light of the world.”—Matthew 5:13,14.
SALT and light are two essentials to humanity, separated from it, a peculiar people, chosen of
and in nature both are abundantly supplied. God, they are not to forget that this very sepa-
Salt enters largely into the composition of both ration and exaltation to fellowship, communion
animal and vegetable organisms, and its use and cooperation with God, is, not to cultivate in
as a condiment is much appreciated and to a them a pride of aristocracy, but for the purpose
greater or less extent required by both man and of blessing the world; for God so loved the world
beast. At a very early stage of human progress that he gave his only begotten Son to redeem
salt became an important element of commerce, them (John 3:16), and Christ likewise so loved
and it is believed that the very oldest trade the world as freely to become the instrument of
routes were created for traffic in this needful Jehovah for its salvation.—John 6:51; 10:18;
and much valued commodity. Among inland Heb. 2:9; Rom. 5:18,19.
peoples a salt spring was regarded as a special We note further that these statements are
gift of the gods, and so a religious significance in the present tense,—Ye are the salt and the
began by and by to attach to it; and it was, light,—even now, before the time for the gen-
therefore, as a precious substance, mingled eral blessing of all the families of the earth
with their offerings to the gods. Homer voiced through the Church glorified. We call to mind
this sentiment, calling salt divine; and Plato also the exhortation of the Apostle Paul,—
referred to it as “a substance dear to the gods.” “Walk in wisdom toward them that are without,
In harmony with its uses and its general redeeming the time. Let your speech be always
appreciation the term salt early came to have with grace seasoned with salt,” the appetizing
a generally recognized symbolic significance salt of purity, righteousness, truth.—Col. 4:5, 6.
(which our Lord utilized and perpetuated) to The proper attitude of the Christian toward
teach important lessons, both under the old dis- the world is thus shown to be, not that of a
pensation of the law and under the new dispen- proud, stoical indifference, but that of a noble,
sation of grace. As a savory article of diet, it generous, loving benevolence which, while it
symbolized hospitality; and as an antiseptic it keeps entirely separate from its spirit, from its
signified durability, fidelity, purity. Hence the unholy aims, ambitions and doings, is ever
Bible expression “a covenant of salt” (Num. ready to bless and, by precept and example, to
18:19), as covenants were ordinarily made over point to the way of life and holiness. It is not
a sacrificial meal in which salt was an impor- that attitude which proudly says, “I am holier
tant element.—“With all thine offerings thou than thou,” but which, on the contrary, says, “I
shalt offer salt.” (Lev. 2:13.) The preservative am no better than thou, except for the influ-
qualities of salt make it, when so used, a fitting ences of divine grace, which are free to all who
symbol of an enduring compact. The purifying will accept them. By grace, I am what I am; yet
property of salt was referred to in its symbolic still my shortcomings necessitate the merit of
use by Elisha in his miracle of the healing of my all-sufficient Advocate.” It is not necessary
the waters.—2 Kings 2:20-22. that these sentiments should be expressed in
The symbolism of salt, therefore, in the above words; for actions speak louder than words, and
words of our Lord, is clearly this,—that the in- their testimony is much more potent. The testi-
fluence of the true Christian upon the world is mony of a holy walk and conversation cannot
a healing, purifying influence, tending always fail to be to the glory of God, to the wisdom and
to the preservation of that which is good from excellence of righteousness, to the reproof of
the adverse elements of putrefaction and decay. unrighteousness, and to the fact of a coming
“Ye are the salt of the earth.” How significant judgment in which righteousness shall surely
the comparison! triumph.—John 16:8; Acts 24:25.
These words also indicate a responsibility on “Salt is good,” said Jesus, referring to its
the part of Christians toward the world in gen- symbolism of purity, righteousness, and to its
eral. Though they are not of the world, even as cleansing, healing and preserving influence;
Christ was not of the world (John 17:16), but “have salt [purity, righteousness] in your-

selves.” (Mark 9:50.) If we have not the salt in Thus, through the salt and the light of God’s
ourselves, how can we be the salt of the earth? people, a measure of blessing comes to the
If we are not truly and sincerely righteous, how world, even before its day of blessing. And at
can we exert upon others the cleansing, healing this end of the age we may with some degree of
influence? Mere outward profession of righ- definiteness sum up their effects. A little obser-
teousness will not avail as a substitute for the vation shows that all the blessings of temporal
salt of actual and sincere holiness. Mere profes- prosperity included under the term “civiliza-
sion has no healing properties, and can never tion” are due to the influences, direct and indi-
fulfill our obligations toward the world. There- rect, of those comparatively few people who,
fore, let us have the salt of actual holiness in during this Gospel age, have been the salt of
ourselves; so shall we be known and read of the earth and the light of the world. Civiliza-
men to the praise of God. tion is simply the indirect result of the mea-
Under this same speaking symbol our Lord sures of salt and light that have been in the
also adds a word of warning, saying,—“If the world up to this present time. The faithful peo-
salt have lost his savor, wherewith shall it be ple of God have held up the light of divine truth
salted? It is thenceforth good for nothing, but as prominently as they could; and from it they
to be cast out, and to be trodden under foot of have reasoned of righteousness and of a coming
men.” So if the Christian who once had the salt judgment; they have endeavored to salt the
of righteousness in himself should turn again minds of men with as much as possible of the
like the sow that was washed to her wallowing knowledge of the principles of righteousness
in the mire; if he should wilfully and persis- exemplified in their own characters, and have
tently fall away from his righteousness, he is urged their adoption; and to the extent to which
“thenceforth good for nothing.” (Heb. 6:4-8; these have operated the world has been prof-
10:26-31,38,39.) How important then that we ited.
not only have salt in ourselves, but that we con- The Lord, who foresaw the end from the
tinue to retain its healthful properties! beginning, knew that, with all their salt and all
This same class Jesus also declared to be “the their light, his people would not be able to
light of the world.” Although they do not yet accomplish for the world in general more than
shine forth as the sun in the Kingdom of God this, until the appointed time for their exalta-
for the enlightening of the whole world, they tion with himself to power and great glory. But
are nevertheless luminous even now, and their even this work of civilization is of great value as
light may shine within a smaller radius for the preparatory to the greater future work of resti-
blessing of all who will receive it. And the tution, and also in facilitating the special work
Lord’s solicitude for the benighted world, as of this Gospel age, of taking out a people pre-
well as for his saints, is shown in his exhorta- pared for the Lord, to be kings and priests unto
tion to the latter to let their light shine.—“Let God and joint-heirs with Jesus Christ.
your light so shine before men, that they may Then, beloved heirs of the promises of God, to
see your good works, and glorify your Father whom it is the Father’s good pleasure to give
which is in heaven.” He also counsels the set- the Kingdom, “have salt in yourselves,” and for-
ting of our light in a position where it may dis- get not that, being thus salted, ye are the salt of
pel as much as possible of the darkness of this the earth, so that your very presence is a
world. We are therefore not to put it under a rebuke to iniquity, and its continuance a living
bushel, but on a candlestick. Zeal for the Lord testimony to the beauty of holiness and the
needs no further exhortation to this duty and power of divine grace. Let us endeavor also so
privilege; for, like him, all who have his spirit to focus the light of divine truth and its holy
or disposition in the matter will find in this spirit that from the glowing focus of a chas-
duty and privilege their meat and drink. It will tened and purified character the light may radi-
be their joy to let the light that has illuminated ate again to the blessing of all who will heed it,
their darkness—the light of God’s truth and of to the warning of all who will not, and to the
his holy spirit—shine out through them upon praise of the great center and source of all light
the darkness of others. —God himself.
—MRS. M. F. RUSSELL.

YOUR RIGHTEOUSNESS.—Reprints, p. 3243
“Ye are the light of the world; … let your light shine. … Think not that I am come to
destroy the Law or the Prophets: I am not come to destroy, but to fulfill. For verily I
say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass
from the Law till all shall be fulfilled. Whosoever, therefore, shall break one of these
least commandments, and shall teach men so, he shall be called least in the Kingdom
of Heaven: but whosoever shall do and teach them, the same shall be called great in
the Kingdom of Heaven. For I say unto you, that except your righteousness shall
exceed the righteousness of the scribes and pharisees ye shall in nowise enter into the
Kingdom of Heaven.”—Matthew 5:14-20.
OUR Lord’s sermon on the mount, from which am in the world, I am the light of the world; …
these words are chosen for our present consid- he that followeth me shall not walk in dark-
eration, was a discourse remarkable for its sim- ness, but shall have the light of life.” (John 9:5;
plicity and its weighty import. From beginning 8:12.) And now, instructed and enlightened
to end there are in it no attempts at literary from his Word, he would have us remember
embellishment nor oratory nor flights of fancy that we, as his representatives, are the light of
to please and entertain. His object was to in- the world, and that we should keep our light
struct, and he did so in the most simple and constantly trimmed and burning—that we
forcible language. It will be observed, too, that must let our light shine so that those following
he did not on this occasion seek a public place us may not walk in darkness.
where the largest audience could be gathered; Light is a symbol of truth, both in the Scrip-
but, on the contrary, he chose a place of retire- tures and in common parlance. So the expres-
ment where he could be alone with his disci- sion, “Ye are the light of the world; … let your
ples. The multitudes had thronged about him to light shine,” is equivalent to saying—“You are
witness his miracles and to hear his words, and now so illuminated by the truth that you your-
he had healed their sicknesses and taught them self have become a living representative of the
many things, but this discourse was one spe- truth. So do not in any way obscure it, but let it
cially designed for his disciples, the household shine out more and more, that others may be
of faith. And here it has been faithfully re- similarly blessed by it.” This truth is “the light
corded, that its instructions may extend to the of life”; it is what the world needs—what all
entire household, even to the end of the age. So must have before they can attain unto everlast-
while we consider these words of our Lord, we ing life. Men must know the truth before the
may almost realize that in company with Peter truth can make them free from the bondage of
and James and John, and many of the brethren sin and death; they must know the truth before
and sisters of the early Church, we, too, are sit- the truth can cleanse and sanctify them. It is
ting on the grassy slopes of the mountain side the will of God, therefore, that all men shall
and hearing the words as they fall from the come to an accurate knowledge of the truth. (1
lips of the greatest preacher the world has ever Tim. 2:4.) And therefore it is the duty of every
known. And as we turn away from the hallowed child of God to be very active in the dissemina-
spot, let us not be forgetful hearers, but let tion of the truth—in letting his light shine, and
us treasure up the words of life; let them sink in keeping it trimmed and burning.
deep into our hearts and bring forth their rich “ ‘Trimmed and burning!’ ‘trimmed and burn-
fruitage unto eternal life. ing!’ ” says some thoughtful soul. “I have often
This fragment of our Lord’s discourse indi- sung with fervor those words, ‘Let the lower
cates a responsibility toward the truth received lights be burning,’ ‘Trim your lamps,’ etc., but
which it is feared many Christians do not care- what does it mean?” It means that we must give
fully observe and consider. Mark the expres- very close attention to the words of life that we
sion, “Ye are the light of the world; … let your may come to an exact knowledge of the truth,
light shine.” And again he said, “As long as I and that we must carefully and faithfully trim

away every vestige of error as fast as it becomes teaching had made the truth so manifest, and
apparent to us—whether it be an error in doc- the absurdity of their vain traditions so appar-
trine or in our daily walk and conversation—so ent, they were without excuse. And our Lord’s
that the pure light of divine truth may shine accusation of hypocrisy well fitted their case
out with as little obstruction as possible when they resolutely determined to hold and
through the medium of a clear and transparent teach the traditions of the Elders and to oppose
character. the increasing light of truth which made their
It is a lamentable fact that many of the absurdity so manifest.
Lord’s children seem very indifferent to this The scribes and pharisees had much truth:
matter of trimming their lights. They get some they had the whole law of God and claimed to
truth and with it a great deal of error; and believe and teach it; but they miserably colored
instead of trying to eliminate the error, they and distorted it by their traditions and their
hold and teach the two together, so that the really ignoble, though whitewashed, charac-
light they shed is not a pure light, but is colored ters. And consequently their efforts, professedly
and distorted by the shades with which it is to convert men to God, resulted only in making
mixed. And again, even when much pure truth more hypocrites like themselves.
is held, there are those who fail to let it have its “I say unto you,” said the Lord to his disci-
cleansing effect upon the character, and so the ples, “that except your righteousness shall
light is obscured and misrepresented by the un- exceed the righteousness of the scribes and
clean medium through which it passes. Any pharisees, ye shall in no case enter into the
who continue thus to hold the sacred trust of kingdom of heaven.”
truth are really unworthy of it, and must even- Let us beware of that kind of righteousness
tually lose it; for it is written, “Light [truth] is which to men may indeed appear fair and
sown for the righteous”; and such indifference praiseworthy, but which, in God’s estimation, is
to the claims of the truth is unrighteousness. mere sham and hypocrisy. God, who reads the
In our Lord’s day there were those who heart, quickly discerns the motives with which
openly professed to be teachers and representa- we receive or disseminate the Truth; and fool-
tives of divine truth. The scribes and pharisees ish indeed is the man who attempts to make
professed to be very zealous for the truth, and merchandise of this divine treasure for the pal-
thought themselves very creditable manifesta- try gains of this fleeting life, who prefers to hold
tions of its cleansing power. They claimed to and to teach error and becloud or oppose the
have the light and to be letting it shine. “God,” truth of God, or to sell it after having once ac-
said the pharisee, “I thank thee that I am not cepted it, for money, or influence, or popularity
as other men. … I fast twice in the week, I give among his dying fellow-travelers on the way to
tithes of all I possess.” But the Lord said, “Woe the tomb, or for any consideration whatever.
unto you; … ye outwardly appear righteous un- And yet there are some who, though they do
to men, but within ye are full of hypocrisy and not thus hypocritically make merchandise of
deceit.” So they appeared in the Lord’s sight; the Truth, do in a measure undervalue it, and
but they were reverenced and honored of men who, both in the present and in the future, will
and esteemed as holy, and as guides in the way be the losers thereby. If we permit prejudice, or
of truth and holiness. To God’s law they pre- some measure of self emulation, or of pride, or
sumed to add their own vain and foolish tradi- of combativeness, or any other thing, to inter-
tions, which made void the law of God, and they rupt the freedom of artless candor and sim-
were very zealous in teaching these traditions plicity and that spirit of meekness which alone
to the people. befits the searchers after truth, we will find
In so doing those teachers were inexcusable. ourselves approaching the pharisaical spirit
The law of God was open before them, and it which, when fully ripe, becomes glaring hypoc-
was their privilege and their duty to be cor- risy. Those who avoid such a disposition, and
rectly informed with reference to it. And espe- who, therefore, in meekness and sincerity fully
cially after Christ had come, and by his accept the Truth and zealously teach it at any

cost or sacrifice, shall, the Lord says, be called rected, and they are found both believing and
great in the kingdom of heaven; while those teaching contrary to the Truth on points where
who hold and teach a measure of error when it God’s Word is very explicit. Let us beware of
was their privilege to have clear Truth, had these things, and, diligently casting behind us
they been in the right condition of heart to every hindrance to our personal progress in
receive it, shall be called least in the kingdom the way of truth and to our usefulness in the
of heaven.—Matt. 5:19. Master’s service, let us run with patience, with
Prejudices and various old deformities of meekness and diligence the race set before us,
disposition often greatly retard the progress of looking unto Jesus, who has said, “My grace is
some of God’s sincerely consecrated children; sufficient for thee. My strength is made perfect
and in consequence their efforts, which are in weakness.”
verily meant to be in God’s service, are misdi-
PERFECT AS YOUR FATHER IS PERFECT—Reprints, p. 4558

MATTHEW 5:19-36,38-48.
“Be ye therefore perfect, even as your Father which is in heaven is perfect.”—Matthew 5:48.
SINCE the Lord’s followers have fallen flesh it heart, unexpressed) would mean a murderous
is not possible for them to be perfect as God is condition of mind, which would be reprehensi-
perfect—except in heart, in intention. But this ble in God’s sight, even though the murder
good heart intention is not sufficient to prove us might never be actually committed. More than
worthy of a share with Christ as his “elect” to this, he reprehended unkind remarks, as, rakah,
the glories of his Kingdom. Our profession of signifying “blockhead,” and “thou fool,” as
pure heart and God-likeness must be tested. It meaning still worse, a moral degenerate. Our
must be demonstrated and developed to the Lord declared that such expressions indicated
point of fixity of character. It must stand tests wrong conditions of heart, which might ulti-
of temptation. It must endure faithfulness mately bring the individual before the Sanhed-
under stress. Hence those accepted as disciples rin, or, possibly, eventually lead him on into the
of Christ are required to be faithful under very Second Death, symbolized by Gehenna.
trying circumstances. Hell fire in this study is literally Gehenna
The Jews had gradually lost sight of the fire. It refers to fires kept burning in the Valley
Divine Law and had filled their minds with cer- of Hinnom (Gehenna) for the destruction of offal
tain traditions which were more or less con- and the prevention of contagion. Into this fire
trary to the Law. The Great Teacher, ignoring the carcasses of malicious evil-doers might be
the Rabbis, might have been thought by some thrown for destruction. It thus symbolized the
to be setting aside the Law, but he assured Second Death.—Rev. 20:14.
them, to the contrary, that he was merely set- According to the Galilean Prophet it would be
ting aside human traditions and seeking to useless for anyone to approach God’s altar with
establish the Law and make it the more mani- a sacrificial gift while his heart contained any
fest. The people regarded the Scribes and Phar- enmity against another. Hence any of Christ’s
isees as very religious and holy. But Jesus disciples before offering a gift to the Lord
assured them that they must have greater holi- should search their hearts and purge them from
ness or they would never enter the Kingdom of enmity, knowing that otherwise their sacrifices
Heaven. and praises would be vain.
Tradition quoted the Law, “Thou shalt not The advice of verses 25,26 is sound. If there
kill,” and then added, “Whosoever shall kill will is an obligation against us we should settle and
be in danger of the judgment”—in danger of discharge it as quickly as possible. It was an
trial and punishment by the appointed judges. important lesson for all Jews to learn that their
But Jesus taught a still more rigid application, Law Covenant, which they supposed was their
namely, that anger against a brother (in the friend and assistant, was really their adversary

and condemned them all. Because of imper- not perish, but have eternal life through obedi-
fection of flesh, they were unable to keep the ence to the Savior. How much more proper was
Law and could not have its approval, and hence it that fellow-sufferers, both imperfect, should
had its condemnation. The proper course for all be lenient, tender-hearted toward each other.
who recognized this was to seek as good a set- Mark the Lord’s words, I say unto you that by
tlement with the Law as possible, confessing requiring an eye for an eye and tooth for a
their imperfection. tooth, in exacting justice of your imperfect fel-
Those who heeded our Lord’s advice, realized lows, you are encouraging an improper spirit in
their imperfect condition and cried for help and your own hearts.
found forgiveness in Jesus through his sacri- (1) If your enemy smite you on the cheek turn
fice. Thus, by faith, these were permitted to to him the other one—not literally, but in your
come into God’s favor and blessing at Pentecost. heart, mentally. Do not retaliate in kind. That
But the Pharisees, hypocritically claiming to our Lord did not mean this literally, is demon-
keep the Law perfectly, did not come to terms strated by the fact that when on trial he was
with it and confess their sins repentantly, and smitten but did not ask to be smitten again.
did not accept Jesus, and did not obtain the Figuratively he turned the other cheek, but not
Pentecostal blessing. On the contrary all of that literally.
Jewish nation who rejected Jesus stumbled into (2) If any man sue us at the Law and legally
prison nationally, and wrath came upon that get possession of our property we are to feel no
people to the uttermost. And until all things grudge against him, but are to render up will-
written in the Law and the prophets concerning ingly all that the Court might decree, more
them shall be fulfilled, they shall not come out rather than less. We are to be law-abiding to
of that prison-house. They said, “His blood be the extreme.
upon us and upon our children,” and they are (3) If conscripted for Government service
held condemned of their Law. It will require all after the manner of ancient times and com-
of the Millennial Age for them to profit by the pelled to carry a burden for a mile, the Lord’s
opportunities of the Millennium, to rise up out followers were not to be too close or exacting,
of sin and death conditions. By the end of the but evidence their good will by doing a little
Millennium through the Lord’s grace they will more, rendering help for another mile if neces-
have “paid the uttermost farthing” and then the sary or expedient, rather than grumble and
willing and obedient shall get free. Every Jew shirk legal exactions.
who would get free from that Law obligation (4) The Lord’s followers are to cultivate gen-
could have done so only by confessing his short- erosity. As the Heavenly Father is always giv-
comings and inability and by accepting a share ing and never asking, so all his children should
in the sacrifice of Christ. Only the few agreed have this character-likeness, and be ready to
with the Law-adversary.—John 1:12. give something to anyone in need. This need
“Eye For Eye—Tooth For Tooth” not necessarily mean extravagant gifts, nor all
The Mosaic Law laid down the Divine princi- that the petitioner would desire. Judgment, dis-
ple which the Judges of Israel were to follow, cretion, is to be used. But the desire to give, to
“an eye for an eye,” the exaction of strict jus- help, should by all means be cultivated in his
tice. The people had applied this to their indi- own heart by every follower of Jesus. And from
vidual relationships unwarrantedly, with the him who would borrow of them they should not
result that it cultivated hardness of heart, an turn away. They should, on the contrary, do
exacting disposition, pitiless, merciless. Our good and lend, hoping for no similar favor in
Lord’s teachings showed the error of this and return. The Lord’s people might not thus amass
pointed to the more excellent way—love. Al- as much money as others, but they would be
though the Heavenly Father had made the pleasing and honoring their Heavenly Father,
Law, he had also prepared to show mercy and and laying up treasure in heaven, and getting
did show it in sending his Son into the world their own hearts into that condition which God
to be the Redeemer of sinners, that they might could approve and bless in the Kingdom.

“Bless Them That Curse You” elect. Thank God that we find that these teach-
Tradition taught that neighbors should be ings are not from his Book! They made our fore-
loved and enemies be hated; but the Great fathers heretic-burners.
Teacher said that enemies also should be loved Admittedly love is a glorious quality and
and blessed, even though they returned perse- God-like quality. But if it extend only to those
cution and injury. It was this new and high who love in return, how would it be worthy of
order of teaching which marked our Redeemer’s any special reward? Do not the heathen, yea,
utterances as different from all others. all men, love after this fashion? And if we are
The cultivation of this spirit of love for ene- courteous merely to those who are courteous to
mies, as well as for friends, would mark the fol- us, wherein are we superior to Gentiles and
lowers of Jesus as children of God, as having sinners?
the Heavenly Father’s Spirit—disposition. He The followers of Jesus, the pupils in his school,
sends the sunshine on sinners and on saints. are to take the highest standard of excellence
And the rain comes down for the just and for for their pattern,—their loving Creator. They
the unjust. It is difficult to estimate the amount are to strive for perfection such as his. They are
of harm done to our minds by the traditions of to attain it in their hearts, and, so far as possi-
the “Dark Ages” respecting God’s intention to ble, outwork it in every thought and word and
torment eternally his enemies—all except the deed of their fallen flesh.
PRAYER A GREAT PRIVILEGE—Reprints, p. 5021

MATTHEW 6:1-18.
“Take heed that ye do not your righteousness before men to be seen of them:
else ye have no reward with your Father which is in heaven.”—Matthew 6:1. (R.V.)
THE MASTER in today’s lesson tells of proper The Privilege of Prayer
and improper giving of charity. He extends the Prayer is a privilege. Jesus did not command
subject and explains proper and improper His disciples to pray, nor did He even give them
prayers and finally proper and improper fast- a form of prayer until they requested it. “Prayer
ing. In all these He denounces hypocrisy, theat- is the soul’s sincere desire, uttered or unex-
rical display. His followers are to be actuated pressed.” The Lord’s people must feel their need
solely by a desire to please the Heavenly Father of Divine grace and help in order to appreciate
and have His approval. There may be times and the privilege of approaching the throne of heav-
places where the giving of charity in the pres- enly grace. The trials and difficulties, the sor-
ence of others would be perfectly proper, or rows and temptations of life frequently impel
praying in the presence of others would be God’s children to prayer. It marks a better, a
entirely right, and where fasting might come to higher Christian development when they love
the knowledge of others without reproach. to come to the Throne of grace, not only in their
The point which the Great Teacher makes is sorrows, but also in their joys, to give thanks, to
praise, to worship, to adore.
the motive actuating us. If we are actuated by a
It will be noticed that our Lord did not tell
selfish motive, if we are seeking show and ap-
about how the world should pray, but merely
plause or earthly gain, the procedure cannot taught His disciples: “when ye pray.” As a mat-
bring Divine approval or blessing—“Blessed are ter of fact, the Gentiles, the world of mankind
the pure in heart.” We may be seen to do good in general, have no access to the Throne of
or to pray or to fast, but we are not to do our grace. Only those in covenant relationship with
charities, our praying and our fasting to be God (Jews and Christians) ever had any Divine
seen. Of such the Lord says, “They have assurance that their petitions would be
received their reward”—nothing more is coming accepted by Him. This may cause surprise to
to them; they get the publicity sought. some, so general is the custom of encouraging

and exhorting everybody to pray. A brief glance their Advocate. It is plain to be seen, then, that
at the situation, however, shows us the fixed those who approach God in their own names—
principle underlying the matter. Let us note it. without having accepted the Advocate and His
The world in general, the race of Adam, was terms of discipleship—such can have no stand-
alienated from God through wicked works. ing with the Father and their prayers are unac-
Adam was under a covenant with God by which ceptable.
he enjoyed the privileges of a son of God. This Instead of exhorting our friends and neigh-
included fellowship, communion, prayer and bors to pray to God and to trust for the fulfill-
Divine supervision and care even to the extent ment of their prayers, we should give them the
of everlasting life. But Adam’s disobedience Scriptural counsel, to repent of sin and by faith
broke that covenant, abolished that covenant- to accept the forgiveness of their sins, according
relationship and all its privileges. (Hos. 6:7, to the testimony of God’s Word, by making a
R.V.) The only ones who now enjoy the privilege full consecration of themselves to be the foot-
of prayer are those who have been accepted of step followers of Jesus. Then, as sons of God,
God back into covenant-relationship. The natu- they would have all the privileges of sonship in
ral Israelite was so accepted under the Law this present time as well as the glorious pros-
Covenant; hence the Temple at Jerusalem was pects hereafter.
called the House of Prayer. It was specifically
for the Jewish nation, but all nationalities had Vain Repetitions of The Heathen
All are heathens or Gentiles—all of the world
the privilege of becoming Jewish Proselytes and
thus of being received into all the privileges of who have not left the world and come into cove-
Jews, which included the privilege of prayer. nant-relationship with God through Christ.
Our Lord, on the basis of His better sacrifice Such outsiders, not understanding the Only
for sins, made holy and acceptable to still Way, the Only Door of God’s favor, vainly sup-
higher privileges of prayer such as became His pose that they will be heard for their much
disciples, His footstep followers. These, from speaking, and therefore repeat their prayers.
Pentecost onward, were called sons of God and Some use praying wheels; others use beads;
enjoyed the begetting of the Holy Spirit. At first and still others repeat hundreds of times cer-
these were only Jewish believers, but in due tain ejaculations.
time the middle wall of partition between Jews None are heard except those of Jesus’ follow-
and Gentiles was broken down, and all Gentile ers, and Jesus counsels these not to think that
believers, from the time of Cornelius onward, the length of their prayers would make them
were accepted as spirit begotten sons and acceptable with the Father. They have no need
granted all the privileges of prayer.—Acts 10. to offer long prayers, because, as Jesus said,
These Gentiles did not come into relationship “Your Father knoweth what things ye have need
with God through the Mosaic Law Covenant, of before ye ask Him.” Why then should we ask
but through the Covenant of sacrifice, under at all? Because this is the Divine arrangement,
which they were called and accepted as joint- and evidently with the purpose of stimulating
sacrificers with Christ: “Gather together My our faith and of giving us the greater and the
saints unto Me, those who have made a cove- more frequent blessings. God thus deals with
nant with Me by sacrifice.” (Psa. 50:5.) Only us as with dear children whom He loves and
such Gentiles as accept Christ and enter with whom He would educate into the practices of
Him into this covenant of sacrifice can, during life most helpful to themselves. When Jesus
this Age, become sons of God and enjoy the had long prayers to offer they were never
privileges of sonship, of which prayer is one. uttered in public; He went apart into the moun-
The habit of inviting people out of covenant- tain. So with His followers; they are to go aside
relationship with God to pray is both unscrip- and have their communion with the Father
tural and unreasonable. God heareth not sin- chiefly in private, although fellowship in public
ners (John 9:31); those who come to Him through prayer in gatherings of the Lord’s people is dis-
Christ are acceptable only because Jesus is tinctly approved.

A Form of Sound Words nor from lack of power, but because Divine Wis-
Responding to the request of His disciples dom sees best thus to deal with us.
Jesus gave a sample of a proper prayer. We (4) “Forgive us our debts as we have forgiven
note its brevity, its simplicity, its directness, its our debtors.” Here is emphasized the Master’s
orderliness. teaching that only the merciful shall obtain
(1) It opens with an ascription of praise and a mercy, that only the forgiving shall be forgiven.
plea that we are coming as children to a father: This has no reference whatever to the forgive-
“Our Father, which art in Heaven, hallowed ness of their original sins—they are past and
[adored, honored] be Thy name.” God’s Name gone forever to those who remain under the
represents His character, His Kingdom, His blood; they were covered when we accepted
personality. First of all, then, we ascribe Christ and entered into covenant-relationship
honor, reverence, majesty, glory to our great with Him. But we have daily shortcomings,
Creator, who through His appointed way we weaknesses, imperfections, frailties, trespasses
delight to call our Father in Heaven. against the Divine Law. These we are to ac-
(2) Next in order we acknowledge the Divine knowledge, and Divine arrangement has been
rule, authority. This means that our hearts are made for their forgiveness in harmony with our
submissive to the will of God, for joy or sorrow, prayers, with but the one proviso, viz., that we
for pleasure or pain, for life or death, and we
appreciate the matter so deeply that we our-
are continuing to express our confidence in the
selves are acting upon the same principle in our
Divine power and promise that ultimately the
dealings with others.
Divine will shall be as fully and completely
(5) “Lead us not into temptation [to abandon
done in the earth as it is now done in Heaven:
us there].” We feel our own weakness, imperfec-
“Thy Kingdom come, Thy will be done on earth
tion; hence, while knowing that we must be
as it is done in Heaven.” In this we recognize
brought in Divine providence into positions of
the coming of Messiah’s Kingdom and indi-
trial and testing, we may well pray not to be
rectly our own hopes connected with that King-
dom—that we, if faithful, shall be associated abandoned there, not to be left to our own
with the Lord in His glorious Throne, in dis- strength, but that in harmony with the Lord’s
pensing the blessings of Divine power and agreement His grace may be sufficient for us.
mercy to mankind, so as to effect the regenera- (6) The Bible assures us that there is an Evil
tion of all the willing and obedient of mankind. One, and that he has great power and influence
(3) Our daily needs, our daily bread, is next amongst men, that he is “the Prince of the
the subject of request: “Give us this day our power of the air,” and “the god of this Age.” How
daily bread.” How simple! God has promised appropriate that we should request the Lord
that our bread and our water shall be sure in not to abandon us to the Devil’s wiles!
the sense that He will not forget us and our The words, “For Thine is the Kingdom and
needs. In our petitions we merely suggest that the power and the glory forever, Amen,” are not
we are waiting confidently upon the Lord, noth- found in the oldest Greek manuscripts, and are
ing doubting His willingness and ability to per- therefore properly omitted in the Revised Ver-
form His promises. He has not promised, nor sion as being no part of the Scriptures. The
are we to ask for an abundance, wealth, riches, kingdom or rule of the present time are not of
nor are we to specify fine food or luxuries. The God. His Kingdom and power and glory are not
thought is, Father, grant us daily such provi- in evidence. We await the establishment of
sions for life’s necessities as seemeth to Thee Messiah’s Kingdom for the overthrow of Satan’s
best for us. And should Divine Providence ever Empire, and the binding of the Adversary for a
fail to make the provision, the believing soul is thousand years, and the ushering in then of the
to recognize that it is neither from oversight Divine Kingdom and power and glory, forever.

WORTHY AND UNWORTHY AMBITION—Reprints, p. 4566
MATTHEW 6:19-34.
“Seek ye first the Kingdom of God and his righteousness
and all these things shall be added unto you.”
THE Great Teacher taught no extravagance. proper thought, then is that it is right to econo-
He was energetic in the Father’s business and mize and, as St. Paul expresses it, “to lay by in
taught his followers to be “not slothful in busi- store” for our own future needs or that we may
ness, but fervent in spirit, serving the Lord.” have to lend to others, in need. God’s people are
Nevertheless his teaching in this lesson is that to be frugal, to avoid debts, to be “forehanded,”
our energies are not to take the selfish form of and with some reserve of capital.
laying up earthly treasures: We are to lay up But earthly things are not to be the treasures
heavenly treasures instead. Notwithstanding the of their souls, but merely their servants, conve-
reference to moth and rust and thieves despoil- niences—always ready for use, for every emer-
ing earthly treasures, we understand his teach- gency, freely, whole-heartedly. He who follows
ing rather on a higher plane, though the princi- this course will rarely have large earthly
ple is a broad one. All will admit that it would wealth. Only by making wealth a treasure and
be folly to lay up clothing or food far in advance setting upon it inordinate desire can one be-
of need, except under very peculiar circum- come miserly or very rich. Setting the affections
stances. But gold might be treasured, or money on things above would signify so loose a han-
in the bank, or bonds, or stocks, or farm added dling of worldly riches as would hinder the ac-
to farm, and house to house, and the same prin- cumulation or preservation of great wealth.
ciple would be involved. The Master’s word is, that whoever sets his
Although no moth could touch the bank ac- affections upon earthly treasures will become
count, nor rust injure the gold, and no thieves sordid, selfish, earthly; while he who sets his
could steal the title to the property, the princi- affections upon the things above will become
ple is the same. Treasures of every kind may correspondingly heavenly, spiritual, blessed,
lose their value—do lose their value to us, when generous. We have two eyes and if they be not
we die, if not before. Death, corruption, touches properly adjusted with relationship to each
everything earthly under present conditions, no other our vision of things will be distorted.
matter how careful or thoughtful the provision. Hence we seek to correct such a difficulty, that
“Naked came we into the world, and naked we may get the true view of matters. So it is
must we leave it.” (Job. 1:21.) Intelligent people with the eye of our understanding. It has both a
are generally agreed that God has provided a present and a future outlook, an earthly and a
future life beyond the tomb, attainable in the heavenly view. It is important that we get these
resurrection morning. And the Scriptures teach rightly adjusted, so that we may see matters
that the degree of our blessing then will stand in their true light—see the great value of the
related to our use of the present life. It is this future life in comparison with the present one,
point that the Great Teacher emphasized in the and correspondingly be guided to the setting of
study of today. All intelligent minds assent to our heart affections there, and in general bal-
the reasonableness of this. ancing all the interests of life wisely.
Let us not take the extreme view entertained As in the natural body the eyes may become
by some; let us not suppose that the Master darkened or blinded, so it is with our eyes of
taught that people might not make reasonable understanding. And if this blindness come upon
provision for their own comfort, and that they us after we have once seen and enjoyed the
might not be dependent upon charity in old age. Divine promise, our case would be all the more
Let us not suppose that he meant that parents pitiable. How great that darkness would be!
should be neglectful of their duties toward Still another lesson there is for us along the
dependent members of their family. The Bible same line. The serving of mammon would bless
distinctly teaches that “he who provides not us in the present life, but be injurious to our
for his own is worse than an unbeliever.” The future interests. But the service of God would

prepare us for future influence. And although matter of increasing our height? Then let us
obedience to God may cost us the loss of the realize our own littleness and look rather to the
pleasures of sin and the loss of some legitimate Lord for the things respecting the present as
worldly blessing in the present time, neverthe- well as the future life. Let us be diligent in his
less there is a blessing even now to those who service, leaving all of our present experiences
are faithful servants of God and righteousness. as well as our future rewards to his wisdom,
And additionally there is the glorious prospect love and power.
of the future. It is necessary, however, for us to Should we suppose that God, who cares for
choose between the two masters. We cannot the lilies and the birds, would not much more
serve both. We cannot get the rewards of both. care for us after we had become his children
As Joshua did, so let us determine, “As for me through faith in Christ and through the conse-
and my house, we will serve the Lord.” cration of our lives? Let us then cast off all anx-
The Master urges us to commit all of our ious care respecting food and raiment and all
interests to God and to wholly resolve to be obe- matters pertaining to these which the world in
dient to him, to the extent of our ability, and
general are worried about. To be without worry
then to realize the Divine care which is over all
would not mean to be without proper concern
creation to be specially over us, because of hav-
and due diligence to find work and to do it. But
ing come into special relationship to him, in
our Father knows better than we the things
accordance with his promises. Such need have
that we really need, and faith is not merely to
no anxiety with respect to their earthly affairs,
but may trust all their interests to their Heav- trust him, but to accept what he gives as being
enly Father. Our eternal life is worth more for our best interests.
than the food and raiment of the present life. If Our chief concern as followers of Christ is to
wise we will seek the future life at any cost, at seek to attain a share in God’s Kingdom with
any sacrifice of the present one. our dear Redeemer—a share in the Millennial
As for the ability of our Heavenly Father to Kingdom as the Bride of Christ, who shall sit
care for our interests, we should consider the with him in his glorious Throne for the blessing
manifestations in nature of his power and wis- and uplifting of the world of mankind. We have
dom and grace, in his provision for the fowl of our Master’s assurance for it that whoever pur-
the air and for the lily of the field. We should sues this course will do wisely and that God will
realize that he has equal power to provide for look out for his earthly interests, for his highest
our best interests; thus faith should firmly welfare. So doing our lives will be crowned with
trust him, come what may. Suppose we were of peace and joy and rest in the Lord, which in his
small stature, and inclined to worry over the Word he has promised those who trust him.
THE ROYAL LAW—THE GOLDEN RULE.—Reprints, p. 2589

MATTHEW 7:1-14.
“Whatsoever ye would that men should do to you, do ye even so to them.”
IN THIS lesson we have another leaf from our inaugurated, might become the twelve founda-
Lord’s great Sermon on the Mount. This is not a tions of the heavenly Kingdom, represented
sermon to sinners but to the Lord’s consecrated symbolically in the New Jerusalem of Revela-
people; and although there were multitudes tion.—Rev. 21:14.
within the hearing of our Lord’s voice, all of True, many of the features of this Royal Law
whom belonged to the typically consecrated were then and still are sound advice for all who
nation, yet our Lord addressed himself spe- can receive them; but the fact remains that
cially to his twelve chosen disciples, who were comparatively few are blessed with the opening
being particularly and fully instructed, that of eyes and unstopping of ears to permit their
they, under the spirit dispensation soon to be appreciation of these holy pearls of truth; and

assuredly they were addressed to and intended hence such would be judged or condemned as
for only those who could receive them. Thank unfit for the Kingdom, for according to our way
God for the good hope that ere long, the King- of judging others we will be judged—since noth-
dom being established, all the blind eyes shall ing else will better demonstrate our true spiri-
be opened, all the deaf ears shall be unstopped, tual condition,—the presence or absence of love.
and that in God’s “due time” these precepts of Whatever measure of mercy and generosity
the Golden Rule of Love will be appreciated by we mete out to others will be the measure of
all and be applicable to all—whether they re- divine mercy that will be extended to us. If all
spond to them or reject them. the Lord’s people could have well impressed
Following our Lord’s example and injunction, upon their hearts this lesson from the great
we are endeavoring to set meat in due season, Teacher’s lips, how wonderfully it would affect
“things new and old,” before the household of their attitude toward others, in thought as well
faith, the children of the Kingdom, and not as in deed; how generous, how forgiving, how
before “dogs”—those who are still outside of sympathetic for the weaknesses of others they
divine favor, who have not yet received the would become; how the spirit of love would
grace of God and been adopted into his family grow in their hearts and manifest itself in their
and constituted sons. These precious truths are words and deeds!
pearls of great price—of great value—to those Rafters in Their Eyes.
who have the hearing ear and the understand- Emphasizing this lesson, our Lord suggests
ing and appreciative heart—those who have that those who are always finding fault with
been begotten of the spirit and are “new crea- the “brethren” who, like themselves, are seek-
tures in Christ Jesus,” and seeking to live the ing to walk in the narrow way—who can never
new life. We do not attempt to present these see the noble efforts of the “brethren” to copy
matters to the brutish, the swinish, knowing the Master, but are continually picking at them,
that they would not appreciate them; but would are the very ones who have the greatest of
merely feel a disappointment and resent our faults in themselves,—lovelessness. The exag-
good intentions to our injury. Our Lord points geration of our Lord’s words of reproof to this
this out later on in the discourse (verse 6), and class seems to imply a vein of sarcasm, for liter-
his words are in full accord with those of Solo- ally he says, Why do you stare so at your fellow
mon, “Reprove not a scorner, lest he hate thee.” who is troubled with a grain of sawdust in his
—Prov. 9:7,8. eye, while you have a whole rafter in your own
It is to the household of faith, then, that the eye? All the “brethren” are more or less trou-
Lord says, “Judge not that ye be not judged.” It bled with difficulties of one kind or another,
is useless that we give this advice to others weaknesses of the flesh,—because all have the
than the pupils in the school of Christ, for not treasure of the new nature in imperfect earthen
having put themselves under the instruction of vessels—marred by original sin. “There is none
the great Teacher it gives evidence that his in- righteous, no, not one” absolutely perfect. Yet
structions are not appreciated by them. But all the brethren whose hearts are full of love, even
true disciples (learners, pupils) should give ear- though they have sawdust in their eye of faith,
nest heed to this injunction, and should under- or intellectual discernment or spiritual discern-
stand that it contains a very important lesson, ment, and perhaps also splinters in their
which unlearned will render them unready for hands, which affect all the deeds of life, and
the great examination, unready for graduation, render their work imperfect, and tho many of
unready for the Kingdom; because in their ex- them have splinters in their feet also, so that
amination this will be one of the tests. If they their walk is by no means perfect, as they
have been fault-finding, cynical, hypercritical, would desire it to be—yet if they have the spirit
etc., judging others harshly and uncharitably, it of faith and of love and of sympathy, the spirit
will be a clear token that they have not devel- of Christ, they are his, and far more acceptable
oped the spirit of Christ, the spirit of love,— to him than any could possibly be who are
which is full of kindness and consideration: devoid of the spirit of love and sympathy, and

who therefore in this parable are represented fruits” we are to “know” grapevines from thorn-
as wholly perverted in their judgment of others, bushes, and figs from thistles. And in this ser-
because possessing so little of the Lord’s spirit mon he intimates that we are to judge or dis-
and so much of the spirit of the Adversary—the cern as between the brethren and “dogs” and
great “accuser of the brethren.” “swine”—the selfish, the sensual, who mind
This loveless, fault-finding, brethren-accusing earthly things and who have never been begot-
class the Lord denominates hypocrites. Why? ten of the spirit of God. We may know these by
Because in finding fault with others they are outward evidences, for “If any man have not the
evidently wishing to give the inference that spirit of Christ he is none of his;” and if he is
they are not afflicted with the same malady of none of his, not a branch of the Vine, we are
sin themselves; they evidently wish to give the not to waste our time in trying to tie onto him
impression that they are holy, and since they bunches of the fruits of the vine. We are not to
know in their own hearts that this is untrue, attempt to deceive others or ourselves by help-
and that they have many failings, many imper- ing to counterfeit the true holy spirit in the self-
fections—therefore their course is hypocritical, ish, unregenerate world. We are not to expect
false, deceptive, displeasing to God. Their claim that this class, whose appreciation is only for
that their fault-finding is prompted by love for earthly things, to appreciate holy, heavenly
the erring and a hatred of sin is deceptive and things, any more than we would expect that
hypocritical as our Lord’s words clearly show. dogs would appreciate the difference between
Otherwise they would find plenty to do in hat- meat from the butcher-shop and the holy, con-
ing and condemning and battling with their secrated meat eaten only by the priesthood. We
own sins and weaknesses;—casting out their are not to expect that the swinish and grovel-
own rafter of self-conceit and hypocrisy. The ing, who think only of money and the things of
experiences thus gained would make them very this life, would appreciate the pearls of truth
tender and merciful and loving in their assis- which are so precious in the sight of the breth-
tance of others. ren, begotten of the spirit.
All of the “brethren” should carefully view This does not mean that we should never
this picture which our Lord portrayed, and bring holy things to the attention of those who
should note well to see whether or not they are not the Lord’s consecrated people; but it
have any of the evil disposition of heart—fault- does mean that a mere presentation of the first
finding, nagging, harsh criticism and denuncia- principles of righteousness and truth should
tion—different degrees of the same fault. If they quickly manifest to us those who have an ear
find any trace of such a “beam” of lovelessness for the truth, and those who have not,—that
and self-conceit in their spiritual eye, they finding the hearing ear we might give diligence
should go at once to the great Physician and to serve it, and finding the ear closed we might
have it thoroughly eradicated, that they thus cease to waste our time, knowing that the effort
may speedily become gentle, sympathetic assis- would be fruitless as respects the calling of this
tants to the “brethren,” and be prepared as suc- Gospel age—to saintship, to the divine nature,
cessful surgeons and physicians for the great to joint-heirship in the Kingdom. The Millen-
work of the Millennial age—the kindly and nial age will soon be ushered in, and that will
sympathetic opening of the blind eyes of hu- be God’s time for breaking the hard hearts, for
manity and the healing of all the wounds of sin. opening the blind eyes, and unstopping the deaf
Tying Grape Clusters To Thorn Bushes. ears.
But while we are not to judge our “brother,” Indeed, in some respects the efforts which
who with us professes to be endeavoring to have been expended upon the “dogs” and the
walk in the footsteps of our Master, and who “swine”—the thorn-bushes and the thistles, en-
gives any evidences at all of sincerity in the deavoring to tie to these various imitations of
matter, we nevertheless are to do a certain kind the fruits of the spirit of Christ, and to make
of judging as respects mankind in general. the meat of the household palatable to them,
Elsewhere the Lord intimates that “by their have been positively injurious to the Lord’s

cause. The “brethren” have been neglected in pleased to give these asking, seeking, knocking
the endeavor to feed the “dog” class; the making ones, is his holy spirit. And this is exactly what
ready of the Bride for the Bridegroom, and is needed, as an offset to the unholy, unloving,
adorning her with the pearls of truth, has been selfish, judging and fault-finding spirit of the
neglected in the endeavor to interest the flesh, which must be cast out. The antidote for
“swine” in the pearls. The real value of the true the poison is that we should be filled with the
vine, in producing good fruit, and the wide holy spirit, the spirit of love, for “love worketh
difference of nature between it and a bramble no ill to his neighbor;” love “suffereth long and
bush, has been greatly obscured by the appro- is kind;” love “is not puffed up” to see the faults
priation of the vine’s natural fruitage to the of others and to be blind to its own; it “vaunteth
bramble. Let us not be wise above what is writ- not itself” to be a general critic, fault-finder and
ten; let us attend in the present time to the “accuser of the brethren.” Love is sympathetic,
work which God has appointed for this age, and helpful, the spirit of God.—1 Cor. 13:4; Rom.
leave to his appointed time the general work for 13:10.
the world of mankind. “Working in You That Which Is Wellpleasing
How To Overcome Loveless Self-Conceit. in His Sight.”—Heb. 13:21.
Returning to the lessons which the “breth- “Therefore, all things whatsoever ye would
ren” must learn, and possibly having specially that men should do unto you, do ye even so to
in mind the correction of the tendency to judge them.” The word “therefore” shows the connec-
one another, our Lord gives instructions how tion between this and the preceding features of
these wrong qualities may be eradicated. We the lesson: it signifies that this will be a test or
are to ask of the Lord the needed measure of rule by which we may discern when and to
love and sympathy which will hinder us from what extent we are misjudging the motives of
judging others, and which will help us in cor- others, and officiously endeavoring to perform
recting our own defects. If we ask sincerely, the very delicate operation of removing their
truly, we will receive his grace and help in this splinters. This verse is therefore known as the
direction. And while asking, it is our duty to be “Golden Rule,”—the rule which God would have
seeking the things which we lack, the holy his people use in respect to all the affairs of
spirit of love to fill our hearts; and if we seek life—especially in their relationship and deal-
it we shall find it. We are to knock upon the ings with the “brethren.” When disposed to find
Lord’s store-house of grace and blessing by con- a fault, or pick a flaw, when disposed to con-
tinued efforts, as well as prayer without ceas- demn another or to criticize another’s faults, or
ing, and as a result it will surely be opened to to hold him up to odium, we can generally know
us. The asking, the seeking, the knocking, will of the propriety or impropriety of so doing or
all imply faith in the Lord, which will be pleas- thinking by asking ourselves the question:
ing in his sight, and it will also imply faithful- Would I wish the brother to do, to say or to
ness on our part and a desire to be conformed think thus respecting me, if I were he and he
fully to the Lord’s will. And these good desires were I?
of our hearts shall be gratified, because, as an This rule, closely followed, will very gener-
earthly parent would respond to his child’s really be a guide, and yet we have known in-
quest for earthly food, so will the Lord respond stances in which the Lord’s people seemed so
and supply grace in every time of need to his anxious for an excuse for slander, for evil
children. He will not deceive us nor give us evil speaking, for gossip, that they found some kind
things, when we desire the good, but will do for of a way of excusing themselves for the viola-
us exceedingly abundantly more than we could tion of the Golden Rule, even when they
ask or think; for is not our heavenly Father remembered it and at heart wished to obey it.
much better than any imperfect human father Let us be very careful, dear brethren, how we
could possibly be? handle the Lord’s rule—that we do not handle
Luke’s reference to this discourse (11:13) de- the Word of God deceitfully—that we do not
clares that the good thing that God will be blind and deceive ourselves respecting its true

importance—that we do not thus vitiate and kind—composed of those who seek and walk in
impair our consciences—that we do not thus the narrow way—after these shall have been
thwart our prayers for the holy spirit. For the glorified with the Redeemer, will come a time
holy spirit can flow into our hearts only as the when, in the Lord’s providence, a grand high-
channel is open; and the channel can be kept way of holiness shall be opened to the world of
open only by keeping this Golden Rule continu- mankind, during the Millennial age. While it
ally at work at its full gauge. This Golden Rule will be an upward way and not a downward
and all these lessons, that seem so new because one, so that it will require effort to walk there-
presented by the great Teacher in a clearer and on and to attain to the full restitution, the prize
sharper light than ever before, were neverthe- at its further end, nevertheless it will be very
less the gist or essence of the Mosaic Law, and different from the narrow, the difficult way now
of the Lord’s teachings through the prophets. open before the elect church, God’s peculiar
Narrow Is The Way. people. It will be a way of righteousness, but
Our Lord intimates that such a life of careful- not a way of sacrifice, as is the present narrow
ness respecting not only our actions but also way, which thus selects the “royal priesthood,”
our words and even our very thoughts (which each one of whom must present his body a liv-
are the springs from whence proceed our words ing sacrifice, in order to make his calling and
and actions) will be a very “narrow way”—a dif- election sure.
ficult way. And yet it is the only way by which No lions shall be in that grand Millennial
we can hope to enter into the life and Kingdom highway; nothing to hurt or destroy or intimi-
of joys which are now set before us in the Gos- date from well-doing; nothing to seduce or to
pel call. The broad way, the easy way, the self- devour as a prey those who seek to walk righ-
ish way, the worldly way, does not lead to the teously and to come back into harmony with the
Kingdom: on the contrary, it leads to death— Lord; whereas all these besetments are now
to the Second Death, to utter destruction. The about us, because Satan, the prince of this
many are going in that way now, and only the world, is still unbound. (Isa. 35:8,9; Rev. 20:2.)
few find and enter into the straight gate and All who now enter the “narrow way” are com-
narrow way to the Kingdom and its glory, honor pelled to fight a good fight, to contend earnestly
and immortality. for the faith, to resist the devil, if they would
This does not, however, either say or imply secure the greater “prize” of our high calling.
that the present age is the only one in which We must not only contend with the weaknesses
any opportunity will be given to escape the of the flesh, which we have inherited, but we
destruction toward which the broad way and must also wrestle with wicked spirits in exalted
the world tend; though it is the only way now places (Eph. 6:12), but the Lord giveth us the
open. The Word of the Lord elsewhere points more grace, that thereby we may come off con-
out to us that after the select little flock, the querors through him who loved us and bought
elect Church, the Bride, the body of Christ, us with his own precious blood.—1 Tim. 6:12;
shall have been selected from amongst man- Jude 3; Jas. 4:7; Rom. 8:37.
“TAKE HEED HOW YE HEAR.”—Reprints, p. 3746

MATTHEW 7:15-29.
“Be ye doers of the Word and not hearers only.”—Jas. 1:22
OUR lesson follows the Sermon on the Mount, obedience, in contrast with the unsatisfactory
and was evidently intended as a parable, to results to those who would fail to obey. It is evi-
impress upon the minds of the Lord’s people the dently not evil surmising if we are on the look-
importance of what they had heard—the impor- out for false teachers, who our Lord declared
tance of obeying as well as hearing the good would come amongst his sheep to mislead
tidings. It sets forth the good results of careful them. Neither can it be evil speaking to call the

attention of the sheep to such false teachers. what resembling grapes, and a kind of thistle
The Master and the apostles foretold and fore- with heads shaped like figs. Nevertheless, no
warned against them and so should all who are one was in danger of being deceived thereby,
faithfully following the Master’s example. nor should any among the Lord’s people be in
But we are to distinguish them in the man- doubt respecting the character and the fruitage
ner which our Lord and the apostles clearly of the life of those who are the followers of
indicated: however smooth, polished, educated, Christ.
gentle, they may be on the surface, we must get The thought is that the Lord’s true people are
to know them better than by surface indications of such a kind that the fruit of their lives is
before we may dare trust them as leaders of the nourishing and refreshing toward all who have
flock—we must become intimately acquainted fellowship with them. On the other hand there
with them, their motives, ambitions, private life. are persons who, thistle-like, are always scat-
This our Lord intimates by telling us to beware tering seeds that will cause trouble—false doc-
of them if they are ravenous, greedy, selfish, trines, evil surmisings and errors; and there are
even though outwardly they may have a sancti- some who, like thorn-bushes, instead of bearing
monious air. The Apostle speaks of these, say- refreshing fruit, are continually reaching out to
ing that “grievous wolves shall enter in among impede, to irritate, to annoy, to vex, to poison,
you, not sparing the flock”: “And through covet- to injure, those with whom they come in con-
ousness shall they with feigned words make tact. The intimation clearly is that the Lord’s
merchandise of you”: “even denying the Lord people ought to have little difficulty in distin-
that bought them.”—Acts 20:29; 2 Pet. 2:1,3. guishing between the false teachers who would
We are to balance the matter, however; and mislead them and the under-shepherds who
while vigilant to detect and resist the wolves in gladly lay down their lives in the service of the
sheep’s clothing, as well as out of it, we should flock. The one class are continually mischief
remember our Lord’s teachings on the other makers, underminers, destroyers. The other class
side of the question—that those who are not are helpers, builders, strengtheners, peacemak-
against us are on our part, and that we should ers.
neither reprove as wolves nor disown as breth- Not content with giving us a word-picture
ren those whose hearts, whose characters, give
distinguishing between wolves and sheep, be-
evidence that they belong to the Lord, even
tween in ju ri ous plants and fruitful ones, our
though they follow not with us in respect to his
Lord next institutes another illustration still
service, the promulgation of his message, etc.
more searching—contrasting a healthy fruit-
In other words, we are to love all and wish God-
tree with a diseased or evil one, contrasting a
speed to all loving the Lord and manifesting his
healthy Christian with a perverted and mis-
Spirit, whether they associate with us or not. In
guided one. He declares that a sound tree
a word, the divine rule is very broad and very
brings forth good fruit, but a corrupt or dis-
narrow at the same time. It is narrow as re-
spects discipleship and character: faith in the eased tree brings forth undesirable, evil fruit.
redeeming blood, consecration to the Master, How we have all witnessed this in nature—the
and a manifestation of his Spirit are the lines of sound apples come from good apple trees that
discipleship—broad within themselves, but are in healthy condition. The knotty, wormy,
narrow as compared to the lines of the world. unsatisfactory fruit comes from trees that are
diseased, under-nourished, uncared for, un-
“Know Them By Their Fruits” pruned, attacked by worms, etc.
Anticipating our query respecting how we In this illustration our Lord seems to refer to
may know the true from the false our Lord says, the fact that those who are his disciples, sound
“Ye shall know them by their fruits.” He illus- and proper enough to begin with, might become
trates this by suggesting that grapes are not to evil, might lose their spiritual strength and
be expected on thorn-bushes nor figs on this- fruitfulness—their carefulness. Lack of nour-
tles, although it is said that there is a thorn- ishment in the soil would expose a tree to dis-
bush in Palestine which grows a fruit some- ease, blight. So the Christian who would add to

his attainment in knowledge is liable to decline in harmony with the Lord. True, all are imper-
in spirituality unless he have spiritual nourish- fect, and with the best of intentions we cannot
ment of the right kind. As without pruning the do all that we would, but the weakest of the
tree would develop suckers, which would cor- Lord’s brethren must bear some fruits that
other brethren could discern, and these fruits
rupt it and ultimately destroy its fruitfulness,
should be accepted by the brethren according to
so the Christian needs the disciplines, the the divine standard, viz., not of the flesh but
prunings, that he may develop in character and of the spirit, the will, the intention. So, then,
the graces of the Spirit. Our heavenly Father is every true child of God should manifest before
the great husbandman and has promised us the the brethren and before the world honesty,
proper care, yet it is not exactly with us as with faithfulness of intention, a consecrated heart,
the trees; for because of our higher endowment, mind, will, which would seek in all things to do
our godlike quality of individuality, will, we are the will of the Father in heaven.
dealt with differently. In Palestine, to this day, fruit trees are
To a considerable degree it is for us to deter- taxed, and hence a tree which will not bear,
mine what nourishment we will have. The Lord whose fruitage is poor, cannot be tolerated, for
supplies the good soil of Truth, the refreshing it would entail a loss instead of a revenue. Sim-
showers of grace, and the nourishment of pre- ilarly, the assurance that the Lord will ulti-
cious promises, but it is for each of his people to mately cast away every unfruitful one—“every
use these and thereby to grow in grace, knowl- branch in the vine that beareth not fruit he
edge and love. We cannot, then, blame the Hus- taketh away”—while every branch that beareth
bandman if we come short, and be unfruitful fruit is purged, that it may bring forth more
from lack of nourishment. None of his good fruit, is a further lesson along the same line.
promises can fail; whatever failing there may Our Lord used a fig-tree to represent the
be must be in ourselves. Likewise with the Jewish nation, and pointed out that it was not
pruning—the Lord will send the chastisements, bringing forth the desired fruitage, and that
trials, difficulties; but with our independent therefore it would be cut down and destroyed.
will it is possible for us to pass these by and, The symbolical “fire” which utterly destroyed
failing to use them, fail to correct the weak- the Jewish nation made an end of their tree.
nesses, shortcomings and wrong developments The Jews will indeed receive a further blessing
of our nature. It is possible with us, notwith- at the hand of the Lord, but, as he declares
standing all the development or pruning we
may receive, to set our affections on houses, through the prophet, it will be “not by your Cov-
lands, or earthly aims, objects or individuals, enant.” The blessing to come to Israel and all
which, like the suckers in the illustration, the nations in the future will be the New Cove-
would draw away our vitality and hinder our nant. Similarly, in the end of this Gospel age,
bearing of acceptable fruit. not only will there be an individual test of the
The sound tree cannot bear poor fruit, nor Lord’s people as respects good and bad fruit,
the corrupted or decayed tree bring forth good but Christendom as a whole, as a system, will
fruit. While each of the Lord’s people is to ex- be found unfruitful, unsatisfactory; and when
amine himself before the mirror of God’s Word, the true saints of the Lord shall have been
to ascertain his own character, disposition, like-
gathered out and glorified, the tree, the system
ness or unlikeness to divine standards, never-
theless, in this matter of deciding about fruit, as a whole, will go down, in the great time of
whether it be good or bad, each of the Lord’s trouble with which this age shall close and the
people is called upon to exercise judgment in new dispensation begin. Christendom will
regard to others as well as to himself—what are indeed be favored and blessed under the New
the results, the fruitage, the token of my own Covenant of the Millennial age, but its special
life, and what is the fruitage, results, token of privileges and opportunities of the present time
my brother, my neighbor. Our Lord’s intimation under the Abrahamic Covenant will be forever
is that these tests are specially applicable to gone.
those who would be leaders of his flock. They
should all be examples, bearers of good fruit, “I Never Knew You”
and these good fruits should be looked for as a Continuing his discourse, our Lord implies
test of good, sound character—a character fully eventually a great number of nominal followers

devoid of his Spirit, not bringing forth the that many of them are ravening wolves in
fruitage that he desires, not members of his sheep’s clothing, hungry with ambition for fame
called and chosen and faithful class, though and prominence and honor of men, and willing
outwardly, nominally, all of these. Of this class to barter the interests of the flock for their per-
he says there shall be many. He points down to sonal aggrandizement. It will be shown that
our day, saying, “in that day”—in the closing of much of this conjuring in the name of Jesus has
this age, in the testing time, in the time when been merely a cloak under which, deceiving and
he shall come to make up his jewels and to glo- being deceived, sectarian fruitage, and not the
rify them as his Bride, his members, his associ- love, joy, peace and holy Spirit, have been culti-
ates in the Kingdom. Many at that time—in our vated. The day will declare it, will show it, will
day—will profess that they know the Lord, that manifest it. The whole world shall be witness
they are prophesiers or teachers, that they are eventually that God’s name was proven a dis-
casting out devils, opposing sin and multitudi- honor, and his Word misrepresented, because
nous forms of evil, and that they are carrying false teachers were looking every one to gain
on mighty works, benevolent institutions, col- from his own quarter—his own denomination.
leges, seminaries, etc., in his name. The Re- —Isa. 56:11.
vised Version gives, “by thy name,” intimating The Lord never knew the sects—he never re-
that the name of Christ is used rather as a cognized them, he never authorized them; they
charm, to conjure by. are of men, and for men, not of the Lord nor for
How true is this picture to the conditions of the Lord’s glory. Claiming that all there is of
our day! How many take the Lord’s name in Christianity is due to themselves, they are
vain, associating it with their enterprises, proud and boastful and realize not that the
which are often in direct conflict with the Mas- Lord’s true cause would have flourished far
ter’s Word and Spirit. Why do they use his better without them in the simplicity of the
name? Simply as a talisman to conjure by, to early Church, one in redemption through the
increase their influence, to satisfy their own precious blood and in consecration to the Re-
minds, to make themselves believe that in do- deemer. The gathering out of the Bride class
ing their own wills they are working the will of and the leaving of the remainder will be saying
God. How true this is in respect to nearly all in effect, “I never knew you, never recognized
religious institutions of our day! Take the you, never authorized you;” and these unautho-
churches, for instance, recognizing more or less rized sects will go down in the great time of
clearly the divine opposition to their sectarian trouble. We are glad, however, that the thou-
spirit and creeds and methods and organiza- sands and millions who have been deceived by
tions—they, nevertheless, are not satisfied un- these false systems will have a glorious oppor-
less they somehow connect the name of Christ tunity during the Millennial age to come to a
with their institutions and arrangements. knowledge of the Truth and a right understand-
But the testing time is near—the Lord will ing of the character of God as revealed in the
inquire respecting the fruit of these systems; he fulfillment of his gracious plan. Thus many who
will not be deceived; yea, he will expose the bad miss the great prize may still have a glorious
fruit, that all may see that his judgment is just. opportunity for the lesser prize or favor of God
It will be manifest that neglect of his Word has in restitution, etc.
led to degeneracy, decay—that the suckers of “Depart From Me, Ye That Work Iniquity”
worldly ambition, pride, wealth, show, etc., We believe that there are active workers in
have been cultivated, notwithstanding all of the the sectarian systems called “Babylon” who will
trying experiences which might have served to yet be reached by the knowledge of the Truth
prune these. It will be shown that many of the and delivered. Our Lord intimates this, saying,
prophets of Babylon are false prophets, whose “Come out of her, my people.” Some of his peo-
teachings have misguided the people and, in- ple evidently are in Babylon, and it is our pres-
stead of blessing, have done injury, instead of ent mission in the name of the Lord to call
enlightening have blinded. It will be manifested these out—through the presentation of the

Present Truth, which will show to all who are Those who hear the Master’s words and say,
truly the Lord’s where they stand, and their “Yea, Lord,” but who do not put the Master’s
duty. Others of the active workers in the iniqui- teachings into practice, are not built properly
tous systems, which are counterfeits of the true, upon the rock of Truth, upon Christ. They are
misrepresenters of God’s message and binders building their hope, their faith, their trust upon
and enslavers of the Lord’s people, because not a foundation which will not stand. When the
at heart loyal to him, will not come out of Baby- adversities of life come upon such their hopes
lon, and therefore will share in the condemna- will be undermined, their faith will collapse.
tion coming upon her. They will go into the Thus does the Lord teach us that it is not
great time of trouble, and for a season at least merely to know his will, to be doctrinally in-
be cut off from all fellowship with the Lord. formed, but that he is looking for such charac-
These workers of iniquity will have their hands ter development in us as will bring us into full
full of the trouble which they have helped to harmony with his teachings, into heart har-
bring upon the world of mankind by their mis- mony, and, to the extent that we are able, to
representations of the divine character and obedience in all the affairs of life. The other,
plan. It will be a terrible chastisement, and our whose faith is built upon knowledge without
hope for them is that “when the judgments of obedience, without growth in grace, will not be
the Lord are abroad in the earth all the inhabit- accepted to the Kingdom, will not be members
ants of the world will learn righteousness.”— of the Bride class, will not be joint-heirs with
Isa. 26:9. God’s dear Son.
On The Rock or On The Sand “The Fire of That Day”
This picture or parable of one house built In this lesson our Lord describes not only the
upon the rock and the other house built upon trials and tests which come upon all Christians
the sand refers not to the Church and the throughout this Gospel age, but especially the
world, but to two parties in the Church. None great test in the close of this age—in the “har-
are in the parable except “those who hear these vest” time. Here his figure is that of rain,
sayings of mine.” The world hears not our floods, and winds beating upon the faith struc-
Lord’s message at all. As the Apostle declares, ture of his professed followers, overthrowing
the world is both deaf and blind to spiritual the faith of those not properly constructed in
things. Those who hearken to and appreciate accordance with his teachings, but unable to
the Lord’s sayings represent at least a nominal harm those founded on the rock of Truth. A
Church, and amongst those of the nominal mighty downpour of Truth throughout Chris-
Church are some who are obedient to the Lord’s tendom is in progress. The great storm is al-
Word while others are disobedient. The obedi- ready raging. The various denominations are
ent are built upon the rock, the disobedient trembling under the shock. Their foundations
upon the sand. on human tradition, creeds, theories, igno-
Those who build upon the rock our Lord ex- rance, superstition of the “dark ages,” are real-
plains to be such as not only hear his message ized to be unsatisfactory. Ere long the storms of
but are obedient thereto to the extent of their Truth will move the quicksand foundation upon
ability. Let us remember the words to which he which nominal Christendom is built, and her
refers—they are the words or message of the wreck will follow. Only the true people of God
Sermon on the Mount, which show the things will be able to stand the great storm of “that
which are blessed of God in contradistinction to day”—already beginning.
the things which would not have his approval. This is the same storm and flood mentioned
Those who do, who strive for, who to the best of by the Lord through the prophet Isaiah—“The
their ability obey these divine teachings, the hail shall sweep away the refuge of lies, and the
message from heaven, are laying the founda- waters shall overflow the hiding places … when
tions which will be permanent, which will guar- the overflowing scourge shall pass through,
antee them against all the storms, difficulties then shall ye be overthrown by it. From the
and trials of the present life. time that it goeth forth it shall take you; for

morning by morning shall it pass through, by structure largely composed of error, which will
day and by night: and it shall be a vexation only be consumed. Respecting this latter class the
to understand the report [the message, the Apostle declares, “the same shall be saved, yet
Truth].”—Isa. 28:17-19. so as by fire.” This fitly describes the deliver-
The same day of trial is pictured under ance of the great company, who will “come up
another figure by the Apostle Paul when he through great tribulation and wash their robes
says, “The fire of that day shall try every man’s and make them white in the blood of the
work of what sort it is.” He pictures true believ- Lamb.”—1 Cor. 3:12,15; Rev. 7:14.
ers built upon the rock, the true foundation, but “Doers of The Word”
points out to us the necessity of having a proper Our golden text is well chosen—“Be ye doers
house, or faith, as well as a proper foundation. of the Word and not hearers only.” To be hon-
He pictures one faith structure built of wood, ored with a knowledge of the divine will and
hay, stubble, combustible materials, which will plan is a great boon, a great blessing; but it
shortly be destroyed in this day when the fire of brings a great responsibility: “to whom much is
divine judgment shall test every doctrine and given of him shall much be required.” We who
destroy every error. He pictures also the proper have heard the voice of him that speaketh from
heaven, speaking peace through Jesus Christ;
building constructed of gold, silver and precious
we who, on the strength of this message of for-
stones, the divine promises, and how these will
giveness of sins, have been accepted in conse-
stand every test. cration as members of the body of Christ, we
The lesson as a whole is, first, that we must
have greater responsibility than have others.
be on the rock foundation to have either part or
lot in the matter—to be able to stand any test; To attain the glorious things to which we have
second, that of those upon the rock, trusting in been invited we must not merely have this
Christ, loyal to him and his atonement work, honor but must make use of the privilege and
there will be two classes—the “little flock,” show our appreciation by obedience to the
faithful to the Word and upheld by it and pro - terms of the Covenant—presenting our bodies
tected, and the “great com pany,” not suffi- as living sacrifices to the divine service, in
ciently diligent and careful respecting the faithful obedience to righteousness, and in
divine promises, and who will have a faith endeavoring to assist others in the same course.

30 Capernaum Heals army officer’s servant 8:5-13 7:1-10
Matthew 8:5-13 he doeth it. When Jesus heard it, he mar-

And when Jesus was entered into veled, and said to them that followed,
Capernaum, there came unto him a centu- Verily I say unto you, I have not found so
rion, beseeching him, And saying, Lord, great faith, no, not in Israel. And I say
my servant lieth at home sick of the palsy, unto you, That many shall come from the
grievously tormented. And Jesus saith east and west, and shall sit down with
unto him, I will come and heal him. The Abraham, and Isaac, and Jacob, in the
centurion answered and said, Lord, I am kingdom of heaven. But the children of
not worthy that thou shouldest come the kingdom shall be cast out into outer
under my roof: but speak the word only, darkness: there shall be weeping and
gnashing of teeth. And Jesus said unto the
and my servant shall be healed. For I am
centurion, Go thy way; and as thou hast
a man under authority, having soldiers
believed, so be it done unto thee. And his
under me: and I say to this man, Go, and
servant was healed in the selfsame hour.
he goeth; and to another, Come, and he
cometh; and to my servant, Do this, and

Luke 7:1-17 followed him, I say unto you, I have not
Now when he had ended all his sayings in found so great faith, no, not in Israel. And
the audience of the people, he entered they that were sent, returning to the
into Capernaum. And a certain centurion’s house, found the servant whole that had
servant, who was dear unto him, was sick,
been sick. And it came to pass the day
and ready to die. And when he heard of
Jesus, he sent unto him the elders of the after, that he went into a city called Nain;
Jews, beseeching him that he would come and many of his disciples went with him,
and heal his servant. And when they came and much people. Now when he came
to Jesus, they besought him instantly, nigh to the gate of the city, behold, there
saying, That he was worthy for whom he was a dead man carried out, the only son
should do this: For he loveth our nation, of his mother, and she was a widow: and
and he hath built us a synagogue. Then much people of the city was with her. And
Jesus went with them. And when he was
when the Lord saw her, he had compas-
now not far from the house, the centurion
sent friends to him, saying unto him, Lord, sion on her, and said unto her, Weep not.
trouble not thyself: for I am not worthy And he came and touched the bier: and
that thou shouldest enter under my roof: they that bare him stood still. And he said,
Wherefore neither thought I myself worthy Young man, I say unto thee, Arise. And he
to come unto thee: but say in a word, and that was dead sat up, and began to speak.
my servant shall be healed. For I also am And he delivered him to his mother. And
a man set under authority, having under there came a fear on all: and they glori-
me soldiers, and I say unto one, Go, and
fied God, saying, That a great prophet is
he goeth; and to another, Come, and he
cometh; and to my servant, Do this, and risen up among us; and, That God hath
he doeth it. When Jesus heard these visited his people. And this rumor of him
things, he marveled at him, and turned went forth throughout all Judea, and
him about, and said unto the people that throughout all the region round about.
RESURRECTION POWER IN JESUS.—Reprints, p. 3754

LUKE 7:1-17.
“Jesus said unto her, I am the resurrection and the life.”—John 11:25
RESURRECTION power resided in our Lord All references to a future life imply a redemp-
Jesus because in the divine plan it was he who tion from the curse or sentence which came
was to redeem the world by the sacrifice of upon us because of the original sin. The cancel-
himself and consequently to restore it. This in- lation of the debt or sentence, however, does not
cluded not merely an awakening from death, revive or restore mankind, but it does remove
but also such vitalization as would overcome the legal barrier to man’s restitution to all that
the dying processes of disease and ultimately was lost. Hence it is that our Savior’s work is to
bring the revived one up, up, to the full perfec- follow. First, it is to be a redemptive work: the
tion of being originally enjoyed by our first redemption was accomplished at his first ad-
parents in Eden but forfeited because of disobe- vent—though he has used this Gospel age as
dience under the sentence, “The soul that sin- the period in which to accept also some of the
neth it shall die.” (Ezek. 18:4.) This is the most redeemed ones as his members, his Bride, his
important feature of all the plan of God re- Church, under him as their Head, to be his
vealed to us, and if we discern it clearly it associates in the great work of restitution
assists us in the understanding of every other which belongs to the next age.
feature of that plan. We must see that death is Second, restitution is to be our Lord’s work at
the absence of life, the loss of life—that it is a his second advent, when his Church, his mem-
penalty upon our race because we are judged bers, will have been selected, polished, pre-
unworthy of life. pared, glorified and associated with him in

glory, honor and immortality. Then the full rection and the life.” He knew that the sacrifi-
work of the redemption will be granted to the cial work he had undertaken would secure to
world of mankind—not by raising them from him the privilege of being the Life-Giver to the
the dead to absolute perfection in an instant, world, and that in the exercise of that right he
but by first awakening them from the sleep of would raise up not only from the tomb, but com-
death, and then, under the disciplines and in- pletely out of death conditions up to perfection,
structions of the Millennial age, lifting them all who would come unto the Father through
gradually in harmony with their own wills and him—all who would have the right desire of
cooperation, step by step, out of sin and death heart to return to loving obedience to the
conditions into life eternal, as they may re- Creator.
spond to these mercies and opportunities. The
Our Lord’s Miracles Illustrative
disobedient, being counted unworthy of life
Our Lord’s miracles were performed with a
eternal, will be cut off in the Second Death.
view to proving him to be the Life-Giver, not
Jesus, The Life-Giver merely as having the right or privilege of giving
The words of our Golden Text, although spe- life but as having pleasure in so doing. From
cially applicable to our Lord in the future, at this standpoint our Lord’s miracles were small
the beginning of his Millennial reign, when he illustrations on a limited scale of that much
will abolish death by lifting mankind out of its grander work which he, with and through his
power, out of the great prison-house and out glorified Church, will accomplish for mankind
of the weaknesses that are associated with the during his Millennial reign, when all the blind
fallen condition, nevertheless were applicable eyes shall be opened and all the deaf ears shall
also in some degree at the first advent. True, be unstopped, and all the mentally, morally
our Lord’s own sacrifice was not finished until and physically lame shall be healed, and all the
he died at Calvary, and the sacrifices of the dead in trespasses and sins will be revived and,
members of his body would not be finished for through obedience, gradually obtain full resti-
centuries; but when our Lord at thirty years of tution of all things lost, as promised through
age made a full consecration of himself to do the mouth of all the holy prophets since the
the Father’s will, to lay down his life, etc., that world began.—Acts 3:19-23.
divine plan which he there undertook to carry Our present lesson follows the Sermon on
out included all these subsequent features—the the Mount—the thought evidently in the minds
completion of his own sacrifice and that of his of Matthew and Luke in thus arranging mat-
completed body, of the Church. ters being to show that he who had given the
That our heavenly Father so regarded his wonderful teachings on the mount was fully
sacrifice was evidenced by the impartation of attested by the miraculous powers shown to re-
the holy Spirit, which anointing upon him con- side in him. He had returned to Capernaum on
stituted him the Messiah, the Christ, and the the Sea of Galilee, the home city of Peter and
hope of the Church, which is his body, as well others, and now the home city of Jesus, since he
as ultimately the hope of all things. Hence, had been spurned and rejected at Nazareth. We
since our Lord had never abrogated that cove- remember that on a previous occasion at Caper-
nant of consecration, sacrifice, since he was still naum he had healed many, and cannot doubt
in line with his Covenant, and since the Father that his fame had reached all classes. A centu-
still so recognized him, it was proper for him to rion, captain of the Roman guard, with a com-
think and act and speak from that standpoint, pany of soldiers, resided here, and a much-
which not only looked down to the end of his prized servant having been taken sick the cen-
own course with faith, but also looked down to turion was anxious to have Jesus cure him.
the end of this Gospel age with confidence, and That he was a man of humble mind, as well as
to the end of the Millennial age with assurance full of faith and benevolence, is clearly shown
that all the good purposes of God would finally by the narrative. Indeed, so far as we remem-
be accomplished in and through him. From this ber, all three of the centurions mentioned in the
standpoint, therefore, he said, “I am the resur- New Testament were evidently reverential: this

one, the one who put Jesus to death and who was a representative of the Almighty, whose
subsequently declared, “Surely this man was power he acknowledged. His feelings, doubt-
the Son of God,” and the centurion Cornelius, less, were akin to those of Peter when the latter
the first Gentile convert.—Matt. 27:54; Acts cried out, “Depart from me, for I am a sinful
10:1. man, O Lord.”—Luke 5:8.
The centurion reasoned that if the Lord could
The Noble Centurion
exercise the power when present he could also
The centurion of our lesson was both wise
exercise the power of healing though absent,
and humble. He realized that as a Gentile he
and possibly he had heard of the healing of the
could have no special claim upon this Jewish
son of the nobleman of his own city, Caper-
Prophet and the work he was doing for the Isra-
naum, when Jesus was at Cana and merely
elites, and hence he secured the cooperation of
spoke the word. For these reasons the centurion
some of the elders of the city—not the elders of
at once sent a messenger to Jesus, explaining
the Synagogue, but the chief men of the city—to
his own disinclination to incom mode the Mas -
present to Jesus on his behalf a request for the
ter, his unworthiness to have him under his
healing of his servant. A man of less humble
roof, and his complete faith that a word from
mind would doubtless have thought of the
him would be sufficient. He explains this faith
dignity of his own position, and would have ig-
in the Lord’s word by the illustration that he
nored the distinctions which the Jews and the
himself had been given a certain amount of
Scriptures both fix, the “middle wall of parti-
authority by which he could tell his servants to
tion” between Jew and Gentile excluding the
go and to come, and that, recognizing Jesus as
latter from the divine mercies of the former. He
the Lord’s anointed, he was sure that he had
was like the Syro-phenician woman who de-
control over the influences of nature as his ser-
sired a crumb from the children’s table without
vants, so that he could bid the disease go from
claiming to be one of the children.
the servant and he should be well.
The elders, his representatives, besought
Jesus on his behalf, testifying that although he Marvelous Faith of an Alien
was not a Jew he was a noble character, a lover Jesus took him at his word and went no fur-
of Israel; he had built them a synagogue for ther, but he expressed his astonishment at the
their worship, in which he himself could not amount of the man’s faith, saying to the multi-
engage because a Gentile. Had he taken any tude with him, “I have not found so great faith,
other position, had he ignored the fact that he no not in Israel.” Only in one other place do we
was not one of the “children,” doubtless it would read that Jesus “marvelled,” and that was at
have been necessary for our Lord to have im- the instance of the unbelief of the people of
pressed this lesson before granting the request; Nazareth. (Mark 6:6.) The people so long favor-
but since all this was conceded in the request ed, so greatly blessed, so richly fed with divine
our Lord promptly acceded thereto. A lesson for promises and instructed by divine providences,
each of us in this connection would be humility lacked the faith that might have been expected
of mind in approaching the Lord on any subject, of them, while the Gentiles, unfavored, were
which would make us ready for his favors and possessed of faith in many respects remarkable.
blessings. We, too, should concede that we have No wonder our Lord contrasted the people of
nothing of right or of merit to demand, that we Capernaum with the heathens of Sodom and
should approach the Lord from the standpoint Gomorrah. No wonder that he declared that if
of unworthy suppliants, seekers of grace and the mighty works done in Capernaum had been
mercy, not justice, at his hands. done in Sodom and Gomorrah they would have
Then the centurion bethought him of the fact remained—would never have been destroyed—
that, being a Gentile, according to Jewish cus- would have repented in sackcloth and ashes.
tom it would be an impropriety for a Jew to How glad we are that the Scriptures assure
enter his house, that a certain measure of de- us that it is the divine plan to give all the hea-
filement would be implied. Doubtless, too, he then peoples—yea, and all the Jews—the favor-
thought of himself as a sinner, and that here able, gracious opportunities of the Millennial

age whereby to rise out of sin and death con - to God’s special dealings with their fathers, in
di tions and to restore to the obedient the life which miracles attested the Lord’s favor. They
conditions lost through sin, redeemed by the remembered also the promise that a Prophet
precious blood. Are we not sometimes surprised like unto Moses would be raised up to them
today, likewise, to find that some prominent in with still greater power than Moses. They ex-
religious affairs seem to have less faith in the pected to some extent what Peter refers to in
Lord in his goodness, in his power, in his wis- Acts 3:19-21, that “times of refreshing would
dom, in his love, than have some who are of come from the presence of the Lord”—that the
the world? What surprises there may be in this Lord Jehovah would manifest his favor toward
respect by and by when the knowledge of the his people in reviving them, blessing them,
Lord shall fill the whole earth and the eyes of sending them times of restitution spoken by the
understanding of all mankind shall be opened mouth of all the holy prophets.
to appreciate the knowledge of the glory of God. Prophet, Priest And King.
How many who were not God’s people shall Their anticipations were quite correct: Jesus
then become his people; and how many who was the great Prophet, the representative of the
now have much advantage everyway, and who Father and of his favor. And yet how long the
have forms of godliness without the power, may test of faith! How long the period necessary for
then be seen to be inferior to some who now the raising up of the members of the body of
appear to be their inferiors. Christ, and until the heavenly Father’s plan
Soon afterward (R.V.) our Lord, the disciples should thus be fully developed and the times of
and quite a multitude of followers were ap- restitution fully ushered in at the second ad-
proaching the little city of Nain, when forth vent of the Lord. Our Redeemer’s work of heal-
from the gateway of the city came a funeral ing and of awakening from the sleep of death
procession, a widowed mother and mourning were merely premonitions or foreshadowings or
friends, pall-bearers, and a bier or litter on illustrations of the great universal blessings
which lay a dead young man, the widow’s only coming to mankind through the merit of his
son. Our Lord was touched with compassion as obedience even unto death as our sin offering.
he saw the widow’s tears, and he said to her, No wonder the message of Jesus and his work
“Weep not,” and, approaching, the pall-bearers spread over all parts of the country.
stood still and Jesus touched the bier and said, A greater work was being accomplished by
“Young man, I say unto thee arise.” The dead our Lord’s miracles than was apparent at the
man stood up and began to speak. In a manu- time. We are inclined to be surprised that only
factured story it would be considered the pro- about “five hundred brethren” were gathered
per thing to suppose that the widow fell at the during the Lord’s ministry—that only that
Lord’s feet, praised him in a loud voice, and number were counted worthy of the name
that the whole multitude would join in acclaim- brethren and of the privilege of meeting our
ing him; but in the simple narrative of our les- Lord after his resurrection during the forty
son, “there came a fear upon all”—a realization days. However, we may reasonably suppose
that God was very near to them as represented that under the new dispensation, under the
in the power of Jesus. ministries of the apostles from Pentecost on-
The very thought of the imminence of God is ward, a large fruitage was found to our Lord’s
very sure to bring awe to mankind as they real- ministry. For instance, we would think it very
ize the holiness, the absolute perfection of the probable that this widow of Nain and her son
Almighty and their own blemishes and imper- would ultimately become followers of Jesus,
fections in contrast. The multitude glorified God, and that others in that multitude who wit-
not with loud hosannas, but with a reverential nessed the miracle and who were in proper con-
appreciation of the fact that a great Prophet, a dition of heart would therein find a sufficiency
great Teacher, was in their midst, and that God for a foundation to their faith in the Messiah.
was thus with him, saying, “God hath visited We cannot doubt either that after “the middle
his people.” The Jews at that time looked back wall of partition” had been broken down, and

Cornelius the first Gentile convert had been ears have been unstopped, many morally halt
brought into faith-fellowship, this centurion, and lame have been cured, and many have been
whose servant was healed and who manifested raised from the dead in the sense that the Apos-
everyway so noble a character, would be one tle refers to when he says, “You hath he quick-
who would be specially susceptible to the mes- ened who were dead in trespasses and sins;”
sage of grace and truth. One lesson we may and again, “If ye be risen with Christ seek those
learn from this is that we must not at once look things which are above;” and again, “If the
for the full fruitage to our own efforts in the Spirit of him that raised up Jesus from the
Lord’s service. We must be content to labor and dead dwell in you, he that raised up Christ from
to wait, and must realize that the Lord himself the dead shall also quicken your mortal bodies
is behind his Word, his message, making the by his Spirit that dwelleth in you.”—Eph. 2:1;
selections of those whom he esteems worthy of Col. 3:1; Rom. 8:11.
joint-heirship in his Kingdom. Another thought If we are inclined to marvel that the Jews
would be that there may be worldly persons rejected Jesus after seeing his mighty works,
who may now come to some knowledge of the what might be said of us if for any reason we
Truth and yet not be blessed fully by it—who become doubters or unfaithful to him who has
will by and by, under the trials and difficulties so clearly spoken to us from heaven, by whose
of the time of trouble, or later on during the Mil- stripes we have been healed and who have real-
lennial age, be profited through our ministries ized him to be indeed the resurrection and the
of the Truth and our present endeavors to glo- life? Whoever, therefore, has experienced this
rify the Lord in our bodies and spirits which are quickening to newness of life, this begetting of
his. the Spirit, has come under so clear a demon-
Let us then scatter the good seed everywhere stration of the divine power and goodness and
as we have opportunity, for we know not which wisdom and love operating through Jesus as to
shall prosper, this or that. Sometimes that up- be without excuse “if they fall away.” Hence the
on which we bestowed the greatest zeal and Apostle tells us that it would be “impossible to
effort proves fruitless, and sometimes that from renew them again unto repentance.” (Heb. 6:6.)
which we expected the least proves very fruit- He tells us that in their case such a falling
ful. Let us remember that the Lord will reward away would be a wilful act, not one of ignorance
us according to our zeal or efforts, and not ac- or weakness, and that to thus fall away would
cording to results; and indeed the chief results imply the same attitude of heart which the
he seeks are in ourselves, in the development of Jews entertained toward our Lord when he was
the graces of his Spirit, which will manifest with them—that it would be virtually crucify-
themselves in so many ways in connection with ing the Lord afresh and putting him to an open
our love for him, for his message, for the breth- shame.—Heb. 6:6.
But, dearly beloved, to use the Apostle’s
ren, yea, for the whole world of mankind, even
thought, we have more confidence in each other
for our enemies.
than to surmise such an unworthy ending to
“Quicken Your Mortal Bodies” our call, such an unworthy response to the mer-
Our Lord’s ministries of healing lasted but a cies and favors which we enjoy at the hands of
few years and reached comparatively few of the him who loved us and bought us with his pre-
Jewish people, but since he ascended he has cious blood. Let us be faithful, let us remember
been carrying on a work of healing on a still that the resurrection work begun in us as New
higher plane—through his disciples whom he Creatures is the one which is to be completed
acknowledges as “members of his body.” (1 Cor. by the grace of God in the First Resurrection,
21:27.) Operating through these, many eyes of when in a moment of change we shall be like
understanding have been opened, many deaf our Lord, see him as he is and share his glory.

30 Galilee John in prison sends disciples to Jesus 11:2-19 7:18-35
Matthew 11:2-19 Art thou he that should come or look we for

Now when John had heard in the prison the another? When the men were come unto
works of Christ, he sent two of his disciples, him, they said, John Baptist hath sent us
And said unto him, Art thou he that should unto thee, saying, Art thou he that should
come, or do we look for another? Jesus come or look we for another? And in that
answered and said unto them, Go and show same hour he cured many of their infirmi-
John again those things which ye do hear ties and plagues, and of evil spirits; and
and see: The blind receive their sight, and unto many that were blind he gave sight.
the lame walk, the lepers are cleansed, and Then Jesus answering said unto them, Go
the deaf hear, the dead are raised up, and your way, and tell John what things ye have
the poor have the gospel preached to them. seen and heard; how that the blind see, the
And blessed is he, whosoever shall not be lame walk, the lepers are cleansed, the deaf
offended in me. And as they departed, hear, the dead are raised, to the poor the
Jesus began to say unto the multitudes con- gospel is preached. And blessed is he, who-
cerning John, What went ye out into the wil- soever shall not be offended in me. And
derness to see? A reed shaken with the when the messengers of John were
wind? But what went ye out for to see? A departed, he began to speak unto the peo-
man clothed in soft raiment? behold, they ple concerning John, What went ye out into
that wear soft clothing are in kings’ houses. the wilderness for to see? A reed shaken
But what went ye out for to see? A prophet? with the wind? But what went ye out for to
yea, I say unto you, and more than a see? A man clothed in soft raiment? Behold,
prophet. For this is he, of whom it is writ- they which are gorgeously appareled, and
ten, Behold, I send my messenger before live delicately, are in kings’ courts. But what
thy face, which shall prepare thy way before went ye out for to see? A prophet? Yea, I
thee. Verily I say unto you, Among them say unto you, and much more than a
that are born of women there hath not risen prophet. This is he, of whom it is written,
a greater than John the Baptist: notwith- Behold, I send my messenger before thy
standing he that is least in the kingdom of face, which shall prepare thy way before
heaven is greater than he. And from the thee. For I say unto you, Among those that
days of John the Baptist until now the king- are born of women there is not a greater
dom of heaven suffereth violence, and the prophet than John the Baptist: but he that
violent take it by force. For all the prophets is least in the kingdom of God is greater
and the law prophesied until John. And if ye than he. And all the people that heard him,
will receive it, this is Elijah, which was for to and the publicans, justified God, being bap-
come. He that hath ears to hear, let him tized with the baptism of John. But the
hear. But whereunto shall I liken this gener- Pharisees and lawyers rejected the counsel
ation? It is like unto children sitting in the of God against themselves, being not bap-
markets, and calling unto their fellows, And tized of him. And the Lord said, Whereunto
saying, We have piped unto you, and ye then shall I liken the men of this genera-
have not danced; we have mourned unto tion? and to what are they like? They are
you, and ye have not lamented. For John like unto children sitting in the marketplace,
came neither eating nor drinking, and they and calling one to another, and saying, We
say, He hath a devil. The Son of man came have piped unto you, and ye have not
eating and drinking, and they say, Behold a danced; we have mourned to you, and ye
man gluttonous, and a winebibber, a friend have not wept. For John the Baptist came
of publicans and sinners. But wisdom is jus- neither eating bread nor drinking wine; and
tified of her children. ye say, He hath a devil. The Son of man is
come eating and drinking; and ye say,
Luke 7:18-35 Behold a gluttonous man, and a winebibber,
And the disciples of John showed him of all a friend of publicans and sinners! But wis-
these things. And John calling unto him two dom is justified of all her children.
of his disciples sent them to Jesus, saying,

THE DISAPPOINTED PROPHET’S WISE COURSE.—Reprints, p. 2620
LUKE 7:18-28.
“He hath done all things well.”—Mark 7:37.
WHILE Jesus was performing many miracles, there was not another coming and still greater
making numerous disciples, and meeting with work than that which he was performing, but
comparatively little opposition, things were go- he did give John to understand distinctly that
ing very differently with his cousin, John the the work he was then doing was the very work
Baptiser. Yet this was only in accordance with which had been foretold in the prophets, and
what John himself had prophesied, saying, “He the proper thing to be done at that time. While
must increase, but I must decrease.” John was John’s messengers were with Jesus a number
in prison, about 120 miles from where Jesus of miracles were performed in their sight, and
was laboring so successfully. To be shut up in a Jesus sent them back to John with instructions
dark dungeon of the kind usual at that time, that they bear witness to him of the work of the
and to have our Lord proceeding with his work, Lord progressing in his hands, and to say to
and raising no voice of protest on his behalf, John that while the opportunities to stumble at
and exercising none of his mighty power for his Jesus, his work and his words, were many, and
deliverance, probably seemed very strange to while many would stumble at these, as the
John—especially in view of his expectations prophet had declared (Isa. 8:14,) yet a special
respecting the work of the Messiah—that he blessing would rest upon all who would not
would be a great earthly general and king, in stumble, but whose faith in the Lord would
harmony with the general Jewish expectations. continue, despite various disappointments of
We see how readily John might have permit- expectation respecting his work and their
ted doubts and fears to enter his mind. He fulfillments—through misapprehension of the
might have said, This whole matter is a fraud, lengths and breadths and heights and depths of
and Jesus and I have been deceiving ourselves. the divine plan, which, as the heavens are
He might have lost all faith in God’s providen- higher than the earth, were higher than human
tial dealings in the past and all heart and hope conception could have foreseen. For instance,
for the present and for the future; but notwith- what Jew could have thought for a moment of
standing the great disappointment he felt, his the still higher than Jewish expectations of the
faith continued its firm hold on the Lord. This Kingdom—of the spiritual Kingdom-class to be
is indicated in his sending of his disciples to selected first before the establishment of the
Jesus, to make inquiry, and also in the charac- earthly kingdom, and to be sharers with Mes-
ter of the inquiry. He does not say, Is this whole siah in his glory, honor and immortality?
matter a farce, and are we deluded? but on the All of the Lord’s faithful servants need to
contrary his question was a sound one, and ex- remember the same lessons which were thus
presses the conviction that thus far the Lord forcefully impressed upon John: they need to
has been leading, and that the only doubt in the remember that when sometimes matters turn
prophet’s mind was whether or not, as he was out very differently with themselves than what
the forerunner of Jesus, Jesus in turn, greater they had expected, when they receive injuries,
than he, might be the forerunner of some one reproaches and oppression, as the rewards of
else still greater and yet to come. And strictly faithfulness to duty and to truth, it does not
speaking this was exactly the case; for Jesus in mean that God has forgotten them, nor that
the flesh was indeed the forerunner and pre- they were misled in their previous service to
parer of the way before the still greater glori- the Lord; nor does it mean that the Lord has
fied Christ of the second advent, who will changed his plan; nor that he is careless or
accomplish the great and wonderful things fore- indifferent respecting their condition. True,
told by all the holy prophets since the world their first thought should be whether or not
began.—Acts 3:21-23. present unfavorable conditions are in the
Our Lord, it will be noticed, did not answer nature of chastisements or the results of any
John’s question directly—he did not say that misdoings on their part, or failures to serve the

Lord in his own way, but if they find their injustice being done by the wicked ruler? And if
course to be harmonious with the divine will John was right in this matter was our Lord
and Word they should at once rest their faith Jesus wrong in not following the same course?
upon the Lord, and conclude that God knows Or if Jesus was right in not following John’s
better than they how to manage his own work. course in reproving Herod, does it prove that
Then while thankful to be used in that work for John erred in giving the reproof?
a time they should nevertheless be pleased, if it We answer that our Lord’s conduct is cer-
were the Lord’s will, to be set aside for a time— tainly to be considered as above reproach, since
perhaps for the good of others, or perhaps for “in him was no sin, neither was guile found in
their own training in the school of experience, his mouth;” but this does not prove guile and
and in the learning of lessons of patience and of sin on John’s part in following a different
faith. course. We are to remember that in many re-
But such a resting in the Lord, such a center- spects John and his ministry differed widely
ing of life in him, can be enjoyed only by those from our Lord and his minis try. For instance,
who have made considerable progress, who the uncouth skin-girdle which John wore was
have run a considerable distance in the way of very different from the seamless robe which the
the Lord, and who have already been exercised Lord wore; and the Scriptures call attention to
under the Lord’s providences, and have learned the fact that John lived a very abstemious life,
many lessons in his school. This, however, is “neither eating nor drinking” ordinary food, but
the condition which all of the Lord’s true follow- practicing a continual fasting or self-denial as
ers are to strive to attain, as the only one thor- respects these comforts, while our Lord Jesus
oughly pleasing to the Lord. The proper course came “both eating and drinking,” attended wed-
of all God’s servants when perplexed is the one ding feasts, and banquets made in his honor.
followed by John, namely, to go to the Lord with The lesson is that these grand characters each
the perplexity—not doubtingly, but inquiringly fulfilled his own mission, according to the di-
—and be set at rest by his Word. We may not be vine arrangement, but that they had different
able to hear the Lord’s words with our own missions. John’s mission was pre-eminently
ears, but we can receive it second hand as did that of a reprover and reformer, and we are to
John,—through the testimonies of the Apostles understand that as a prophet he was supernat-
and prophets, by whose writings God has pro- urally guided in respect to the various features
vided in advance replies to all proper queries. of the course which he took. Our Lord’s mission,
The question arises, was John imprisoned on on the contrary, was a different one; he was
account of officiousness—on account of trying to gathering to himself those whom John’s minis-
mind Herod’s business? Or was he imprisoned try served to arouse to righteousness and to
because of his faithfulness in the discharge of zeal to know and do the Lord’s will.
that duty? Was it right or was it wrong for him We who are called to be the “body” of Christ
to reprove the king, and to say to him that it and to follow him, may learn a lesson in this as
was not lawful for him to take as his wife his respects our proper course: we are not sent
brother Philip’s wife? There is no question that forth as John was, to dwell in the wilderness,
Herod was in the wrong, and that John’s ex- living and dressing uncouthly, and to criticize
pression on the subject was a correct one, and and denounce everything and everybody. Some
that Herod was living in adultery, but the ques- of the Lord’s dear people fail to notice that such
tion is, Was this any of John’s business? Did he commissions are special and very rare and
need to meddle with the king’s affairs, and thus sometimes in following the wrong copy, un-
get himself into trouble? And if it was John’s designedly bring reproach upon the Lord’s
duty to reprove Herod on this subject, was it cause. We are to be copies of God’s dear Son,
not the duty of our Lord Jesus to have done the our Lord, and not to be copies of John the Bap-
same, and in addition to have uttered a protest tiser. We are not to stir up strife by trying to
against the imprisonment of John, and in gen- mind other people’s business, nor to seek to
eral to have raised a great hubbub over the govern all the affairs of this world, reproving

emperors, kings, governors, etc., but to the con- this subject, without sending to inquire of
trary of this are exhorted by the Apostle to re- Jesus? Does not this, in connection with the
member that what God sees fit to permit we fact that John did no miracles, prove that John
can see fit to endure. was not a prophet, but merely some sort of a
Even tho we find many things which we can- reformer, possibly self-appointed? Our Lord
not commend or indorse, we may equally find seems to have detected such a questioning, and
ourselves able to avoid any special denuncia- hence, after John’s disciples were gone, so that
tion of them—especially of things which have his words could not be construed as a sop of
no bearing whatever upon the proper under- flattery to hold John’s confidence, he delivered
standing and fulfilling of the Lord’s Word. The quite a eulogy upon his faithful forerunner,
Apostle points out our proper position saying, which we paraphrase thus:—What did you ex-
“As much as lieth in you live peaceably with all pect in John—a weak, pliable character, easily
men.” And our Lord emphasized the same swayed by every wind of doctrine and fancy, as
thought, saying “Blessed are the peacemakers; a reed is easily swayed by the wind? Those who
they shall be called the children of God.” get such an impression respecting his character
Some of the holiest of the Lord’s people err on are deceiving themselves. On the contrary, he
this subject in their own families, and need- is a prophet, yea, more than a prophet—he is a
lessly arouse prejudice and opposition, and special ambassador and messenger of God at
make their homes unhappy, by continually this present time, to do an introductory work
finding fault with things which tho not up to related to the Kingdom which I am now preach-
the standard of saintliness and cross-bearing, ing. He is referred to by Malachi the prophet
are nevertheless not immoral or wicked even in (3:1). Indeed, I declare to you that there has
tendency. Parents and guardians are surely to never arisen a greater prophet than John, and
guard against all tendencies toward immoral- yet I say to you that the least one in the King-
ity, etc., but to find fault with those they love dom-class is greater than he; for he does not
merely because they are only nominal Chris- belong to the Kingdom-class at all, but to the
tians and have the spirit of worldliness, is cer- previous dispensation—“the house of servants.”
tainly unwise. Their general life of peace and “The law and the prophets were until John”
joy in the holy spirit is the very best reproof of (and he is the last of the prophets), and since
worldliness they can give and the best recom- then the Kingdom of heaven is preached, that
mendation of the glorious gospel they profess. now whosoever will of this divinely favored
This is the epistle that will be read, the light nation may press his way and gain an entrance
that will reprove darkness. In other words, we into it and become a son of God.—John 12:1.
must not expect from nor try to force upon the Note in the text the clearness of our Lord’s
unconsecrated the details of our own self-deni- words respecting the distinction between the
als. We must wait until they shall see full con- new institution which he was founding and the
secration to be their “reasonable service” and old institution founded by Moses, and which
present their bodies living sacrifices to God. was then coming to an end, giving place to the
Pastors and teachers, however, should seek to new. The Apostle shows that the call of us Gen-
keep continually before the Lord’s consecrated tiles during this Gospel age to a joint heirship
flock the high Scripture standard, realizing in the Kingdom as members of the Kingdom-
that many influences are continually at work to class is because those of the Jews ready to re-
lower the standard of holiness and devotion. ceive the Kingdom favor upon the Lord’s terms
John More Than a Prophet. were fewer than the pre-determined number.
The multitude who stood about must have Our call is to fill the places of those “natural
heard the message which John’s disciples branches” of the Abrahamic stock, by being
brought to Jesus, and no doubt queried within grafted into and made partakers of the original
themselves, if not audibly, Is John losing faith root of divine favor—the Abrahamic promise—
in Jesus as the Messiah? If John is a prophet to be members of the seed of Abraham, in which
himself, should he not be informed by God on as a Kingdom-class all the families of earth

shall be blessed with certain favors of knowl- more highly! “What manner of persons ought
edge and opportunity.—Compare Rom. 11:1-33; we to be, in all holy conversation and godli-
Gal. 3:16,29. ness!” Let us remember that this “high calling,”
How highly we who belong to the new dispen- this “heavenly calling,” to joint-heirship with
sation should value its privileges and opportu- our Lord in the Kingdom, is a very special and a
nities, and seek to “make our calling and our
very limited call, that it will soon end, and that
election sure.” (2 Pet. 1:4-11.) If those who were
so far as the divine revelation shows, it will
called with an earthly calling to be a “house of
servants” rendered but a reasonable service never be repeated. In view of these things let us
when they engaged in the Lord’s work zeal- lay aside every weight, and run with patience
ously, as did John the Baptist, and have been the race set before us in the gospel, looking
faithful, how much more zeal and energy ought unto Jesus, the author, until he shall have be-
we to put forth who have been favored so much come the finisher, of our faith.—Heb. 12:1.

30 Galilee Cities reproached; revelation to babes; yoke kindly 11:20-30
Matthew 11:20-30 than for thee. At that time Jesus answered

Then began he to upbraid the cities wherein and said, I thank thee, O Father, Lord of
most of his mighty works were done, heaven and earth, because thou hast hid
because they repented not: Woe unto thee, these things from the wise and prudent, and
Chorazin! woe unto thee, Bethsaida! for if hast revealed them unto babes. Even so,
the mighty works, which were done in you, Father: for so it seemed good in thy sight.
had been done in Tyre and Sidon, they All things are delivered unto me of my
would have repented long ago in sackcloth
Father: and no man knoweth the Son, but
and ashes. But I say unto you, It shall be
the Father; neither knoweth any man the
more tolerable for Tyre and Sidon at the
Father, save the Son, and he to whomso-
day of judgment, than for you. And thou,
Capernaum, which art exalted unto heaven, ever the Son will reveal him. Come unto
shalt be brought down to hell: for if the me, all ye that labor and are heavy laden,
mighty works, which have been done in and I will give you rest. Take my yoke upon
thee, had been done in Sodom, it would you, and learn of me; for I am meek and
have remained until this day. But I say unto lowly in heart: and ye shall find rest unto
you, That it shall be more tolerable for the your souls. For my yoke is easy, and my
land of Sodom, in the day of judgment, burden is light.
KNOWLEDGE INCREASES RESPONSIBILITIES.—Reprints, p. 2623

MATTHEW 11:20-30.
“Come unto me, all ye that labor and are heavy-laden, and I will give you rest.”
OUR LORD would seem to have been some- was being offered to them, etc., they would be
what disappointed at the result of his ministry, held correspondingly responsible. As Caper-
especially in Capernaum, where he had resided naum had been greatly blessed, highly exalted,
a considerable time, and our lesson opens with or, figuratively, “exalted up to heaven” in its
a warning to the people of Capernaum, Chor- privileges and opportunities, the result to it
azin and Bethsaida, that having been favored would be greater degradation, and eventually it
with many mighty works and many evidences would be brought low into the dust—destroyed,
of Jesus’ Messiahship, and that the Kingdom “brought down to hell,” in the text, signifying

brought down to hades, the death-state. And of what would be pleasing to the Lord, and that
surely this was fulfilled in the trouble which if God should favor us with certain privileges
came upon the Jews, and which destroyed their and blessings and opportunities, and we were
nationality, as a result of their having failed to to reject them, our attitude in his sight might
accept the Messiah and the Kingdom which he be worse than that of the immoral.
offered to establish. Turning to Capernaum, most favored of all,
But though our Lord was disappointed that our Lord contrasts her with Sodom, whose
he was so generally rejected, he cannot have ex- wickedness was very great, so that it brought
pected that he would be widely welcomed by the upon her a fierce destruction from the Lord.
people. He must have known, as he elsewhere Capernaum is clearly told that from the Lord’s
describes to his disciples, quoting from the standpoint of view her people were more
prophecies, that he would be rejected by Israel, wicked, less worthy of divine favor, more wor-
and that the Kingdom offer would pass by thy of punishment, than the people of Sodom.
them. As a matter of fact his rejection on their This was a severe arraignment, and yet, we can
part incidentally permitted the sending of the see, a just one, for the poor Sodomites, walking
gracious call to the Kingdom honors to believers in the way of sin, ignorance of God, etc., gradu-
among the Gentiles, and thus we are favored at ally went down and down, according to the
the present time. course of fallen nature, while the people of Ca-
The contrast which the Master draws be- pernaum had much advantage every way as
tween Bethsaida and Chorazin and Tyre and Jews, whom the Lord had blessed with a knowl-
Sidon is a strong one. The latter two were flour- edge of himself, and to whom now, finally, he
ishing Gentile cities, yet, as was common in had sent Messiah, and whose miracles they had
such, very full of wickedness and immorality, so seen repeatedly, and with whose beautiful
that evidently their names were synonymous character and teaching they had been brought
for that which was unholy, licentious, unclean. much in contact through his considerable
So then, for our Lord to say that if his mighty residence in their midst.
works had been done in those unholy cities they In view of these privileges and mercies, their
would have repented long ago in sack-cloth and rejection of Messiah and failure to grasp their
ashes, that is, with deep contrition, was to say opportunities branded them, so to speak, as be-
that the people of Bethsaida and Chorazin were ing inferior to the Sodomites, in appreciation of
in very much worse condition of heart than righteousness and truth; for our Lord declares
those Gentiles: further from such a condition as that the Sodomites would not have met the end
God could bless. they did had they had similar privileges and
From this we may gather that God takes a mercies bestowed upon them.
different standpoint of viewing such matters The question naturally arises, Why did not
from that taken by the majority of people. He our Lord grant the Sodomites as good an oppor-
does not merely say, Is this a moral or an im- tunity as he granted the people of Capernaum,
moral city? Are these people decent or inde- and why did he not grant the people of Tyre and
cent? The question which the Lord would Sidon, who were still living, as favorable an
examine rather would be, What is the heart opportunity as he granted to the people of Chor-
attitude of this people or that people, this in- azin and Bethsaida? We answer, that none of
dividual or that individual? What is he aiming, these people were granted a trial for eternal
striving, for?—how would he be effected there- life. The Sodomites did not have such a trial;
by if granted clearer light respecting the divine the people of Tyre and Sidon had no trial of any
will? Hence, if we look at ourselves, and find kind; nor did the people of Palestine have a
that we are not immoral, not coarse, sensual, trial for life eternal. The trial which they did
brutish, but more refined than many others, have was a trial respecting their love for the
this is well; it is what we should be in view of Lord and for righteousness, and of their readi-
our favors, privileges and mercies; but we are to ness to be his people and supporters of his
remember that we might still be very far short Kingdom. The result of the trial showed that

they were not sufficiently in love with righ- Capernaum, when they shall be on trial for life
teousness to appreciate the Lord’s Kingdom, during the Millennial age, will be unkindly
nor to become its friends and servants; and in treated, it would be a great mistake; because
consequence of this their city and their land, the declaration of the Lord’s Word distinctly is
and they as a people were rejected by the Lord that the world shall be “judged in righteous-
from being his agencies in connection with the ness”—not in wrath, malice, not with a desire
establishment of his Kingdom. to do them injury, but with a desire to do them
That no individual trial for eternal life had every good possible—hence it will be “tolerable”
yet come to any of these people is evident from for the people of Capernaum in that day—very
several facts: (1) that the whole world was tolerable—it will be a grand and blessed oppor-
under condemnation through Adam’s trans- tunity for them to come to a full, clear knowl-
gression; (2) that no one could be relieved from edge of the Lord; but it will be still more
that condemnation, so as to have a fresh indi- tolerable for the people of Sodom and Gomor-
vidual trial for life, until the ransom price was rah, because their sins, although greater in
paid, and it was not yet finished; (3) this is fur- some respects, were less heinous in the sight of
ther implied by our Lord’s statement (verse 24) God—they were less against character, more
that there would be a day of judgment future— sins of ignorance.
a day of testing, a day of trial, a day to see We may assume, therefore, that during the
who would be worthy of eternal life and who Millennial age disciplines such people as those
unworthy. (Acts 17:31.) In that judgment day, of Tyre and Sidon and those of Sodom, who had
the Millennial age, all are to have a chance for never known God to any degree, who had never
everlasting life; for the granting of this very known his laws, will be in a condition of heart
chance to all of Adam’s race was the very object much more readily amenable to the influences
of our Redeemer’s death. Meantime, the people and requirements of that time than will be
of Bethsaida, Chorazin and Capernaum, having some others—the people of Chorazin, Bethsai-
rejected the Lord and having been rejected by da and Capernaum, who having known more
him, he nevertheless found some there, and has respecting God had misused the opportunities
been selecting others since, of a special class, of the present life—who broke down their char-
which he is calling to joint-heirship with him- acters instead of building them.
self in that Millennial Kingdom, under whose And these are merely ensamples, for we
beneficent reign of righteousness a full and know that all those that are in the graves shall
impartial judgment or trial for life shall be hear the voice of the Son of Man, and come
granted to all. He would have his hearers forth—“they that have done good [the saints,
understand, however, that in that future trial the overcomers] unto the resurrection of life,
time the people of Tyre and Sidon and Sodom and they that have done evil [all mankind out-
would be treated with more consideration and side of the saints] unto the resurrection of judg-
allowance than those who, having many more ment.”—John 5:28,29.
privileges, had hardened their hearts against We can readily see, in harmony with our
what they did see and know. “It shall be more Lord’s declaration in this lesson, that many
tolerable for the land of Sodom in the day of who in the present life have no knowledge and
judgment than for thee,” Capernaum. no opportunity may be nothing disadvantaged
How scathing was the rebuke of these words, thereby in that judgment time, but on the con-
that the people of Sodom, notorious for their trary may be more susceptible to the good influ-
wickedness, licentiousness, etc., should find ences of the Kingdom and its laws than some
more favor, more tolerance, at the Lord’s hand, others will be who have had contact with the
when he should begin the work of judging man- light to some extent in the present life, but who
kind, than themselves, who had been God’s have refused it. What a blessed promise is this
favored people, but who had not appreciated his one, of a future judgment or trial! How much
favors, and had done despite unto his goodness! it means to the whole groaning creation, that
But if any infer from this that the people of God, who let the sentence of Adam fall on all

without giving them an individual trial, has ment than they describe them as suffering now?
provided a redemption for all from that first What do they understand by the words “day of
sentence, and has provided that each member judgment,” anyway? Evidently they have no
of the race shall individually have a trial, a proper conception of the meaning of the words.
judgment, in due time, at the hands of him who They see that our Lord referred it to a future
died for all. And then, how favorable the condi- time, and they are hopelessly confused and
tions are to be, under which that trial will be thoroughly unable to give any reasonable ex-
granted! Satan is to be bound, and the earth is planation of the matter, either in harmony with
to be filled with the knowledge of the Lord and God’s character or in harmony with their own
his goodness and his gracious arrangements on wretched and God-dishonoring theories.—See
behalf of his fallen creatures, whom he desires Studies in the Scritures, vol. 1, p. 137.
shall not perish, but, if they will, have eternal How comforting are our Lord’s words, that
life through Christ. these things are revealed, nevertheless, to some
However, as our Lord distinctly intimates —to babes, to those who are not great, not wise,
(v. 5), these things respecting the coming judg- according to the course of this world; to those
ment and the blessed opportunities which shall who are of humble mind, ready to be taught of
be accorded to every member of Adam’s race, the Lord, instead of wishing to teach the Lord.
are hidden from the majority—especially do This great blessing, dearly beloved, is ours, and
they seem to be hidden from the worldly-wise let us be very careful that we maintain the atti-
and prudent, who instead of accepting so gra- tude of childlikeness and simplicity, that we
cious a plan, are rather inclined to teach the may continue to be taught of God, and to “know
people that the poor Sodomites went to eternal the things that are freely given unto us of God.”
torment without ever having had a chance, and Let us rejoice in them and use them, and let the
with no prospect of ever having a chance in the light shine out to others. The explanation of the
future, although our Lord declares that if they fact that the divine plan is hidden from the
had had as good an opportunity as the people of great majority of the learned, the doctors of
Capernaum they would have repented with a divinity, etc., is that so it has pleased the
deep contrition. The wise and prudent are in- Father to let “the wise be taken in their own
clined to tell us also that the people of Tyre and craftiness,” and to reveal his purposes to those
Sidon, although not favored with our Lord’s of an humble mind. “Even so, Father, for so it
blessing, are also to be considered doomed to seemed good in thy sight.” (1 Cor. 3:19.) The
eternal torment, though they would have re- Father drew to the Son at the first advent, not
pented had they had as good an opportunity as the doctors of the law, the scribes and the nota-
the people of Palestine; and finally they tell us bles, but certain “Israelites indeed,” in whom
that these people of Palestine, having rejected was no guile, though they were but an humble
our Lord, must necessarily be sufferers of eter- few. And the same class has received the bless-
nal torment, and not merely losers of the King- ing all down the age.
dom. They fail to see; they are blind to the The Master realized that his special instruc-
truth—blinded by the traditions of their reli- tions must be toward those whom the Father
gious teachers—as the Jews were. had given unto him, rather than toward the
Then, to add to their confusion, they begin to unready and unwilling ones who would not
attempt to apply the Lord’s words respecting a receive his testimony because not in a proper
day of judgment, and of course interpret it to condition of heart to appreciate. To his faithful
mean a day of damnation, instead of a day of disciples, therefore, and to all of the same class
trial. They fail to note that their claim is that since, he declared that all things he possessed
the Sodomites were already in hell, suffering he had received of the Father; he claimed noth-
torments of the severest form for nearly two ing of himself; and further, he asserted that no
thousand years, at the time our Lord uttered one knew him truly, fully, intimately, but the
these words. Do they think that the Sodomites Father, and that no man knew the Father ex-
could suffer any more after the day of judg- cept himself, the Son, and he to whom the Son

revealed him. The average reader gets very lit- be kept by a perfect man, but because all being
tle meaning out of this passage at first. The imperfect and fallen they were unable to keep
Christian who has been making progress for the Law Covenant. So we may suppose that
years, growing in grace and in the knowledge of amongst the Jews at that time, while the
the Lord, can appreciate it much better. He majority were professing to be holy, law-keep-
realizes that while he had some knowledge ers, who did no sin, there were some who hon-
about Jesus and about the Father at first, from estly admitted to themselves and to others that
the very inception of his Christian experience, they did not, could not, keep the Law perfectly,
yet it was a different matter to come to know and who therefore felt burdened and wearied
the Father and to know the Son in the inti- with their fruitless endeavors. Such felt their
mate sense, in the sense of becoming well need of a burden-bearer, such felt their soul-
acquainted with them, knowing their mind as sickness and need of the good Physician, and to
one knows the mind, the heart, of an intimate such Jesus addressed himself, inviting them to
friend. It is a privilege to receive such an ac- come to him and receive rest, relief.
quaintance. It is not to be had by everybody; it This coming to Christ for rest is the first step
requires seeking for and knocking for, and such toward a Christian life; it is justification, the
seeking and knocking implies an earnest desire acceptance of him as the satisfaction for our
to have an intimate fellowship and communion. sins; and from the time we thus accept him, as
Such a growth in grace should be earnestly the Apostle declares, we have joy and peace
sought by all of the Lord’s true followers who through believing. (Rom. 5:1; 15:13.) But hav-
seek to be his joint heirs in the Kingdom; for ing been thus received and blessed, there is
without it they cannot make progress. In pro- something more for us to do, viz., to learn that
portion as we know the Father and know the there is another burden and another yoke
Son we will love them and seek more and more which we should take upon us voluntarily.
to do those things which are pleasing in their A yoke is a symbol of servitude, and so our
sight. Lord implies that those who are set free (either
Come! Weary And Heavy-Laden. from the yoke of the Law Covenant, as were
Still addressing the same class, and implying the believing Jews, or from the yoke of Satan,
that there were some present of the right disas were the believing Gentiles) should become
position who had not yet become his disciples, his servants, should take his yoke, should learn
our Lord appealed to his hearers individually, to do his will. A yoke generally is arranged for
“Come unto me, all ye that labor and are heavy two, and our Lord speaks of it as his yoke, by
laden, and I will give you rest.” The difficulty which we are to understand that he also is a
with most of the people would seem to have servant; having come to do the Father’s will,
been that they were neither weary nor heavy and having put on the yoke of servitude, he
laden, but on the contrary pretty well self-con- invites us to become true yoke-fellows with
tented. We cannot suppose that physical weari- himself in the doing of the Father’s will, co-
ness and physical burdens was the thought laborers together with Christ in the great work
before our Lord’s mind, but rather the heart- of the world’s deliverance from sin and death.
burden and sin-weariness, which all true Isra- The secret of the ability to wear this yoke,
elites must have felt, if they were honest with and to have companionship with Christ in his
themselves. service, and to have as a result a great blessing
We are to remember that they were under in our own hearts, a rest unto our souls, lies, he
the Law Covenant, that its requirements were explains, in our learning to be meek and lowly
very exacting, and that it made no allowance of heart as he was. It will be impossible for
for weaknesses, imperfections, errors, etc.; con- those who are proud, haughty, self-willed, am-
sequently, all of those Jews should have felt bitious, worldly-wise, etc., to labor in the same
themselves continually condemned in striving yoke with Jesus, or to find the true rest of soul
to carry the burden of the Law of Sinai. Not which we properly seek. But if we are meek,
that the law was an unjust one or impossible to teachable, humble-minded, ready to know and

to do the Lord’s will at any cost, then indeed we such it must seem a “reasonable service,” that
shall find rest to our soul’s satisfaction—the since the Lord has graciously redeemed our
peace of God which passeth all understanding lives and our all, we should use what remains
will rule in our hearts. of that life to his praise and glory; and after we
We notice a difference between the two rests have fastened the yoke upon ourselves we find
of vs. 28 and 29. Of the first it is said that the that it is an easy one, and that with it any bur-
Lord will give it to him who comes to him in den, any duty, any trial, any difficulty, any vex-
faith; of the second, it is said that he finds this ation of spirit, any burden of any kind that
rest to his soul through becoming a yoke-fellow could come to us, would be light indeed, be-
with Jesus. And so it is: there are two blessings; cause of this yoke.
the first blessing is that of justification—the joy Why? Because those who wear this yoke
of having our sins forgiven, realizing ourselves have the assurances of the divine Word, that all
no longer strangers and foreigners from our things are working together for good to them;
heavenly Father, but brought nigh by the blood that the heavier the burden that may be at-
of Christ; the second is the joy which comes tached the greater will be the blessing and the
more gradually, a fruitage, a grace, a develop- reward by and by; the more severe the experi-
ment in the heart, the growing and abiding ences during the present time, the brighter
peace and joy of the holy spirit. This second shall be the glory, and the brighter shall be
blessing, however, is attained by very few; the their character and the more sure shall they be
majority of nominal Christians know nothing of of being fitted and polished for the heavenly
it; and yet it is the very object of the calling of Kingdom. From this standpoint every burden is
this Gospel age, and those who fail to come to light, because our yoke is appreciated, and is so
the Lord and to take his yoke, and to learn of easy, so reasonable; and additionally it is so
him, to become thus “copies of God’s dear Son,” light because the Lord is with us in this yoke.
will fail utterly of the special purpose and call He is the great Burden-bearer, and will not suf-
of this Gospel age, and will have neither part fer us to be tempted nor to be pressed with
nor lot in the Kingdom. The blessing of justifi- more of the burdens of life than we should prob-
cation by faith is merely to fit and prepare us to ably be able to endure. He is watching out for
take the yoke and to become a co-laborer with the interests of all those who take his yoke up-
the Lord in the Father’s service. on them. Their burdens are his burdens, their
This yoke which Jesus invites us to come trials are his trials, their interests are his inter-
under with him is a very formidable affair from ests; yea, all things shall work for good to them
the standpoint of the world: to them it seems to because they love him.
be a most unreasonable yoke, a most terrible Let us remember, however, that the Lord
burden—to consecrate life, time, means, every- takes no slaves in this way; he does not fasten
thing to the service of God; but from the stand- the yoke upon any; he merely invites us to
point of those who have come unto Jesus, and to come, and then to fasten his yoke upon our-
whom he has spoken peace and rest through selves, to make a full consecration of ourselves
justification, the matter is very different. To to him and to his service.

30 Galilee Feet anointed by sinful woman; illustration of debtors 7:36-50
Luke 7:36-50 Simon answered and said, I suppose that

And one of the Pharisees desired him that he, to whom he forgave most. And he said
he would eat with him. And he went into the unto him, Thou hast rightly judged. And he
Pharisee's house, and sat down to meat. turned to the woman, and said unto Simon,
And, behold, a woman in the city, which Seest thou this woman? I entered into thine
was a sinner, when she knew that Jesus sat
house, thou gavest me no water for my
at meat in the Pharisee's house, brought an
feet: but she hath washed my feet with
alabaster box of ointment, And stood at his
feet behind him weeping, and began to tears, and wiped them with the hairs of her
wash his feet with tears, and did wipe them head. Thou gavest me no kiss: but this
with the hairs of her head, and kissed his woman since the time I came in hath not
feet, and anointed them with the ointment. ceased to kiss my feet. My head with oil
Now when the Pharisee which had bidden thou didst not anoint: but this woman hath
him saw it, he spake within himself, saying, anointed my feet with ointment. Wherefore
This man, if he were a prophet, would have I say unto thee, Her sins, which are many,
known who and what manner of woman this are forgiven; for she loved much: but to
is that toucheth him: for she is a sinner. whom little is forgiven, the same loveth lit-
And Jesus answering said unto him, Simon,
tle. And he said unto her, Thy sins are for-
I have somewhat to say unto thee. And he
given. And they that sat at meat with him
saith, Master, say on. There was a certain
creditor which had two debtors: the one began to say within themselves, Who is this
owed five hundred pence, and the other that forgiveth sins also? And he said to the
fifty. And when they had nothing to pay, he woman, Thy faith hath saved thee; go in
frankly forgave them both. Tell me there- peace.
fore, which of them will love him most?
TWO TYPES OF SINNERS.—Reprints, p. 2625

LUKE 7:36-50.
“Thy faith hath saved thee.”
SIMON was a very common name amongst the When our Lord accepted the invitation and
Jews, and hence it is not so remarkable that attended the dinner Simon treated him kindly
there were two Simons at whose homes Jesus and politely, but did not go to any extreme of
was entertained. It is a little peculiar, however, politeness in his entertainment; perhaps think-
that there are so many features of similarity ing of him as not being used to special atten-
connected with the two entertainments—that tions, but rather as being a companion of
at both of them our Lord’s feet were anointed, fishermen and common people generally.
etc. (Compare Matt. 26:6-13.) It is supposed Simon therefore did not salute him with a kiss
that about a year and a half elapsed between on his arrival, as was usual with honored
the two events, that recorded by Matthew being
guests, for that would have seemed like bestow-
just prior to our Lord’s death, “anointing for my
ing too much honor upon an ordinary person
burial.”
In this lesson we see Simon, a Pharisee, evi- whom he, as a Pharisee, was not yet prepared
dently considerably impressed with our Lord’s to fully endorse; nor did he send the servant to
character and teachings, and more favorably take off the Master’s sandals and to wash his
inclined toward him than the majority. He feet, according to the custom of the best enter-
thought it would be pleasant to invite Jesus to tainers of that time. He may have said to him-
dinner, thus to honor him, and possibly have a self, This man and his disciples are not used
little notoriety himself in connection with the to being entertained in such style, and my ser-
noted Nazarene. vants would recognize themselves as being on a

par at least with any of these men except the in her hand, and while he was reclining at din-
Teacher himself. Without, therefore, going to ner, after the custom of that time, and while
the extremes of polite entertaining, the Phari- his feet would be easily accessible to her, she
see had nevertheless cordially welcomed the would venture to anoint them with the fine
Lord to his table, feeling no doubt that in doing ointment which she had brought with her. Say-
this he was honoring the Lord, and not suffi- ing not a word, her heart too full of utterance,
ciently realizing that he was the one who was she reached the Master’s feet, and there her
being honored, in the privilege of entertaining tears trickled over them. By her tears he should
so noble a guest. How will Simon regard the know, more eloquently than she could voice her
matter when, in the resurrection time (during sentiments in words, what were the true long-
the Millennium), he ascertains that his guest ings of her heart for forgiveness and for recon-
was “the Only Begotten of the Father, full of ciliation.
grace and truth”? How merciful and considerate of our needs, is
The Apostle urges upon us all, “Be not for- the Lord’s provision that when we come peni-
getful to entertain strangers, for thereby some tently to his feet for forgiveness we are not re-
have entertained angels [God’s messengers] un- quired to approach him through another, nor to
awares.” The Lord wishes his people to be gen- formulate our petition in some exact form of
erous with such things as they have (but not to language—he can read our hearts and accepts
be vaingloriously extravagant), hence it is writ- our tears and even our humblest efforts to
ten again, “There is that scattereth and yet in- make amends and to serve the “members of his
creaseth; and there is that withholdeth more body.” And even though he may delay the mes-
than is meet [proper] and it tendeth to poverty.” sage of forgiveness it is but to let the roots of
It is a part of our present lesson to learn of our penitence and faith sink deeper in our hearts.
own mean selfishness, which all have inherited Jesus for a time seemed to heed her not, and
through the fall, and gradually, under the in- she may have questioned whether or not he was
struction of the Lord’s Word, to get the victory misunderstanding her motives and her prayer,
over this and become more generous—more like but the fullness of her heart found vent in still
our Father in Heaven. more tears, and tenderly she wiped his feet and
Let us be specially generous and hospitable anointed them with the ointment. The Phari-
toward the “brethren,” who really represent the see, meantime, was saying within himself: Now
Lord himself; not only as “ambassadors for it is most fortunate that I invited Jesus to din-
God,” but also as “members of the body of ner today, and it is fortunate that this woman
Christ.” came in; it affords a proof, a test, respecting
The “woman of the city” mentioned, was evi- the ability of Jesus to read the hearts of those
dently a common character, widely known to about him. If he were a prophet, if he were spe-
the people of the city, though she might not be cially empowered and enlightened of God, he
known to Jesus and the disciples, who were not would have known the character of this woman;
residents. Whatever the woman’s previous life but he evidently does not know her character,
may have been, she had experienced deep con- and therefore is permitting her to anoint his
trition of heart, and a desire to live a better feet, and this seems to be a proof that he is not
life. She had heard about Jesus, the great a prophet.
Teacher, and that unlike the Pharisees he did But Jesus, fully conscious of all that was go-
not disdain to speak with and to encourage ing on, and with a clear knowledge of the heart
fallen ones and to help them up again. She felt of the poor woman at his feet, and of the self-
that she would like to go to the Lord in prayer satisfied Pharisee who entertained him, was
for forgiveness, and would like to make a fresh planning a way by which he might do good to
start in life, to seek thereafter to live more con- both of them—a way by which he might set
sistently. She knew not how to approach the before all present a great truth. Therefore he
matter; she knew not what to say respecting put a parable to Simon, saying that a certain
herself; she would merely take a little offering creditor had two debtors, the one owing a large

amount, the other a small amount, and when death, as a gift from the Saviour who honored
they were totally unable to pay he cheerfully him by consenting to be his guest.
and promptly forgave them both. Then our Lord Then Jesus turned to the woman and said to
pointed his lesson on this little parable, by en- her, “Thy sins are forgiven.” What words those
quiring which of the two forgiven ones would be must have been to her! Her prayer was
most appreciative of the creditor’s leniency? answered—a prayer, which had arisen in her
Simon, who had not as yet caught the import of heart, and which had expressed itself through
the parable, promptly answered that the one tears and ointment, had been heard, and she
who had the largest debt forgiven would un- was forgiven and all the past treated as forever
doubtedly be the one who would be most appre- blotted out. How thankful she must have felt!
ciative, and our Lord approved this answer. Poor Simon, however, so far as we know, did
Then directing attention to the woman, he re- not come to the point of saying, Lord, I also am
minded Simon that although he had been kind a sinner, and even though I have loved less
in inviting him to dinner, and although he ap- than this woman I also need to be forgiven, and
preciated his attentions, nevertheless the still I pray for the forgiveness of my sins, that I may
greater attentions of the woman, and the still be counted one of your followers. No; the very
greater marks of respect which she had showed, fact that he had a religious standing in the
were evidences that while they both loved, the nominal Church, and had made a profession of
woman loved the more; and the intimation holiness, seems to have stood in his way, and to
clearly is that the greater love was developed have hindered him from accepting the grace of
God and the forgiveness of sins. And so it is
by a greater realization of sin and a greater
right along. How frequently do we see that peo-
desire to be relieved from it.
ple who have been living moral lives, evidently
Of course, in one sense of the word, all are
seeking to walk in paths of righteousness, are
sinners, all have come short of the glory of God,
much less prepared to accept forgiveness
and are hopeless without forgiveness; yet the
through the Lord Jesus Christ than are some
Pharisee occupied a different position from the
others who have been living more carelessly
woman, because under the Jewish Law Cove-
and who awaken to a realization of their un-
nant he was already occupying a standpoint of
done condition, and go to the Lord more con-
typical justification, and was seeking to main-
tritely and more earnestly, and exercise a
tain that standing by living a life of strict re- greater faith, and feel for him consequently a
gard for the divine Law. On the other hand, the greater love!
woman, although under the same Covenant, by There is no intimation, however, that be-
living an abandoned life in open violation of the cause of his failure to ask forgiveness, and to
Law, had lost her interest in the national typi- become a follower of Jesus, Simon was con-
cal justification, and was therefore in a much demned to “hell,” etc.; quite to the contrary, he
larger sense of the word a sinner. Simon knew simply followed the course of his nation (blinded
very well that while he was trying to keep the by prejudice and false traditions of men). Their
Law he was not keeping it perfectly, but in- rejection of Jesus lost to them the privileges of
fracted it in various ways from time to time, joint-heirship in Christ’s Kingdom, and led to
and yet he was not wilfully an infractor of the their national rejection from God’s favor until
Law, as was the woman; hence in this sense of the opening of the Millennial age. Then, as
the word there was the wide difference between the Apostle clearly shows, their blindness shall
great sin and less sin; yet both needed the Sav- be removed and they shall be blest with a much
iour, and if the Pharisee had realized the truth clearer knowledge of the truth. Then the Lord
of the matter he needed the Saviour just as will “pour upon them the spirit of prayer and
much as did the woman; for the Law Covenant supplication, and they shall look upon him
could not give him everlasting life—to attain whom they pierced, and shall mourn because of
that he must admit his sin and accept forgive- him.” Then when they weep as did the woman
ness and salvation from sin and its penalty, with the ointment, God, through the glorified

Christ, will have mercy on them and forgive come unto the Lord, with tears of penitence, we
their sins. Then their trial for everlasting life are to know that they do not prevail; and if we
will begin.—See Rom. 11:25-32; Zech. 12:10. present gifts we are to know that they do not
The other guests at the table were particu- prevail, and that the tears and the offerings
larly struck with our Lord’s declaration that the could avail us nothing except as we present to
woman’s sins were forgiven her. Not recogniz- the Lord our faith, accepting him as the one
ing the speaker to be the Messiah, the Son of who has power to forgive sins and to cleanse us
God, they questioned the propriety of such from all unrighteousness. And not only is this
words, but this was one reason why our Lord necessary at the beginning of the Christian
uttered the words; it was one of his unostenta- way, but similarly faith is necessary all the
tious methods of calling attention to the fact journey through. If we do not continue in faith
that he was the Messiah, and that as such, and we cannot progress. “According to thy faith be it
in view of the work which he was yet to do all unto thee,” would seem to be the Lord’s method
power to forgive sins was in his hands.
of dealing with all who are his disciples, from
Then he said to the woman, “Thy faith hath
first to last of their Christian walk and experi-
saved thee: go in peace.” He wished her to know
ence.
that it was not her tears that had brought the
The center of the lesson, then, is abiding
forgiveness; that it was not the value of the
faith in the Lord: faith when he seems not to
ointment that had moved him to forgive her,
but that the thing which was pleasing in his notice us; faith when things seem to be going
sight, and on account of which her sins were prosperously with us in our spiritual affairs
forgiven, was her faith. She not only realized and in our temporal affairs; and faith equally
her own sinful condition, but she had realized strong when the currents and forces seem all to
that this great Teacher had the power to forgive be against us. The victory that overcometh the
her and to restore her, and she had trusted, and world is the faith that in all conditions is able to
acted upon this, and our Lord wished her to look up to the Lord with absolute confidence in
realize that the reward she had received was his goodness and faithfulness, and to realize
because of exercise of this faith. And so we may that according to his promise eventually all
realize in respect to all of the Lord’s favors in things will work together for good to us because
the case of each one of his people. When we we are his people.—1 John 5:5; Rom. 8:29.

30 Galilee Second preaching tour of Galilee, with the twelve 8:1-3
Galilee Demoniac healed; league with Beelzebub charged 12:22-37 3:19-30
Luke 8:1-3 Matthew 12:22-45

And it came to pass afterward, that he Then was brought unto him one possessed
went throughout every city and village, with a devil, blind, and dumb: and he
preaching and showing the glad tidings of healed him, insomuch that the blind and
the kingdom of God: and the twelve were dumb both spake and saw. And all the
with him, And certain women, which had people were amazed, and said, Is not this
been healed of evil spirits and infirmities, the son of David? But when the Pharisees
Mary called Magdalene, out of whom went heard it, they said, This fellow doth not
seven devils, And Joanna the wife of cast out devils, but by Beelzebub the
Chuza Herod’s steward, and Susanna, and prince of the devils. And Jesus knew their
many others, which ministered unto him thoughts, and said unto them, Every king-
of their substance. dom divided against itself is brought to

desolation; and every city or house with this generation, and shall condemn
divided against itself shall not stand: And it: because they repented at the preaching
if Satan cast out Satan, he is divided of Jonah; and, behold, a greater than
against himself; how shall then his king- Jonah is here. The queen of the south
dom stand? And if I by Beelzebub cast out shall rise up in the judgment with this
devils, by whom do your children cast generation, and shall condemn it: for she
them out? therefore they shall be your came from the uttermost parts of the
judges. But if I cast out devils by the earth to hear the wisdom of Solomon;
Spirit of God, then the kingdom of God is and, behold, a greater than Solomon is
come unto you. Or else how can one enter here. When the unclean spirit is gone out
into a strong man's house, and spoil his of a man, he walketh through dry places,
goods, except he first bind the strong man seeking rest, and findeth none. Then he
and then he will spoil his house. He that is saith, I will return into my house from
not with me is against me; and he that whence I came out; and when he is come,
gathereth not with me scattereth abroad. he findeth it empty, swept, and garnished.
Wherefore I say unto you, All manner of Then goeth he, and taketh with himself
sin and blasphemy shall be forgiven unto seven other spirits more wicked than him-
men: but the blasphemy against the Holy self, and they enter in and dwell there:
Ghost shall not be forgiven unto men. And and the last state of that man is worse
whosoever speaketh a word against the than the first. Even so shall it be also unto
Son of man, it shall be forgiven him: but this wicked generation.
whosoever speaketh against the Holy
Ghost, it shall not be forgiven him, neither Mark 3:19-30
in this world, neither in the world to come. And Judas Iscariot, which also betrayed
Either make the tree good, and his fruit him: and they went into a house. And the
good; or else make the tree corrupt, and multitude cometh together again, so that
his fruit corrupt: for the tree is known by they could not so much as eat bread. And
his fruit. O generation of vipers, how can when his friends heard of it, they went out
ye, being evil, speak good things? for out to lay hold on him: for they said, He is
of the abundance of the heart the mouth beside himself. And the scribes which came
speaketh. A good man out of the good down from Jerusalem said, He hath Beelze-
treasure of the heart bringeth forth good bub, and by the prince of the devils casteth
things: and an evil man out of the evil he out devils. And he called them unto him,
treasure bringeth forth evil things. But I and said unto them in parables, How can
say unto you, That every idle word that Satan cast out Satan? And if a kingdom be
men shall speak, they shall give account divided against itself, that kingdom cannot
thereof in the day of judgment. For by thy stand. And if a house be divided against
words thou shalt be justified, and by thy itself, that house cannot stand. And if Satan
words thou shalt be condemned. Then rise up against himself, and be divided, he
certain of the scribes and of the Pharisees cannot stand, but hath an end. No man can
answered, saying, Master, we would see a enter into a strong man's house, and spoil
sign from thee. But he answered and said his goods, except he will first bind the
unto them, An evil and adulterous genera- strong man; and then he will spoil his
tion seeketh after a sign; and there shall house. Verily I say unto you, All sins shall
no sign be given to it, but the sign of the be forgiven unto the sons of men, and blas-
prophet Jonah: For as Jonah was three phemies wherewith soever they shall blas-
days and three nights in the whale's belly; pheme: But he that shall blaspheme against
so shall the Son of man be three days and the Holy Ghost hath never forgiveness, but
three nights in the heart of the earth. The is in danger of eternal damnation: Because
men of Nineveh shall rise in judgment they said, He hath an unclean spirit.

“THEY HATED ME WITHOUT A CAUSE”—Reprints, p. 4608
MATTHEW 12:22-32,38-42.
“He that is not with me is against me, and he that
gathereth not with me scattereth abroad.”—Matthew 12:30.
SOMETIMES on a battlefield it would appear Every Test Twofold
as though each man were fighting for himself. As we see how blindly scribes and Pharisees
All battle lines seem lost in the confusion; yet in and Doctors of the Law hated Jesus and said all
the end the victory will show the same clear-cut manner of evil against him, we perceive that
distinctions that prevailed in the beginning of really they were on Satan’s side. As we see Saul
the battle. According to the Great Teacher the of Tarsus stoning Stephen to death and others
entire human family is either on one side or on persecuting followers of Jesus, we see clearly
the other side of a great battle between right that they were in Satan’s service, deluded by
and wrong, truth and error, God and Satan. him and, in some instances, we are assured
There is no doubt whatever as to how the battle that these servants of Satan and unrighteous-
will end—God will have the victory. Indeed the ness verily thought that they did God service.
Bible assures us that at any time he could Let us therefore be on guard along these lines,
quickly put an end to the conflict, deliver his remembering the words of the Great Teacher,
saints, overthrow Satan and his empire, etc. “Ye cannot serve God and mammon.” “He that
The Divine promise is that this will be done is not for me is against me.” “He that gathereth
in God’s “due time”—when the Church will be not with me scattereth abroad.” Alas, how many
completed and changed by the power of the noble people have unwittingly been on the
First Resurrection, and the time shall come for wrong side of the great controversy—fighting
the establishment of Messiah’s Millennial King- against God and the Truth, ignorantly deluded
dom for the blessing of all the nations of the by the Adversary. By permitting this conflict
earth. and the measure of darkness, God is the more
Is it asked why the long delay of now six effectively trying, testing, those whom he has
thousand years that sin has triumphed, two called to be his people. Not only are we tried
thousand of this since Messiah died for the re- directly as to the side we will take, but in a
demption of sinners and their release from the secondary sense we are tried as respects our
death sentence? The answer is that during humility. Those who are honest of heart and
these nineteen centuries those whom he has who make the mistake of fighting against God,
when their eyes are opened, have a great test of
favored with some knowledge of his will—test-
humility in the matter of confession of their
ing their loyalty to him, to his Law, to his repre-
error and becoming zealous for the Truth.
sentatives—he is testing because he seeks to Those who are on the right side have also a test
find amongst those professing loyalty, such as of humility, that they be not puffed up by their
have the principles of righteousness at heart. victory, but “humble themselves under the
Our present Study shows how some at the First mighty hand of God, that he may exalt them in
Advent were thus tested and we know that due time.”
throughout these nineteen centuries the experi- Satan, because created on a higher plane, is
ence of the footstep followers of the Nazarene styled the Prince of demons in his relationship
have been similar to his own. Frequently they to the fallen angels. Judge of the delusion in the
have been hated without cause—maligned, mis- hearts of the Pharisees which prompted them
to charge the Master with being Satan himself
understood, slandered—sometimes by fellow-
and, on this score, accounted for his power to
religionists of honorable standing. In every cast out demons! The Master took the time to
such instance we are to remember that there philosophize with them on this subject and to
are but two sides to the conflict—the side of show that if the time had come when Satan
God, truth, righteousness, and the side of error, would work against his own associates and
falsehood, Satan. servants it would imply the speedy fall of his

empire. He also pointed out that demons had were committed against full light, its merit or
been cast out by some whom they acknowl- punishment would be destruction, Second
edged and honored. If he must be Beelzebub to Death. But very evidently it would be such a sin
cast out the demons, what would their logic be to only a few. With the majority there would be
in respect to their neighbors and friends who at a mixture of wilfulness with ignorance, and, if
times had exercised this power! On the other so, the proportion of wrong represented by the
hand, if he, by God’s power cast out demons, it ignorance could be forgiven; but the proportion
was an evidence that God’s Kingdom was nigh, represented by the wilfulness would need to be
just as he had proclaimed.
punished, because unforgivable.
Wilful Sins Unforgivable The scribes and Pharisees, envious of his
Having thus answered their objection he popularity, asked for a sign, a proof of his Mes-
showed that they were against him and oppos- siahship—not recognizing his teachings and his
ing his Word and that this meant that if he miracles as proofs sufficient. He then told them
were God’s representative, they were opposing of one sign which would come to them too late—
God. Then he called their attention to the fact his stay in the tomb would correspond to
that their words were blasphemous in that they Jonah’s stay in the belly of the great fish. The
attributed God’s spirit, God’s power in him, to people of heathen Nineveh in the Judgment
Satan’s power. Since they did this without any
Age, in the Millennial Age, he assured them,
real provocation and in opposition to every
would rank higher than they, for the Ninevites
evidence, it implied that they were wicked at
heart. Ordinary sins resulting from the fall, ig- did repent at the preaching of Jonah, while these
norance, superstition, etc., would all, in God’s repented not at the preaching of a greater than
providence, be ultimately forgivable, but a wil- Jonah. The Queen of Sheba had journeyed afar
ful sin against light, against knowledge, would to hear Solomon’s wisdom; yet these who were
be a sin against God’s spirit. And for that sin in the presence of a greater than Solomon real-
there would be no forgiveness, either in this ized it not and heeded not his message. Let us
Age, or in the coming Age—either during this not be thus blinded, but, with our whole hearts,
Gospel Age or in the Millennial Age. If the sin accept and follow the Nazarene!
BY THY WORDS ACQUITTED; BY THY WORDS CONDEMNED.—Reprints, p. 1937

“Out of the abundance of the heart the mouth speaketh. A good man out of the good
treasure of the heart bringeth forth good things; and an evil man, out of the evil trea-
sure, bringeth forth evil things. But I say unto you, that every idle [unprofitable or
pernicious] word that men shall speak, they shall give account thereof on a day of
judgment. For by thy words thou wilt be acquitted, and by thy words thou wilt be con-
demned.”—Matt. 12:34-37.
REALIZING that we, the Church, are at the The above words of our Lord indicate that the
present time under the inspection of our heart and the mouth are under very special
kingly Bridegroom, who is now present (Matt. scrutiny, the former representing the individ-
22:11) to gather out of his Kingdom [in its ual character, and the latter being an index of
present embryo or formative condition] all the character. It is in this same view of the mat-
things that offend” (Matt. 13:41), and to ter that those words of wisdom were penned,—
gather unto himself his jewels, his bride (Mal. “Keep thy heart with all diligence; for out of it
3:17), we cannot too carefully consider the are the issues of life. Put away from thee a
principles upon which this judgment and this froward mouth, and perverse lips put far from
selection are made. thee.” (Prov. 4:23,24.) The indication is clear

that a right condition of heart is necessary to saying, “Let your speech be always with grace
right words; for “out of the abundance of the [with manifest love and kindness], seasoned
heart the mouth speaketh,” as experience testi- with salt [a purifying and preservative influ-
fies to every man. It is therefore just that our ence].” (Col. 4:6.) And Peter adds, “If any man
words should be a criterion of judgment in the speak, let him speak as the oracles of God,”—
Lord’s estimation, as he tells us they are. True, wisely, and in accordance with the spirit and
honied words are sometimes only the masks of Word of the Lord. Again, it is written, “Keep
deep hypocrisy; but the mask is sure to drop off thy tongue from evil, and thy lips from speak-
some time, as soon as selfish policy renders a ing guile [deceit].” “Whoso keepeth his mouth
change of tactics necessary. The fact therefore and his tongue, keepeth his soul from troubles.”
remains that the words, the entire course of “The words of a wise man’s mouth are gracious
conversation and conduct, are an index of the words: but the lips of a fool [an unwise, reckless
heart. talker] will swallow up himself. The beginning
Our first concern, then, should be for the of the words of his mouth is foolishness, and the
heart—that its affections and dispositions may end of his talk is mischievous madness.” “Be
be fully under the control of divine grace; that not rash with thy mouth, and let not thy heart
every principle of truth and righteousness may be hasty to utter any thing before God; for God
be enthroned there; that justice, mercy, benev- is in heaven, and thou upon earth: therefore
olence, brotherly kindness, love, faith, meek- let thy words be few.”—Psa. 34:13; Prov. 21:23;
ness, temperance, supreme reverence for God Eccl. 10:12, 13; 5:2.
and Christ, and a fervent love for all the beau- Job, in the midst of all his afflictions, was
ties of holiness, may be firmly fixed as the gov- very careful not to sin with his lips. (Job 2:10;
erning principles of life. If these principles be 31:30; 1:21, 22.) He knew that his words would
fixed, established, in the heart, then out of the be taken by the Lord as an index of his heart,
good treasure of the heart the mouth will speak and he was careful to keep both the heart and
forth words of truth, soberness, wisdom and the words right, saying, “What! shall we receive
grace. good at the hand of God, and shall we not re-
Concerning our Lord Jesus, whose heart was ceive evil [calamities, troubles—for discipline
perfect—in whom was no sin, neither was guile or refining]? … The Lord gave, and the Lord
found in his mouth, it was said, “Grace is hath taken away; blessed be the name of the
poured into thy lips;” and again, “All bare him Lord.” There was no spirit of rebellion in a
witness, and wondered at the gracious words heart out of whose abundance came such words
that proceeded out of his mouth.” (Psa. 45:2; of loving submission, patience and faith under
Luke 4:22.) Moses, personating Christ, foretold severe testings, and that, too, without a clear
the blessed influences of the Lord’s words, say- apprehension of the divine wisdom in permit-
ing, “My doctrine shall drop as the rain; my ting them.
speech shall distil as the dew, as the small rain The Psalmist puts into the mouth of God’s
upon the tender herb, and as the showers upon consecrated and tried people these words of
the grass.” (Deut. 32:2.) And Jesus said, “The firm resolution:—“I said, I will take heed to my
words that I speak unto you, they are spirit and ways, that I sin not with my tongue. I will keep
they are life.” (John 6:63.) So wise, just and true my mouth with a bridle, while the wicked [who
were the Lord’s words, that, though his ene- tempts and tries the righteous] is before me.”—
mies were continually seeking to find some Psa. 39:1.
fault, it is said, “They could not take hold of his How necessary to the stability of Christian
words before the people; and they marveled at character is such a resolution, and the self con-
his answers and held their peace.” (Luke trol which develops under a firm adherence to
20:26.) And others said, “Never man spake like it. In an unfriendly world we can expect to re-
this man.”—John 7:46. ceive only the reproaches of our Master; for the
Thus our Lord left a worthy example to his servant is not above his Lord. The world, the
people, which the Apostle urges all to follow, flesh and the devil oppose our way: there are

fightings within and fears without, and many Thus chastened and comforted, we learn to
are the arrows and fiery darts aimed at the look beyond the present to the glory that shall
righteous. But what is the safe attitude of the by and by be revealed in the faithful over-
soul under afflictions and severe testings? Is it comers, who, by patient continuance in well-
not in silence before God, waiting and watching doing in the midst of a crooked and perverse
first to see his leading, his will, in every matter generation, seek for the prize revealed to faith
before presuming to touch things that often in- alone. Thus disciplined and blessed under fiery
volve so much? So the Psalmist suggests, say- trials by going to the Lord for comfort and help,
ing, “I was dumb with silence: I held my peace, the child of God begins to realize what it means
even from good [even from doing or saying what to be dead to the world and alive toward God,
seemed good in my own sight]; and my sorrow with a keen appreciation of his love and good-
was stirred. My heart was hot within me, and ness and grace; and being thus separated from
in my self-communing there burnt a fire the world, and more firmly united to Christ, the
[description of a fiery trial]. Then spake I with language of the heart is, as the Psalmist fur-
my tongue”—not to the revilers, nor to others, ther suggests, “And now, Lord, what wait I for?
my hope is in thee.” (Vs. 7.) Thus
but to the Lord.
“E’en sorrow, touched by heaven, grows bright
Yes, it is always our blessed privilege to
With more than rapture’s ray,
carry our sorrows and vexations to the Lord;
As darkness shows us worlds of light
“For he knows
We never saw by day.”
How to steal the bitter from life’s woes.”
He does it, as the Psalmist suggests (vs. 4-6), Such is the blessed result of bridling the
by showing us, through experience, the vanity tongue under circumstances of trial and vexa-
of all earthly things and their utter inability to tion, and humbly taking all our cares to the
satisfy the soul’s cravings, or to comfort the Lord in prayer, to the end that, when we speak,
wounded spirit. Then comes the thought that our speech may be with grace, seasoned with
the present life, with its cares, vexations and salt, and that under all circumstances we may
sorrows is passing away, that our days are but speak as the oracles of God.
as a handbreadth, and however vexing our ex- Considering our Lord’s words above quoted—
that we must give an account for “every idle
periences, they will soon be over; and if we per-
[unprofitable or pernicious] word”—in view of
mit them to do so they will only work out in us
the fact that the present is our (the Church’s)
the peaceable fruits of righteousness, and
judgment day, we see what great importance
develop in us strong and noble characters, disci-
attaches to our words. All our words are taken
plined to thorough self-control, thoughtful con-
by the Lord as an index of our hearts. If our
sideration, patient endurance of affliction and words are rebellious, or disloyal, or frivolous, or
loving loyalty and faithfulness and trust in flippant, or unkind, unthankful, unholy or im-
God. Then the assurances of the blessed re- pure, the heart is judged accordingly, on the
wards of righteousness in the life to come begin principle that, “out of the abundance of the heart
to have a new and deeper significance, and we the mouth speaketh.” Thus our words, in all the
are made to realize that this is not our continu- varied circumstances of our daily life, are bear-
ing city, but we seek one to come. Thus the ing testimony continually before God of the con-
heart is separated from earthly things, and dition of our hearts. So our Lord’s words imply:
made to realize the superior worth of heavenly and in this view of the case how timely is the
things. Nothing but the Lord himself can sat- admonition,—“Be not rash with thy mouth; and
isfy the longings of the soul, which, tempest- let not thy heart be hasty to utter anything
tossed and tried, comes to realize— before God [And remember that “all things are
“How vain is all beneath the skies, naked and opened to the eyes of him with whom
How transient every earthly bliss, we have to do.”—Heb. 4:13]; for God [our Judge]
How slender all the fondest ties, is in heaven [upon the throne], and thou upon
That bind me to a world like this!” earth [under trial before the bar of God]: there-

fore let thy words be few.” Let them be thought- that it may be blotted out through his gracious
ful and wise, as uttered before God, and not provision for our cleansing through Christ,
rash, hasty and illy considered. humbly claiming that in his precious blood is
Again, in harmony with the Lord’s statement all our hope and trust.
of the responsibility incurred by our words, it is Thus we should render up our account for
also written, “He that keepeth his mouth, keep- every idle word; and by our words of repen-
eth his life: but he that openeth wide his lips tance, supplemented by the merits of Christ
shall have destruction.” (Prov. 13:3.) What a applied by faith, shall we be acquitted. Other-
fearful responsibility attaches to the tongue wise the idle words, dishonoring to the Lord,
that wags in an evil, or even in a flippant, way, will stand against us and condemn us, and we
which is also dishonoring to God! And how nec- will be obliged to suffer the consequences. The
essary is the injunction of the Apostle Peter, first consequence will be self-injury, for every
“Be sober and watch unto prayer!”—1 Pet. 4:7; evil thought or word indulged hardens the char-
1:13; 5:8. acter and inclines it the more toward unrigh-
The Psalmist puts this prayer into the lips of teousness. The second consequence is a bad
all who feel this responsibility, “Set a watch, O example to others, and the stirring up of evil in
Lord, before my mouth: keep a guard at the them. “A soft answer turneth away wrath, but
door of my lips. Permit not my heart to incline grievous words stir up anger.” (Prov. 15:1.)
after any evil thing.” “Let the words of my Thus, as the result of unwise or unkind words,
mouth and the meditations of my heart be ac- we may stir up about us difficulties which will
ceptable in thy sight, O Lord, my strength and become the agents of retributive justice to teach
my redeemer.” “My lips shall utter praise when us the lesson of self-control, and consideration
thou hast taught me thy statutes. My tongue for the feelings and opinions of others. It is
shall speak of thy word; for all thy command- often the case that the Lord (or the devil) is
ments are righteousness. Let thy hand help me; blamed for sending trials which are simply the
for I have chosen thy precepts. I have longed for natural results of our own mistakes. And those
thy salvation [from all sin, and for the perfec- who fail to locate the root of the trouble (in
tion and beauty of holiness], O Lord; and thy themselves) pray in vain for the Lord to re-
law is my delight.”—Psa. 141:3,4; 19:14; move miraculously what they themselves could
119:171-174. obviate by obedience to the Word, and vigorous
That, as imperfect beings, we may always be self-discipline. “If we would judge [and correct]
perfect in word and deed is not possible. ourselves, we should not be judged; but when
Despite our best endeavors we will sometimes we are judged we are chastened of the Lord
err in word as well as in deed, yet the perfect [largely by the experiences through which our
mastery of our words and ways is the thing to own faults put us], that we should not be con-
be sought by vigilant and faithful effort. But, demned with the world.” (1 Cor. 11:31,32.) But
nevertheless, for every idle word we must give even should it be admitted that the difficulties
an account in this our day of judgment. If, in are not directly caused by God, or the devil
the daily scrutiny of our ways, which is the duty (“Every man is tempted [tried] when he is
of every Christian, we discover that in any par- drawn away of his own lusts [desires] and en-
ticular our words have been dishonoring to the ticed”), the natural tendency is to blame the
Lord, we should remember that, “If any man matter on some one else, and to think that our
sin, we have an advocate with the Father, loss of patience, our hasty word or act was the
Jesus Christ the righteous” (1 John 2:1); and in fault of another. How many deceive and encour-
the name of our Advocate we may approach the age themselves with the thought: “If every body
throne of grace, explain to our Heavenly Father else had as reasonable and generous a nature
our realization of the error, our deep regret at as I have our family or church gathering or
our failure to honor his name and his cause by community would be a veritable heaven upon
a holy walk and conversation, and humbly re- earth!” Beloved, let us examine ourselves, let
quest that the sin be not laid to our charge, but us be very humble, lest the very words of self-

congratulation and self-satisfaction which we likeness certainly cannot include any harmful
consider in our hearts (if we do not utter them gossip, any unclean or unholy conversation, any
aloud) bring our condemnation. “If ye love them disloyal or rebellious words. Let such things be
which love you, what thank have ye? for sinners put far away from all who name the name of
also love those that love them. And if ye do good Christ in sincerity and truth. And let us re-
to them which do good to you, what thank have member daily to settle our accounts with the
ye [what merit is there in it]?” (Luke 6:33-38.) Lord, to make sure that no record of idle words,
It is only when we “endure grief, suffering unrepented of, and consequently unforgiven,
wrongfully,” that our suffering is acceptable stands against us. “Let your conversation be as
to God as a sacrifice of sweet incense. “What becometh the gospel of Christ.” “Whatsoever
glory is it if, when ye be buffeted for your faults, things are true, whatsoever things are honest,
ye take it patiently? but if, when ye do well, and whatsoever things are just, whatsoever things
suffer for it, ye take it patiently, this is accept- are lovely, whatsoever things are of good re-
able with God; for even hereunto were ye port; if there be any virtue, and if there be any
called.” (1 Pet. 2:19-21.) Beloved, let us see to it
praise, think on these things.” Thus out of the
that our sufferings are for righteousness’ sake
good treasure of the heart we shall be able to
only, and let us not charge God or our neighbors
speak the words of truth and soberness, to
for tribulations resulting from the indulgence of
honor our Lord by a godly walk and conversa-
our inherited or cultivated faults.
“In many things we are all faulty. If any one tion, to subdue the evil tendencies of our fallen
does not err in word, he is a perfect man, able to nature, and to have our conversation “honest
control the whole body.” (Jas. 3:2.) But such a among the Gentiles: that, whereas they speak
man does not exist. We all need and must con- against you as evil doers, they may, by your
tinually plead the merit of our Redeemer and good works which they shall behold, glorify God
Advocate, while we strive daily to bring every in the day of visitation.”—Phil. 1:27; 4:8; 1 Pet.
thought into captivity to the will of Christ, and 2:12.
to perfect holiness in the fear (reverence) of the If daily we render up our accounts to God and
Lord. seek his grace for greater overcoming power
In view of this fact, which we trust all of the with each succeeding day, we shall be acquitted
Lord’s people will endeavor more and more in judgment and stand approved before God
fully to realize, viz., that we now stand before through Christ, having the testimony of his
the bar of judgment, we inquire, in the words of holy spirit with our spirits that we are pleasing
Peter, “What manner of persons ought ye to be and acceptable to him.
in all holy conversation and godliness?” God-

30 Galilee Christ’s disciples his close relatives 12:46-50 3:31-35 8:19-21
Matthew 12:46-50 about him, and they said unto him,

While he yet talked to the people, behold, Behold, thy mother and thy brethren with-
his mother and his brethren stood without seek for thee. And he answered them,
out, desiring to speak with him. Then one saying, Who is my mother, or my breth-
said unto him, Behold, thy mother and thy ren? And he looked round about on them
brethren stand without, desiring to speak which sat about him, and said, Behold my
with thee. But he answered and said unto mother and my brethren! For whosoever
him that told him, Who is my mother? and shall do the will of God, the same is my
who are my brethren? And he stretched brother, and my sister, and mother.
forth his hand toward his disciples, and
said, Behold my mother and my brethren! Luke 8:19-21
For whosoever shall do the will of my Then came to him his mother and his
Father which is in heaven, the same is my brethren, and could not come at him for
brother, and sister, and mother. the press. And it was told him by certain
which said, Thy mother and thy brethren
Mark 3:31-35 stand without, desiring to see thee. And
There came then his brethren and his he answered and said unto them, My
mother, and, standing without, sent unto mother and my brethren are these which
him, calling him. And the multitude sat hear the word of God, and do it.
“WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?”—Reprints, p. 943

IT IS WELL for those who have entered into heaven, the same is my brother and sister and
the new relationship of spiritual sons of God to mother.”—Matt. 12:47-50.
consider carefully and frequently the changed As new creatures, we are spiritual sons of
relationship into which it has brought us. Our God, soon to be joined in heirship with his dear
most intimate relationships are no longer those Son; we are the espoused virgin who, forsaking
of earthly origin. Our interests, hopes, and all earthly ties, is to be joined in marriage to
aims are now bound up with those of the heav- our heavenly Bridegroom, and with joy we are
enly family; and as we come to realize this more now making all possible preparation for the
fully, our affections reach out after the family great event. When this new condition is fully
of God and our communion one with another entered upon, we shall no longer be husbands
should be such as to deepen and broaden that and wives, parents and children, brothers and
love one for another. sisters, etc., with those on the earthly plane; for
The above expression of our Lord shows how we shall be “kings and priests unto God,” pre-
he regarded the heavenly relationship. When pared to rule and to bless all the families of the
one said unto him: “Behold thy mother and thy earth, every member of which will then be as
brethren stand without desiring to speak with dear to us as to God. Our love to our former
thee,” he answered, “Who is my mother? and dear ones will be no less than now. Our love
who are my brethren? And he stretched forth will be greatly intensified, though not bounded
his hand toward his disciples, and said, Behold by the former narrow limits of blood relation-
my mother and my brethren! for whosoever ship.
shall do the will of my Father which is in

30 Sea of Galilee Illustrations of sower, weeds, others; explanations 13:1-53 4:1-34 8:4-18
Matthew 13:1-53 things which ye hear, and have not heard

The same day went Jesus out of the them. Hear ye therefore the parable of the
house, and sat by the sea side. And great sower. When any one heareth the word of
multitudes were gathered together unto the kingdom, and understandeth it not,
him, so that he went into a ship, and sat; then cometh the wicked one, and catcheth
and the whole multitude stood on the away that which was sown in his heart.
shore. And he spake many things unto This is he which received seed by the way
them in parables, saying, Behold, a sower side. But he that received the seed into
went forth to sow; And when he sowed, stony places, the same is he that heareth
some seeds fell by the way side, and the the word, and anon with joy receiveth it;
fowls came and devoured them up: Some Yet hath he not root in himself, but
fell upon stony places, where they had not endureth for a while: for when tribulation
much earth: and forthwith they sprung or persecution ariseth because of the
up, because they had no deepness of word, by and by he is offended. He also
earth: And when the sun was up, they that received seed among the thorns is he
were scorched; and because they had no that heareth the word; and the care of
root, they withered away. And some fell this world, and the deceitfulness of riches,
among thorns; and the thorns sprung up, choke the word, and he becometh unfruit-
and choked them: But other fell into good ful. But he that received seed into the
ground, and brought forth fruit, some a good ground is he that heareth the word,
hundredfold, some sixtyfold, some and understandeth it; which also beareth
thirtyfold. Who hath ears to hear, let him fruit, and bringeth forth, some a hundred-
hear. And the disciples came, and said fold some sixty, some thirty. Another par-
unto him, Why speakest thou unto them able put he forth unto them, saying, The
in parables? He answered and said unto kingdom of heaven is likened unto a man
them, Because it is given unto you to which sowed good seed in his field: But
know the mysteries of the kingdom of while men slept, his enemy came and
heaven, but to them it is not given. For sowed tares among the wheat, and went
whosoever hath, to him shall be given, his way. But when the blade was sprung
and he shall have more abundance: but up, and brought forth fruit, then appeared
whosoever hath not, from him shall be the tares also. So the servants of the
taken away even that he hath. Therefore householder came and said unto him, Sir,
speak I to them in parables: because they didst not thou sow good seed in thy field?
seeing see not; and hearing they hear not, from whence then hath it tares? He said
neither do they understand. And in them unto them, An enemy hath done this. The
is fulfilled the prophecy of Isaiah, which servants said unto him, Wilt thou then
saith, By hearing ye shall hear, and shall that we go and gather them up? But he
not understand; and seeing ye shall see, said, Nay; lest while ye gather up the
and shall not perceive: For this people’s tares, ye root up also the wheat with
heart is waxed gross, and their ears are them. Let both grow together until the
dull of hearing, and their eyes they have harvest: and in the time of harvest I will
closed; lest at any time they should see say to the reapers, Gather ye together
with their eyes, and hear with their ears, first the tares, and bind them in bundles
and should understand with their heart, to burn them: but gather the wheat into
and should be converted, and I should my barn. Another parable put he forth
heal them. But blessed are your eyes, for unto them, saying, The kingdom of
they see: and your ears, for they hear. heaven is like to a grain of mustard seed,
For verily I say unto you, That many which a man took, and sowed in his field:
prophets and righteous men have desired Which indeed is the least of all seeds: but
to see those things which ye see, and when it is grown, it is the greatest among
have not seen them; and to hear those herbs, and becometh a tree, so that the

birds of the air come and lodge in the understood all these things? They say
branches thereof. Another parable spake unto him, Yea, Lord. Then said he unto
he unto them; The kingdom of heaven is them, Therefore every scribe which is
like unto leaven, which a woman took, instructed unto the kingdom of heaven is
and hid in three measures of meal, till the like unto a man that is a householder,
whole was leavened. All these things which bringeth forth out of his treasure
spake Jesus unto the multitude in para- things new and old. And it came to pass,
bles; and without a parable spake he not that when Jesus had finished these para-
unto them: That it might be fulfilled which bles, he departed thence.
was spoken by the prophet, saying, I will
Mark 4:1-34
open my mouth in parables; I will utter
And he began again to teach by the sea
things which have been kept secret from
side: and there was gathered unto him a
the foundation of the world. Then Jesus
great multitude, so that he entered into a
sent the multitude away, and went into
ship, and sat in the sea; and the whole
the house: and his disciples came unto
multitude was by the sea on the land. And
him, saying, Declare unto us the parable
he taught them many things by parables,
of the tares of the field. He answered and
and said unto them in his doctrine, Hear-
said unto them, He that soweth the good ken; Behold, there went out a sower to
seed is the Son of man; The field is the sow: And it came to pass, as he sowed,
world; the good seed are the children of some fell by the way side, and the fowls of
the kingdom; but the tares are the chil- the air came and devoured it up. And
dren of the wicked one; The enemy that some fell on stony ground, where it had
sowed them is the devil; the harvest is the not much earth; and immediately it
end of the world; and the reapers are the sprang up, because it had no depth of
angels. As therefore the tares are gath- earth: But when the sun was up, it was
ered and burned in the fire; so shall it be scorched; and because it had no root, it
in the end of this world. The Son of man withered away. And some fell among
shall send forth his angels, and they shall thorns, and the thorns grew up, and
gather out of his kingdom all things that choked it, and it yielded no fruit. And
offend, and them which do iniquity; And other fell on good ground, and did yield
shall cast them into a furnace of fire: fruit that sprang up and increased; and
there shall be wailing and gnashing of brought forth, some thirty, and some
teeth. Then shall the righteous shine forth sixty, and some a hundred. And he said
as the sun in the kingdom of their Father. unto them, He that hath ears to hear, let
Who hath ears to hear, let him hear. him hear. And when he was alone, they
Again, the kingdom of heaven is like unto that were about him with the twelve asked
treasure hid in a field; the which when a of him the parable. And he said unto
man hath found, he hideth, and for joy them, Unto you it is given to know the
thereof goeth and selleth all that he hath, mystery of the kingdom of God: but unto
and buyeth that field. Again, the kingdom them that are without, all these things are
of heaven is like unto a merchant man, done in parables: That seeing they may
seeking goodly pearls: Who, when he had see, and not perceive; and hearing they
found one pearl of great price, went and may hear, and not understand; lest at any
sold all that he had, and bought it. Again, time they should be converted, and their
the kingdom of heaven is like unto a net, sins should be forgiven them. And he said
that was cast into the sea, and gathered unto them, Know ye not this parable? and
of every kind: Which, when it was full, how then will ye know all parables? The
they drew to shore, and sat down, and sower soweth the word. And these are
gathered the good into vessels, but cast they by the way side, where the word is
the bad away. So shall it be at the end of sown; but when they have heard, Satan
the world: the angels shall come forth, cometh immediately, and taketh away the
and sever the wicked from among the word that was sown in their hearts. And
just, And shall cast them into the furnace these are they likewise which are sown on
of fire: there shall be wailing and gnashing stony ground; who, when they have heard
of teeth. Jesus saith unto them, Have ye the word, immediately receive it with

gladness; And have no root in themselves, unto them: and when they were alone, he
and so endure but for a time: afterward, expounded all things to his disciples.
when affliction or persecution ariseth for
the word’s sake, immediately they are Luke 8:4-18
offended. And these are they which are And when much people were gathered
together, and were come to him out of
sown among thorns; such as hear the
every city, he spake by a parable: A sower
word, And the cares of this world, and the
went out to sow his seed: and as he sowed,
deceitfulness of riches, and the lusts of
some fell by the way side; and it was trod-
other things entering in, choke the word,
den down, and the fowls of the air devoured
and it becometh unfruitful. And these are
it. And some fell upon a rock; and as soon
they which are sown on good ground;
as it was sprung up, it withered away,
such as hear the word, and receive it, and
because it lacked moisture. And some fell
bring forth fruit, some thirtyfold, some
among thorns; and the thorns sprang up
sixty, and some a hundred. And he said
with it, and choked it. And other fell on
unto them, Is a candle brought to be put
good ground, and sprang up, and bare fruit
under a bushel, or under a bed? and not
a hundredfold. And when he had said these
to be set on a candlestick? For there is things, he cried, He that hath ears to hear,
nothing hid, which shall not be mani- let him hear. And his disciples asked him,
fested; neither was any thing kept secret, saying, What might this parable be? And he
but that it should come abroad. If any said, Unto you it is given to know the mys-
man have ears to hear, let him hear. And teries of the kingdom of God: but to others
he said unto them, Take heed what ye in parables; that seeing they might not see,
hear: with what measure ye mete, it shall and hearing they might not understand.
be measured to you: and unto you that Now the parable is this: The seed is the
hear shall more be given. For he that word of God. Those by the way side are
hath, to him shall be given: and he that they that hear; then cometh the devil, and
hath not, from him shall be taken even taketh away the word out of their hearts,
that which he hath. And he said, So is the lest they should believe and be saved. They
kingdom of God, as if a man should cast on the rock are they, which, when they
seed into the ground; And should sleep, hear, receive the word with joy; and these
and rise night and day, and the seed have no root, which for a while believe, and
should spring and grow up, he knoweth in time of temptation fall away. And that
not how. For the earth bringeth forth fruit which fell among thorns are they, which,
of herself; first the blade, then the ear, when they have heard, go forth, and are
after that the full corn in the ear. But choked with cares and riches and pleasures
when the fruit is brought forth, immedi- of this life, and bring no fruit to perfection.
ately he putteth in the sickle, because the But that on the good ground are they,
harvest is come. And he said, Whereunto which in an honest and good heart, having
shall we liken the kingdom of God? or with heard the word, keep it, and bring forth fruit
what comparison shall we compare it? It is with patience. No man, when he hath
like a grain of mustard seed, which, when lighted a candle, covereth it with a vessel,
it is sown in the earth, is less than all the or putteth it under a bed; but setteth it on a
seeds that be in the earth: But when it is candlestick, that they which enter in may
sown, it groweth up, and becometh see the light. For nothing is secret, that
greater than all herbs, and shooteth out shall not be made manifest; neither any
great branches; so that the fowls of the thing hid, that shall not be known and come
air may lodge under the shadow of it. And abroad. Take heed therefore how ye hear:
with many such parables spake he the for whosoever hath, to him shall be given;
word unto them, as they were able to hear and whosoever hath not, from him shall be
it. But without a parable spake he not taken even that which he seemeth to have.

GOOD SEED FOR GOOD GROUND—Reprints, p. 4634
MATTHEW 13:1-9;18-23.
“Wherefore, putting away all filthiness and overflowing of wickedness receive with
meekness the engrafted word which is able to save your souls.”—James 1:21—R.V.
FROM a boat our Lord taught a most wonderful ment suitable for the Lord’s use in the work of
lesson respecting the method used by the Al- the Kingdom, and when the trials and testings
mighty in the selection of the “little flock,” come they stumble. They thought they might
whom he invites to be members with Christ be carried to the Kingdom on “flowery beds of
Jesus in the administration of his Millennial ease,” while “others fight to win the prize and
Kingdom. The Kingdom message or invitation sail through bloody seas.” There is no easy road
is the “seed” which is under consideration in to the Kingdom. The Master declares to all who
the above parable, which, under favorable con- would be of the elect “Bride,” “Through much
ditions, germinates and brings forth the re- tribulation shall ye enter the Kingdom.”
quired fruitage of character-development. Our
Good Seed But Thorny Ground.
Lord was the great Sower of this good seed of the
The ground which will produce thorns is rich
Kingdom, and after him came the Apostles.
and very suitable for the production of proper
Since then he has used all of his faithful people
Christian character, but it is infested with
more or less in this seed-sowing.
thorn seed and the soil cannot successfully pro-
The fact that most of the “seed” of the Divine
duce both wheat and thorns; hence, as the para-
message seems wasted is no proof that the mes-
ble shows, the thorns choke out the wheat so
sage is not good and desirable. This parable that a sufficient crop is not produced. These
shows that the real fault lies in the soil—in the thorns are not, as some have suggested, sen-
heart. If all hearts were right the message or sual vices and criminal appetites. Hearts in
seed would bring forth much fruit everywhere. which sensuality dominates have no ear what-
Wayside Hearers. ever for the Kingdom message, and are not
The parable states that not all of the soil is mentioned in the parable, which refers only to
good or suitable, nevertheless, the intimation is those who are no longer willing sinners, but
that it is within the power of many to correct who are walking outwardly in the way of righ-
and offset the unfavorable conditions in them- teousness. The Master’s word is, “He that
selves. We are not left to conjecture, for this is receiveth the seed among thorns is he that
one of the few parables which our Lord himself heareth the word, and the cares of this world
interpreted—a fact which many seem not to and the deceitfulness of riches choke the word
have noticed. and he becometh unfruitful.” There are many
The “seed” is the message of the Kingdom. noble people represented also by this portion of
Many do not understand it. On such ears the the parable. There are many who, if freed from
message is lost, for the Adversary is on the the spirit of the world, from its ambitions and
alert to take it away, symbolized by the birds wealth and influence, its love of the good things
devouring the exposed “seed by the wayside.” of this life, would be very fruitful in righteous-
Such “wayside” hearers constitute the most ness. When we look about us and see the thrift
and energy of many people of civilized lands, we
numerous class in every congregation of the
say to ourselves, properly, if these lives were
nominal church. They are merely formalists.
really turned into the way of the Lord and were
Stony Ground Hearers. rid of these earthly encumbrances, what grand,
“Stony” ground represents another class of noble characters they would make. However,
hearers of the Kingdom message. To them it their strength, their energy, is absorbed by
sounds good; they are interested, but they lack worldly affairs and cares, and they do not bring
depth of character. They make professions and forth the fruitage demanded as the necessary
for a time flourish extraordinarily, but they qualification for the higher honors of a place
lack the depth necessary to a character develop- with Christ in his Kingdom. The Master’s mes-

sage to such is, You cannot give your time and Apostle Paul, can say, “This one thing I do,” will
strength and influence to worldly matters and surely gain the Kingdom.
at the same time make your “calling and elec- It is not sufficient that we hear the message
tion sure” to a place with me in my Kingdom. of the Kingdom; it is not sufficient that we have
Whoever would be my disciple, let him take up good hearts or good intentions in respect to it; it
his cross and follow me. Where I am there shall is additionally necessary, as the Master says,
my disciple be. that we should understand the Kingdom mes-
“That Ye Bear Much Fruit” sage; hence the need of Bible study. Intelligent
“Herein is my Father glorified that ye bear people consider it very wise and proper that
much fruit,” said our Master. In this parable several years of study be devoted to preparation
the good ground varies in its productiveness— for the few years of earthly life. How much
thirty, sixty and an hundred fold. The larger study, then, should be considered proper for our
the returns, the greater will be the Father’s preparation for the eternal life and Kingdom
pleasure and the Savior’s glory. Nor is the blessings? The time and effort thus consumed
statement an extreme one, as some might sup- in character development for the Kingdom are
pose. The new “miracle wheat” sometimes pro- wisely spent, and the harvest of thirty, sixty or
duces more than two hundred grains from one.
a hundred-fold illustrates the degree and inten-
This parable seems to imply that the responsi-
sity of our earnestness. The rewards in the
bility for the fruitfulness of the heart and life
and character depends very greatly upon the Kingdom will also be proportionate. “As star
individual and how he receives the message of differeth from star in glory, so shall it be in the
the Kingdom. Those in whom the fruits will be resurrection of the dead.” Varying degrees of
the most abundant will be such as grasp the glory in the Kingdom will be manifested, yet
invitation most intelligently and earnestly. “He none will be acceptable to the Father who shall
that heareth the word and understandeth it” not have brought forth fruitage in good mea-
and whose heart is in a condition of loyalty to sure; the “well done” will never be pronounced
God and who frees himself from hindrances and if not merited.
worldly ambitions and aspirations and, like the
THE WHEAT AND THE TARES—Reprints, p. 4635

MATTHEW 13:24-43.
“Then shall the righteous shine forth as the sun in the Kingdom of their Father.”—Matthew 13:43
HERE have introduced by another “Kingdom” close, except to the expert, until the heads
parable a great prophecy. Our study of a week ripen; then the head of the wheat becomes
ago showed various classes of hearers of the heavy while the darnel, being light, stands
truth. To-day’s study ignores all except the upright. Only the expert can discern the wheat
“good ground” hearers, which shows that our from the tares while growing.
Lord foreknew the history of the Gospel age. The Master gave this parable to illustrate
We are informed that he and his Apostles how error would be brought into the Church by
sowed none but good seed, but that after the Satan, and that the children produced by the
Apostles had fallen asleep in death, the great error would in many respects resemble or coun-
Adversary, Satan, over-sowed the wheat field terfeit those produced by the truth. It was im-
with tare seed, darnel. We are told that such possible for the Adversary to corrupt the seed of
spite-work is not uncommon in the Orient. The truth which Jesus and the Apostles sowed; nei-
“darnel” seed is very different from the wheat, ther was he allowed to interfere with the sow-
but the growing stalks look very much alike, ing of it, but he was permitted to over-sow it in
and even when headed the resemblance is the field and, if possible, to choke the wheat,

and in a general ay to deceive the outside world this, saying: “It is sown in corruption; it is
respecting the true character of the wheat—the raised in incorruption; it is sown in dishonor, it
children of the Kingdom. is raised in glory; it is sown an animal (earthly)
We are to have in mind the Almighty power body, it is raised a spiritual (heavenly) body.”
of God by which he could hinder Satan and pre- This is the resurrection of the dead—the first
vent the accomplishment of his plans at any resurrection.—1 Cor. 15:43, 44; Rev. 20:6.
and all times. We are to remember that the The tare class is represented as being gath-
Divine Plan of the Ages permits many things ered out of the kingdom (vs. 41), in the sense
which God does not approve, but in his Word that the Church at the present time is God’s
condemns. We are to remember that the Divine kingdom in embryo—in a state of progressive
Plan spans several ages and that only the fin- development or preparation for the glory and
ished work will fully display the Divine Wis- work of the future. All of the Kingdom class are
dom, Justice, Love and Power. We are to fully consecrated to God and begotten of the
remember that, in the present time, God per- Spirit with a view to their becoming Divine
mits the wrath of demons and men to oppose spirit beings in the resurrection. Others who
his purposes, but only so far as he can and
are not thus spirit-begotten have no right to
eventually will overrule these to his own glory
class themselves with the “wheat” nor to con-
and for the good of all in harmony with himself.
sider themselves heirs of the Kingdom. Their
“Let Both Grow Together” presence in the Church of Christ is out of order.
The parable represents the servants as ask- They have been permitted to commingle with
ing whether or not the “tares” should be gath- the wheat for centuries, but with the end of the
ered out from the “wheat,” and thus the age the dispensational change will come, inci-
enemy’s work be destroyed. The answer is, No, dental to the inauguration of the Millennium.
because in so doing there would be such a com- It would be a mistake to suppose that there
motion in the wheat field as to disturb all of the are to be thieves and murderers of the baser
wheat—so intimately were the true and false sort among these offenders, but they include
associated—their roots intertwining in society, some whom the Apostle describes as doing the
in the home, etc. Instead the Master declared works of the flesh and the devil, namely, anger,
that both should be allowed to grow together malice, hatred, envy, strife. However, many
throughout the age until the harvest-time at “tares” are fine people of generous disposition,
the end of the age; then the “reapers” should but not “New Creatures” in Christ Jesus. They
be instructed concerning the gathering together
are blame-worthy, not because of not being
and separating of the two classes. The wheat
spirit-begotten, but because they are in the
would then be gathered into the barn and the
nominal church and posing as Christians. They
tares would be bundled for burning, to the end
are offensive in this sense in the Master’s sight.
that none of the bad seed might affect the fu-
ture crop. Nor are they entirely to be blamed for thinking
At the special request of the disciples the themselves Christians. They have been encour-
Master interpreted this parable also. Jesus aged so to think and act by preachers and
himself was the sower of the good seed of the teachers, many of whom, like themselves, have
Kingdom message. Satan was the sower of the no knowledge of the Kingdom nor of the spirit-
crop of seed of false doctrines and deception. begetting power which initiates into member-
The “harvest” time will be the end of this age, ship in it. The gathering of these into “bun-
just before the inauguration of the new age of dles”—into lodges, societies, churches, sects,
Christ’s Millennial Kingdom. The wheat class parties—will especially be an evidence of the
will be those counted fit to be associated with “harvest” work in progress. The true are ex-
Christ in the glory of his Millennial Kingdom, horted to stand fast in the liberty wherewith
and the gathering into the “barn” or garner Christ has made them free, and that they come
represents the resurrection change which this not into bondage to sects and parties. They are
wheat will experience. The Apostle explains to avoid membership in “bundles,” but stand in

the full fellowship of all who are of the true The Kingdom of Their Father
“wheat” class. Hearken now to the Master’s words respect-
The casting of these bundles into the furnace ing the consummation of the Church’s hope in
will mean their destruction, but we are in no the end of this age. He says, “Then shall the
sense to understand the furnace to be a literal righteous shine forth as the sun in the kingdom
one, nor the fire which will consume the tares
of their Father”! “He that hath an ear to hear
to be a literal fire. The fire with which this age
will end will be a great “time of trouble” fore- let him hear.” Not every one has the hearing
told in the Scriptures as preceding and intro- ear, but this is the Lord’s message to those who
ducing the Millennial Kingdom—“A time of have the proper attitude of heart—to all who
trouble such as never was since there was a have the ability to understand spiritual things.
nation.” (Daniel 12:1). In that time of trouble Let such understand that with the close of this
the delusions which now make the tares think age the Lord’s saintly ones, irrespective of the
themselves to be the true “Church” will all be
earthly Church systems, will be associated with
dissolved—they will all be reduced to their
proper plane—the earthly plane—and recog- the Redeemer in the glory of his Millennial
nize themselves as merely of the earth, earthy, Kingdom and will shine forth as the sun for the
and not in any sense members of the called-out, blessing and enlightenment and uplifting of the
spirit-begotten, elect “Church of the living human family.
God.”
PICTURES OF THE KINGDOM—Reprints, p. 4636

MATTHEW 13:31-33;44-52
“The Kingdom of God is not meat and drink, but righteousness
and peace and joy in the Holy Ghost.”—Romans 14:17.
LET us keep in memory that the Master’s para- few of Israel, has finally grown to such impor-
bles of the Kingdom of Heaven relate to the tant dimensions that the fowls like to gather
class of people whom he is calling out of the in its branches. But let us remember that the
world of mankind to be associated with him in fowls, according to our Lord’s interpretation of
his Millennial Kingdom soon to be inaugurated. a previous parable, represent the servants of
Let us remember that sometimes this class is the Wicked One. So then the teaching of this
spoken of as including, nominally, not merely parable would lead us to conclude that the
the saintly, the wheat class, but also, to some Church of Christ, at one time, was so unimpor-
extent, the tares, as shown in our study of last tant in the world that it was a shame and a
week. These different parable-pictures repre- dishonor to belong to it, but that ultimately it
sent the same subject from different stand- would become honorable and great and the Ad-
points, just as we take a photograph of a versary’s servants would have pleasure in its
building from the north, the south, the east and shade. This development the Scriptures repre-
the west, internally and externally. sent as being Babylon, declaring that, as a
Like a Grain of Mustard Seed whole, with the various branches and denomina-
As a mustard seed is very small, yet produces tions, the nominal Church of Christ is Baby-
a large bush, so that the fowls of the air may lonish. Hearken to the Lord’s words; “She has
lodge in its branches, so this illustrates how become the hold of every foul spirit and the
the gospel of the Kingdom would, from a small cage of every unclean and hateful bird.” The
beginning, attain to a considerable size. Its size intimation is that there is a large outward
would not be great among the trees, but great development of the Church which is not to her
among bushes or herbage. Thus the message of advantage and glory but contrariwise. Never-
Christ received at first only by the poor and the theless, this is, nominally, the Church of Christ.

However his spirit may have been misrepre- their earthly interests that they may be sharers
sented and there may have been an improper with him in his heavenly glories—in the work
development, ultimately the great Head of the of the Millennial Age, to unearth all that trea-
Church will bring order out of chaos and confu- sure in the blessing of the world of mankind.
sion and will glorify and use his “elect.” The hiding of the treasure is necessary; as our
Lord said, “Cast not your pearls before swine”;
“Leaven Hidden In The Meal”
they will not understand you, they will think
The parable of the “leaven” (v. 33) illustrates
you foolish, and in their disappointment may do
the process by which, as was foretold, the
you injury. “Hast thou faith, have it to thyself
Church would get into the wrong condition. As
before God.” Make your sacrifice of earthly
a woman would take her batch of flour for bak-
things to him and he who seeth in secret will
ing and put leaven (yeast) in it and the result
reward you openly.
would be that the mass would become leavened,
so it would be with the Church of Christ; the The Pearl of Great Value
food of the entire household would become leav- Pearls were much more in vogue in ancient
ened or corrupted. Every portion would become times than now. Pearl buyers traded in these
more or less vitiated with the leaven of false gems and carried them to the market, where
doctrines which would permeate the entire they were highly estimated. The parable repre-
mass. Thus today nearly every doctrine incul- sents one of these pearl merchants as coming
cated by Jesus and his Apostles has become across the finest pearl he had ever seen. He
more or less perverted or twisted by the errors considered it so priceless that he was quite re-
of the dark ages. joiced to sell or trade all of his other pearls and
property that he might become the owner of
Treasure Hid in a Field that pearl.
The desirability of obtaining joint-heirship This parable represents the Gospel offer of
with Christ in his Millennial Kingdom, is pic- a share with Christ in his Kingdom as being
tured in the parable of “the treasure hidden in superior to all other propositions of the world.
the field.” The finder, realizing its value, de- The honor of the world, of name and fame, posi-
sired it for himself and had such faith in it that tion and wealth, are indeed desirable; as the
he disposed of all of his property in order to buy Scriptures say, “A good name is rather to be
that field, which he believed to contain the pre- chosen than great riches”; but when our eyes
cious treasure. Only those who will appreciate behold “the pearl of great price,” the Kingdom
the Gospel message will gain its glorious prom- offer of joint-heirship with our Lord Jesus in
ises. If we love the present life with its joys and his heavenly glory and the association with him
prospects, its hopes and ambitions, then we will in his work of blessing all the families of the
labor for these, but if we intelligently hear and, earth, we realize that this is a priceless thing,
by faith, believe the Gospel offer of this age of a worth more by far than all the honors and dig-
share with Christ in his Millennial Kingdom, nities and pleasures of the world. Those worthy
then in proportion to our faith and appreciation to buy this pearl will gladly exchange all
will be our self-sacrificing zeal to attain that earthly things therefor—even their good name,
prize. Whoever believes the message of the and this will be necessary, as the Master fore-
Kingdom will find his faith an inspiration, in- warned them, saying, “they shall say all man-
deed a necessary inspiration, to the attainment ner of evil against you falsely for my sake;
of the prize, for it will cost all that he has of rejoice and be exceeding glad, for great is your
earthly blessings; and unless he has faith that reward in heaven, for so persecuted they the
he will find the prize, he will surely be unwill- prophets who were before you.” (Matthew 5:11,
ing to sacrifice all he has for it. The field be- 12). He that is not willing to have the Kingdom
longs to God. He has put the treasure there. He at such a cost is not worthy of the Kingdom.
offers it for sale to any willing to pay the price. The Apostle has said, “Through much tribula-
The buyer is the Lord and those who accept his tion must we enter the Kingdom” (Acts 14:22);
invitation to join with him in the sacrifice of and only those who willingly endure such tribu-

lations for righteousness’ sake—for the sake of praying so unceasingly for nineteen centuries,
the truth, in obedience to the Heavenly calling— “Thy Kingdom come; thy will be done on earth,
are overcomers. And only to the “overcomers” as it is done in heaven.” What a Kingdom that
has the Lord given “the exceeding great and pre- will be! It will be a Kingdom entrusted to a “Lit-
cious promises.” “To him that overcometh will I tle Flock”—“Fear not, little flock, it is your
grant to sit with me in my throne.”—Rev. 3:21. Father’s good pleasure to give you the King-
dom”—and it will be fully empowered to estab-
The Net Gathered of Every Kind
lish the rule of heaven among mankind!
Another parable of the Kingdom represents
Our study closes with the Lord’s exhortation
the gospel message as a “net.” Only one kind of
that all who are instructed respecting the
fish is desired, but the net gathers every kind.
things pertaining to the Kingdom should set
Not every kind will inherit the Kingdom as
their affairs in order.
joint-heirs with Christ Jesus, hence the end of
this age will be a sifting, separating time, as Lay down your rails, ye nations, near and far,
represented in the parable. The desirable fish Yoke your full trains to steam’s triumphal car,
will be gathered into vessels, the remainder Link town to town, unite in iron bands
will be cast back into the sea as unfit for the The long-estranged and oft-embattled lands.
Kingdom, but not necessarily unfit for any pur- Peace, mild-eyed seraph; knowledge, light divine,
Shall send their messengers by every line.
pose. During Christ’s Millennial reign that
Men joined in amity shall wonder long
class unfit for the Kingdom will be dealt with
That hate had power to lead their fathers wrong;
and blessed and, if possible, made useful and fit Or that false glory lured their hearts astray,
for eternal life. And made it virtuous and sublime to slay.
Here, as in the parable of the wheat and the How grandly now these wonders of our day
tares, the furnace of fire, and the weeping and Are making preparation for Christ’s royal way,
gnashing of teeth in connection therewith, sym- And with what joyous hope our souls
bolizes the great time of trouble with which this Do watch the ball of progress as it rolls,
age will end, giving place to the Millennial Knowing that all as yet completed or begun
Kingdom, the Kingdom for the establishment Is but the dawning that precedes the sun.
of which upon the earth the Church has been
THE KINGDOM A PRIZE—Reprints, p. 5047

MATTHEW 13:44-53
“Seek ye first the Kingdom of God and His righteousness,
and all these things shall be added unto you.”—Matthew 6:33.
TODAY WE HAVE further precious lessons being found and gathered by the Lord’s provi-
from the Great Teacher respecting His King- dences.
dom. The parable of the “Treasure hid in the
“Treasure Hid in The Field”
Field,” and the parable of the “Pearl of Great
This is not one of the parables which Jesus
Price,” both picture to us the great value of the
expounded. His people, therefore, are left to
Kingdom of Glory which is ultimately to be
established amongst men for the blessing of the exercise their judgment of its meaning, under
world. These parables also furnish lessons of the guidance of the Holy Spirit and the light
what it will cost to secure a share, a place in shed upon it by other Scriptures. Indeed, there
that Kingdom. A third parable of the lesson might be more than one application of it cor-
treats of the embryo Kingdom; that is to say, rect. For instance, we might apply the parable
the Parable of the “Net Cast into the Sea,” pic- to our Lord Jesus and say that He bought the
tures the condition of this present Age, during whole world at the cost of all He had, and that
which the Elect, or Kingdom class, the Bride, is He purchased the world because of the “trea-

sure” which it contained. And that treasure earthly honor of worldly renown and glory, and
might consist of a variety of treasures of differ- when we reflect that these at most will last but
ent values—for instance, the Church, the Bride a few years and be unsatisfactory at best, then
class, the Lord’s special “treasure,” and such of we can appreciate the better the glory, honor
the world as will ultimately receive and be and immortality which God has in reservation
blessed by the Messianic Kingdom. for the “called and chosen and faithful,” the
But our preference of thought is that the Bride, the Lamb’s Wife.
Great Teacher referred, not to Himself at all, A Pearl of Great Value
but to those whom He instructed. By virtue of In the days of our Saviour pearls were repre-
His own covenant of sacrifice, the Kingdom was sented amongst the most precious and most
already promised to Him, and He, in turn, in desirable of jewels, and the larger and more
the Father’s name, was inviting those who had nearly perfect the pearl the greater its value.
the ears to hear, and heart to appreciate, to The Great Teacher used this familiar matter as
become members of His Bride class—members the basis for a lesson on the value of the King-
of His Kingdom class. dom. The Merchant of the Parable found a
He recommends that these should view the Pearl so superior in every respect to all other
Kingdom after the illustration of this parable. pearls that he considered it cheap to give every-
Suppose in their journeying they saw a field for thing that he possessed to become the owner of
sale at a certain price, and suppose, upon exam- that Pearl.
ination of it, they found it to contain a great This, said the Master, illustrates the value of
treasure. The treasure might consist of very ex- the Kingdom, with its glory, honor and immor-
cellent soil, especially suited to their purpose, tality, which I am inviting an elect, saintly lit-
or it might consist of a valuable vein of precious tle flock to share with Me. Those who prize it
metal, or it might consist of money buried long properly will show their appreciation by the
centuries ago and forgotten, and not belonging amount they will be willing and glad to pay for
to the owner of the field more than to others it. Whether a man be wealthy or poor, learned
who might find it. In such a case, the parable or ignorant, influential or otherwise, the cost of
suggests, any one of ordinary intelligence would this Kingdom Pearl of great value will be—his
be willing to invest everything that he pos- all. It cannot be had for less.
sessed to acquire the title. The wealthiest or most talented person in the
So the Master declared to those who heard world could not obtain a share in that Kingdom
Him then, and to us who receive His words if he kept back one single atom of his posses-
now, that He has information to give respecting sions; the price of the Kingdom is self-sacrifice,
a Great Treasure, a Priceless Treasure, which even unto death, and nothing less will secure it.
can be obtained, but only by the expenditure of Nor would any sacrifice that we could make
great energy and the investment of everything secure a share in this Kingdom for us, except as
of value. The Great Treasure is the share in the our sacrifice would first be made acceptable in
Messianic Kingdom—that by accepting the God’s sight through the precious merit of our
terms of discipleship we may become not only
Redeemer’s sacrifice, which He finished at Cal-
sons of God, but, if children, then heirs of God
vary.
and joint-heirs with Jesus Christ our Lord to
His heavenly inheritance. This inheritance was The Parable of a Fish Net
the same as was promised to the Seed of Abra- We are not to think of the Kingdom as like a
ham, and we acquired an interest or share in it, net, but to understand that the embryo King-
not by being the actual seed of Abraham and dom resembles a fishing experience with a net,
the actual heirs to the Kingdom, but by becom- in which were gathered all kinds of fish, which
ing Messiah’s Bride and Joint-heir. were brought to shore and sorted. This is a par-
When we think how much time and energy able of the embryo Kingdom because it relates
are put forth, and how much money and influ- to a work done in this Age, in connection with
ence are expended to obtain some little, petty the finding of the “little flock” who will consti-

tute the Kingdom in glory. The Lord during this drawn ashore that the suitable, the elect, may
Age has not been fishing for all kinds of fish; He be gathered into the Kingdom?
has not been seeking for all kinds of people. He The unsuitable “fish” of this parable corre-
has been calling, drawing especially, and deal- spond with the “tares” of the parable considered
ing with, only the elect, only the saintly. a week ago. The “furnace of fire” will be the
But, incidentally, a variety of other kinds of same “time of trouble” which will come upon
fish have gotten into the Gospel Net, some from the whole world of mankind very shortly. The
worldly ambitions, some because religious sys- unsuitable fish in the net are all church mem-
tems are a good matrimonial field, others be- bers—the unprofessing world are not repre-
cause of social privileges and standing, others
sented in the parable at all.
because they desire to breathe a moral atmo-
Jesus asked His disciples if they understood
sphere, others because they would use religion
the parable. They answered, Yes, and He told
as a cloak for business enterprises, etc. But the
suitable fish, which the Lord is seeking, and them to consider His parables as a householder
who alone will constitute the Kingdom class, would consider his reserve of food supplies,
are those who hear His Message with joy and from which from time to time truths “both new
count the cost and appreciate the situation and and old” would be brought.
desire to be “bond servants of the Lord Jesus Our text emphasizes this study. If the King-
Christ.” They are willing to suffer with Him dom is the Pearl, and the Treasure, which the
now that they may be glorified together with Master indicated—if we believe His testimony,
Him in His Kingdom. then by all means let us show our faith, not
The parable tells us that “when the net was merely by professions, but in every act and
full it was drawn ashore” and the fish sorted. word. Let us seek the Kingdom as the pre-emi-
This evidently signifies that there will come a nent matter of our lives, in comparison with
time in the end of this Age when the Lord will which all other things are inferior, and, as St.
have gathered a sufficient number of saintly Paul declared, “not worthy to be compared.” If
ones to serve His purpose—to complete the seeking the Kingdom seems to hinder some of
number foreordained by the Father to be
our earthly prospects, so much the better. The
members of the elect Church in glory. Then
the fishing will cease. Who can say that the Master said it must cost us our all. Our earthly
opportunity for entering the “net” as one of considerations we have left in His hands. Let
the true “fish” of the kind the Lord is seeking Him apportion our earthly blessings according
may not be almost at an end? Who can say to His wisdom of what will be most helpful to us
that the Gospel Net, with its full assortment in making our “calling and election sure” to a
of churchianity of every style, will not soon be place in the Kingdom.

31 Sea of Galilee Windstorm stilled in the crossing of the lake 8:18,23-27 4:35-41 8:22-25
Gadara, SE of Sea of Two demoniacs healed; swine possessed by demons 8:28-34 5:1-20 8:26-39
Galilee
Matthew 8:18,23-27 him and awoke him, saying, Lord, save

Now when Jesus saw great multitudes us: we perish. And he saith unto them,
about him, he gave commandment to Why are ye fearful, O ye of little faith?
depart unto the other side. … And when Then he arose, and rebuked the winds and
he was entered into a ship, his disciples the sea; and there was a great calm. But
followed him, And, behold, there arose a the men marveled, saying, What manner
great tempest in the sea, insomuch that of man is this, that even the winds and
the ship was covered with the waves: but the sea obey him!
he was asleep. And his disciples came to

Mark 4:35 to 5:20 country. And they went out to see what it
And the same day, when the even was was that was done. And they come to
come, he saith unto them, Let us pass over Jesus, and see him that was possessed with
unto the other side. And when they had the devil, and had the legion, sitting, and
sent away the multitude, they took him clothed, and in his right mind: and they
even as he was in the ship. And there were were afraid. And they that saw it told them
also with him other little ships. And there how it befell to him that was possessed with
arose a great storm of wind, and the waves the devil, and also concerning the swine.
beat into the ship, so that it was now full. And they began to pray him to depart out of
And he was in the hinder part of the ship, their coasts. And when he was come into
asleep on a pillow: and they awake him, the ship, he that had been possessed with
and say unto him, Master, carest thou not the devil prayed him that he might be with
that we perish? And he arose, and rebuked him. Howbeit Jesus suffered him not, but
the wind, and said unto the sea, Peace, be saith unto him, Go home to thy friends, and
still. And the wind ceased, and there was a tell them how great things the Lord hath
great calm. And he said unto them, Why are done for thee, and hath had compassion on
ye so fearful? how is it that ye have no thee. And he departed, and began to pub-
faith? And they feared exceedingly, and said lish in Decapolis how great things Jesus had
one to another, What manner of man is done for him: and all men did marvel.
this, that even the wind and the sea obey
him? And they came over unto the other Luke 8:22-39
side of the sea, into the country of the Now it came to pass on a certain day, that
Gadarenes. And when he was come out of he went into a ship with his disciples: and
the ship, immediately there met him out of he said unto them, Let us go over unto
the tombs a man with an unclean spirit, the other side of the lake. And they
Who had his dwelling among the tombs; launched forth. But as they sailed he fell
and no man could bind him, no, not with asleep: and there came down a storm of
chains: Because that he had been often wind on the lake; and they were filled with
bound with fetters and chains, and the water, and were in jeopardy. And they
chains had been plucked asunder by him, came to him, and awoke him, saying,
and the fetters broken in pieces: neither Master, master, we perish. Then he arose,
could any man tame him. And always, night and rebuked the wind and the raging of
and day, he was in the mountains, and in the water: and they ceased, and there
the tombs, crying, and cutting himself with was a calm. And he said unto them,
stones. But when he saw Jesus afar off, he Where is your faith? And they being afraid
ran and worshiped him, And cried with a wondered, saying one to another, What
loud voice, and said, What have I to do with manner of man is this! for he
thee, Jesus, thou Son of the most high God? commandeth even the winds and water,
I adjure thee by God, that thou torment me and they obey him. And they arrived at
not. For he said unto him, Come out of the the country of the Gadarenes, which is
man, thou unclean spirit. And he asked him, over against Galilee. And when he went
What is thy name? And he answered, say- forth to land, there met him out of the city
ing, My name is Legion: for we are many. a certain man, which had devils long time,
And he besought him much that he would and wore no clothes, neither abode in any
not send them away out of the country. house, but in the tombs. When he saw
Now there was there nigh unto the moun- Jesus, he cried out, and fell down before
tains a great herd of swine feeding. And all him, and with a loud voice said, What
the devils besought him, saying, Send us have I to do with thee, Jesus, thou Son of
into the swine, that we may enter into God most high? I beseech thee, torment
them. And forthwith Jesus gave them leave. me not. (For he had commanded the
And the unclean spirits went out, and unclean spirit to come out of the man. For
entered into the swine: and the herd ran oftentimes it had caught him: and he was
violently down a steep place into the sea, kept bound with chains and in fetters; and
(they were about two thousand;) and were he broke the bands, and was driven of the
choked in the sea. And they that fed the devil into the wilderness.) And Jesus
swine fled, and told it in the city, and in the asked him, saying, What is thy name? And

he said, Legion: because many devils mind: and they were afraid. They also
were entered into him. And they besought which saw it told them by what means he
him that he would not command them to that was possessed of the devils was
go out into the deep. And there was there healed. Then the whole multitude of the
an herd of many swine feeding on the country of the Gadarenes round about
mountain: and they besought him that he besought him to depart from them; for
would suffer them to enter into them. And they were taken with great fear: and he
he suffered them. Then went the devils went up into the ship, and returned back
out of the man, and entered into the again. Now the man out of whom the dev-
swine: and the herd ran violently down a ils were departed besought him that he
steep place into the lake, and were might be with him: but Jesus sent him
choked. When they that fed them saw away, saying, Return to thine own house,
what was done, they fled, and went and and show how great things God hath done
told it in the city and in the country. Then unto thee. And he went his way, and pub-
they went out to see what was done; and lished throughout the whole city how
came to Jesus, and found the man, out of great things Jesus had done unto him.
whom the devils were departed, sitting at
the feet of Jesus, clothed, and in his right
POWER OVER THE ADVERSARY—Reprints, p. 4577

MATTHEW 8:23-34
“What manner of man is this, that even the winds and the sea obey him?”—Matthew 8:27.
SEVERAL of the apostles were fishermen on hearts of many of the Lord’s people, chiding
Lake Galilee. Apparently the Master launched them and encouraging them to be more faithful,
out with them occasionally in order to obtain more courageous, more trustful, in the provi-
rest and quiet; for while he was ashore he was dential care of our Almighty Friend.
constantly active in his mission, teaching the Well might the apostles marvel, “What man-
people, healing the sick, etc. Today’s lesson inner of man is this, that even the winds and sea
cludes an account of such a drawing aside from obey him.” Not until they had learned that les-
his busy activities. Exhausted, he was asleep in son were they prepared to trust him with all
the hinder end of the fishing smack. Suddenly their trials, difficulties and interests. And like-
a great storm arose, as is frequently the case wise not until we have learned the same great
on that lake. The mighty waves threatened the lesson of Jesus’ Messiahship, and that to him at
destruction of the ship. The violence of the his resurrection was granted “all power in
storm may be judged from the fact that even heaven and in earth,” can we fully trust him
the apostles, who were experienced, were and rest by faith in his loving care.
alarmed. The account very briefly tells us that Evidently the apostles all understood that
as the disciples awakened the Master, saying, Satan is a spirit being, invisible and powerful,
“Save, Lord, or we perish,” he arose and re- and that, to some extent, he has power over
buked the wind and the sea and there was a human affairs under certain Divine limitations
great calm. And he rebuked the apostles with and regulations. Thus St. Paul designates him
the words, “Why are ye fearful, O ye of little the “Prince of the power of the air, the spirit
faith?” Many since have read these words with that now worketh in the children of disobedi-
great comfort and profit; not that many have ence.”—Eph. 2:2.
been in perils by sea, but because all are subject We remember the case of the Prophet Job
to the storms of life, in which mighty billows and the Bible testimony that God permitted a
threaten our destruction. The manifested trial of his faith and allowed the Adversary to
power to deliver from literal waves gives confi- have great power over his affairs. We recall
dence that the same Mighty One is able to that some of that power was exercised through
deliver from every trouble. The rebuke of the a cyclone, which destroyed the house in which
apostles for lack of faith has come home to the Job’s children were gathered.

Possibly the Adversary was permitted to de- Intelligent physicians recognize that probably
velop the storm on Lake Galilee for the very more than one-half of the inmates of insane
purpose of the lesson it gave to the apostles. asylums suffer from this same terrible trouble,
The “Prince of the power of the air” may have demon possession.
thought to destroy the Savior in this manner, Another account tells us how our Lord ques-
as later he evidently had to do with his crucifix- tioned the obsessed ones and how the evil spir-
ion between two thieves. In the one case his its answered through them that they were
effort was thwarted by the word of Jesus. In the legion—that is to say, a multitude of demons
other case it was permitted to reach success— were in possession. They besought the Lord
because “his hour had come.” We may well re- that if they could not remain they might at
member, too, the declaration that Satan, who least be permitted possession of the herd of
had been working with Judas previously, fully swine. The permission was granted them. The
entered into him, according to the account, on result was that the entire herd of probably hun-
the night of our Savior’s betrayal.—Luke 22:3; dreds stampeded, rushed down the face of the
John 13:27. hill, and were drowned in the sea. When we
This study tells us of our Lord’s encounter consider the nature of the hog, it would appear
with some of the inferior fallen angels, of whom that there were enough demons to supply one
we read that Satan is the “Prince of devils.” We for every hog, because, unlike sheep, a hog will
must not forget that the Scriptures deny that stand still while his fellows in the same herd
these demons are disembodied men and that may become greatly excited. Each hog is inde-
they teach most distinctly that they are fallen pendent in his action. The number of demons
angels.—2 Pet. 2:4; Jude 6. was indeed legion. Unable to break down the
The Bible tells that these fallen angels at one barrier of the human will in a general way, they
time were holy, but that in the period before crowd into poor human beings whose will-barri-
the flood they became contaminated with sin ers have been let down.
through association with humanity. Since the Continually we warn people, in harmony with
flood, cut off from association with the holy the Scriptures, against Spiritism and every-
angels and from liberty to materialize and ap- thing occult, as being of the Adversary. We
pear as men, they have, nevertheless, sought to warn them also that hypnotism and everything
break down the barriers. Not permitted to which breaks down the human will is injurious
materialize, they have sought to control, to and leaves the person the more subject to the
obsess and to possess humanity—using the invasion of these fallen angels into his mind,
human body as their medium, their body, to the his affairs, who, if yielded to, endanger his san-
extent of their ability to break down the barrier ity through obsession.
of the human will. The Scriptures continually The result of this miracle shows the power of
guard us against having anything to do with selfishness. The multitude came to see the mir-
necromancers, wizards, witches, mediums, or acle—two men who had been crazy, clothed in
others, who claim to represent and speak for their right minds. “But,” said they sordidly,
the dead. The Bible assures us that “The dead “What a cost! See the hogs floating in the sea!”
know not anything,” and that the only hope for And they besought the Lord to leave their coun-
them is in the resurrection and that not dead try, which he promptly did. The same principle
humanity, but fallen angels, strive to communi- of selfishness may be noted everywhere today.
cate with us and through us. We are not in this The multitude are moved specially by their
blaming spirit mediums with being in collusion temporal interest, while the great blessings of
with the fallen angels knowingly. We believe the Lord they pass by comparatively unnoticed.
that they are deceived, as are others. Indeed, Let so many of us as are disciples of the Gali-
the Bible alone gives light on this subject, as we lean Prophet take a different view of matters
have been able to point out to many mediums and have our hearts in harmony with his glori-
whom we have recovered from their delusions. ous work of the deliverance of humanity and
The two maniacs of verse 28 were crazy the destruction of everything obnoxious to the
because many demons possessed them and Divine will—even as swine were contraband of
attempted to control them in different ways. the Jewish Law.

31 Probably Capernaum Jairus’ daughter raised; woman healed 9:18-26 5:21-43 8:40-56
Capernaum (?) Heals two blind men and a mute demoniac 9:27-34
Matthew 9:18-34 ship unto the other side, much people

While he spake these things unto them, gathered unto him: and he was nigh unto
behold, there came a certain ruler, and the sea. And, behold, there cometh one of
worshiped him, saying, My daughter is the rulers of the synagogue, Jairus by
even now dead: but come and lay thy name; and when he saw him, he fell at his
hand upon her, and she shall live. And feet, And besought him greatly, saying,
Jesus arose, and followed him, and so did My little daughter lieth at the point of
his disciples. And, behold, a woman, which death: I pray thee, come and lay thy
was diseased with an issue of blood twelve hands on her, that she may be healed;
years, came behind him, and touched the and she shall live. And Jesus went with
hem of his garment: For she said within him; and much people followed him, and
herself, If I may but touch his garment, I thronged him. And a certain woman,
shall be whole. But Jesus turned him which had an issue of blood twelve years,
about, and when he saw her, he said, And had suffered many things of many
Daughter, be of good comfort; thy faith physicians, and had spent all that she
hath made thee whole. And the woman had, and was nothing bettered, but rather
was made whole from that hour. And grew worse, When she had heard of
when Jesus came into the ruler's house, Jesus, came in the press behind, and
and saw the minstrels and the people touched his garment. For she said, If I
making a noise, He said unto them, Give may touch but his clothes, I shall be
place: for the maid is not dead, but whole. And straightway the fountain of her
sleepeth. And they laughed him to scorn. blood was dried up; and she felt in her
But when the people were put forth, he body that she was healed of that plague.
went in, and took her by the hand, and And Jesus, immediately knowing in himself
the maid arose. And the fame hereof went that virtue had gone out of him, turned
abroad into all that land. And when Jesus him about in the press, and said, Who
departed thence, two blind men followed touched my clothes? And his disciples said
him, crying, and saying, Thou son of unto him, Thou seest the multitude
David, have mercy on us. And when he thronging thee, and sayest thou, Who
was come into the house, the blind men touched me? And he looked round about
came to him: and Jesus saith unto them, to see her that had done this thing. But
Believe ye that I am able to do this? They the woman fearing and trembling, know-
said unto him, Yea, Lord. Then touched he ing what was done in her, came and fell
their eyes, saying, According to your faith down before him, and told him all the
be it unto you. And their eyes were truth. And he said unto her, Daughter, thy
opened; and Jesus straitly charged them, faith hath made thee whole; go in peace,
saying, See that no man know it. But and be whole of thy plague. While he yet
they, when they were departed, spread spake, there came from the ruler of the
abroad his fame in all that country. As synagogue's house certain which said, Thy
they went out, behold, they brought to daughter is dead: why troublest thou the
him a dumb man possessed with a devil. Master any further? As soon as Jesus
And when the devil was cast out, the heard the word that was spoken, he saith
dumb spake: and the multitudes mar- unto the ruler of the synagogue, Be not
veled, saying, It was never so seen in afraid, only believe. And he suffered no
Israel. But the Pharisees said, He casteth man to follow him, save Peter, and James,
out devils through the prince of the devils. and John the brother of James. And he
cometh to the house of the ruler of the
synagogue, and seeth the tumult, and
Mark 5:21-43 them that wept and wailed greatly. And
And when Jesus was passed over again by when he was come in, he saith unto them,

Why make ye this ado, and weep? the And Jesus said, Who touched me? When
damsel is not dead, but sleepeth. And all denied, Peter and they that were with
they laughed him to scorn. But when he him said, Master, the multitude throng
had put them all out, he taketh the father thee and press thee, and sayest thou,
and the mother of the damsel, and them Who touched me? And Jesus said, Some-
that were with him, and entereth in where body hath touched me: for I perceive that
the damsel was lying. And he took the virtue is gone out of me. And when the
damsel by the hand, and said unto her, woman saw that she was not hid, she
Talitha cumi; which is, being interpreted, came trembling, and falling down before
Damsel, I say unto thee, arise. And him, she declared unto him before all the
straightway the damsel arose, and people for what cause she had touched
walked; for she was of the age of twelve him, and how she was healed immedi-
years. And they were astonished with a ately. And he said unto her, Daughter, be
great astonishment. And he charged them of good comfort: thy faith hath made thee
straitly that no man should know it; and whole; go in peace. While he yet spake,
commanded that something should be there cometh one from the ruler of the
given her to eat. synagogue's house, saying to him, Thy
daughter is dead; trouble not the Master.
Luke 8:40-56 But when Jesus heard it, he answered
And it came to pass, that, when Jesus was him, saying, Fear not: believe only, and
returned, the people gladly received him: she shall be made whole. And when he
for they were all waiting for him. And, came into the house, he suffered no man
behold, there came a man named Jairus, to go in, save Peter, and James, and John,
and he was a ruler of the synagogue: and and the father and the mother of the
he fell down at Jesus' feet, and besought maiden. And all wept, and bewailed her:
him that he would come into his house: but he said, Weep not; she is not dead,
For he had one only daughter, about but sleepeth. And they laughed him to
twelve years of age, and she lay a dying. scorn, knowing that she was dead. And he
But as he went the people thronged him. put them all out, and took her by the
And a woman having an issue of blood hand, and called, saying, Maid, arise. And
twelve years, which had spent all her liv- her spirit came again, and she arose
ing upon physicians, neither could be straightway: and he commanded to give
healed of any, Came behind him, and her meat. And her parents were aston-
touched the border of his garment: and ished: but he charged them that they
immediately her issue of blood staunched. should tell no man what was done.
FAITH, THE CHANNEL OF BLESSING—Reprints, p. 4588

MATTHEW 9:18-34.
”All things are possible to him that believeth.”—Mark 9:23.
FAITH in God consists in taking him at his (b) That he has a dependable character—is
word—accepting and believing his Revelation Just; is Wise; is Powerful; is Gracious;
of his Character and his Plan in respect to our- (c) We must reasonably assure ourselves that
selves and others. We should clearly distin- what we accept as his message is worthy of
guish between faith and credulity. Some very acceptance—bears marks of truthfulness and
good people make the mistake of supposing that harmony with the Divine Character. He who
the more absurd the thing which they believe, does not seek such evidences as a foundation
the greater is the faith. Faith does not spurn for faith is merely credulous—not faith-full.
reason, but uses it within certain prescribed Because so many Christian people ignore the
and rational lines. In order to have faith in proper definition of faith many candid minds
God, we must first satisfy our reasoning facul- are repelled from Christianity, refusing, they
ties tell us, to believe absurdities. We urge Chris-
(a) That there is a God; tian people to a more rigid examination of their

faith in God and in the Bible, that, as the Apos- Jesus arrived, neighbors had gathered, in
tle says, We may be able to “give a reason for harmony with the Jewish custom. Some were
the hope [the faith], that is within us.” (1 Pet. playing doleful tunes on flutes; others were
3:15.) We owe this to ourselves, as well as to groaning and lamenting. It was the custom for
those whom we would endeavor to interest in the females of a family and neighborhood, when
God’s Word. In the light now shining upon they heard of a death, to give a shriek and then
God’s Word it is possible, as it was in the days to continue murmuring, mourning as they
of the Apostles, for the man of God to be “thor- entered into the death chamber a while later.
oughly furnished” and able “to rightly divide The Master bade all these to depart, lightly
the Word of Truth” and to show to his friends saying, “The maid is not dead, but sleepeth.”
and neighbors solid, logical grounds for each The language is similar to that used respecting
item of his faith. We admit that this was not, Lazarus. She was dead, according to the usual
apparently, possible during the dark period human expression. But she was not dead from
which intervened between the first century and the Divine standpoint—not extinct as is a brute
now. Knowing how to sympathize with the in death. God’s provision from the first was that
many who have perplexities respecting the re- the death sentence upon humanity would be
liability of the Bible as the inspired Word of cancelled by the Redeemer’s sacrifice and that
God, we invite correspondence from such, feel- as a result there will be a resurrection of the
ing sure that we can assist them. dead, both of the just and of the unjust. From
Our present study illustrates faith from four this standpoint the Scriptures speak of death as
different standpoints:— a sleep, from which there will be a glorious
(1) The faith of Jairus—the father, on behalf awakening in the resurrection morning—in the
of his daughter; dawning of the Millennial Age. Thus Abraham
(2) The faith of the woman who, on her own and others of the past, both good and bad, are
account, touched the hem of the Lord’s garment; referred to as falling asleep, sleeping with their
(3) The faith of the two blind men who en- fathers, etc. Thus Stephen, the first Christian
couraged one another; martyr, fell asleep. (Acts 7:60.) Evidently this
(4) The faith of those who brought to the Lord does not mean that the dead go to sleep in
a deaf and dumb man possessed of a demon. either heaven, purgatory or hell. The Bible ex-
Jairus, the ruler of the synagogue in Caper- plains the matter, saying that many that sleep
naum, our Lord’s home city, knew Jesus well. in the dust of the earth shall awake. (Dan.
He sometimes called upon him to read the Sab- 12:2.) As all in Adam die, even so all in Christ
bath lesson. (Luke 4:16.) On a previous occasion shall be made alive. (1 Cor. 15:22.) What would
with others he entreated the Lord on behalf of have been death to them and eternal cessation
the centurion’s servant. (Luke 7:4.) Now afflic- of being has been changed by virtue of the
tion had invaded Jairus’ home. His only daugh- Redeemer’s sacrifice and is a sleep of uncon-
ter, twelve years old, was dying. The Master sciousness, until the morning when the great
had been absent across the sea. Amongst the Redeemer will say to all, as he did to Lazarus,
throng awaiting him was Jairus, who, because “Come forth,” or as he did in this case, to Jairus’
of his prominence as a representative man, was daughter, “Talitha Cumi”—“Come, my child.”
properly given first audience. He manifested So, we are assured that eventually all that are
his faith not merely by his request that the in their graves shall hear the voice of the Son of
Lord would come and heal his daughter, but Man and come forth. (John 5:28.) On the way to
also by his conduct in prostrating himself, figu- Jairus’ home a woman in the crowd surround-
ratively expressing his homage, obedience and ing the Lord touched the hem of his garment,
faith. He had left the daughter in a dying condi- believing in his greatness and power and that
tion. She was dead at the time that he was talk- thus she would get a blessing. The thrill of life
ing to Jesus and urging haste. Before they and strength immediately came into her body,
reached the house messengers came, saying just as the touching of the storage battery with
that it was too late, that she was dead. When a wire would draw the electric current. Our

Lord was full of vital energy. He was perfect, cannot refrain from telling the good tidings and
not only free from sin, but free from sickness praising the Lord.—Romans 1:12; Acts 4:20.
and death conditions. He noticed the loss of The man possessed of a demon and made
vitality and, turning, inquired, “Who touched both deaf and dumb was in such a deplorable
me?” The poor woman was fearful that she had condition that he could not help himself, nei-
stolen a blessing, of which she felt herself un- ther could he ask the Master’s aid; neither
worthy. But soon she was assured by the kindly could he hear, if anyone should exorcize the
words and look of the Master. This incident demon. His friends, however, exercised faith in
teaches us clearly that our Lord’s miracles his behalf. Jesus responded and cast out the
drained upon his vitality. Thus from Jordan to demon. The man was healed. The multitude
Calvary he willingly, gladly, responded to the marveled. But the Pharisees were envious.
needs of those about him—laying down his life. They wished to pose as the chief religionists
The two blind men who met Jesus, hailing and to have and to hold the popular respect,
him as Messiah, the promised King of David’s
which was rapidly passing to Jesus. The poison
line, encouraged one another and both got the
of envy in their minds so perverted them that
desired blessings, according to their faith. Here
they declared that Jesus himself was Satan,
we have illustrated the advantages of Church
fellowship in respect to faith stimulation. Let Beelzebub, the Prince of devils. Let us learn the
us assist one another in the most holy faith. Let lesson and avoid envy, malice, hatred, and fill
us be helpers and not hinderers to fellow-pil- our hearts instead with the spirit of meekness,
grims. The Master did not attempt the healing gentleness, patience, love, and thus become
of all the people. For instance, there was but more and more like our Master, increasing our
one healed at the Pool of Siloam, though many faith.
were there. So here Jesus admonished those O for a faith that will not shrink,
whose eyes were opened to keep the matter Though pressed by every foe;
quiet. But they could not. Their joy was so great That will not tremble on the brink
and the Lord’s humility in the matter served to Of any earthly woe;
draw forth their praise the louder. So with us— That will not murmur nor complain
quickened from the dead, spirit-healed, and Beneath the chastening rod,
with the eyes of our understanding opened—we But in the hour of grief or pain,
Will lean upon its God.

31 Nazareth Revisits city where reared and is again rejected 13:54-58 6:1-6
Galilee Third tour of Galilee, expanded as apostles sent 9:35–11:1 6:6-13 9:1-6
Matthew 13:54-58 and in his own house. And he did not many
And when he was come into his own coun- mighty works there because of their
try, he taught them in their synagogue, unbelief.
insomuch that they were astonished, and
said, Whence hath this man this wisdom, Matthew 9:35-38
and these mighty works? Is not this the car- And Jesus went about all the cities and vil-
penter's son? is not his mother called Mary? lages, teaching in their synagogues, and
and his brethren, James, and Joses, and preaching the gospel of the kingdom, and
Simon, and Judas? And his sisters, are they healing every sickness and every disease
not all with us? Whence then hath this man among the people. But when he saw the
all these things? And they were offended in multitudes, he was moved with compassion
him. But Jesus said unto them, A prophet is on them, because they fainted, and were
not without honor, save in his own country, scattered abroad, as sheep having no

shepherd. Then saith he unto his disciples, ye shall speak. For it is not ye that speak,
The harvest truly is plenteous, but the but the Spirit of your Father which speaketh
laborers are few; Pray ye therefore the Lord in you. And the brother shall deliver up the
of the harvest, that he will send forth labor- brother to death, and the father the child:
ers into his harvest. and the children shall rise up against their
parents, and cause them to be put to death.
Matthew 10:1-42 and 11:1
And ye shall be hated of all men for my
And when he had called unto him his twelve
name's sake: but he that endureth to the
disciples, he gave them power against
end shall be saved. But when they perse-
unclean spirits, to cast them out, and to
cute you in this city, flee ye into another:
heal all manner of sickness and all manner
for verily I say unto you, Ye shall not have
of disease. Now the names of the twelve
gone over the cities of Israel, till the Son of
apostles are these; The first, Simon, who is
man be come. The disciple is not above his
called Peter, and Andrew his brother; James
master, nor the servant above his lord. It is
the son of Zebedee, and John his brother;
enough for the disciple that he be as his
Philip, and Bartholomew; Thomas, and Mat-
master, and the servant as his lord. If they
thew the publican; James the son of
have called the master of the house Beelze-
Alphaeus, and Lebbaeus whose surname
was Thaddaeus; Simon the Canaanite, and bub, how much more shall they call them of
Judas Iscariot, who also betrayed him. his household? Fear them not therefore: for
These twelve Jesus sent forth, and com- there is nothing covered, that shall not be
manded them, saying, Go not into the way revealed; and hid, that shall not be known.
of the Gentiles, and into any city of the What I tell you in darkness, that speak ye in
Samaritans enter ye not: But go rather to light: and what ye hear in the ear, that
the lost sheep of the house of Israel. And as preach ye upon the housetops. And fear not
ye go, preach, saying, The kingdom of them which kill the body, but are not able to
heaven is at hand. Heal the sick, cleanse kill the soul: but rather fear him which is
the lepers, raise the dead, cast out devils: able to destroy both soul and body in hell.
freely ye have received, freely give. Provide Are not two sparrows sold for a farthing?
neither gold, nor silver, nor brass in your and one of them shall not fall on the ground
purses, Nor scrip for your journey, neither without your Father. But the very hairs of
two coats, neither shoes, nor yet staves: for your head are all numbered. Fear ye not
the workman is worthy of his meat. And therefore, ye are of more value than many
into whatsoever city or town ye shall enter, sparrows. Whosoever therefore shall con-
inquire who in it is worthy; and there abide fess me before men, him will I confess also
till ye go thence. And when ye come into a before my Father which is in heaven. But
house, salute it. And if the house be worthy, whosoever shall deny me before men, him
let your peace come upon it: but if it be not will I also deny before my Father which is in
worthy, let your peace return to you. And heaven. Think not that I am come to send
whosoever shall not receive you, nor hear peace on earth: I came not to send peace,
your words, when ye depart out of that but a sword. For I am come to set a man at
house or city, shake off the dust of your variance against his father, and the daugh-
feet. Verily I say unto you, It shall be more ter against her mother, and the daughter-
tolerable for the land of Sodom and Gomor- in-law against her mother-in-law. And a
rah in the day of judgment, than for that man's foes shall be they of his own house-
city. Behold, I send you forth as sheep in hold. He that loveth father or mother more
the midst of wolves: be ye therefore wise as than me is not worthy of me: and he that
serpents, and harmless as doves. But loveth son or daughter more than me is not
beware of men: for they will deliver you up worthy of me. And he that taketh not his
to the councils, and they will scourge you in cross, and followeth after me, is not worthy
their synagogues; And ye shall be brought of me. He that findeth his life shall lose it:
before governors and kings for my sake, for and he that loseth his life for my sake shall
a testimony against them and the Gentiles. find it. He that receiveth you receiveth me,
But when they deliver you up, take no and he that receiveth me receiveth him that
thought how or what ye shall speak: for it sent me. He that receiveth a prophet in the
shall be given you in that same hour what name of a prophet shall receive a prophet's

reward; and he that receiveth a righteous forth by two and two; and gave them power
man in the name of a righteous man shall over unclean spirits; And commanded them
receive a righteous man's reward. And who- that they should take nothing for their jour-
soever shall give to drink unto one of these ney, save a staff only; no scrip, no bread,
little ones a cup of cold water only in the no money in their purse; But be shod with
name of a disciple, verily I say unto you, he sandals; and not put on two coats. And he
shall in no wise lose his reward. And it came said unto them, In what place soever ye
to pass, when Jesus had made an end of enter into a house, there abide till ye depart
commanding his twelve disciples, he from that place. And whosoever shall not
departed thence to teach and to preach in receive you, nor hear you, when ye depart
their cities. thence, shake off the dust under your feet
Mark 6:1-13 for a testimony against them. Verily I say
And he went out from thence, and came unto you, It shall be more tolerable for
into his own country; and his disciples fol- Sodom and Gomorrah in the day of judg-
low him. And when the sabbath day was ment, than for that city. And they went out,
come, he began to teach in the synagogue: and preached that men should repent. And
and many hearing him were astonished, they cast out many devils, and anointed
saying, From whence hath this man these with oil many that were sick, and healed
things? and what wisdom is this which is them.
given unto him, that even such mighty
Luke 9:1-6
works are wrought by his hands? Is not this
the carpenter, the son of Mary, the brother Then he called his twelve disciples together,
of James, and Joses, and of Juda, and and gave them power and authority over all
Simon? and are not his sisters here with us? devils, and to cure diseases. And he sent
And they were offended at him. But Jesus them to preach the kingdom of God, and to
said unto them, A prophet is not without heal the sick. And he said unto them, Take
honor, but in his own country, and among nothing for your journey, neither staves,
his own kin, and in his own house. And he nor scrip, neither bread, neither money;
could there do no mighty work, save that he neither have two coats apiece. And whatso-
laid his hands upon a few sick folk, and ever house ye enter into, there abide, and
healed them. And he marveled because of thence depart. And whosoever will not
their unbelief. And he went round about the receive you, when ye go out of that city,
villages, teaching. And he marveled because shake off the very dust from your feet for a
of their unbelief. And he went round about testimony against them. And they departed,
the villages, teaching. And he called unto and went through the towns, preaching the
him the twelve, and began to send them gospel, and healing everywhere.
THE HARVEST PLENTEOUS—THE LABORERS FEW.—Reprints, p. 2635

MATTHEW 9:35-10:8.
“It is not ye that speak, but the spirit of your Father that speaketh in you.”—Matthew 10:20.
IT IS A GREAT tribute to the spirit of liberty those now in charge, who have a theory of their
which prevailed amongst the Jews, that our own respecting the Kingdom, which will not
Lord could and did preach the Gospel of the stand investigation, and whose weakness they
Kingdom from city to city in their synagogues would not wish to have exposed. And this loss of
without molestation. In contrast, we may feel liberty amongst Christians, as compared with
sure that were he to attempt to teach in any of the Jews, in religious matters, is to their injury
the churches of today, of any denomination, he —making it that much the more difficult for
would be refused the privilege—no matter how them to hear the joyful sound of the present
faithfully he should adhere to the Scriptural harvest message.
declarations, and the more explicit his teach- Notwithstanding all the healing of disease
ings the more unsatisfactory would they be to which our Lord accomplished, there were still

multitudes of sick who flocked from various and the only ones not blessed thereby will be
directions to him, in hope of relief, and when we those who shall have deliberately rejected his
read that he was moved with compassion for help. Then, and not until then, will his compas-
the distressed sheep of Israel, it gives us a sion cease to be exercised, for then there will be
deeper appreciation of his kindness, his love, no need of compassion, that which is perfect
his mercy, and we do not feel that it was having come through the grace of God in
strange that he who had left the glory of the Christ.
Father and the holy angels, and had humbled Our Lord’s compassion for the multitude sug-
himself to man’s estate, should now feel com- gested the sending forth of representatives,
passion for the weak and sinful, the degraded, clothed with the power to heal the sick, etc.,
depraved and pained. Rather, we say, It was and in order to bring his disciples into line with
just like him! Without such a spirit of compas- his thought he told them that the harvest was
sion how would he have become our Redeemer, plenteous, but the laborers were few, and that
how would he have left the heavenly glory on they should offer prayer on this subject. The
our behalf! And when we think of him as be - substance of their prayer would necessarily be,
ing still the same it gives us fresh confidence, —Lord of the harvest, send forth me as a reaper
that notwithstanding our weaknesses and im- in the harvest. Jesus himself was the Lord of
perfections, and the imperfections and weak- the harvest; the whole matter was in his hands,
nesses of the whole world, “the groaning and evidently the twelve apostles quickly
creation,” this same Jesus has compassion, not caught his thought and spirit respecting the in-
only upon his people, but in a large sense in due crease of the harvest work, and in consequence
time will have compassion upon all the families he sent them forth two and two; yet he re-
of the earth, and grant to all a full opportunity stricted their going, even as he had restricted
of recovery from the blights of sin, mental, his own ministry, to fleshly Israel, because all
moral and physical. Surely he only waits for the of God’s covenants and promises were still con-
due time—the time appointed of the Father; fined to that nation, and would not be open to
then with his faithful, his Kingdom-class, as others until a due time which the Father had
the Seed of Abraham, he shall indeed, in times fixed, and specified through the Prophet Dan-
of restitution, bless all the families of the earth iel—viz., the end of Israel’s seventy weeks of
with a full opportunity of reconciliation to God, favor—three and a half years beyond our Lord’s
and thus of the attainment of life eternal. crucifixion.
At the time of our lesson his work had not yet “And he gave them power [authority] over
taken this broad sweep; nor has it yet, altho it unclean spirits, to cast them out, and to heal all
has advanced beyond the confines of that time. manner of disease and sickness.” This power
Then his message of reconciliation and his help was holy spirit power, the same and yet differ-
were extended only to the lost sheep of the ent from that which they received later on at
household of natural Israel—not to the Samari- Pentecost from the Father. It was the same, in
tans nor to the Gentiles. Since then the blessing that the holy spirit or power of God is always
of reconciliation has been extended so that who- the same power even tho it have differences of
soever has an ear to hear, amongst the Gentiles manifestation. It was holy, in that it was the
or amongst the Samaritans, has the privilege of spirit of our Lord Jesus, the holy spirit or power
reconciliation during this Gospel age; but the which was granted without measure unto him,
great time of opening deaf ears and causing all —which he at this time communicated to these
to know the Lord, from the least to the greatest, apostles, that they might, as his representa-
will be in the Millennial age to follow this one. tives, do a work in his name.
Compassion, however, will be an element of Indeed, we may surmise that as the curing of
the Lord’s character so long as there are any disease caused vitality to go out of our Lord
who need help, and desire it; and this will be Jesus, to effect the cure, and that thus every
until the close of the Millennial age, when all cure meant the robbing of himself of his own
willing to receive the help will have received it, life-powers, his own vitality, so in this case we

should understand that the power for the heal- he seems to speak to these, saying that the har-
ing of the sick was Jesus’ power, that the disci- vest is great and that the laborers are few, and
ples did not use their own vitality, but merely that if we have his spirit in the matter, and
his, which he communicated to them, and entreat him to send us forth in his service, he
authorized them to use, saying, “Freely ye have will be pleased to do so. And many are thus
received, freely give.” They were giving what praying from day to day, and seeking to see
cost them nothing, but which was costing Jesus what more their hands can find to do in the
much daily and hourly. It is when we get this harvest work. And the Lord is graciously with
thought of our Lord’s yielding up his life daily such to guide their service and to bless the re-
in doing good to others that we can best appre- sults to their own good as well as to the good of
ciate how his perfect life was so thoroughly others. As all of the disciples then prayed this
used up in the short space of three and a half prayer, and got opportunity to engage in some
years. part of the harvest work, so now all true disci-
The healing of the sick and the casting out of ples should be praying this prayer and should
devils were but parts and incidents of their mis- be expecting and utilizing opportunities for
sion. In connection with it they were to preach service.
the Gospel of the Kingdom—the good news that The methods of the harvest work then and
the Kingdom of God was nigh at hand; and the now may be slightly different, and yet they are
influence of the miracles should properly at- considerably alike. This is not the fleshly
tract attention to the message, and make the Israel, and the blessings sent at the hands of
people ready, yea, anxious, for the Kingdom. the harvest reapers are not temporal blessings
But so far as the record shows, the people were —not the healings of physical disease; but they
anxious for the miracles, the healing, but very are better than these—the opening of eyes of
indifferent respecting the Kingdom. They understanding, a far greater blessing than the
would take the cures from Jesus and his disci- opening of natural eyes; the removal of deaf-
ples, but if they wanted information respecting ness as respects the Lord’s great plan, a far
how and when the Kingdom of God would come more precious boon than the restoration of nat-
they would follow their blind guides as usual. ural hearing, etc. Likewise, the offering of the
Nevertheless we may presume that the influ- Kingdom now is much more tangible and can be
ence of this mission work throughout Israel was demonstrated much more clearly than was pos-
not entirely lost, and that after our Lord’s cruci- sible then, for it is nigh, even at the doors, and
fixion, and after the holy spirit had come upon even the world can see the shakings of the pres-
the disciples at Pentecost, and they preached ent institutions, preparatory to their removal,
the Gospel of the Kingdom from a different that those things of truth and grace which can-
standpoint, inviting all true Israelites to unite not be shaken may remain, may be established,
with Christ, and thus become joint-heirs of the under the Lord’s reign of righteousness.
Kingdom with him—then it was that many, no As the harvest laborers going forth now
doubt, of these who had heard previously and seek the ripe wheat of this Gospel age, each
witnessed the miracles, were that much better should remember the words addressed to the
prepared to enter the embryotic Kingdom, the laborers in the Jewish harvest, “It is not ye
Church, through consecration of themselves to that speak, but the spirit of your Father that
the Lord. And the conversion of several thou- speaketh in you.” Not that we are to expect to
sands within a few days after Pentecost corrob- have miraculous powers of speech granted us,
orates this. but that we are to be filled with the truth and
The harvest in the end of the Jewish age fore- its spirit; and then indeed it will be true that
shadowed or typified the harvest of this Gospel it will not be our own wisdom that we shall
age. And now, as then, Jesus is the Lord of the speak, nor our own plan that we shall declare,
harvest, and his disciples, his messengers, are but the wisdom that cometh from above, and
his agents in the gathering work. Now, as then, the plan of the Lord our God.

THE KINGDOM OF HEAVEN IS AT HAND—Reprints, p. 4593
MATTHEW 10:1-15.
“Freely ye have received, freely give.”—Matthew 10:8.
JESUS had been preaching for more than a most saintly, the most holy people, because
year when he appointed twelve of his followers these would be the ones who would be specially
to be specially his representatives sent forth— interested in their message—whether rich or
Apostles. He sent these two and two throughout poor. And such of these as received their mes-
Judea. They had not the Father’s appointment. sage would be glad indeed to treat them as rep-
They had not yet received the holy Spirit from resentatives of the King, whose Kingdom they
on high and did not receive it until Pentecost, announced. Their stay in each place was to be
some two years later. The holy Spirit was not as guests until they were ready to depart to the
yet given, because Jesus was not yet glorified. next place. On entering into a house they were
(John 7:39.) But by virtue of the holy Spirit to salute the householder in a dignified man-
given without measure to Jesus at the time of ner, advising him of the object of their call. If
his baptism, he conferred upon these Apostles received peacefully, cordially, their blessing
his own special powers that they might heal would be upon that house. Otherwise they were
the sick, cast out demons, etc. But their special not to lose their own confidence and serenity,
mission, like his own, was not that of healing but to pass along and look for one more worthy
physical ailments merely, nor chiefly. They of the message and of them as its representa-
were to proclaim the Lord Jesus to be the King, tives. Those receiving them would receive a
the long-expected Messiah, and to tell the peo- blessing. Those rejecting them and their mes-
ple that the time was at hand for the establish- sage would lose a great privilege.
ment of his Mediatorial Kingdom, in conjunction
with their nation. This message would be in har- The Gospel of The Kingdom
mony with the expectation of all the Jews. For Many wonder greatly why it was proper for
centuries they had been waiting for the fulfill- our Lord and the Apostles to declare the King-
ment of God’s promise made to Abraham that dom of Heaven at hand when, as a matter of
through them all the families of the earth fact, it has not yet come and, by the Lord’s
would be blessed. The miracles of Jesus and the directions, its followers still pray, “Thy King-
Apostles were to call attention to the proclama- dom come; thy will be done on earth as it is
tion, “The Kingdom of Heaven is at hand.” done in heaven.” The understanding of this fur-
(Matt. 3:2.) This message, in harmony with that nishes the key to the appreciation of much of
of John the Baptist, was expected to arouse all the Bible that is now misunderstood. We must,
the “Israelites indeed” and to attract their therefore, outline the matter in some detail.
attention to Jesus as the King. They were par- For more than sixteen centuries Israel had
ticularly warned that their message was not for been waiting for the fulfillment of God’s prom-
the Gentiles, nor even for their neighbors, the ise that they would become so great that
mongrel people called Samaritans. True Jews, through them the Divine blessing would extend
and these only, were called upon to make ready to every nation. Our Lord through the Apostles
their hearts and minds that they might be par- signified that God’s time had come to fulfill all
ticipants in the Kingdom and its glories. Their of his promises made to the Jewish nation if
message was only “to the lost sheep of the they were ready for them. To be ready they
house of Israel.”—V. 6. must be a holy nation. And to instruct them
They were to make no provision for their and prepare them their Law Covenant had
journey—neither money nor extra clothing. been introduced to them through Moses centu-
They were to learn a lesson of absolute depend- ries before. And now, just preceding Jesus,
ence upon the Master who sent them forth. John the Baptist had preached to them refor-
They were not to be beggars seeking from house mation, repentance, getting into harmony with
to house. On the contrary, they were to recog- the Law, that they might be ready to receive
nize the dignity of their mission and service for the Messiah. While as a people they were the
God and ambassadors of Messiah and were to most religious nation in the world at that time,
inquire in each village for the most worthy, the nevertheless but few of them were “Israelites

indeed”—at heart fully consecrated to God; do in the end of this Gospel Age; he will come to
fully in accord with the principles of holiness. Spiritual Israel to find the saintly. The Scrip-
As a consequence, instead of the whole nation tures assure us that from first to last, from
being ready for God’s work, only a small rem- Pentecost until the end of this age, a sufficient
nant of them were saintly and received the number of saints will be found to constitute the
message. At the close of Jesus’ ministry only elect Church of Christ, designed of God to be his
about five hundred worthy ones had been Queen and Joint-Heir in the Millennial King-
found, and the multitude cried, “Crucify him!” dom, which will then be set up and begin the
while the godless Pilate inquired, “Why, what work of blessing the world. After the spiritual
evil hath he done?” Most evidently, therefore, Kingdom of God shall have been exalted, the
Israel was not ready to be used of God in the Bible assures us, in Romans 11:25-32, that
blessing of the other nations. God’s favor will return to natural Israel and
God foreknew this, however, and through the they will be the first nation to be blessed under
prophets declared that a remnant only would the new order of things that will then prevail
be found worthy. To the nation as a whole our and through those of that people in harmony
Lord declared, “The Kingdom of God shall be with God the blessing will extend to every
taken from you, and given to a nation bringing nation.
forth the fruits thereof.” (Matt. 21:43.) Accord-
ingly five days before his crucifixion our Lord “More Tolerable For Sodom”
said to them, “Your house is left unto you deso- The Sodomites were wickedly immoral; yet,
late. Ye shall see me no more until that day in the Master’s estimation, less wicked than
when ye shall say, Blessed is he that cometh in those who, after hearing the Gospel, rejected it.
the name of the Lord.”—Matt. 23:38,39. This principle applies to many people and many
The Kingdom privileges or opportunities cities of our day, as well as to Capernaum. The
which were first offered to natural Israel were Master assures us that when the great Millen-
transferred to Spiritual Israel, whose existence nial Age, otherwise called the Day of Judgment,
began at Pentecost. All “Israelites indeed” of shall furnish opportunity for the whole world to
the fleshly house were privileged to become be on trial for everlasting life or everlasting
members of the spiritual house—to receive the death, it will be more tolerable for the Sodom-
begetting of the holy Spirit and adoption into ites than for many others. In proportion as any-
the Body of Christ, which is the Church. Of this one has come to a knowledge of Christ he has
Church St. Peter says, “Ye are a Royal Priest- become responsible. The death of Christ secures
hood, a Holy Nation, a peculiar people.”—1 Pet. for Adam and all of his race one full opportunity
2:9. for salvation and no more. The majority have
After selecting as many Jews as were worthy died in heathenish darkness without any oppor-
a place in Spiritual Israel, nominal Israel was tunity; and many in Christian lands have dis-
cast off from Divine favor until the completion regarded their opportunity, as did the people of
of Spiritual Israel, when God promises that his Capernaum. All must be brought to a full
favor shall return to them. (Rom. 11:25,26.) knowledge of their privileges in Christ and then
Meantime the invitation has gone through the all rejectors will be destroyed.—Acts 3:23; 1 Tim.
Lord’s faithful members to every nation, seek- 2:4; Matt. 20:28.
ing such as have the spirit of loyalty to God, It is for us to be followers of Jesus and the
the spirit of “Israelites indeed.” All such are Apostles—to walk in their steps of devotion and
accepted with the Jews as members of the same thus to make our calling and our election sure
Kingdom. Around these Spiritual Israelites to a share with Messiah in his Kingdom, which,
have gathered all sorts, so that there is an out- during the Millennium, will bless Israel and all
ward or nominal body or Church numbering the families of the earth under a system of re-
millions, as well as a real body or Church scat- wards and punishments, called judgments. The
tered amongst them. Scriptures distinctly tell us that the Israelites
As at the end of the Jewish Age Jesus came and the Sodomites will be sharers in that work
to inspect them and to set up his Kingdom if of restoration—restitution.—Ezek. 16:50-55;
enough worthy ones were to be found, so he will Acts 3:19-21.

31 Tiberias John the Baptist beheaded; Herod’s guilty fears 14:1-12 6:14-29 9:7-9
Matthew 14:1-12 brother's wife. Therefore Herodias had a

At that time Herod the tetrarch heard of quarrel against him, and would have killed
the fame of Jesus, And said unto his ser- him; but she could not: For Herod feared
vants, This is John the Baptist; he is risen John, knowing that he was a just man and
from the dead; and therefore mighty a holy, and observed him; and when he
works do show forth themselves in him. heard him, he did many things, and heard
For Herod had laid hold on John, and him gladly. And when a convenient day
bound him, and put him in prison for was come, that Herod on his birthday
Herodias' sake, his brother Philip's wife. made a supper to his lords, high captains,
For John said unto him, It is not lawful for and chief estates of Galilee; And the
thee to have her. And when he would daughter of the said Herodias came in,
have put him to death, he feared the mul- and danced, and pleased Herod and them
titude, because they counted him as a that sat with him, the king said unto the
prophet. But when Herod's birthday was damsel, Ask of me whatsoever thou wilt,
kept, the daughter of Herodias danced and I will give it thee. And he swore unto
before them, and pleased Herod. Where- her, Whatsoever thou shalt ask of me, I
upon he promised with an oath to give her will give it thee, unto the half of my king-
whatsoever she would ask. And she, being dom. And she went forth, and said unto
before instructed of her mother, said, Give her mother, What shall I ask? And she
me here John Baptist's head in a charger. said, The head of John the Baptist. And
And the king was sorry: nevertheless for she came in straightway with haste unto
the oath's sake, and them which sat with the king, and asked, saying, I will that
him at meat, he commanded it to be given thou give me by and by in a charger the
her. And he sent, and beheaded John in head of John the Baptist. And the king
the prison. And his head was brought in a was exceeding sorry; yet for his oath's
charger, and given to the damsel: and she sake, and for their sakes which sat with
brought it to her mother. And his disciples him, he would not reject her. And immedi-
came, and took up the body, and buried ately the king sent an executioner, and
it, and went and told Jesus. commanded his head to be brought: and
he went and beheaded him in the prison,
Mark 6:14-29 And brought his head in a charger, and
And king Herod heard of him; (for his gave it to the damsel: and the damsel
name was spread abroad:) and he said, gave it to her mother. And when his disci-
That John the Baptist was risen from the ples heard of it, they came and took up
dead, and therefore mighty works do his corpse, and laid it in a tomb.
show forth themselves in him. Others
said, That it is Elijah. And others said, Luke 9:7-9
That it is a prophet, or as one of the Now Herod the tetrarch heard of all that
prophets. But when Herod heard thereof, was done by him: and he was perplexed,
he said, It is John, whom I beheaded: he because that it was said of some, that
is risen from the dead. For Herod himself John was risen from the dead; And of
had sent forth and laid hold upon John, some, that Elijah had appeared; and of
and bound him in prison for Herodias' others, that one of the old prophets was
sake, his brother Philip's wife: for he had risen again. And Herod said, John have I
married her. For John had said unto beheaded: but who is this, of whom I hear
Herod, It is not lawful for thee to have thy such things? And he desired to see him.

BARGAINS THAT WERE COSTLY.—Reprints, p. 3325
—MATTHEW 14:1-12.—
“Be thou faithful unto death, and I will give thee a crown of life.”—Revelation 2:10.
JOHN THE BAPTIST had been imprisoned the hands of civil power, yet the real persecutor
about a year when he was beheaded, as nar- behind the civil power has been the antitypical
rated in this lesson. He had preached only Jezebel mentioned in Revelation 2:20—the anti-
about a year, but in that time evidently made a typical Herodias—the nominal Church adulter-
profound impression throughout Palestine—an ously allied to the kingdoms of this world while
impression, however, which signally failed to nominally espoused to Christ. All Bible stu-
accomplish the purpose intended by him— dents will recognize the various pictures of this
failed to prepare the hearts of the people, apostasy in Revelation, whether they under-
through repentance and contrition for sin, to stand the resemblance distinctly or not.
receive Jesus as the Messiah. Josephus sup-
poses that he was confined in a dungeon con- Herod, Herodias and Salome.
nected with the castle Macherus. Geike gives us Herod the Great left several sons ambitious
his opinion of the kind of dungeon in these to be his successor. Herodias married the eldest
words: “Perhaps a cage of iron bars like one I of these, anticipating that thus she would be-
saw at Gaza, to which friends of the prisoner come the queen. The Roman Emperor decided
could come with food or for gossip, but with no otherwise and chose Antipas, the Herod of this
conveniences or provision of any kind for living lesson. Thereupon Herodias, still strong-willed
or sleeping, and only a bare stone floor.” This and ambitious to be a queen, brought her capti-
would account for John’s ability to send his dis- vating influences to bear upon Antipas, induced
ciples to Jesus, inquiring, “Art thou he that him to repudiate his former wife, and to accept
should come, or look we for another?” We can- her as queen instead. John the Baptist, preach-
not wonder that his experiences were in some ing against sin, had evidently declared in pub-
respects disappointing to him, though from our lic against this unlawful union—declared that
standpoint we can see that he did the work Herod and his wife were living in adultery—the
which the Father intended. This may serve as a king separated from his own wife and improp-
lesson to us. We, too, should do our parts faith- erly associated with his brother Philip’s wife.
fully as unto the Lord and leave all the results We cannot wonder that such haughty, ambi-
in his hands, assured of his wisdom and power tious, and lawlessly disposed persons as Herod
to overrule all things to the final accomplish- and Herodias must have been should feel re-
ment of his gracious purposes. The words of the sentment against any preacher who would dare
poet are appropriate to John and to many other to call in question the conduct of the regal pair.
faithful souls,— The result was the imprisonment of John. Evi-
“We live in deeds, not years; in thoughts, not breaths; dently this course was instigated by Herodias,
In feelings, not in figures on a dial. He most lives who had everything to fear from John’s preach-
Who thinks most, feels the noblest, acts the best. ing. If Herod should feel conscience-stricken, or
That life is long which answers life’s great end.” if the people should become aroused to such an
As there is a striking resemblance between extent as to influence his course aside from his
John and Elijah, his type, so there is a strong conscience, the results would surely be disas-
resemblance between the experiences of John trous to her interests. She would not only lose
and those of the faithful Church,—the great the high social position she had sacrificed her
antitype of Elijah. While Elijah fled from Ahab, life to attain, but she would lose everything and
his real persecutor was Jezebel, who sought his become a homeless wretch. Evidently she strove
life. So John the Baptist was apprehended and to incite her husband to put John to death at
finally executed by Herod, but his real oppo- the time he was imprisoned; but her influence
nent was Herod’s wife, Herodias. Similarly the was offset by Herod’s fear of the effect of such a
greater Elijah, the faithful body of Christ in the course upon the people, who esteemed John to
flesh, has suffered and will yet suffer further at be a prophet.

The queen, still plotting, determined to take against one of the Lord’s special favorites—
advantage of the king’s birthday festival. She against a prophet. The popularity of Jesus did
knew the king’s disposition, and that on such not evidently become so general until after
occasions it was customary to have great hilar- John’s death. Herod, hearing of the matter
ity and to use intoxicating beverages with more about that time, was perplexed, and wondered
than usual freedom. It was the custom of the whether or not there might be some truth in the
time for such gatherings of men to be enter- Grecian theories that the dead were not dead,
tained by dancing girls in more or less trans- but had power to communicate through other
parent garments, executing voluptuous dances; living persons, after the manner of spirits
and the queen arranged that the king’s party, through mediums in the present day. His mind
as a special honor, on this occasion should be was troubled, yet he was not penitent.
served by her daughter by her former marriage, Similar conditions prevail today: people do
Salome. Her scheme was extremely successful: those things which they recognize to be wrong,
the king and his courtiers were charmed, and they violate their consciences, they feel sorry;
instead of the paltry gift usual on such occa- yet this is not the godly sorrow, for, as the
sions, the king, under the heat of wine and his Apostle explains, a godly sorrow—a sorrow of
admiration for his adopted daughter, told her to the kind which God recognizes and appreciates
ask whatever she desired—even to the half of —leads to repentance. Every other sorrow is
his kingdom (Mark says). apt to have an injurious effect merely, but a
godly sorrow is profitable. It leads to repen-
The King’s Bad Bargain.
tance, to reformation, to reconciliation with
Only a judgment unbalanced by excitement
God through his appointed provision in Jesus.
and alcohol could have made so rash a promise,
Let us as the Lord’s people seek to be filled with
and bound it with several oaths, as the original
the Lord’s spirit, and proportionately emptied
indicates. Here is one of the advantages pos-
of the worldly spirit, the spirit of intoxication
sessed by the Lord’s people. They are not only
and the spirit of self-will, and have the spirit of
protected from such excesses and the distor-
a new mind, of a sound mind. Yet if any find
tions of natural judgment caused thereby, but
himself in sin through yielding to the desires of
additionally, as the Apostle intimates, they re-
the flesh, let him remember that each step in
ceive the “spirit of a sound mind.” (2 Tim. 1:7.)
the downward way is a step to be retraced if
The mind of Christ, the disposition of Christ,
ever any good shall result, or is to be attained
lifts the heart from such follies and places it
in the future. Let such make haste at any cost
upon more reasonable things. It gives us a
to seek the Lord, and to be purged, washed,
truer estimation of values. Whereas the spirit
cleansed, in the merit of the precious blood, and
of the world, the spirit of pride, the spirit of
henceforth more than ever be on their guard
ambition no less than the spirit of envy, tends
against sin.
to pervert the judgment, to give false concep-
tions of value. Did John Act Imprudently?
Along this line we call to mind various bad It is not for us to sit in judgment upon the
bargains: amongst others that of Esau, who for course of John the Baptist, to determine
a mess of pottage sold his birthright as the whether or not he exceeded his duty in his criti-
first-born of Isaac, the natural heir of the cism of the king and queen. We are inclined,
Abrahamic promise. We call to mind Judas’ bad however, to think that he did exceed his duty.
bargain, by which he received thirty pieces of So far as we may be able to judge, there were
silver, sold his Lord, and lost everything. many officials at the time against whom serious
Herod’s was one of these bad or costly bargains. charges might have been brought by Jesus and
He lost his peace of mind as the lesson records the apostles, yet we have no evidence that any
—“The king was sorry.” We may be sure that of these ever took the course which John took.
his mind was frequently disturbed with the Jesus was before Pilate, and, later on, was
thought of his injustice, and the further before this very Herod, yet we have no record
thought that quite probably his crime was that he ever said a word on the subject concern-

ing which John felt free to speak; Paul was per- into good or evil channels. To some extent this
sonally before Agrippa and Felix and others is true of every parent, particularly of every
prominent in that time, some of whom, accord- mother. How great, then, is the responsibility of
ing to history, were disreputable men, yet he fathers and mothers for the course of their chil-
made no personal attack upon them, and his dren! The spirit of a sound mind in the Lord’s
only appeal was to Agrippa, “I would that thou people will certainly prompt them to use this
wert altogether as I am, except these bonds,” mighty influence, which is theirs by natural re-
and this was in reply to Agrippa’s remark, “Al- lationship and opportunity, so as to guide those
most thou persuadest me to be a Christian.” under their direction into right paths.
In our understanding of the teachings of the Alas, how some, even Christian mothers, fail
Scriptures it is not the duty of the Lord’s people to seize such opportunities and to direct their
to go through the world rebuking sin, but children in the heavenly ways. They seem to
preaching the Gospel. It is the Gospel, which have so much of the worldly spirit themselves
we preach by our words and by our lives, that is that, even while desiring to sacrifice their own
the “power of God unto salvation to every one earthly interests for the cause of the Lord and
that believeth.” We emphasize this, because it to lay up treasure in heaven, they shrink from
is our observation that some of the Lord’s peo- having their children participate, failing to
ple feel it their duty to copy John’s course in realize that wisdom’s ways are ways of pleas-
such matters rather than to copy the Lord antness and that all other paths lead to present
Jesus and the apostles, and we believe that and future trouble. They fail to appreciate the
herein they err. The Gospel is not sent to break Apostle’s words, “Present your bodies living
men’s hearts but to bind up the broken-hearted sacrifices, holy, acceptable to God, which is
—to heal those whose hearts are already bro- your reasonable service.” Every other course is
ken. Sin and its natural penalties are the unreasonable, irrational, unwise.
sledgehammers which are breaking men’s Some one has put these words into the
hearts. The great time of trouble which is ap- mother’s mouth in answer to the daughter’s de-
proaching is God’s method apparently for the sires for the great things proffered her by the
breaking of the hearts of the whole world—to king: “Little fool, you know not what you ask:
prepare them for the balm of Gilead and the what would all these things be to you and me
general blessings of the Millennial age which unqueened and outcast, as we may be any day
shall follow it. He who uses the Gospel as a if John the Baptist live?” The mother’s thought
hammer has mistaken his commission, which evidently was that with the Prophet out of the
for the whole Christ reads, “The Spirit of the way all other advantages were accessible to
Lord God is upon me, because he hath anointed herself and her daughter. She bade her daugh-
me to preach good tidings to the meek, to bind ter ask for the head of the Prophet and that at
up the broken-hearted,” etc.—Isa. 61:1. once, here, now, on a charger (one of the large
platters used at the feast). Haste was deemed
A Parent’s Influence, For Good or Evil. necessary lest the king’s ardor should cool and
The power of Herodias over Herod is illus- his better judgment take control—while the
trated by her power over her daughter Salome. flush of excitement and liquor was upon him,
The king’s generous offer must have carried and while his counselors were present who had
weight in the mind of a young girl. Riches, heard the oath, and before whom any indecision
splendors, apparel, palaces, apparently flitted in respect to a prisoner would stultify himself.
before her mind; but as her previous course had The king yielded, yet Herodias was not saved
been under her mother’s direction, she now from the fate she dreaded; for history records
sought the mother’s advice, “What shall I ask?” that within ten years her ambition prompted
(Mark 6:24.) Here we have an illustration of Herod, against his better judgment, to solicit at
parental influence. Evil woman as she was, Rome an additional dignity. The request was
Herodias evidently had retained the affection of refused, and Herod was deprived of his domin-
her daughter and her absolute confidence and ion and banished to Lyons in Gaul, where he
obedience. It was hers to direct the young mind died.

Possibilities of The Future To Us. and her paramour, the world, over the faithful
We have already referred to the fact that members of the body of Christ in the flesh. We
John the Baptist was an antitype to Elijah, and shall certainly not be surprised if the matter so
to the fact that the Gospel Church, Head and results; but this and all things must work
body, the Christ in the flesh, is still the higher together for good to those who love the Lord.
and grander antitype. For eighteen centuries or We must all die to win our heavenly prizes
more this grander Elijah has been preaching beyond the veil. The Elijah class this side the
righteousness in the world and calling for
veil must and will be vanquished, but the
repentance, etc., announcing the coming of the
apparent defeat only hastens the Kingdom glo-
Christ, the glorified Church, as the Kingdom of
God to judge and to bless the world. As Elijah ries, powers and blessings promised. “Be thou
only found a few loyal to God in Israel, so Elijah faithful unto death and I will give thee a crown
the second found only a few ready to meet Jesus of life.”
in the flesh, and similarly the great antitypical Go Tell It To Jesus.
Elijah (the Church in the flesh) has found only The disciples of John knew where to go with
a few, a little flock, to heed and to properly pre- the message—where to find sympathy and con-
pare for the Kingdom. Nevertheless it is the solation in respect to their loss. There is a les-
work designed, and, as foretold by the Prophet son for us in this. To whom shall we go with
Malachi, the failure to accomplish larger trials, difficulties, sorrows, troubles, disap-
results means that the Kingdom will be intro-
pointments? The Lord invites us to come to him
duced not peaceably but forcefully; that in order
with everything which is too heavy for our-
to the establishment of the King of Glory as the
selves, with every care. He cares for us and will
Prince of the earth it will be necessary to smite
the nations with the rod of iron, to break them grant the blessing to trusting souls. Doubtless
in pieces as a potter’s vessel, that all the Gen- those who went to Jesus became his disciples,
tiles may seek unto the Lord, and that the and thus their trials in connection with their
knowledge of the Lord may fill the whole earth, leader and teacher brought them into closer
that his Kingdom may come, and his will be knowledge and fellowship with the great
done on earth as in heaven. Teacher. And so it will be doubtless with those
Another point here: The first Jezebel perse- who are the friends of the Lord’s people at the
cuted the first Elijah so that he fled into the present time: the vengeance of the antitypical
wilderness, and even after his coming again Jezebel upon the antitypical Elijah will move
and performing a great miracle and turning the their friends and associates to still greater love
hearts of some to the Lord, he was a second and interest, and will be the means of attract-
time obliged to flee from Jezebel, who sought ing more closely to the Lord the “Great Com-
his life. In the case of the second Elijah, John
pany.”
the Baptist, the experiences were somewhat
similar, and the Herodias Jezebel succeeded Our Golden Text.
eventually in accomplishing the destruction of Those who prepared the lesson evidently did
the Prophet. In the case of the third Elijah (the not see that John the Baptist belongs to a sepa-
Church in the flesh) the woman Jezebel is men-
rate class of the saved from those addressed in
tioned by name (Rev. 2:20); and her pernicious
the text. No promise was made to John of a
work, the flight of the Church into the wilder-
ness (Rev. 12:6), and her return from the wil- crown of life. That promise belongs to us, the
derness condition since Reformation times are Gospel Church—called chosen, and faithful.
all known. Now we are to anticipate a second John, however, will have a great blessing, for we
attack upon the true Church (not upon the mark again our Lord’s words, “There hath not
nominal system), and this may mean, as in the arisen a greater prophet than John the Bap-
case of John the Baptist, a second and a seem- tist—and yet I say unto you that the least in
ingly complete victory of the Babylonish woman the Kingdom is greater than he.”

32, near Capernaum (?); NE side Apostles return from preaching tour; 5,000 fed 14:13-21 6:30-44 9:10-17 6:1-13
Passover Sea of Galilee
Matthew 14:13-21 them away, that they may go into the
When Jesus heard of it, he departed country round about, and into the villages,
thence by ship into a desert place apart: and buy themselves bread: for they have
and when the people had heard thereof, nothing to eat. He answered and said unto
they followed him on foot out of the cities. them, Give ye them to eat. And they say
And Jesus went forth, and saw a great unto him, Shall we go and buy two hun-
multitude, and was moved with compas- dred pennyworth of bread, and give them
sion toward them, and he healed their to eat? He saith unto them, How many
sick. And when it was evening, his disci- loaves have ye? go and see. And when
ples came to him, saying, This is a desert they knew, they say, Five, and two fishes.
place, and the time is now past; send the And he commanded them to make all sit
multitude away, that they may go into the down by companies upon the green grass.
villages, and buy themselves victuals. But And they sat down in ranks, by hundreds,
Jesus said unto them, They need not and by fifties. And when he had taken the
depart; give ye them to eat. And they say five loaves and the two fishes, he looked
unto him, We have here but five loaves, up to heaven, and blessed, and broke the
and two fishes. He said, Bring them hither loaves, and gave them to his disciples to
to me. And he commanded the multitude set before them; and the two fishes
to sit down on the grass, and took the five divided he among them all. And they did
loaves, and the two fishes, and looking up all eat, and were filled. And they took up
to heaven, he blessed, and broke, and twelve baskets full of the fragments, and
gave the loaves to his disciples, and the of the fishes. And they that did eat of the
disciples to the multitude. And they did all loaves were about five thousand men.
eat, and were filled: and they took up of
the fragments that remained twelve bas- Luke 9:10-17
kets full. And they that had eaten were And the apostles, when they were
about five thousand men, beside women returned, told him all that they had done.
and children. And he took them, and went aside pri-
vately into a desert place belonging to the
Mark 6:30-44 city called Bethsaida. And the people,
And the apostles gathered themselves when they knew it, followed him: and he
together unto Jesus, and told him all received them, and spake unto them of
things, both what they had done, and the kingdom of God, and healed them that
what they had taught. And he said unto had need of healing. And when the day
them, Come ye yourselves apart into a began to wear away, then came the
desert place, and rest a while: for there twelve, and said unto him, Send the multi-
were many coming and going, and they tude away, that they may go into the
had no leisure so much as to eat. And towns and country round about, and
they departed into a desert place by ship lodge, and get victuals: for we are here in
privately. And the people saw them a desert place. But he said unto them,
departing, and many knew him, and ran Give ye them to eat. And they said, We
afoot thither out of all cities, and outwent have no more but five loaves and two
them, and came together unto him. And fishes; except we should go and buy meat
Jesus, when he came out, saw much peo- for all this people. For they were about
ple, and was moved with compassion five thousand men. And he said to his dis-
toward them, because they were as sheep ciples, Make them sit down by fifties in a
not having a shepherd: and he began to company. And they did so, and made
teach them many things. And when the them all sit down. Then he took the five
day was now far spent, his disciples came loaves and the two fishes, and looking up
unto him, and said, This is a desert place, to heaven, he blessed them, and broke,
and now the time is far passed: Send and gave to the disciples to set before the

multitude. And they did eat, and were all take a little. One of his disciples, Andrew,
filled: and there was taken up of frag- Simon Peter's brother, saith unto him,
ments that remained to them twelve There is a lad here, which hath five barley
baskets. loaves, and two small fishes: but what are
John 6:1-13 they among so many? And Jesus said,
After these things Jesus went over the sea Make the men sit down. Now there was
of Galilee, which is the sea of Tiberias. much grass in the place. So the men sat
And a great multitude followed him, down, in number about five thousand. And
because they saw his miracles which he Jesus took the loaves; and when he had
did on them that were diseased. And given thanks, he distributed to the disci-
Jesus went up into a mountain, and there ples, and the disciples to them that were
he sat with his disciples. And the pass- set down; and likewise of the fishes as
over, a feast of the Jews, was nigh. When much as they would. When they were
Jesus then lifted up his eyes, and saw a
filled, he said unto his disciples, Gather up
great company come unto him, he saith
unto Philip, Whence shall we buy bread, the fragments that remain, that nothing
that these may eat? And this he said to be lost. Therefore they gathered them
prove him: for he himself knew what he together, and filled twelve baskets with
would do. Philip answered him, Two hun- the fragments of the five barley loaves,
dred pennyworth of bread is not sufficient which remained over and above unto
for them, that every one of them may them that had eaten.
HE GIVETH FOOD TO THE HUNGRY.—Reprints, p. 3779

—MARK 6:30-44.—
“My Father giveth you the true bread from heaven.”—John 6:32.
THE twelve apostles had returned from the brief season of resting and refreshment at last
mission work to which the Lord sent them two year’s conventions, especially at the one held
by two. No doubt there was a fixed time for at Niagara Falls. But still the rest feature
their return and Capernaum was probably the hardly seemed to be sufficiently emphasized
rendezvous. The presence of Jesus and his even there. Hence we are planning for the pres-
apostles caused commotion amongst the people, ent year two general conventions, with about
because by this time our Lord’s fame was gen- the same number of meetings spread over
erally spread abroad. At Jesus’ suggestion the about twice the number of days, giving better
twelve went with him to a country place that opportunity for fellowship, communion and
they might have quiet for the discussion of their rest. It is our experience that while these con-
affairs—their experiences on their mission, and ventions cost those attending them consider-
the lessons Jesus wished to emphasize in con- able money, especially for railway fares, they
nection with their experiences. Our Lord inti-
nevertheless are sources of great spiritual
mated, too, that the rest would be beneficial to
profit and refreshment. Likewise the one-day
them. Is not the same lesson applicable to us
conventions, though in a lesser degree and to
today?
smaller numbers. The Lord, we believe, is
Ours are strenuous times of great activity,
mental and physical. The Lord’s people, busied pleased that we should estimate spiritual
with the common activities of life, endeavoring strength, refreshment, grace, above financial
to provide things needful, honest, and endeav- cost. This, however, would not signify extrava-
oring also to tell the good tidings and show gance, wastefulness, neglect of duty nor the
forth the praises of the Master and to proclaim contracting of debt.
his presence, have special need to heed the “All Men Were in Expectation”
words, “Come ye yourselves apart in a desert But the people were hungry for the Lord’s
place and rest awhile.” Many of us enjoyed a teachings, and noting the direction of the boat

many went afoot and some ran so that they that we are living in remarkable times, that
awaited the Lord upon the landing of the boat. some great dispensational change is about at
Was the Lord angry that his endeavor for pri- hand. Many have heard something respecting
vacy and rest should be thus intruded upon by the Millennial Kingdom being nigh, even at the
people for whom he had already done much? door, and are wondering how, when, why,
No! his heart was too full of sympathy for that. where it will be established. Looking to the
He looked about upon the people and was political leaders they see more or less of confu-
moved with compassion toward them, because sion, hear of wars and rumors of wars, and the
they were as sheep having no shepherd. John voice of Socialism proclaiming a general overturn-
the Baptist had been proclaiming the coming of ing of matters in the very near future. They note
God’s Kingdom. Jesus had been giving parables an impending time of trouble between capital
illustrative of the Kingdom, which the people and labor, and they long for information, for
but imperfectly comprehended. The disciples, leading, for guidance, as to what should be
whom he had sent out two by two, had pro- their proper course. They are as sheep having
claimed repentance and preparation for the no shepherd.
Kingdom. King Herod, living wickedly, had True, there are many shepherds in Babylon,
gone the length of beheading John, one of the but in proportion as they notice that these are
greatest of the prophets, and subsequently he leading toward infidelity, toward higher criti-
had been at war with King Aretas of Arabia, cism of the Bible and evolutionary theories,
the father of his deserted wife. His army had they fear such leading, they lack confidence in
been defeated and there was considerable tur- it. They know not to whom they should look.
moil and excitement amongst the people. They The most satisfying portion that reaches their
wondered as to what might be the outcome of ears is the message of the Kingdom as we pro-
these disturbances, when and how the Kingdom claim it, and yet they fear to accept this in the
of God would be established. They questioned face of the denunciations and anathemas of
as to whether or not Jesus were truly the Mes- their shepherds, who in a measure control them
siah and would shortly announce himself as the through fear, superstition and priestcraft.
king, and call for volunteer soldiers, etc., etc. Every member of the body of Christ should re-
Evidently the people were becoming greatly member that he is an ambassador for the Lord
worked up on the subject, and we know that it and should be glad to be used as his mouthpiece
was only a few days after this that Jesus within proclaiming the good tidings of great joy
drew from the public ministry in that vicinity which shall be unto all people, and in helping
for awhile, lest the people should take him by lead the sheep in the right way toward the true
force and make him a king—contrary to the Shepherd.
divine plan and our Lord’s program. Not that we can hope to influence all who are
Although desiring rest our Lord could not in a measure hungry: evidently only a little
forbear to teach the people. He was the true flock will be in that condition of heart where
Shepherd and ready at all times to fulfill his they will heed not the voice of strangers, but
mission, to lay down his very life for the sheep will follow the voice of the Son of God—the
—not merely at Calvary but hourly, daily, dur- voice of the Truth. Nevertheless, like the Mas-
ing the years of his ministry while he was ap- ter, we should be compassionate toward all,
proaching the grand climax of his sacrifice. This rejoicing that those who cannot hear distinctly
must be the spirit of all who are the Lord’s true in the present time will hear unequivocally
disciples—increasingly so as they become par- very shortly, when the Kingdom shall be estab-
takers of the Master’s holy Spirit, by feeding lished and all the deaf ears shall be unstopped,
upon his Word and following his directions, and the knowledge of the glory of God shall fill
growing in grace and knowledge and love. the whole earth.
“Thy Kingdom Come” “Taught Them Many Things”
Today many of the Lord’s people in Babylon We should take a lesson from the Master’s
are in a similar condition—easily persuaded example. There were many things that he could

teach even to the multitude that would be to “Give Ye Them To Eat”
their advantage, to their comfort, and serve as The night was coming on and the disciples
a preparation for their development, so that urged that the Lord should disperse the people,
they would by and by be prepared for the but he had a purpose which they knew not of—
deeper things. To his twelve apostles, and those he had in mind one of the greatest miracles of
who were his specially consecrated disciples, he his entire ministry. However, instead of telling
had still other things to tell, saying, “To you it them of it, he allowed the matter to come about
is given to know the mysteries of the Kingdom in the most natural way, suggesting to them
of God: but unto them that are without these that they should seat the multitude and he
things are done in parables.” (Mark 4:11.) And would assist them in their helplessness. He
yet even to the disciples there were certain inquired what food they possessed, and a lad
things better left unsaid, as our Master inti- with four barley loaves and two small fishes
mated: “I have many things to tell you, but ye was found—next to nothing. This served our
cannot bear them now”—“the spirit of truth Lord’s purpose, however; he wished to show his
shall guide you into all truth.”—John 16:12, 13. willingness to cooperate in the work of blessing
the multitude, and thus he illustrated a general
So the Apostle says, we may talk of the deep
feature of his dealings with his people and with
things of God, the wisdom of God hidden in
the world. He takes our time and talents, little
mysteries, to those who are advanced in the
and unworthy as these are, and blesses them
knowledge of him and those prepared in heart
and uses them in his service and accomplishes
for the deeper truths. We are to be especially on
great things. He thus associates his people with
guard against choking the babes in Christ with himself, and blesses them by these experiences
the strong meat; but nevertheless we are not to and lessons even more than he blesses those to
allow them to starve, but to give them the milk whom he sends them with his mercies, tempo-
of the Word that they may grow thereby. Let ral and spiritual.
us remember our Lord’s words as well as his The disciples had learned to be obedient in
example: he said, “Be ye wise as serpents and respect to whatever the Master would propose;
harmless as doves.” Doubtless every one who hence we find no objection offered to the Lord’s
reads these words can realize that in the begin- command that they apparently make them-
ning of his efforts to serve the Lord and his selves foolish in the sight of the people by bid-
cause he did more injury than good because of ding them sit down in a hundred companies of
unwisdom, indiscretion, a failure to take heed fifty to prepare for a feast when apparently no
to the instructions of the Lord, a failure to fol- feast could be spread for them. They were be-
low his example of giving milk to babes and ginning to learn that he who could fill their nets
strong meat to men. with fish, who could awaken from the sleep of
From an account given in another of the Gos- death, who could restore withered hands and
pels it seems evident that after teaching the heal without a touch by a word, was so different
people our Lord left them for a time and went from themselves as to be beyond the power of
with his disciples apart on the hillside, where their judgment or criticism. They obeyed; the
they reviewed their ministries. Doubtless, also, Lord did the rest.
they had opportunities for such fellowship and Blessing The Bread
recounting on the boat on the journey. It would Our lesson says that the Lord blessed the
appear to have been later in the day, in the bread; John’s Gospel recounting the same mat-
afternoon, that he came down from the moun- ter says, “He gave thanks.” The two thoughts
tain and that the crowds already there were are in close agreement—the giving of thanks to
augmented by large caravans, which at this God brought indeed a blessing upon the food.
time were en route for Jerusalem for the Feast We pause here to suggest that if it was appro-
of Passover, the whole multitude numbering priate that the Only Begotten of the Father
several thousand. Apparently the newcomers should render thanks for that frugal meal and
were full of questions and interest and our Lord should ask the divine blessing upon it, it is cer-
gave forth teachings and expositions. tainly becoming that any who in any sense of

the word profess to be his followers should copy to thus acknowledge the Lord, but might well
his example in this as well as in other things. refrain if our conduct would be misapprehended
How can we partake of food, recognizing that as Pharisaism. In such cases, however, the
it is of God’s bounty and provision, without re- heart should always render thanks—even if no
turning our thanks or acknowledgments? We outward sign or word should indicate it to those
feel sure that all who do render thanks receive about us—before a mouthful of food be taken.
special blessing with their food and upon it, and
a special wisdom in respect to the use of it that The Disciples Gave To The People
others fail to get. The very peace and rest of Other accounts show us that as the Lord
heart which comes as a result of looking to the broke the food he distributed it to his disciples,
Lord in gratitude, and accepting his provision they in turn carrying it to the multitude. How
with thankfulness, by natural law insures a gracious of the Lord to so arrange matters! The
tranquillity which is favorable to the digestion disciples were thus the better witnesses of the
of the food. Undoubtedly food which is eaten in power of the miracle, and the people were more
a pleasant and thankful attitude of mind is more or less made acquainted with the apostles, who
nourishing, more refreshing, than the same perhaps later on, after Pentecost, met many of
food if eaten in unthankfulness or anger or with them, and, as the Master’s representatives,
feelings of dissatisfaction. bore to them the heavenly bread. It is still the
Notice also that the feast for which our Lord same, for the Lord will find and will feed and
returned thanks was not a sumptuous one; it will strengthen those who are his, for “the Lord
was not served in elegant, decorated ware; it knoweth them that are his.” (2 Tim. 2:19.) He is
was not fine food; it was plain barley bread and
not at all dependent upon us for the carrying of
dried fish. As we think of the simplicity of the
the Present Truth to the hungry multitude, but
diet of our Lord’s day and of that of the people
of oriental countries still, and as we consider for our advantage he has given us the privilege
the food furnished to the Japanese army and of becoming co-laborers with him. How we
the usual food of the Japanese family, we get should appreciate it! How eager we should be
the lesson that both in quantity and in quality that any little barley loaves we may possess,
many people of our day are overfed and perhaps any little fishes, any dollars and dimes, any
not benefited thereby—that plainness and sim- shillings and pence, any time and influence,
plicity of food would not only be more healthful, might be used of the Lord in his blessed work!
but would leave much more time for the spiri- While such a course on our part is in the
tual refreshment, the bread from heaven, and Scriptures dignified by the name of sacrifice,
the service of the Truth to others. Each should yet really, to those who understand the situa-
consider this matter and act upon it according tion properly, it is the very reverse, a blessing,
to his circumstances and the interests and pref- a privilege, a favor. We are glad to note that
erences of others, which he is surely bound to this privilege is so highly esteemed by those
consider. who are now rejoicing in the Present Truth. It
One lesson, however, all can appropriate, is a matter of continual wonder to the enemies
namely, that gratitude to God is appropriate of the Truth, as well as to the slightly inter-
however simple our bill of fare. It would be our
ested, that means seem never lacking for the
hope that so far as possible the readers of this
promulgation of the harvest message, and that
journal in their family associations are not
without resorting to appeals to the world
neglectful of this privilege of giving thanks—to
the extent that they are the persons having through festivals, fairs, etc., without importun-
properly the authority or conduct of the family’s ing the Lord’s people by requests for money or
affairs. It would be, of course, inappropriate for any collection baskets—the Spirit of the Lord
a stranger or a visitor to intrude upon the cus- seems to accompany the Truth, so that those
toms of the family, nor can we think that it is who have the Truth and have talents of any
always appropriate to openly manifest our kind for the Lord’s service rejoice with joy
thankfulness to the Lord when at public tables, unspeakable to have these used, giving thanks
at hotels, restaurants, etc. We might be pleased to the Master for the privileges they enjoy.

“All Ate And Were Filled” The lesson of economy is appropriate to us
It was not merely a taste of food that the all, but in our experience the poorest of the
Lord provided, but a satisfying portion—all had world and of the Lord’s people often have great-
plenty. We may reasonably suppose, however, est need for this lesson. While the Lord had
that a meal consisting of barley bread and dried abundance of power to create, he would have
fish would not be partaken of as liberally as if his disciples note the principle of economy and
condiments, spices, sauces and preserves, practice it. His wealth of power should not be a
sweets, etc., had been supplied. Perhaps nature cause of extravagance on the part of any who
with us all would act more reasonably, so we are his. Extravagance in any matter seems
would know when we had enough, if we lived much out of place in any that are our Lord’s fol-
more upon the plain substantials of life, and did lowers. If we have more than we need are there
not too much pamper our appetites and encour- not others who have less than they need? If we
age ourselves to eat beyond the point of proper have the Spirit of the Master we will have the
satisfaction of hunger. spirit of helpfulness and generosity, and that
That great multitude in some respects pic- increasingly as we come more and more into his
tures the world during the Millennial age. character-likeness.
Those who now follow the Lord as his special The same lesson seems to come to us in con-
disciples will then be supplied abundantly by nection with the harvest work. We sometimes
the Master with the bread of eternal life and say to ourselves, “While our Lord is rich why
will be privileged to distribute it to all the fami- should any of his followers be poor?” Undoubt-
lies of the earth. They will all have the opportu- edly it must be to our advantage that the Lord
nity of being filled, refreshed, strengthened. As provides apparently just what is needed for his
we see how much the world lacks in this matter work and no more. The lesson in this parable is
now, our hearts rejoice to know of the abun- that he desires to give us, his followers, oppor-
dance of God’s provision for the future and of tunities for sacrificing in connection with his
the share we shall have in co-laboring with our service, and thus to bless us and to enable us
Redeemer in the distribution of it to every crea- more and more to appreciate our privileges.
ture, that all who will may take of the water of Perhaps, too, if the harvest work were blessed
life freely and eat of the bread of life to their with wealthy friends and abundance of money
satisfaction. It was on the day after this miracle this would foster more of a worldly spirit, more
that our Lord gave his discourse on the bread of of pride and outward display, which would be
life.—John 6:26-58. disadvantageous to the cause and unfavorable
for our own development. Let us be content
Gathering Up The Fragments with such things as we have, with the plain
It would strike us as rather severe economy bread and fish, with our Lord’s blessing. Let us
that the Lord should send his apostles to gather take heed to the fragments, too, that we may
of the leavings of the feast from the multitude. render up a faithful record of our stewardship,
It would be rather severe economy to oblige the that we may see to it that the talents entrusted
faithful twelve to subsist upon the scraps that to us have not been buried in the earth, but
had been fingered by five thousand people. It have been used to the best of our ability to the
seems much more reasonable to suppose that glory of our King.
the small fragments left by the multitude were As our Golden Text declares, we are to give
allowed to go to the birds and squirrels, and our Father in heaven thanks for every good
that the fragments gathered by the apostles thing, including the bread of life—including
were those broken by our Lord. As he broke the Jesus, the salvation which he provides, and the
loaves and fishes they multiplied exceedingly, Kingdom blessings which are coming through
so that he supplied and resupplied the disciples him and the privileges of association with him.
with the food, while they carried it to the multi- All things are of the Father, and all our favors
tude, and that a sufficiency remained beside for are by or through the Son. Gratitude is one of
our Lord to fill the twelve baskets with food the smallest returns imaginable: it leads on to
that was good and clean and in every way suit- perfect love, which includes a self-sacrificing
able for further use. spirit.

32 NE side Sea of Galilee; Attempt to crown Jesus; he walks on sea; cures 14:22-36 6:45-56 6:14-21
Gennesaret
Matthew 14:22-36 contrary unto them: and about the fourth
And straightway Jesus constrained his dis- watch of the night he cometh unto them,
ciples to get into a ship, and to go before walking upon the sea, and would have
him unto the other side, while he sent the passed by them. But when they saw him
multitudes away. And when he had sent walking upon the sea, they supposed it
the multitudes away, he went up into a had been a spirit, and cried out: For they
mountain apart to pray: and when the all saw him, and were troubled. And
evening was come, he was there alone. immediately he talked with them, and
But the ship was now in the midst of the saith unto them, Be of good cheer: it is I;
sea, tossed with waves: for the wind was be not afraid. And he went up unto them
contrary. And in the fourth watch of the into the ship; and the wind ceased: and
night Jesus went unto them, walking on they were sore amazed in themselves
the sea. And when the disciples saw him beyond measure, and wondered. For they
walking on the sea, they were troubled, considered not the miracle of the loaves:
saying, It is a spirit; and they cried out for for their heart was hardened. And when
fear. But straightway Jesus spake unto they had passed over, they came into the
them, saying, Be of good cheer; it is I; be land of Gennesaret, and drew to the
not afraid. And Peter answered him and shore. And when they were come out of
said, Lord, if it be thou, bid me come unto the ship, straightway they knew him, And
thee on the water. And he said, Come. ran through that whole region round
And when Peter was come down out of the about, and began to carry about in beds
ship, he walked on the water, to go to those that were sick, where they heard he
Jesus. But when he saw the wind boister- was. And whithersoever he entered, into
ous, he was afraid; and beginning to sink, villages, or cities, or country, they laid the
he cried, saying, Lord, save me. And sick in the streets, and besought him that
immediately Jesus stretched forth his they might touch if it were but the border
hand, and caught him, and said unto him, of his garment: and as many as touched
O thou of little faith, wherefore didst thou him were made whole.
doubt? And when they were come into the
ship, the wind ceased. Then they that John 6:14-21
were in the ship came and worshiped him, Then those men, when they had seen the
saying, Of a truth thou art the Son of God. miracle that Jesus did, said, This is of a
And when they were gone over, they truth that prophet that should come into
came into the land of Gennesaret. And the world. When Jesus therefore perceived
when the men of that place had knowl- that they would come and take him by
edge of him, they sent out into all that force, to make him a king, he departed
country round about, and brought unto again into a mountain himself alone. And
him all that were diseased; And besought when even was now come, his disciples
him that they might only touch the hem of went down unto the sea, And entered into
his garment: and as many as touched a ship, and went over the sea toward
were made perfectly whole. Capernaum. And it was now dark, and
Jesus was not come to them. And the sea
Mark 6:45-56 arose by reason of a great wind that blew.
And straightway he constrained his disci- So when they had rowed about five and
ples to get into the ship, and to go to the twenty or thirty furlongs, they see Jesus
other side before unto Bethsaida, while he walking on the sea, and drawing nigh unto
sent away the people. And when he had the ship: and they were afraid. But he
sent them away, he departed into a saith unto them, It is I; be not afraid.
mountain to pray. And when even was Then they willingly received him into the
come, the ship was in the midst of the ship: and immediately the ship was at the
sea, and he alone on the land. And he saw land whither they went.
them toiling in rowing; for the wind was

ST. PETER CRIED “LORD, SAVE ME”—Reprints, p. 4618
—MATTHEW 14:22-36.—
“Then they that were in the ship came and worshiped him, saying,
Of a truth thou are the Son of God.”
RESPECTING its heroes the Bible, unlike any was absolutely able to keep him from sinking
other religious book, tells the naked truth. To- into the water.
day’s study emphasizes both the strength and
“O Thou of Little Faith”
the weakness of St. Peter’s natural disposition.
But while St. Peter’s faith was stronger than
We identify the character here pictured as the
that of the others and stronger than ours today,
same which was displayed on other occasions—
in that he even attempted to walk on the water,
noble and courageous, but rather forward and
boastful. Not a single weakness of any of the nevertheless it was not strong enough. As his
Bible characters seems to be smoothed down or eye caught a glimpse of the boisterousness of
cut away in the narrative. It was this same St. the sea his faith began to fail and he began to
Peter who, after hearing Jesus tell of his ap- sink. The Master, however, caught him, saying,
proaching death, took the Master to task for it, “O thou of little faith, wherefore didst thou
upbraiding him for speaking after this manner doubt”! The lesson of the occasion being ended,
and assuring him that he did not tell the truth, the wind ceased. All the disciples then offered
and that the disciple knew more than his Mas- the Lord their worship, realizing afresh that he
ter; that the latter was either ignorant or else was the Son of God in power; that even the
wilfully misrepresenting the future. No wonder winds and the waves obeyed him.
the Master rebuked him, as in this matter be- “A hand that is not ours upstays our steps,
ing an adversary. A voice that is not ours commands the waves;
The same courageous man afterward drew Commands the waves, and whispers in our ear,
his sword and smote the servant of the High O, thou of little faith, why didst thou doubt?”
Priest in his Master’s defense. Yet with all this All are sinners. “There is none righteous; no,
it was only a few hours later when he denied not one.” Some do not realize the extent of their
him entirely with oaths and cursing. Neverthe- imperfections. Nevertheless it is safe to say
less, the Master loved him; with his peculiar that all sane people recognize themselves as
combination of weakness and strength he had, imperfect and hence as unworthy the recogni-
withal, a noble, faithful heart, even while he tion of the great Creator. They cannot commend
boastfully declared, “Though all men forsake themselves to him as being worthy of his favor
thee, yet will not I.” Our study shows us St. and life eternal. It is when this conviction of
Peter with the other disciples in a fishing-boat unworthiness becomes deep-seated; when the
on a boisterous sea. Jesus had declined to go realization is keen that “the wage of sin is
with them in the boat, withdrawing himself to death,” that the heart is most likely to realize
the mountain for a season of prayer. The boat the value of life eternal and to cry unto the Lord
had not yet reached her destination, when the for deliverance from darkness, from sin’s bond-
disciples saw the Master walking upon the age and from its death sentence. To all such the
water and drawing near. At first they were all Savior stands ready to lend a helping hand, as
affrighted; then reassurance came from his in St. Peter’s case. He will not reproach such for
word, and finally St. Peter asked the Lord’s per- their sins if they have repented of them and
mission that he might walk to him on the turned to righteousness. Rather, he will say,
water. This permission was granted, and we “Why did you not come sooner? I was quite will-
cannot doubt that, had the Apostle maintained ing to aid you as soon as you cried.”
his faith, he would have reached the Lord in Threats of Torture Failed To Convert The World
safety, for the same power that had exercised Our forefathers used to think that they
itself in him and in the other disciples for the should picture before the sinner’s mind an ever-
healing of sick and the casting out of demons lasting torture at the hands of devils. It seemed

to them that such pictures would be more suc- terrors undoubtedly is that it is more rational,
cessful in drawing men from sin to righteous- and thinking people can and do receive it more
ness than the Scripture penalty which declares earnestly and give it more weight. It is from
that the wages of sin is death, “everlasting everlasting destruction that the Savior stands
destruction.” (2 Thess. 1:9.) But they overdid ready to deliver every member of Adam’s race
the matter. Their message failed to convert the from the death penalty—from the tomb and all
world. It merely tortured the saintly, the lov- the imperfections of mind and body which are
ing, the Godlike. Men reasoned that there was parts of death. Jesus’ death at Calvary was of
probably some mistake about it, as it is con- sufficient value to cancel the sins of the first
trary to all human experiences that life could
man and of all those who share the death pen-
persist in such untellable torture. Now, how-
alty with him. Without Christ’s death there
ever, with the aid of the modern Bible, superior
would be no resurrection, no future life.
translations, marginal references, etc., the peo-
A little while and the faithful ones shall come
ple of God are learning more and more that
God’s Word is true and that it should not be forth in the “first resurrection” to be Christ’s
twisted—that when it says death it does not Joint-heirs. Then will come the general uplift of
mean life in torture. mankind, including the awakening of those of
Indeed, some have told us that to their minds the whole world from the sleep of death. Our
the utter blotting out of existence which God Lord’s help of Peter corresponds to that greater
has ordained to be the fate of those who refuse help of the whole world. It also illustrates how
his every opportunity and offer of salvation is those who have already become the children of
more of a terror to them than life in any condi- God would be in danger of sinning again, were
tion would be. One reason that it has greater it not for our Lord’s helping hand.

32 Capernaum Identifies “bread of life”; many disciples fall away 6:22-71
John 6:22-71 Son of man shall give unto you: for him
The day following, when the people which hath God the Father sealed. Then said
stood on the other side of the sea saw they unto him, What shall we do, that we
that there was none other boat there, might work the works of God? Jesus
save that one whereinto his disciples were answered and said unto them, This is the
entered, and that Jesus went not with his work of God, that ye believe on him whom
disciples into the boat, but that his disci- he hath sent. They said therefore unto
ples were gone away alone; (Howbeit him, What sign showest thou then, that
there came other boats from Tiberias nigh we may see, and believe thee? what dost
unto the place where they did eat bread, thou work? Our fathers did eat manna in
after that the Lord had given thanks:) the desert; as it is written, He gave them
When the people therefore saw that Jesus bread from heaven to eat. Then Jesus said
was not there, neither his disciples, they unto them, Verily, verily, I say unto you,
also took shipping, and came to Moses gave you not that bread from
Capernaum, seeking for Jesus. And when heaven; but my Father giveth you the true
they had found him on the other side of bread from heaven. For the bread of God
the sea, they said unto him, Rabbi, when is he which cometh down from heaven,
camest thou hither? Jesus answered them and giveth life unto the world. Then said
and said, Verily, verily, I say unto you, Ye they unto him, Lord, evermore give us this
seek me, not because ye saw the mira- bread. And Jesus said unto them, I am the
cles, but because ye did eat of the loaves, bread of life: he that cometh to me shall
and were filled. Labor not for the meat never hunger; and he that believeth on
which perisheth, but for that meat which me shall never thirst. But I said unto you,
endureth unto everlasting life, which the That ye also have seen me, and believe

not. All that the Father giveth me shall blood, ye have no life in you. Whoso
come to me; and him that cometh to me I eateth my flesh, and drinketh my blood,
will in no wise cast out. For I came down hath eternal life; and I will raise him up at
from heaven, not to do mine own will, but the last day. For my flesh is meat indeed,
the will of him that sent me. And this is and my blood is drink indeed. He that
the Father's will which hath sent me, that eateth my flesh, and drinketh my blood,
of all which he hath given me I should lose dwelleth in me, and I in him. As the living
nothing, but should raise it up again at the Father hath sent me, and I live by the
last day. And this is the will of him that Father: so he that eateth me, even he
sent me, that every one which seeth the shall live by me. This is that bread which
Son, and believeth on him, may have came down from heaven: not as your
everlasting life: and I will raise him up at fathers did eat manna, and are dead: he
the last day. The Jews then murmured at that eateth of this bread shall live forever.
him, because he said, I am the bread These things said he in the synagogue, as
which came down from heaven. And they he taught in Capernaum. Many therefore
said, Is not this Jesus, the son of Joseph, of his disciples, when they had heard this,
whose father and mother we know? how is said, This is a hard saying; who can hear
it then that he saith, I came down from it? When Jesus knew in himself that his
heaven? Jesus therefore answered and disciples murmured at it, he said unto
said unto them, Murmur not among your-
them, Doth this offend you? What and if
selves. No man can come to me, except
ye shall see the Son of man ascend up
the Father which hath sent me draw him:
where he was before? It is the spirit that
and I will raise him up at the last day. It is
quickeneth; the flesh profiteth nothing:
written in the prophets, And they shall be
the words that I speak unto you, they are
all taught of God. Every man therefore
spirit, and they are life. But there are
that hath heard, and hath learned of the
Father, cometh unto me. Not that any some of you that believe not. For Jesus
man hath seen the Father, save he which knew from the beginning who they were
is of God, he hath seen the Father. Verily, that believed not, and who should betray
verily, I say unto you, He that believeth him. And he said, Therefore said I unto
on me hath everlasting life. I am that you, that no man can come unto me,
bread of life. Your fathers did eat manna except it were given unto him of my
in the wilderness, and are dead. This is Father. From that time many of his disci-
the bread which cometh down from ples went back, and walked no more with
heaven, that a man may eat thereof, and him. Then said Jesus unto the twelve, Will
not die. I am the living bread which came ye also go away? Then Simon Peter
down from heaven: if any man eat of this answered him, Lord, to whom shall we go?
bread, he shall live forever: and the bread thou hast the words of eternal life. And we
that I will give is my flesh, which I will believe and are sure that thou art that
give for the life of the world. The Jews Christ, the Son of the living God. Jesus
therefore strove among themselves, say- answered them, Have not I chosen you
ing, How can this man give us his flesh to twelve, and one of you is a devil? He
eat? Then Jesus said unto them, Verily, spake of Judas Iscariot the son of Simon:
verily, I say unto you, Except ye eat the for he it was that should betray him, being
flesh of the Son of man, and drink his one of the twelve.
“I AM THE BREAD OF LIFE.”—Reprints, p. 2651

—JOHN 6:22-40.—
SOME OF THE MULTITUDE who dined on cluded that they would follow this great
the five loaves and two fish were evidently very Teacher, possessed of such wonderful powers,
deeply impressed with the miracle, and in- feeling assured that becoming his disciples
spired with great respect for Jesus. A number would at least safeguard them from want; and
of them (we cannot suppose very many) con- this, to a people of their kind and under those

conditions, was evidently quite an inducement. The discourse was not without its effect: the
However, when they found the Lord on the hearers felt the force of the suggestion that the
other side the lake, at Capernaum, and ex- important food to be sought after was that
pressed to him their interest, and how it had which would give the life eternal, and as Jews
led them to follow him, he told them plainly they had before their minds the further thought
that theirs was a selfish or mercenary interest, that God had made a covenant of works with
and not the kind that he desired to cultivate, their nation, with promises of eternal life at-
namely, an interest in the truth. tached thereto—the Mosaic Law Covenant.
Taking advantage of the situation, our Lord Hence their inquiry, What works shall we do
gave, not only to these but also to his disciples that would be pleasing to God, and that thereby
and to us through them, a most valuable lesson we might have eternal life? Give us whatever
on the proper things to be sought after; pointing message you have that will help us in this mat-
out that the chief aim and desire and object ter.
of life should not be the meat that perisheth, Our Lord’s answer may at first seem to us a
earthly food, earthly comforts, earthly plea- peculiar one, in that he declares that to believe
sures, which at very most can be but transitory, on him would be a “work”—the work most ac-
but that on the contrary the chief aim of all ceptable before God—the only work that could
should be to attain life eternal, beyond the pres- possibly make them acceptable to God. What is
ent dying condition. He points out that God’s meant by this we will consider further along.
provision for his creatures is not merely earthly His hearers evidently understood exactly what
food for the sustenance of our natural bodies for he meant, viz., that the thing most pleasing in
a little time, but much more important, a spiri- God’s sight would be that they should acknowl-
tual nourishment, of which, if we partake, we edge him as the Son of God, the Messiah, com-
shall attain eternal life. ing into the world according to divine promise,
He would have them see that the miracle to establish the Kingdom of God, and to begin
which he had performed, and whose blessing the blessing of all the families of the earth. But
they had shared, was merely an illustration of a now they asked a sign of his Messiahship, in-
greater gift, of a more valuable bread of life, stead of realizing that they had already seen
that he, the Son of God, was alone able to give the sign or signet or seal of God upon the Lord
them—and the same is true of us and of all. By Jesus, as manifested not only in his spirit of
way of assuring them that he was as able to love, kindness, generosity, goodness, purity and
provide the bread of eternal life as he had truth, as well as in his doctrines, but addition-
shown himself able to provide the natural food, ally that they had seen outward manifestations
he declared himself to be the Son of God; and and evidences of the divine power upon him, as
that the heavenly Father had sealed him, shown, for instance, in the miracle of the day
marked him, granted him the evidences and before. This was because they were hard-
proofs of sonship in the powers conferred upon hearted, as the Scriptures elsewhere express
him. The seal was the holy spirit, the holy the matter (Mark 3:5; John 12:40), that is to
power of God, which acting upon our Lord Jesus say, they were in a faithless attitude, not
enabled him to turn the water into wine and to readily impressionable, but rather inclined to
increase the broken barley loaves and two little be skeptical: hence these signs or evidences of
fish so as to feed the multitude. These powers the seal of God upon Jesus were not sufficient
were the evidences or outward manifestations for them.
to men that God’s holy spirit was with him, the We can readily see, however, that if sign up-
mark or seal of his relationship to God as an on sign had been given, the same “evil heart of
honored representative, a Son. On the strength unbelief” could reject ten signs as well as it
of these evidences, the witnesses having the could reject one. Just so it was in the case of
right condition of heart should have been pre- Pharaoh: he was really more impressed with
pared to heed our Lord’s testimony, as a mes- the first sign given by Moses than by the suc-
sage from the Father. ceeding ones, each of which being received in an

improper spirit tended to make his heart the declaring, in the language of our Golden Text,
harder, until the last. Just so it is with some “I am the bread of life; he that cometh to me
today in respect to the Lord’s promises. They shall never hunger, and he that believeth on me
incline to ask, Did the Apostle say this, that is shall never thirst.”
contrary to my prejudices? And if convinced of It is evident that in the words “cometh to me”
the fact they would want to know whether any our Lord did not mean to approach him as his
other apostle had said it, and thirdly, whether hearers had done, coming across the lake. The
the Lord himself had said it, and fourthly, expression “cometh to me” must be understood,
whether any of the prophets had said it,—seek- therefore, as coming to the Lord with hunger
ing not so much to believe as for an excuse for and thirst for righteousness, with a desire for
disbelieving. Such persons usually, if they had the life eternal, and hence for the bread of life
all of these evidences, would be no more con- by which it might be attained. All who would
vinced by the multiplicity of testimony. On the thus come to Jesus, in this proper attitude of
contrary, he who really believes the Bible to be heart, would find him to be indeed a satisfying
God’s Word believes its every authentic testi- portion. Likewise the expression, “He that
mony, whether by the Lord or an apostle or believeth on me shall never thirst,” must be
prophet, and whether stated once or many understood to mean more than merely believing
times reiterated. that such a person lived, for it is written that
The workings of skepticism in the minds of “devils also believe and tremble:” to “believe,”
our Lord’s auditors is evidenced by their state- therefore, must be understood to signify accept-
ment. In substance they said, “We cannot ing the Lord, not merely intellectually, but with
acknowledge that your miracle was so great or the heart, as it is written, “With the heart man
so wonderful as necessarily to imply that you believeth unto righteousness” [to a change
are the Son of God, for we remember that of heart which aspires to righteousness]. He
Moses exercised a power something of this who thus believes in the Lord from the heart,
kind; in fact, he provided bread enough for recognizing him as the Son of God, through
our forefathers, the whole nation of Israel, for whom are to be fulfilled all the exceeding great
quite a long time in the wilderness, and that and precious promises of the divine Word,
without any loaves and fish to begin with,—we receives such a refreshment, such a slaking of
refer to the manna.” thirst, such a satisfaction, as will never end so
Our Lord’s response is that the manna was long as he maintains this faith. (Rom. 10:10.)
not produced by Moses, that he had nothing Such find the divine provision in Christ so
whatever to do with sending it; that it came abundant that they could not ask for more, and
directly as a provision of the heavenly Father, exclaim,—“It satisfies my longings, as nothing
Moses not being even an agent in the matter. else could do.”
And then our Lord pointed out that the manna And now we see the meaning of our Lord’s
given in the wilderness was typical of the true words of verse 29, “This is the work of God [the
Manna, the true bread of eternal life—himself work which God would be pleased with], that
and the truth he proclaimed—which he now de- we believe on him whom he hath sent.” There
sired them to receive at his hands. is a work connected with believing;—not a
They did not yet get the thought that he work with our hands, but a work with our
referred to himself, but rather were getting a heads and our hearts: and no work that we
crude and natural thought, that as God had could do with our hands would be as acceptable
given manna from heaven that sustained their in the Lord’s sight as this. Indeed, when we
fathers in the wilderness, so now this great realize that in our fallen and imperfect condi-
Teacher, Jesus, was telling them of a still tion it is impossible for us to do anything per-
higher class of manna, the partaking of which fectly, when we remember also that God is
would yield eternal life, and hence they ex- perfect, that all his work is perfect, and that he
claimed, “Lord, evermore give us this bread!” cannot therefore be in sympathy with imperfec-
Our Lord then explained the figure or parable, tion, or any degree of sin, we can readily see

that the very best works we could offer him blessings of restitution [or in this age justifica-
aside from faith would be unacceptable. tion] provided in him.
But God has proposed to do a great work for Our Lord pointed out to his hearers the fact
us—he has done that great work in that he has that their slowness to receive him, and the
provided the Redeemer, through whom the ran- slowness of the people of Israel in general, was
som-price has been paid for our race: and now not an evidence that he was not the Messiah,
God can be just and yet be the justifier of him but rather was an evidence that they were not
that believeth in Jesus. Hence, while no work in a condition to receive the Messiah. And fur-
that we can do could be accepted of the Lord so ther, that it was not God’s purpose that he
long as we are under condemnation, yet he can, should attract the whole Jewish people, but
by his own provision, accept our faith in Christ, merely that he should draw to himself, by the
and justify us through that faith: this, our first gracious words which should proceed out of his
work possible, is therefore what God calls for. mouth, and by the miracles or evidences of
He will accept no other work, except it is pre- power of the Lord in him, such as the Father
ceded by this one and based upon this one. O had “given” him—such as were pleasing to the
that all could realize the importance of faith in Father, such as were ready to receive a further
the Lord’s sight! “Without faith it is impossible blessing through this channel which the Father
to please God,” and the more faith we exercise had provided. And he assured them that while
the more do we please him: not credulity, not a not expecting all to be thus drawn to him, nev-
belief of something which God has not said; not ertheless all who would be drawn thus of the
a belief in our own imaginings or those of other Father he would most gladly welcome, because
men; but a belief in what God has said, and a he was not in the world on a mission of his own
firm, confident trust therein: this is acceptable merely, but to fulfill the Father’s purposes,—
with God, and becomes to all who exercise it the with which he was in full harmony.
ground or base of justification, that “being jus- In the two verses following, our Lord seems
tified by faith we might have peace with God to distinguish between the two classes of saved
through our Lord Jesus Christ.”—Rom. 5:1. ones, verse 39 referring to the elect class of this
The Lord did not here discuss the further Gospel age, and verse 40 to the general blessing
step to the high calling of this Gospel age; upon mankind to follow this age, during the
hence we will not discuss it now. He is dealing Millennium,—and to the opportunity that will
merely with our first necessary step in ap- then be afforded to every creature to be blessed
proaching God,—justification. The thing neces- with this great gift of eternal life, purchased by
sary, in order to justification, is the acceptance our Lord at such high cost as his own life.
of Christ as the Bread of Life—which must be The elect are frequently, as here, spoken of
preceded by the realization that we have no life as specially given to Jesus, while the whole of
in ourselves, death having passed upon all of mankind are referred to as his because bought
our race through father Adam’s transgression; with his own precious blood. The Father draws
and that the Lord Jesus was made flesh in to the Son during this age a special class, and
order that he might meet the penalty that was gives such a class to him to be companions,
upon father Adam, and thus upon the race; and joint-heirs in his Millennial Kingdom—these
that now, therefore, whoever accepts this free are sometimes called his “brethren,” as when it
grace of God in Christ, whoever appropriates to is said that Jesus was “the first-born among
himself the merit of Christ’s sacrifice, is there- many brethren” (Rom. 8:29); and again, they
by eating, partaking of the great benefits and are designated his bride and joint-heir, in con-
blessings provided by God in the Anointed one, tradistinction to the saved of the world of man-
who gave his life for the life of the world, a ran- kind, who will be recognized as the children of
som price. Whoever mentally accepts this fact, Christ, and of whom he will be the “Everlasting
and feeds upon it in his heart, is represented as Father.”—Rev. 21:9; 22:17; Rom. 8:17; Isa. 9:6.
feeding upon the flesh of the Son of Man—par- Our Lord declares it to be the Father’s will
taking of the human rights, privileges and that all whom he has “given” him shall be saved,

shall be raised up—not one of this class shall be appointed time—“the last day,” the seventh of
lost. Who, then, are these thus sure of salva- the great week of thousand-year days,—the
tion? We answer that the Apostle Paul adds a Millennial day. And as the Prophet declares, it
word of explanation along this line, informing will be early in that day, for “God shall help her
us of the class whom the Father has elected and [Zion] and that right early [in the morning].”
predestinated: they are such as receive the The 40th verse does not refer to those whom
Lord Jesus now by faith, and who hearing the the Father specially gives to the Son to be com-
invitation of this Gospel age, the “high calling,” panions and joint-heirs in the Kingdom, and
are so impressed with it that they lay aside whom he draws through his providences during
every weight and run with patience the race this age: it refers to the remainder of mankind
set before them in the gospel;—and so doing, whose ransom price our Lord Jesus has paid,
under divine providence and direction they are and who, according to the Father’s program,
molded and fashioned as respects their charac- our Lord Jesus himself is to draw unto himself,
ters so that they become “copies of God’s dear during the Millennial age; as it is written, “I, if
Son.”—Rom. 8:29.—Diaglott. I be lifted up, will draw all men unto me.” But
The heavenly Father fixed the marks and even as the Father’s drawing is not a compul-
conditions of his predestination of this class, sory drawing, so likewise the drawing of the
not so much in respect to all who shall hear the Son will not be compulsory. But since we may
good tidings (altho he has to do with sending assume that the majority of those who now
the message); not so much in respect to who all resist the Father’s drawing do so because of
shall be drawn by the message of his grace in blindness, ignorance, etc., because the prince of
Christ (tho he has to do with the drawing, and this world is now reigning and deceiving, we
in the present time is drawing only a particular may reasonably suppose that when our dear
class); not so much with reference to the call Redeemer’s Millennial Kingdom shall have
that goes forth to all who accept Jesus, inviting been established, and when Satan, the prince of
them to run the race of self-sacrifice in his foot- this world, has been “bound” (Rev. 20:2), and
steps (tho he is interested in this call, and when the knowledge of the Lord shall fill the
supervises the affairs of those who accept this whole earth,—then the drawing influence upon
call, causing that all things shall work together the world of mankind exerted by the Redeemer
for their good); but especially he has predesti- himself and by the Church, his body, associated
nated in respect to the number who shall con- with him in glory, will be a drawing which will
stitute the Bride of Christ, and to the yield much larger results, so that many will
character of all who shall be in that company: yield to it and come to the Lord truly and heart-
that it shall be composed of such and such only ily, and receive of the blessings which God has
as shall during this Gospel age, while in the provided in him;—all except those who wilfully
school of Christ, learn thoroughly the lessons of love sin and refuse the terms of the Kingdom,
faith and obedience, developing characters of faith and obedience.
like pattern to that so gloriously manifested in Of this class our Lord declares (verse 40),
Jesus, whom the Father sent forth to be not that it is his Father’s will that all such shall see
only our Redeemer, but also our Pattern. the Son (their blinded eyes being opened in that
It is the Father’s will that every one who Millennial day, as the Lord has promised
thus obeys the leadings of divine providence, through the prophets.—Zech. 12:10.) Their eyes
and attains to the likeness of the Lord Jesus in of understanding being then opened, they will
his heart, his will, his intention (not perfection be able to appreciate, as they cannot now ap-
of the flesh), shall everyone of them be saved in preciate, the Lord and the covenant of eternal
this great salvation, and be sharers with Jesus life which he offers to all who obey him. They
in the “first resurrection,” and in the glory, will not thus see him, however, until the god of
honor and immortality to which it leads. Not this world, who now blinds the eyes of their
one of these shall be lost; every one of them understanding, shall be bound for the thousand
shall be raised up to that glorious station at the years, and his baneful influence offset with the

light of the knowledge of God which will then perfected in his likeness in a moment, in the
shine out to the world from the great Sun of twinkling of an eye, and then subsequently,
Righteousness,—the Lord and the glorified throughout that age, the work of raising up the
Church, his body. world of mankind out of sin and depravity and
It is God’s will that all who shall accept degradation will go gradually and grandly for-
Christ then shall have everlasting life too; and ward, until by the close of the Millennial age all
that they shall be raised up by the Lord Jesus the willing and obedient shall have eaten to
to perfection also,—tho theirs will be an earth- their fill of the bread from heaven and shall be
ly, and not like the others a heavenly, perfec- fully raised up, out of sin and death, to life eter-
tion; and their raising up will also be “at the nal—in the image and likeness of God as was
last day,” but not at its beginning as with the Adam before sin, but with characters perfected
“elect” of the “first resurrection.” The overcomers and tested in righteousness by their Millennial
of this Gospel age, the body of Christ, will be experiences.
FLESH AND BLOOD.—Reprints, p. 611

“Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you.
Whoso eateth my flesh and drinketh my blood hath eternal life.” “The words that I speak
unto you are spirit and are life.” “It is the spirit that quickeneth, the flesh profiteth nothing.”
—John 6:53,54,63.
It was a custom with Jesus to express truth of the same thing again he said, “This is my
under cover, in “dark sayings,” and to many body broken for you … and my blood shed for
this is one of the darkest. When they heard it many for the remission of sins.” Who can for a
the Jews wondered, saying, “How can this man moment suppose that the divine nature is here
give us his flesh to eat?” and many of the disci- meant? Was it the spiritual that was broken
ples murmured, and said, “This is a hard say- and shed, or was it the human—the “body pre-
ing, who can hear it?” And to-day, while it is pared” for sacrifice (Heb. 10:5) and taken for
generally recognized that Jesus did not mean the suffering of death (Heb. 2:9)? Which think
that they were to eat his literal flesh, few have you?
a clear idea of what he did mean. In view of these and other statements of
Some have hastily concluded that because Scripture, let none interpret these words of
the Master said his words were spirit or spiri- Jesus to mean that his spiritual nature was
tual, that therefore to appreciate them they broken, and that all are to eat it. Better far con-
must seek the very opposite of the literal mean- fess as did some of the Jews, “We cannot tell
ing of the words; and such have concluded that what he saith” [meaneth].
the expression “flesh and blood” means a spiri- But some one else suggests that, possibly
tual nature. They overlook the fact that Jesus “flesh and blood” here is used as referring to
did not say that the flesh was spiritual, but the MORAL PERFECTION, and that all must eat or
words. receive moral perfection from Jesus or they
That the Lord did not refer to a spiritual have no life. This is as far from the import of
nature when he used the words “flesh and Jesus’ words as the other suggestion, for while
blood,” is easily seen when all of his words are it is true that to have everlasting life all must
remembered. Did he not say, “My flesh … I will have moral quality, yet such is not the meaning
give for the life of the world”? (ver. 51.) Did he of the words of our Lord now under consider-
mean that he would give his spiritual nature? ation. Let us test it and see. Was Jesus’ MORAL
If so, if he gave that for us, then he has not a PERFECTION “laid down,” “given,” or “broken”
spiritual nature now; for we remember that he for us? Assuredly not; to “break,” or give up,
“gave all that he had.” (Matt. 13:44.) It cannot or lay down moral perfection, would be to be-
be that he gave away all that he had of the come MORALLY IMPERFECT. Hence it is clear
divine nature for the life of the world. Speaking that the “spirit” or MEANING of Jesus’ words

was not that we are to eat his divine nature nor all. And as fast as we appropriate, God im-
yet his moral qualities. putes; and thus the righteousness of Christ,
What, then, is the spirit or import of the and its right of life everlasting, are imputed to
words “blood and flesh” here used? We answer, us.
The same spirit or significance should be at- Thus by faith we eat or appropriate to our-
tached to these words here as elsewhere. Flesh selves that which was sacrificed for us. Unless
and blood uniformly represents HUMAN NATURE we thus eat or appropriate to ourselves the
as many Scriptures prove (Matt. 16:17; John rights and merits of the man Christ Jesus, who
1:14; Col. 1:22; Philemon 16; 1 Cor. 15:50; 1 Pet. was sacrificed FOR us, it is evident that we
1:24, and 3:18, and 4:1). would have no life, nor right to life in us. It is in
Now, let us try this definition of “flesh and or by or through him that we obtain back again
blood,” and see whether it will fit and fill all the the life lost for us by the first Adam—neither is
conditions. Was Jesus’ human nature “laid there salvation (life) in any other, for there is
down,” “given” and “broken” for the life of the none other name under heaven given among
world? Yes, verily; he took our human nature, men whereby we must be saved [from death].
which is a “little lower” than the nature of Acts 4:12. How dangerous, then, is the position
angels, that he might give it as a ransom for all. of those who deny the ransom and its necessity
He gave his human nature as a ransom for and value as the life-restoring power given for
our human nature; he bought us with his own the whole world. Neither they nor any shall
precious blood; he “gave all that he had” ever have life until they do eat or appropriate
(Matt. 13:44) for us. And thus “as by a man that which was sacrificed. Hence the Apostle
came death, by a man also came the resurrec- marks as one of the most serious offences any
tion of the dead.” (1 Cor. 15:21.) It was the man attempt to depreciate that sacrifice, or deny its
Christ Jesus that became our substitute or rep- necessity, saying, “Of how much sorer punish-
resentative, giving his human nature a ransom ment suppose ye, shall he be thought worthy,
for ours. who hath trodden under foot the Son of God,
If, then, this definition is found to meet all and hath counted the blood of the covenant
the conditions under which the expression is wherewith he was sanctified an UNHOLY
used, it is thus proved to be the correct meaning [common or ordinary] thing.”
or spirit of the Master’s teaching. So, then, the eating or appropriating to our-
But we inquire: In what sense can we eat selves of the “flesh and blood” [human nature]
Jesus’ human nature? We must still remember of Jesus, JUSTIFIES us from sin and its penalty
to look for the spirit or meaning of the words, death—justifies us to human life and its privi-
for the EATING is as much a symbol as the flesh leges. (Rom. 5:18, 19.) This is the “common,”
and blood. To eat is to appropriate to one’s self that is to say, general salvation. (Jude 3.) But
the life-giving properties of the thing eaten. to the “little flock” being selected or elected out
Now, let us see, how does it harmonize to say, from among the saved world—called to be
Unless you appropriate to yourself Jesus’ hu- saints, joint-heirs of God with Jesus Christ,
man nature given, broken, and laid down for there is a special salvation mentioned by the
that very purpose, you have no life in you. This Apostle. (1 Tim. 4:10.)
is in perfect harmony. Humanity lost all right These called to this “high calling,” and to be-
to life through Adam, hence are now dying and come “partakers of the divine nature,” not only
dead, having in them no right to life; and eat or appropriate life by appropriating the
though the ransom has been given, though the value of Jesus’ sacrifice, but THEY do more.
body has been broken, it is a part of God’s plan Having been justified to life as men, i.e., hav-
that no man shall ever reach human perfection ing obtained back again (in faith) the rights lost
(life) again, except by a full recognition of the for them by Adam, the call or privilege of this
ransom price and an appropriation by faith class during THIS AGE is that they may sacri-
of those rights which the man Christ Jesus fice or “break themselves, laying down their
secured by giving his flesh (human nature) for lives as Jesus did, thus becoming “dead with

him” in hope that thereby they shall be [loaf] and one body [the body anointed] 1 Cor.
accounted worthy of the promise made to them, 10:16,17.
that they shall live with him, and partake of So, then, in a word—one loaf of life-giving
the divine nature bestowed on him as a re- bread has been provided from heaven for all
ward for the sacrifice of the human nature. mankind, and during the Gospel age an oppor-
It is thus that the Apostle refers to this class, tunity has been offered to some of joining the
not only as having eaten or appropriated Jesus’ body of Christ and sharing with him in sacrific-
sacrifice to themselves, but also as having being the human nature and inheriting with him
come associated with him in the sacrifice. He the divine nature.
says of the Lord’s Supper: “The cup of blessing Thus we see that while to have eaten Jesus’
which we bless, is it not the communion [shar- flesh literally would have profited nothing, yet
ing] of the blood of Christ? The bread which we to appropriate the rights which he possessed
break, is it not the communion [sharing] of and laid down for men, is to have a right to per-
the body of Christ? [Is it not thus that we illus- fect human life and all its privileges. “Except ye
trate the “filling up of the afflictions of Christ”? eat the flesh of the Son of Man, and drink his
Col. 1:24.] “For we being many are one bread blood, ye have no life in you.”
“THOU HAST THE WORDS OF ETERNAL LIFE.”—Reprints, p. 1710

“From that time many of his disciples went back, and walked no more with him.
Then said Jesus unto the twelve, Will ye also go away? Simon Peter answered him,
Lord, to whom shall we go? Thou hast the words of eternal life.”—John 6:66-68.
THERE is just a tinge of disappointment in our was afterward fulfilled when “all forsook him
Master’s words here recorded—“Will ye also go and fled”), the lonely sadness crept over him
away?” Accustomed to look for a reason for and found expression in the words, Will ye also
every action and word, we inquire, Why did the go away? Love of sympathy, fellowship of
loss of a number of followers make our Lord feel friends, etc., are not weaknesses, but, on the
sad? Was he ambitious for a large following? contrary, are elements of a true character. But
Did his confidence rest in numbers? Did he say it would have shown weakness had our Lord
to himself, Now what will the Pharisees say allowed the turning back of his disciples to have
when after three years of my teaching they see influenced or swerved his course from the path
me deserted by many of my followers? Was it of sacrifice marked out for him in the Father’s
that he feared the deflection might curtail his plan. No such weakness ever manifested itself.
revenues? No, it was none of these things; for On the contrary, but a few days after, when
he had already made himself of no reputation. Peter who here spoke so nobly, attempted to
He had already said to his disciples, Woe unto dissuade our Lord from sacrifice, he promptly
you when all men speak well of you, for so did answered, Get thee behind me, adversary, thou
their fathers to the false prophets. He had also savorest not the things of God, but of men.
the power by which two small fishes and three The Apostle Peter’s words, “Lord, to whom
barley loaves could be made sufficient to feed shall we go? Thou hast the words of eternal
five thousand people. And he already knew that life,” are full of meaning. He had known what it
his faithful followers were to be, in all, but a meant to seek God’s favor and everlasting life
“little flock,” and who of the multitude believed through keeping the Law, and, like most of the
not.—Verse 64. Jews of the humbler class, had been discour-
Why then, did his words express sadness at aged, finding himself condemned both by the
the loss of a number from his company? It was doctrines of the Pharisees and by his own con-
because he was true and noble and sympa- science. Doubtless, also, he knew something of
thetic, and loved his friends, and seeing the the various heathen philosophies respecting a
hour approaching when the Shepherd would be future life; and, if so, he knew them to be mere-
smitten and all the sheep be scattered (as it ly human speculations or guesses.

But for three years he had known Jesus and but they satisfy us not. We hear the wisdom of
heard his words on this subject of eternal life. this world speculating about an evolution
His teaching was not speculative guessing as to which it surmises has already progressed from
what might be. “He taught them with author- a protoplasm to a tadpole and from a tadpole to
ity, and not as the scribes.” Nor did he teach a monkey and from a monkey to a man and
them to hope for eternal life through the keep- which it hopes, guesses and tries to assure it-
ing of the Law (which they knew to be an im- self will continue to progress to planes of being
possibility). His teaching, on the contrary, was still higher than man. It assures us that
different from that of every other teacher. He whether there was or was not an intelligent
taught them that he had come into the world, God at the beginning, there will be millions of
not to be served or honored and titled, but to wise and powerful gods eventually, when they
serve men and to finally give his life a ransom get evolved. But our hearts turn from such wild
or purchase-price for the forfeited lives of all speculations back to the wonderful words of life
who lost the right to life in Adam’s trial and dis- spoken by him who spoke as never man spoke
obedience. (Matt. 20:28.) His teaching was that before or since. In those words is the rest and
as a result of this ransom-sacrifice, which, by peace which the world can neither give nor take
divine love and arrangement, he was about to away.
give for all, all shall have the opportunity of Following the instructions of this same great
everlasting life through obedience under the Teacher, we are learning more and more about
gracious terms of the New Covenant; and that this eternal life which he has provided for all.
to this end not only they, but also, “All that are As meat in due season he has taught us that
in the graves shall hear the voice of the Son of this gift of eternal life is only for those that love
Man, and come forth, and they that hear him;—that a little flock of the ransomed world,
[obey] shall live”—attain perfect life. (John called and proved worthy by their loving obedi-
5:25, 28,29.) Peter had heard this simple and ence during the Gospel age, are to be his joint-
beautiful gospel—this, the only real good tid- heirs in the glory, honor and immortality of the
ings of everlasting life; he recognized Jesus as divine nature, and that he with these will in the
the Messiah sent of God to be the Life-giver to next age, the Millennium, bless all the families
the world, the true light that shall ultimately of the earth with the knowledge of and opportu-
lighten every man that cometh into the world. nity to attain restitution to human perfection
—John 1:9. with everlasting life conditioned only upon
What wonder, then, in view of this, that faith and hearty obedience under the New Cov-
Peter answered as he did, “Lord, to whom shall enant, sealed with the blood of the ransom-sac-
we go? Thou hast the words of eternal life.” rifice. This is the same gospel as of yore: these
Peter’s faith and hope had found in the doc- are the same words of everlasting life, only
trines of Christ a foundation and anchorage amplified and magnified as we get nearer to
which they could not find elsewhere. their grand consummation.
And the same is true of all intelligent believ- In the harvest of the Jewish age, it was after
ers to-day, in proportion as they have heard our Lord had spoken to his followers the “words
and understood the wonderful words of life, of of eternal life” that he permitted “offenses” to
which Christ’s death is the central theme, the come to sift them as wheat, saying, “It must
hub, whose spokes are the love and favor of needs be that offenses come.” Those trials came
God, including all his exceeding great and pre- to prove which were ripe wheat and which
cious promises reaching to the circumference— chaff and undeveloped wheat. Two classes spe-
everlasting life. Having once seen the truth, cially were sifted out—the merely curious and
having once heard the good tidings—the words slightly interested class, and a consecrated
of everlasting life—for what would they ex- class which had not much depth of character,
change it? represented in our Lord’s parable (Matt. 13:5,6,
Looking abroad, we still find the philosophies 20,21) as the stony ground hearers, which
of Confucius, Buddha, Brahma and Zoroaster, received the message with joy, but not having

depth of heart-soil and earnest love and conse- fast in the truth] may be made manifest
cration to the truth, when tribulation or perse- among you.”—1 Cor. 11:18,19.
cution arose they were at once offended, and Those who will stand the test here will be
turned back and walked no more with the Lord just like those for whom Peter spoke in the pre-
and the faithful. vious harvest testing. Should any feeling of
The same is true now, in the present harvest faintness or discouragement come over them,
of the Gospel age. Blessed have been our eyes, they will also ask, “Lord to whom shall we go?”
for they have seen many of the “deep things” in
Looking about them they see the delusions of
the divine plan of the ages; and blessed have
Spiritism and various doctrines of devils, and
been our ears, for they have heard with wonder-
ful clearness the lessons of the great Teacher— the blindness and contradictions of reason as
the words of glory, honor and immortality— well as of Scripture among agnostics, and in the
words of eternal life. And now in the Lord’s various denominations of Christendom. The
order we are to be ready for trials and siftings. glance is sufficient for the class which the Lord
Now, again, offenses must needs come to prove desires to select. They could not go away, they
all, and to turn back those who are not conse- could not be forced to leave the army of the
crated and those who have no depth of charac- Lord. Truly, where should we go? Our Leader,
ter, who are unwilling to bear the reproaches and he alone, has the words of eternal life.
and afflictions of the Christ. So it was with Gid- Since we have heard his words, all other gos-
eon’s typical army. All who shall be owned of pels have lost their charm. We will abide with
the Lord as joint-heirs with Christ must be a and follow the great Captain of our salvation: in
select class, a peculiarly zealous people;—and his words and in his love and in his service we
no wonder: Marvel not therefore at the fiery tri-
live and move and have our being as the elect of
als which shall try you, as though some strange
God.
thing happened unto you. In fact, that is the
very purpose of the permission of offenses and “How firm a foundation, ye saints of the Lord,
divisions: “that they which are approved [by Is laid for your faith in his excellent Word.
God, because they endure the tests and stand What more can he say than to you he hath said,
You who unto Jesus for refuge have fled.”

32, after Passover Probably Capernaum Traditions that make void God’s Word 15:1-20 7:1-23 7:1
Matthew 15:1-20 This people draweth nigh unto me with

Then came to Jesus scribes and Pharisees, their mouth, and honoreth me with their
which were of Jerusalem, saying, Why do lips; but their heart is far from me. But in
thy disciples transgress the tradition of vain they do worship me, teaching for
the elders? for they wash not their hands doctrines the commandments of men. And
when they eat bread. But he answered he called the multitude, and said unto
and said unto them, Why do ye also trans- them, Hear, and understand: Not that
gress the commandment of God by your which goeth into the mouth defileth a
tradition? For God commanded, saying, man; but that which cometh out of the
Honor thy father and mother: and, He that mouth, this defileth a man. Then came his
curseth father or mother, let him die the disciples, and said unto him, Knowest thou
death. But ye say, Whosoever shall say to that the Pharisees were offended, after
his father or his mother, It is a gift, by they heard this saying? But he answered
whatsoever thou mightest be profited by and said, Every plant, which my heavenly
me; And honor not his father or his Father hath not planted, shall be rooted
mother, he shall be free. Thus have ye up. Let them alone: they be blind leaders
made the commandment of God of none of the blind. And if the blind lead the
effect by your tradition. Ye hypocrites, blind, both shall fall into the ditch. Then
well did Isaiah prophesy of you, saying, answered Peter and said unto him,

Declare unto us this parable. And Jesus your own tradition. For Moses said, Honor
said, Are ye also yet without understand- thy father and thy mother; and, whoso
ing? Do not ye yet understand, that what- curseth father or mother, let him die the
soever entereth in at the mouth goeth into death: But ye say, If a man shall say to
the belly, and is cast out into the draught? his father or mother, It is Corban, that is
But those things which proceed out of the to say, a gift, by whatsoever thou
mouth come forth from the heart; and mightest be profited by me; he shall be
they defile the man. For out of the heart free. And ye suffer him no more to do
proceed evil thoughts, murders, adulter- aught for his father or his mother; Making
ies, fornications, thefts, false witness, the word of God of none effect through
blasphemies: These are the things which your tradition, which ye have delivered:
defile a man: but to eat with unwashen and many such like things do ye. And
hands defileth not a man. when he had called all the people unto
Mark 7:1-23 him, he said unto them, Hearken unto me
Then came together unto him the Phari- every one of you, and understand: There
sees, and certain of the scribes, which is nothing from without a man, that enter-
came from Jerusalem. And when they saw ing into him can defile him: but the things
some of his disciples eat bread with which come out of him, those are they
defiled, that is to say, with unwashen, that defile the man. If any man have ears
hands, they found fault. For the Pharisees, to hear, let him hear. And when he was
and all the Jews, except they wash their entered into the house from the people,
hands oft, eat not, holding the tradition of his disciples asked him concerning the
the elders. And when they come from the parable. And he saith unto them, Are ye
market, except they wash, they eat not. so without understanding also? Do ye not
And many other things there be, which perceive, that whatsoever thing from with-
they have received to hold, as the wash- out entereth into the man, it cannot defile
ing of cups, and pots, brazen vessels, and him; Because it entereth not into his
of tables. Then the Pharisees and scribes heart, but into the belly, and goeth out
asked him, Why walk not thy disciples into the draught, purging all meats? And
according to the tradition of the elders, he said, That which cometh out of the
but eat bread with unwashen hands? He man, that defileth the man. For from
answered and said unto them, Well hath within, out of the heart of men, proceed
Isaiah prophesied of you hypocrites, as it evil thoughts, adulteries, fornications,
is written, This people honoreth me with murders, Thefts, covetousness, wicked-
their lips, but their heart is far from me. ness, deceit, lasciviousness, an evil eye,
Howbeit in vain do they worship me, blasphemy, pride, foolishness: All these
teaching for doctrines the commandments evil things come from within, and defile
of men. For laying aside the command- the man.
ment of God, ye hold the tradition of men,
as the washing of pots and cups: and John 7:1
many other such like things ye do. And he After these things Jesus walked in Galilee:
said unto them, Full well ye reject the for he would not walk in Jewry, because
commandment of God, that ye may keep the Jews sought to kill him.
GOD’S WORD NOT MAN’S—Reprints, p. 5096

—MARK 7:1-13.—
“For the Kingdom of God is not meat and drink,
but righteousness and peace and joy in the Holy Spirit.”—Romans 14:17.
THE STUDY TODAY shows that the Pharisees gradually gotten away from God’s Word and
of eighteen centuries ago, while professing to become followers of human tradition. It is so
keep carefully the Divine Law, and while even with the Jews today. Although they read the
boasting of faithfulness in this respect, had Holy Scriptures of the Old Testament it is

regarded as a sealed Book which they cannot always wash their hands before eating, as a
understand; instead of endeavoring to compre- religious duty. We may be sure that Jesus set
hend it they study and shape the course of their His followers no example of filthiness or im-
lives by the Talmud. The latter admittedly con- purity. Indeed, we know that in proportion as
tains both wise and unwise statements, sound truth enters the heart it has a cleansing and
and foolish advice; but according to it the ortho- purifying effect upon the entire life, upon the
dox Jews shape all their religious sentiments. whole person—mental, moral and physical.
And surely the same is true of Christians What the Pharisees meant was a ceremonial
today. The Bible is the recognized Authority washing, whether the hands were clean or un-
and Standard, but each denomination of Chris- clean—to make a formal washing a part of their
tians has its own theory, its own proof-texts, its religion. This was what Jesus objected to. He
own catechism. When the Bible is read the could not so teach because it would have been
gloss or interpretation of the accepted creed is ceremonial hypocrisy. As He said on another
before the mind and veils it. Thus it is that with occasion, These customs of the Pharisees, of
Bibles in our hands and with reverence in our wonderful washings of their persons and of the
hearts Christians are divided into six hundred vessels in a perfunctory and ceremonial way,
different sects, with very little prospect of com- consumed much of their time and were burden-
ing together, because each one insists upon some upon the poor, who had no servants to do
using his own creedal spectacles in the study of these things for them, and not doing them were
the Bible. considered unclean, unholy, out of accord with
If truly wise would not all Christians cast the Divine arrangements, not true Jews.
aside and destroy these creed spectacles which Answering the Pharisees on these points,
have so long separated us, given false coloring Jesus said to them, You are the holy people
to various passages of God’s Word and confused mentioned by Isaiah the Prophet saying, “This
our minds in general? Would it not be following people seeketh Me with their lips, but their
Heavenly counsel and Heavenly wisdom to take heart is far from Me. But in vain do ye worship
a different course and to begin a study of the Me, teaching for doctrines the commandments
Word of God afresh in the light which shines of men,” for ye leave the commandments of God
from one page upon another? We surely will all and hold fast the traditions of men.
agree to this theoretically; shall we not put our Jesus gave them an example of how they
agreement and resolution into practice? neglected the Divine commandments while giv-
ing so much attention to ceremonial washings,
Eating With Unwashed Hands which were commanded, not of God, but of the
The Pharisees would have liked nothing Talmud. The illustration was that the Mosaic
better than to have had so very able a person as Law commanded that father and mother should
Jesus to be one of their number—to conform to be honored and that he that spoke evil of either
their usages and thus to mark them with His of them should be put to death. But this com-
approval. They could not fail to note the lofty mand had been changed by the Talmud and
character of His teachings along the lines of any man might be free from his parents by
Justice, Mercy and Love. They could have for- consecrating himself and substance to God and
given Him for some of the truths which He religious uses. Having done so, according to the
uttered and made them wince, if only He had Talmud, he was freed from all obligations to his
enforced their formalism. As it was, He really parents. Thus they had made God’s direct com-
suited nobody. To the impure He was too pure; mandment on this subject null and void, which
to those of loud, hypocritical profession He was they had no right to do.
too sincere; to the worldly-wise He was too This was the conflict between the teachings
frank, too truthful. of Jesus and the teachings of the Pharisees.
In this lesson the Pharisees inquired why the Both claimed holiness and strict observance of
followers of Jesus were not instructed along the the Divine Law, but Jesus held to the Word of
lines of the Talmud—to be very careful to God and rejected the Talmud, the traditions of

the Elders, and the Pharisees neglected the scales, mackerel, etc., neither might he eat rab-
Word of God and held to the traditions. What bit meat, nor pork, etc., and in a variety of other
are we as Christians doing today? “Let us hold ways he was restrained and limited in his eat-
fast the faithful Word,” “The Word of God, ing and drinking. But none of these restraints
which is able to make us wise.” Let us search apply to Christians who had come from
the Scriptures daily and critically, and let us amongst the Gentiles and who never had been
abandon everything which conflicts therewith. under the Law Covenant.
What Is God’s Kingdom? In our text St. Paul urges that these liberties
Our text is frequently misunderstood to respecting what they might eat and drink were
mean that God’s Kingdom consists in righteous- not to be esteemed as the real blessings of this
ness and peace and joy in the Holy Spirit. The embryo Kingdom class in the present life. Far
context shows that this is entirely a wrong from it; the real blessings of this class consisted
thought. Let us follow the context and see. in their enjoyment of righteousness and peace
Let us bear in mind what we have already and joy in the Holy Spirit. Transformed by the
seen respecting the Kingdom mentioned in the renewing of their minds, they had come to ap-
Bible—that it is the glorious reign of Messiah preciate and love righteousness and truth; good
for a thousand years, for the uplift of the things rather than evil things; pure things
human family, and that during that reign the rather than impure things; spiritual things
Church will be associated with Jesus in His rather than earthly things; their citizenship
Kingdom glory, power and honor. The call of now was in Heaven instead of being an earthly
this Gospel Age is to select this Bride class and one. They had come to appreciate “the peace of
to develop them and make them “meet for the God which passeth all understanding,” and its
inheritance of the saints in light.” rule in their hearts was one of the grand bless-
We have seen that in the present time these ings which they enjoyed as members of the em-
called out ones—called to be the “Bride, the bryo Kingdom class.
Lamb’s Wife”—are the Kingdom in embryo or “There is no peace, saith my God, to the
in an undeveloped state. These probationary wicked.” “The wicked are like a troubled sea
members of the Kingdom, the Scriptures tell us, which cannot rest.” Our heavenly peace and
are not under the Law of Moses, expressed in confidence in God are the result of our union
the Ten Commandments; they are not hoping with Christ as members of His Kingdom class.
for eternal life through them, but they are un- This we prize and not specially the privilege of
der Grace—under a gracious arrangement which eating pork or some other thing forbidden to the
God has made for them through the merit of Jews. Joy in the Holy Spirit—fellowship with
Christ’s death. St. Paul points out that while the Father and with the Son and with all who
these are free from the various commands of possess the spirit of righteousness—is the
the Jewish Law they are not without Law, but blessed privilege of every member of the
under the great Divine Law, as members of the embryo Kingdom class, every member of “the
Body of Christ. He says that thus we, as New Church which is the Body of Christ.”
Creatures, do fulfill the real meaning of the Thus the Apostle would have his hearers
Divine Law when we “walk, not after the flesh, place a proper valuation upon the various
but after the spirit,” even though we be not able favors which they had received, so that if the
to walk fully up to the spirit of the Law because interests of the Lord’s cause or the interests of
of weaknesses of our flesh. It is the New Crea- the brethren in Christ should ever require them
ture, the desire, that is being judged and not to forego their liberties in respect to food and
the flesh. drink, they would count such self-denials for
Accordingly the Gentiles who came into Christ’s sake and for the brethren’s sake as
membership in the Body of Christ were not re- nothing—as sacrifices they could make with
quired to conform themselves to the demands of joy, because they would not interfere with or
the Jewish Law. For instance, a Jew, according disturb in the least the real value of the bless-
to the Law, might not eat fish that had no ings and privileges which are ours in Christ.

32 Phoenicia; Decapolis Near Tyre, Sidon; then to Decapolis; 4,000 fed 15:21-38 7:24–8:9
Matthew 15:21-38 was left seven baskets full. And they that
Then Jesus went thence, and departed did eat were four thousand men, beside
into the coasts of Tyre and Sidon. And, women and children.
behold, a woman of Canaan came out of Mark 7:24 to 8:9
the same coasts, and cried unto him, say- And from thence he arose, and went into
ing, Have mercy on me, O Lord, thou son the borders of Tyre and Sidon, and
of David; my daughter is grievously vexed entered into a house, and would have no
with a devil. But he answered her not a man know it, but he could not be hid. For
word. And his disciples came and a certain woman, whose young daughter
besought him, saying, Send her away; for had an unclean spirit, heard of him, and
she crieth after us. But he answered and came and fell at his feet: The woman was
said, I am not sent but unto the lost sheep a Greek, a Syrophenician by nation; and
of the house of Israel. Then came she and she besought him that he would cast forth
worshiped him, saying, Lord, help me. But the devil out of her daughter. But Jesus
he answered and said, It is not meet to said unto her, Let the children first be
take the children's bread, and to cast it to filled: for it is not meet to take the chil-
dogs. And she said, Truth, Lord: yet the dren's bread, and to cast it unto the dogs.
dogs eat of the crumbs which fall from And she answered and said unto him, Yes,
their masters' table. Then Jesus answered Lord: yet the dogs under the table eat of
and said unto her, O woman, great is thy the children's crumbs. And he said unto
faith: be it unto thee even as thou wilt. her, For this saying go thy way; the devil
And her daughter was made whole from is gone out of thy daughter. And when she
that very hour. And Jesus departed from was come to her house, she found the
thence, and came nigh unto the sea of devil gone out, and her daughter laid upon
Galilee; and went up into a mountain, and the bed. And again, departing from the
sat down there. And great multitudes coasts of Tyre and Sidon, he came unto
came unto him, having with them those the sea of Galilee, through the midst of
that were lame, blind, dumb, maimed, and the coasts of Decapolis. And they bring
many others, and cast them down at unto him one that was deaf, and had an
Jesus' feet; and he healed them: Inso- impediment in his speech; and they
much that the multitude wondered, when beseech him to put his hand upon him.
they saw the dumb to speak, the maimed And he took him aside from the multitude,
to be whole, the lame to walk, and the and put his fingers into his ears, and he
blind to see: and they glorified the God of spit, and touched his tongue; And looking
Israel. Then Jesus called his disciples unto up to heaven, he sighed, and saith unto
him, and said, I have compassion on the him, Ephphatha, that is, Be opened. And
multitude, because they continue with me straightway his ears were opened, and the
now three days, and have nothing to eat: string of his tongue was loosed, and he
and I will not send them away fasting, lest spake plain. And he charged them that
they faint in the way. And his disciples say they should tell no man: but the more he
unto him, Whence should we have so charged them, so much the more a great
much bread in the wilderness, as to fill so deal they published it; And were beyond
great a multitude? And Jesus saith unto measure astonished, saying, He hath done
them, How many loaves have ye? And all things well: he maketh both the deaf to
they said, Seven, and a few little fishes. hear, and the dumb to speak. In those
And he commanded the multitude to sit days the multitude being very great, and
down on the ground. And he took the having nothing to eat, Jesus called his dis-
seven loaves and the fishes, and gave ciples unto him, and saith unto them, I
thanks, and broke them, and gave to his have compassion on the multitude,
disciples, and the disciples to the multi- because they have now been with me
tude. And they did all eat, and were filled: three days, and have nothing to eat: And
and they took up of the broken meat that if I send them away fasting to their own

houses, they will faint by the way: for before them; and they did set them before
divers of them came from far. And his dis- the people. And they had a few small
ciples answered him, From whence can a fishes: and he blessed, and commanded
man satisfy these men with bread here in to set them also before them. So they did
the wilderness? And he asked them, How eat, and were filled: and they took up of
many loaves have ye? And they said, the broken meat that was left seven bas-
Seven. And he commanded the people to kets. And they that had eaten were about
sit down on the ground: and he took the four thousand: and he sent them away.
seven loaves, and gave thanks, and
broke, and gave to his disciples to set
“CHRIST BROUGHT LIFE AND IMMORTALITY TO LIGHT

THROUGH THE GOSPEL.”—Reprints, p. 3337
—MARK 7:24-37.—
“Without faith it is impossible to please him.”—Hebrews 11:6.
WITH this lesson we start a new quarter in ously been given to any one—even to the Jews.
studies of the earthly life of Christ. Since it While other nations were without God, having
falls on what is generally observed as Easter no hope, the Jews did have a sufficiency of
Sunday, those who have arranged the lessons divine revelation to inspire a hope in the resur-
suggest, without breaking the narrative of rection; though the philosophy of it—how God
Christ’s ministry, that this lesson be treated could be just and yet release those whom he
from the resurrection standpoint. The thought had justly sentenced to death—they could not
is a good one, especially for those whose eyes of see, because it was not time, and therefore was
understanding have been opened to some real- not yet revealed.
ization of the glorious things of the Millennial Christ brought LIFE to light by explaining to
Kingdom, for which the whole creation is those who had ears to hear that he had come
groaning and waiting. These and not others can into the world to “give his life a ransom for
properly get a connection between our Lord’s many.” (Mark 10:45.) He explained further that
miracles and the resurrection life of the Millen- the time would come when all in their graves
nial age. should hear his voice in kingly authority, and
Life-Rights For The World awaken from the sleep of death—come forth
Secured By The Precious Blood. from the prison house of the tomb. The people
From this standpoint we perceive that while even then might have wondered what advan-
our Lord Jesus came into the world to die on tage there would be in such a release from the
tomb if they would still be subject to the pains
man’s behalf, to redeem Adam and his race
and aches and demon oppositions of the present
from the sentence of sin—namely, death—he
time. Our Lord fortified the testimonies of the
did, additionally, two other important works.
prophets respecting the Millennial age, which
The redemptive work was the principal one,
they declared would be a period of universal
without which there could be no future life of blessing, with nothing to hurt or destroy in all
any kind. The laying down of life daily until the the holy Kingdom. He showed how this could be
sacrifice was finished at Calvary may, thereby the various miracles which he performed;
fore, be designated the principal or foundation for he not only preached the Kingdom of God,
work accomplished by our Lord. Without that taught his disciples to look forward to it and to
nothing else could have been of any avail, but pray for its coming and blessing and power,
on that foundation the other two works could but in the various miracles which he performed
proceed. The Apostle declares that the Lord he illustrated that its powers would prevail
brought life and immortality to light through amongst men for their blessing.
the Gospel. This means that no clear and defi- He healed all manner of diseases and cast
nite hope respecting eternal life had ever previ- out demons, and thus gave evidence that in

God’s due time, as the great Physician, he will Redeemer, as the Mediator between God and
be armed with the abundant power which will man, will establish for the deliverance of man-
completely restrain Satan and all the fallen kind from the adverse conditions within and
angels from all work of evil in respect to the without, and for the assistance of all who desire
human family, and when he will lift up the to return to harmony with the Creator. (3) The
poor, the lame, the deaf, the blind, the dumb, call to special discipleship, to walking in the
out of their present tribulation. And moreover, narrow way, to be baptized with the baptism of
this temporary release which he brought to death that he was baptized with—and thus by
those who by faith accepted his favor, illus- divine grace through this arrangement to be fit-
trated still higher blessings, labors and privi- ted and prepared for a share in the heavenly
leges—the opening of the eyes of the Kingdom—to sit with Christ in his throne, and
understanding, the curing of the leprosy of sin, participate in the dispensing of all the wonder-
the returning of the withered powers, as well as ful blessings of the Millennium to all the fami-
the awakening of the dead—that all might see lies of the earth.
and hear and know of the righteousness which It is with this thought that we follow the les-
God approves and of the life everlasting which son before us. Jesus and his disciples, after the
will be its reward, and that all might be helped feeding of the five thousand and the stormy
out of the present bondage to sin and imperfec- night upon the sea of Galilee, spent some time in
tion, etc., into the full liberty of the sons of God. Capernaum. There the Lord gave the sermon
Thus the Lord brought life—everlasting life—to which illustrated that his hearers should think
the view, to the knowledge, of those who hear less about the loaves and fishes which he had
his message of the Kingdom and the blessings given them, and should appreciate more the
to flow from it. higher things. They should recognize him as
the Bread of Life that came down from heaven;
Immortality or Divine Nature Only For The Elect.
they should feed upon his words and thus gain
He brought IMMORTALITY to light also. In ad-
life everlasting. The time had not yet come,
dition to everlasting life for the world, he
however, for the general dispensing of this life
opened up a way by which a special class of
everlasting—that work belongs to the Millen-
footstep-followers might share with himself
nial age. He therefore was seeking specially for
the glory, honor and immortality of the divine
such as were particularly hungering and thirst-
nature. The world in general was not expected
ing after righteousness. Of this class were the
to understand or appreciate this. On the con-
apostles, whom he was now training for the
trary, the natural eye hath not seen nor ear
future work which he would accomplish through
heard, neither hath it entered into the heart of
them after the new dispensation, to begin at
man the things which God hath in reservation
Pentecost.
for them who love him—for the New Creatures
—for those who are begotten of the holy Spirit, God’s Favors For His Consecrated People.
and that make their calling and election sure to With his disciples our Lord traveled north-
joint-heirship with him in the Kingdom. westward to the borders of the country called
Our Lord’s ministry and teachings can only Tyre and Sidon, so named because of the promi-
be rightly appreciated when viewed from these nent cities by these names which were there
three standpoints:—(1) His own sacrifice as the situated. He did not announce himself publicly
redemption price for Adam and his race—lay- to the people there, but his presence soon be-
ing down his life day by day until he cried, “It is came known, showing that the fame of his mir-
finished.” (2) His general teachings—which in acles and teachings had spread throughout the
due time will be applicable to the whole world— whole of Palestine. A Canaanitish woman liv-
respecting the outcome of the redemptive work, ing as a Greek was amongst the first to hear of
the reconciliation of the world to God, the com- his presence, and coming before him she cried
plete forgiveness of the world’s sins, the great or wailed for assistance for her daughter. Our
trial or judgment or opportunity then to come Lord on this occasion acted very differently
to the world through the Kingdom which the from his custom, and doubtless for the purpose

of imparting a lesson. Although usually so developing and testing of our faith. He is good
prompt to hear and to sympathize and to heal, and gracious of heart, however we may have
on this occasion he paid no attention to the misunderstood him in the past, and however
woman, according to Matthew’s account, who his character and plan may have been maligned
tells us that the disciples came to the Lord and and misrepresented by the Adversary. It is im-
urged him to send her away—either grant her possible for us to come near to the Lord except
request and send her away or refuse her re- as we shall exercise faith and trust in him, in
quest and authorize her expulsion. his goodness, in his power, in his wisdom, in his
The poor woman’s importunities were not for love. All things are possible, only believe—is
herself but for her daughter, who was possessed the lesson which the spiritual Israelite of today
of a demon, an unclean spirit; and, so far as we needs continually to learn, as the apostles of old
have any knowledge, most of these fallen spir- prayed, “Lord, increase our faith.” Along this
its, demons, are unclean, depraved, and their line it were well that we should pray, and that
influence upon those possessed by them is an we should seek continually to accept the lessons
unclean, injurious one. Sometimes they do of life from this standpoint—as lessons or in-
indeed simulate purity, and on numerous occa- structions in faith. We are not in this ignoring
sions we have heard of their attempts to per- the necessity of obedience to the divine Word,
sonate holy ones—even the Lord; nevertheless but are holding that wherever faith exists the
the whole tendency of these evil spirits seems to works will correspond to it and be proportion-
be toward impurity of thought and conduct on ately large or small. Hence the stronger our
the part of those possessed and through them faith, the more our works are sure to be under
upon others. the divine arrangement. Our Golden Text well
Finally, in answer to the woman’s cries and says that without faith it is impossible to be
to the expostulations of the disciples, our Lord pleasing to the Lord.
did speak, but very differently from his usual Faith is a matter of cultivation, of develop-
message. He merely intimated to the woman ment. The same apostles who cried out in terror
that his miracles and services were not in- when the storm was upon the Sea of Galilee
tended for the world in general but for God’s gradually grew stronger and stronger in faith
covenanted people, the Jews. He followed the until, as the records show, they could and did
Jewish custom of the time, of speaking of the trust the Lord in his absence and where they
Gentiles as dogs, yet he modified the matter, could not trace him. Similarly it should be a
for instead of using the word which would sig- part of our daily lesson to cultivate trust in the
nify the detestable brutes which infest the Ori- Lord, and to think of the experiences in the past
ent and are the scavengers of the streets, he in our lives and all of these lessons in his Word,
used another word signifying the little or pet that thus our faith in him may become rooted
dogs of the family. The woman, strong in her and grounded.
faith in the Lord’s power, was equal to turning
Faith Rewarded After Being Tested.
the unfavorable answer to her own benefit, and
The Lord said unto her, “O, woman, great is
to urge that as the little pet dogs got some of
thy faith.” (Matthew.) Her faith was strong in
the surplus from the table of the children, so
its love for her daughter, in its perseverance
she as an outsider might be granted some of the
and persistency, in its humility, recognizing
Lord’s favors without in any degree working
matters just as the Lord recognized them, and
disadvantage to the Jews, to whom our Lord’s
not according to the general sentiments of the
ministry was specially sent and given.
Greeks and Gentiles—that the Jews were
Without Faith It Is Impossible To Please Him. merely pretentious and not more in divine favor
This shows the earnestness and faith of the than other peoples. It was strong in overcoming
woman. Such an exhibit would surely be pleas- great obstacles,—even our Lord’s apparent re-
ing to the Lord. Indeed we can see in our own pulsion. We would not consider this heathen
experiences as Christians that many of the woman’s conduct to be in every sense of the
Lord’s dealings with us are along the lines of word a pattern for the Lord’s consecrated and

enlightened people. The strength of faith is the has assured them would be accomplished from
only one that we should copy. As for us who the time of their acceptance of it. They fail to
have become the Lord’s people, and are no exercise the faith and they fail proportionately
longer strangers, foreigners, dogs, but children of the blessing and peace and joy.
adopted into the Father’s family and recognized So far as the record goes our Lord did noth-
by the Lord as “brethren,” it would be no longer ing in that quarter except for this poor woman,
appropriate that we should cry or entreat or and the spiritual lessons connected with it were
beseech in any wise for things which the Lord is evidently less for her than for the disciples, for
not pleased to give us. we have no record that he taught her or taught
The Master himself represented the differ- anyone of that vicinity. Departing thence, our
ence between the things which the Gentiles Lord took an easterly course along the northern
might do and the things which we as his disci- borders of Palestine, and crossing the river
ples might do, saying that our petitions and Jordan began to come southward toward the
seeking should not merely be for the bread that Sea of Galilee. Matthew says that he made a
perisheth, for after such things do the Gentiles stop in the mountain, and that a great multi-
seek—merely the earthly things and with im- tude brought their sick to him; the lame, blind,
portunity; but seek ye first, chiefly, the King- dumb, maimed and many others they led to
dom of God and the righteousness which is Jesus’ feet and he healed them, and the multi-
appropriate thereto, and all these things of an tude wondered and glorified the God of Israel.
earthly kind will be added unto you—in such Our lesson gives one particular instance from
measure as will be for your best interests. Our this multitude of healings. A man who was both
petitions, our requests, our cries to the Lord, deaf and dumb was brought to Jesus, and his
therefore, should be for the holiness of heart, treatment was peculiar; the Lord took him
for the filling of his Spirit, for the spiritual food, apart privately, perhaps to impress upon him
refreshment, strength; and as for the natural the lesson. The man could not hear, and hence
things, he knoweth the way we take and what the Lord imparted the lesson through signs,
would be to our best interests as New Crea- touching his tongue and touching his ears, and
tures. We are to leave this to him: he would not then with a sigh he glanced heavenward, as
be pleased to see us importuning him for things indicating that the sympathy of heaven was
which he did not give us, for to do so would not moved for the man’s assistance, and immedi-
be an exemplification of faith in him, but the ately the blessing came and he was healed. This
reverse—an exemplification of doubt, a mani- may have been the first miracle in that region,
festation of fear, that he was forgetting or and possibly the multitude coming, as Matthew
neglecting his promise to give us the things records, were attracted by it. Our Lord’s injunc-
needful. tion that it should be kept quiet seems to have
Our Lord informed the woman that the faith been understood, not as a command, but rather
manifested in her saying was sufficient, that as a suggestion that he was not seeking public-
her request was granted, that the demon was ity. Nevertheless, when the faith was mani-
gone from her daughter. The woman’s faith was fested and the poor afflicted ones were before
further manifested by her immediate with- him the Lord never refused to give the blessing.
drawal. She took the Lord’s word implicitly; if Thus we are taught that when the due time
he were what he claimed and had the power shall come for the blessing of all the families of
that she believed, he would not lie to her. Many the earth, the Lord will not withhold a blessing
of the Lord’s people today seem to lack faith from any; all who desire to be blessed may then
along these lines—to have less than this poor have his favor.
heathen woman. Many of them hear the Lord’s Blessed Are Our Eyes
word assuring them that those who come to And Ears of Understanding.
him have their sins forgiven, yet Little Faith As New Creatures who have already in a fig-
bids them doubt and keep on bemoaning their urative sense risen with Christ to walk in new-
sins and requesting forgiveness, which the Lord ness of life, to walk in his footsteps, we have our

eyes opened and our ears unstopped and our ous things of the Gospel of Christ. And as the
tongues loosed, so that we may not only see and Master would not reprove this one in the les-
enjoy the grace of God ourselves, but we may son, neither does he reprove us if in our zeal we
speak of his goodness and love to others. In go sometimes to the extreme of trying to tell the
many respects those to whom the Lord grants good tidings to those who have no ear to hear,
the special knowledge of the Truth in this pres- or endeavor to make disciples of those who are
ent time have a suggestion that it is not for swinish and not at all inclined to spiritual
everybody, that we are to be discriminating in things, or of following the Lamb whithersoever
our endeavors to dispense the Truth, and that he goeth.
some of these great blessings of the Lord which The heart of this lesson is that we who are
are to us like pearls are not meant for all; that
risen with Christ in the spirit of our minds
we should not cast our pearls before swine, or
should walk in newness of life while still in this
before those who manifest no disposition to
know of or receive the Lord’s favors. But with mortal body and still amongst men; that we
us, as with the healed one in this lesson, the should look forward to the glorious change of
message is too good to keep; we love to tell the the First Resurrection, when we shall be actu-
story, it did so much for us; we desire that all ally in the Lord’s likeness and see him as he is,
who are blind and deaf may come to the great sharing his glory and participating with him in
Physician and be healed; we desire that all who dispensing all these blessings of life and heal-
are stammering in their endeavors to tell the ing to whosoever will accept these favors in
good tidings may have their lips touched by the the glorious Kingdom time which we rejoice to
Master and henceforth speak plainly the glori- know is near at hand.
“HE DOETH ALL THINGS WELL”—Reprints, p. 5103

—MARK 7:31-8:10.—
“He hath done all things well:
He maketh both the deaf to hear, and the dumb to speak.”—Mark 7:37.
IN PREVIOUS STUDIES we have noted the ingly or unwillingly, the power of healing was
fact that Jesus invariably, in connection with associated with the exercise of faith; it was
His miracles, impressed the healed ones in par- either on the part of the sick, or for him by his
ticular, and all the witnesses in general, with friends.
the fact that the healing power was Divine, The instance under consideration is peculiar.
thus to establish faith in God. Today’s lesson (1) Because Jesus took the man away from the
gives a special illustration along this line. A multitude and healed him privately; and (2) it
person was brought to the Savior to heal who is peculiar as to the means used. He put His
was deaf and who had an impediment in his fingers into the man’s ears, as though to start
speech. They besought Him that He would lay some life current through them; then He spat
hands on him.
and touched the man’s tongue. We cannot
From this it seems evident that most of the
suppose that the Master’s power was limited
miracles were performed by the laying on of
to these means, when on other occasions He
hands, although the record also is that some exercised other means. It seems preferable to
were healed by touching Jesus or touching His understand that these methods were used in
garments. In the latter case it is evident that order to attract the man’s attention and assist
the healed person exercised faith, otherwise he him in the exercise of faith.
would not have touched the garment in hope of As the man could not hear, nothing said to
healing. In another case we read that Jesus him could explain the situation; he could see
could not do many mighty works at a certain the spitting, he could feel the touch, he under-
place on account of their unbelief. Hence, will- stood what was going on, and incidentally the

healing of his person. These matters meant the tiously touched the hem of His garment, saying
submission of his mind, or the exercise of a within herself, “If I may but touch His garment,
degree of faith. Additionally, after having given I shall be healed.” She was healed instantly,
those lessons, and while the man still looked at and Jesus turned Himself about and asked,
Him, Jesus looked up to Heaven, and thus the “Who touched Me?” for He perceived that vir-
patient had a third lesson on the subject, tue, vitality, had gone out of Him.
namely, that the power for his cure was This thought, that the Master was not
expected from God. Jesus sighed, and said, merely using a Divine power as an Agent of
“Ephphatha,” that is, “Be opened,” and imme- God, but that He was using up His physical
diately the man’s ears were opened and the dif- power for man’s relief, should properly bring
ficulty of his speech was gone. our hearts into very close touch and sympathy
The statement that Jesus sighed is worthy of with Him, and give us that much clearer view
note; we can only surmise that it indicated His of the Savior’s love, and that much better foun-
deep sympathy with the man before Him and dation for confidence in Him in respect to all
with the groaning creation in general. We re- our affairs.
member another occasion on which it was said In the miracle under consideration in this
that Jesus “groaned in spirit.” That was when lesson, our Lord’s sigh may also have been, as
He stood by the tomb of His friend Lazarus, and with us, an evidence of physical weakness—the
saw Mary weeping and the Jews weeping with result of His bestowing of His vitality and
her; “He groaned in spirit and was troubled,” energy in the cure of the patient. We are not to
and wept also. The general lesson seems to be think of the death of Jesus, therefore, as having
that He was been entirely accomplished at Calvary. Rather
Touched With a Feeling of Man’s Infirmities, are we to understand that it began at His con-
secration, at thirty years of age, at Jordan,
as had been prophesied. The fact is, He was and that it continued day after day, and year
perfect—He did not have an imperfect body after year, and merely culminated and was fin-
with aches and pains and blemishes, such as ished at Calvary.
other men have, but this did not make Him cold The day before His crucifixion our Lord inti-
and unsympathetic, rather the reverse. His per- mated this. Speaking of His consecration unto
fect mind would make all His sensibilities more death, He said, “My soul is exceeding sorrowful,
active than ours; His sympathy would be stron- even unto death; I have a baptism to be bap-
ger, His sense of pain keener. We, as a fallen tized with, and how am I straitened until it be
race, have become so accustomed to many of accomplished!” It was accomplished fully the
our surroundings that they are commonplace
following day, on Calvary, when He cried, “It is
and we are inclined to consider them natural—
finished!” His baptism into death was accom-
forgetting that the natural order of man would
plished.
be the perfect order, and that the blemished
state is the unnatural. “He doeth All Things Well”
In yet another way may we suppose our Mas- It is following the account of this miracle that
ter was touched with a feeling of our infirmi- we read that the multitude declared the words
ties, namely, by reason of His losing vitality on of our text. We are not, however, to understand
the occasion of each miracle. Is not this the that merely this one healing was the basis of
meaning of the Scripture which declares that their comment, for the account of these same
“He poured out His soul unto death”? Daily, instances by St. Matthew (15:29-31) tells of
hourly, His vitality was being exhausted in the great multitudes gathered, having with them
healing, blessing, comforting and instructing of many lame, blind, dumb and maimed and many
those with whom He was in contact. We have a others, and they cast them down at His feet,
very clear expression on this very subject, in and He healed them, insomuch that the multi-
the case of the poor woman who had an issue of tudes wondered when they saw the dumb
blood for years, and who quietly and unostenta- speak, the maimed to be whole, the lame to

walk and the blind to see, and they glorified the It is not that we can do greater works than
God of Israel. Jesus of ourselves, nor that we could do as
great, for without Him we could do nothing. As
“Manifested Forth His Glory”
it was Jesus who did the cures accomplished by
Let us never lose sight of the great central
His Apostles when He sent them forth to heal
thought connected with our Lord’s miracles.
the sick and to cast out devils, so it is Jesus now
His mission was not to heal the sick and to cast
who is doing these greater things through His
out devils, but to “give His life a ransom for all,
consecrated people.
to be testified in due time.” The secondary fea-
ture of His work was the calling of the “Israel- Another Multitude Miraculously Fed
ites indeed” to be His footstep followers, who The account in the conclusion of this lesson,
would be received of the Father and begotten of of the feeding of four thousand people with
the Holy Spirit, at and after Pentecost. The seven loaves, and the taking up of seven ham-
miracles and cures performed were merely inci- pers of fragments, was another manifestation of
dentals and not His real work. They were inci- Jesus’ power, or as He would express it, of the
dental in the sense that they were illustrations Divine power in Him. When the five thousand
on a small scale of the great work which His were fed, five loaves and two fishes were used,
Kingdom will accomplish during the thousand and they were gotten from a small boy. In this
years of His reign. Then “all the blind eyes shall case the disciples themselves had seven loaves,
be opened and all the deaf ears shall be un- and gave their all for the feeding of the multi-
stopped.” tude, and all had sufficient; and the fragments,
It would have been a still greater and according to the Master’s direction, were again
grander work for Jesus to have expounded the collected.
Divine Plan, and to have opened the eyes of the It is worthy of note that in both cases the
understanding of the people, and their deaf Master displayed frugality and encouraged
ears; but this work could not be accomplished to economy on the part of His followers. No doubt
any extent until after He had ascended up on it would have been just as easy for Him to have
high, and had appropriated the merit of His created more delicate viands and in great vari-
sacrifice to the justification of believers. Hence ety. The loaves used then were the same as are
it was that Jesus said to His disciples, “Greater used in Palestine today by the natives; they are
works than these shall ye do, because I go to about the size of our large buns and are made of
My Father.” the entire wheat, ground. Many of the strong
And so it is today that the followers of Jesus natives of Egypt and Palestine seem to live al-
are permitted to do greater things than He did, most exclusively on this bread, about two such
greater than any of those miracles, because it small loaves constituting a meal. Quite possibly
is surely a greater miracle to open the mental some of us would find ourselves equally healthy
eyes than to open the physical; to unstop the and strong on similarly plain food. It is for us
mental ears is more wonderful than to open the to exercise faith in God and to partake of our
physical ears; to cause the dumb to sing praises daily bread with grateful hearts; there will be a
to God in the spirit of their minds is still blessing in it, however plain.
greater work than the giving of natural speech.

32 Magadan Sadducees and Pharisees again seek a sign 15:39–16:4 8:10-26
NE side Sea of Warns against leaven of Pharisees; heals blind 16:5-12
Galilee; Bethsaida
Matthew 15:39 to 16:12 Mark 8:10-26

And he sent away the multitude, and took And straightway he entered into a ship
ship, and came into the coasts of Magdala. with his disciples, and came into the parts
The Pharisees also with the Sadducees of Dalmanutha. And the Pharisees came
came, and tempting desired him that he forth, and began to question with him,
would show them a sign from heaven. He seeking of him a sign from heaven, tempt-
answered and said unto them, When it is ing him. And he sighed deeply in his spirit,
evening, ye say, It will be fair weather: for and saith, Why doth this generation seek
the sky is red. And in the morning, It will after a sign? verily I say unto you, There
be foul weather today: for the sky is red shall no sign be given unto this genera-
and lowering. O ye hypocrites, ye can dis- tion. And he left them, and entering into
cern the face of the sky; but can ye not the ship again departed to the other side.
discern the signs of the times? A wicked Now the disciples had forgotten to take
and adulterous generation seeketh after a bread, neither had they in the ship with
sign; and there shall no sign be given unto them more than one loaf. And he charged
it, but the sign of the prophet Jonah. And them, saying, Take heed, beware of the
he left them, and departed. And when his leaven of the Pharisees, and of the leaven
disciples were come to the other side, of Herod. And they reasoned among
they had forgotten to take bread. Then themselves, saying, It is because we have
Jesus said unto them, Take heed and no bread. And when Jesus knew it, he
beware of the leaven of the Pharisees and saith unto them, Why reason ye, because
of the Sadducees. And they reasoned ye have no bread? perceive ye not yet,
among themselves, saying, It is because neither understand? have ye your heart
we have taken no bread. Which when yet hardened? Having eyes, see ye not?
Jesus perceived, he said unto them, O ye and having ears, hear ye not? and do ye
of little faith, why reason ye among your- not remember? When I broke the five
selves, because ye have brought no loaves among five thousand, how many
bread? Do ye not yet understand, neither baskets full of fragments took ye up? They
remember the five loaves of the five thou- say unto him, Twelve. And when the
sand, and how many baskets ye took up? seven among four thousand, how many
Neither the seven loaves of the four thou- baskets full of fragments took ye up? And
sand, and how many baskets ye took up? they said, Seven. And he said unto them,
How is it that ye do not understand that I How is it that ye do not understand? And
spake it not to you concerning bread, that he cometh to Bethsaida: and they bring a
blind man unto him, and besought him to
ye should beware of the leaven of the
touch him. And he took the blind man by
Pharisees and of the Sadducees? Then
the hand, and led him out of the town;
understood they how that he bade them
and when he had spit on his eyes, and put
not beware of the leaven of bread, but of
his hands upon him, he asked him if he
the doctrine of the Pharisees and of the
saw aught. And he looked up, and said, I
Sadducees.
see men as trees, walking. After that he
put his hands again upon his eyes, and
made him look up: and he was restored,
and saw every man clearly. And he sent
him away to his house, saying, Neither go
into the town, nor tell it to any in the
town.

A SIGN FROM HEAVEN—Reprints, p. 5111
—MARK 8:11-26.—
“Jesus spake unto them, saying, I am the Light of the world; he that followeth
Me shall not walk in darkness, but shall have the light of life.”—John 8:12.
THE SCRIBES AND PHARISEES—the lead- the eyes of the blind, but these they associated
ing religionists and teachers of Jesus’ day—were with the glorious Kingdom rather than with
perplexed and troubled by His success in reach- the period of Messiah’s being “despised and re-
ing the people. True, those who heard Him jected of men,” and of their hiding their faces
gladly were chiefly of the common people, from Him in shame, in disesteem.
whom the Jewish teachers had come to despise, True, they should have studied the Scrip-
terming them “publicans and sinners,” and tures properly. It might be said that they were
refusing to recognize them as brethren. They not at fault in making this mistake; in one
considered Jesus a competitor and a successful sense that might be true. On the other hand,
one, and feared, not without a cause, that their however, we are to remember that their diffi-
own reputations as teachers were becoming tar- culty really was pride of heart, and a know-it-
nished because of the superiority of Jesus as all spirit. They lacked humility, and therefore
a Teacher, whose “Wonderful Words of Life” were not teachable. The “Israelites indeed,”
touched the hearts of many. who did accept Jesus’ Message, doubtless had
These Pharisees came specially to find fault similar misunderstandings of the prophecies,
—“tempting” Jesus. They asked Him for “a sign but they were open to conviction and ready to
from heaven.” Their real purpose was to belittle be led and guided, and to these the Master’s
the many signs He was giving the people, in the teachings were attractive, blessed, wonderful.
healing of the sick, etc. Ignoring all these, they They were guided gradually to the correct
said, What sign can you give us from heaven? understanding of each feature of the Divine
We want a heavenly sign; give us that and we Plan as it became due, and thus they became
will believe on you. ready for the Pentecostal blessing in due time,
In order to be able to sympathize to some ex- and manifested themselves as part of the Elect,
tent with the chief rulers of the Jews at that which God was choosing to be the Bride of Mes-
time, we must remember how different were siah, and joint-heir in His Kingdom.
the things which Jesus was doing in proof of
His Messiahship from the things which they No Sign But That of Jonah
had supposed He would do. The prophecies told Our lesson tells that Jesus sighed deeply and
many things of Messiah, but they in reading said, “Why doth this generation seek after a
them had given special heed to those which sign?” and refused to give them a sign, and
spoke of His glory and of the power that would departed for the other side of the Lake. Saint
come to the Jewish nation, and of the blessing Matthew (16:1-4) gives a more detailed account
which the Jewish nation would ultimately be- of this question and its answer. Jesus called the
stow upon all nations, for the blessing of the attention of the Pharisees to the signs that He
world during Messiah’s Kingdom. They over- was giving in abundance to them, and then said
looked, and did not study carefully enough or that there would be one great sign given that
deeply enough other Scriptures of a totally dif- nation; but it was not given until Calvary. That
ferent kind. “sign” did have a great effect upon thousands of
These other Scriptures tell of how Messiah Jews, as is evidenced by the account in Acts of
would “be led as a Lamb to the slaughter, and the thousands who were baptized on Pentecost
as a sheep before her shearers is dumb, so He Day, and subsequently, upon hearing Saint
would open not His mouth.” (He would be Peter’s preaching respecting the death of Jesus,
“dumb” in the sense that He would not open His three days in the tomb and His resurrection
His mouth to prevent His condemnation and on the third day.
death.) They told of how He would “preach de- Jesus cited the sign of Jonah, that as he was
liverance to the captives,” and the opening of (portions of) three days and nights in the belly

of the fish, so the Son of Man would be a similar separate the people of the Lord into six hun-
period in the earth, and as Jonah came forth, so dred denominations. We deprecate this division
the Son of Man would come forth. as more and more bearing in upon God’s people
We leave it for Higher Critics to fight out everywhere, and more and more we desire to
amongst themselves the proposition they raise unite the earnest hearts under one Lord, one
in opposition to our Lord’s statement. Accord- Faith, one Baptism, one God and Father over
ing to Higher Critics, Jesus and the Apostles all, and one “Church of the First-born, whose
were badly deceived, in every sense of the word; names are written in heaven.”
but according to Jesus and the Apostles, the
Higher Critics are badly deceived. We prefer to “Perceive Ye Not Yet?”
stand by the Word of God, let who will take the The disciples very stupidly missed the point
“wisdom of men.” of Jesus’ parabolic statement about the leaven
of the Pharisees. They at once thought of literal
The Leaven of The Pharisees leaven and literal bread, and noted that they
After entering the boat Jesus cautioned His had only one loaf with them and supposed that
disciples against the doctrine of the Pharisees the Master was upbraiding them. Their mental
—He likened it to leaven—yeast. Leaven is a eyes, their eyes of understanding, were not very
ferment, which spreads, especially in dough for widely open, and Jesus promptly and very
bread. God’s Word is Truth, the bread upon plainly told them so, and apparently with a
which His people are to feed. But they are to measure of chagrin, that after all the teaching
use the unleavened bread—pure bread, pure He had given them they should be so slow to
Truth, unmixed with the leaven of human phi- perceive the spirit of His words.
losophy. He reminded them of the miracle of the five
This caution was necessary because the
thousand fed with the five loaves, and asked
Pharisees were apparently and really the most
them how many basketfuls of fragments they
holy sect or party amongst the Jews. The most
collected. They answered, “Twelve.” He re-
earnest and most zealous and most gifted Jews
minded them of the other feeding of the four
would therefore naturally be attracted to that
thousand with seven loaves, and asked them
sect. Its claimed association with the highest
how many baskets were taken up. They
and best things made the sect and its teachings
answered, “Seven.” He said, How, then, do you
the more dangerous, because its bread, its
truth, was intermingled with human traditions not understand that I was not finding fault
which would make sick and dyspeptic, and to with you for having only one loaf; surely, if I
that extent poison all the minds which received had the power to produce bread before, I have
it. still that power, and could not have referred to
The same lesson is applicable to us today; no your lack of bread.
matter how holy any denomination of Chris- The same thing is noticeable today amongst
tians may claim to be and seem to be, we are the Lord’s people in Bible Study frequently; the
to remember to beware of their “leaven,” their spirit of our Lord’s teachings is often missed
false doctrine—to be on the lookout for it, to altogether by some whose minds center merely
avoid it. It is the pure Truth of God’s Word that around some little incidental. The remedy for
is able to make us “wise unto salvation” and this is a closer walk with God; a more careful
which, the Apostle says, “is sufficient, that the study of the Divine Word, entering into the
man of God may be thoroughly furnished unto spirit of the Master and His work, as footstep
every good work.” followers. In this connection let us not forget
Let us all, then, as Christians of all denomi- the difficult “thorns” which another parable tells
nations, unite our hearts and minds in full con- us so frequently infest the hearts and minds of
secration to our Lord and Redeemer to do the God’s people and hinder the Word of Truth from
Heavenly Father’s will; and let us stand free bringing forth its proper fruitage. The “thorns”
and clear from all the “leaven” in all the various are “the cares of this life and the deceitfulness
creeds, which in the past have done so much to of riches,” Jesus said.

Arriving at Bethsaida a blind man was not clear to us, but quite probably the man him-
brought to Him with a desire that He would self lacked faith and Jesus was gradually devel-
heal him. Jesus took him by the hand and led oping it in him. This thought is borne out by the
him out beyond the village. He spat upon his final statement that the man looked steadily,
eyes and put His hands upon him and asked
and kept looking for some time, and then
him if he saw anything. He looked up and said
that he saw something that looked like trees declared that he could see everything clearly.
moving about which he supposed to be men. Apparently the Lord required the man to exer-
Again Jesus put His hands upon his eyes and cise his full power of will and to strive to see
bade him look once more. He did so and saw things.
clearly. The object in employing this method is

32 Caesarea Philippi Jesus the Messiah; foretells death, resurrection 16:13-28 8:27–9:1 9:18-27
Matthew 16:13-28 unto his disciples, If any man will come

When Jesus came into the coasts of after me, let him deny himself, and take
Caesarea Philippi, he asked his disciples, up his cross, and follow me. For whoso-
saying, Whom do men say that I the Son ever will save his life shall lose it: and
of man am? And they said, Some say that whosoever will lose his life for my sake
thou art John the Baptist: some, Elijah; shall find it. For what is a man profited, if
and others, Jeremiah, or one of the proph- he shall gain the whole world, and lose his
ets. He saith unto them, But whom say ye own soul? or what shall a man give in
that I am? And Simon Peter answered and exchange for his soul? For the Son of man
said, Thou art the Christ, the Son of the shall come in the glory of his Father with
living God. And Jesus answered and said his angels; and then he shall reward every
unto him, Blessed art thou, Simon Bar- man according to his works. Verily I say
jona: for flesh and blood hath not unto you, There be some standing here,
revealed it unto thee, but my Father which which shall not taste of death, till they see
is in heaven. And I say also unto thee, the Son of man coming in his kingdom.
That thou art Peter, and upon this rock I
will build my church; and the gates of hell Mark 8:27 to 9:1
shall not prevail against it. And I will give And Jesus went out, and his disciples, into
unto thee the keys of the kingdom of the towns of Caesarea Philippi: and by the
heaven: and whatsoever thou shalt bind way he asked his disciples, saying unto
on earth shall be bound in heaven: and them, Whom do men say that I am? And
whatsoever thou shalt loose on earth shall they answered, John the Baptist: but
be loosed in heaven. Then charged he his some say, Elijah; and others, One of the
disciples that they should tell no man that prophets. And he saith unto them, But
he was Jesus the Christ. From that time whom say ye that I am? And Peter
forth began Jesus to show unto his disci- answereth and saith unto him, Thou art
ples, how that he must go unto Jerusalem, the Christ. And he charged them that they
and suffer many things of the elders and should tell no man of him. And he began
chief priests and scribes, and be killed, to teach them, that the Son of man must
and be raised again the third day. Then suffer many things, and be rejected of the
Peter took him, and began to rebuke him, elders, and of the chief priests, and
saying, Be it far from thee, Lord: this shall scribes, and be killed, and after three days
not be unto thee. But he turned, and said rise again. And he spake that saying
unto Peter, Get thee behind me, Satan: openly. And Peter took him, and began to
thou art an offense unto me: for thou rebuke him. But when he had turned
savorest not the things that be of God, about and looked on his disciples, he
but those that be of men. Then said Jesus rebuked Peter, saying, Get thee behind

me, Satan: for thou savorest not the people that I am? They answering said,
things that be of God, but the things that John the Baptist; but some say, Elijah;
be of men. And when he had called the and others say, that one of the old proph-
people unto him with his disciples also, he ets is risen again. He said unto them, But
said unto them, Whosoever will come after whom say ye that I am? Peter answering
me, let him deny himself, and take up his said, The Christ of God. And he straitly
cross, and follow me. For whosoever will charged them, and commanded them to
save his life shall lose it; but whosoever tell no man that thing; Saying, The Son of
shall lose his life for my sake and the gos- man must suffer many things, and be
pel's, the same shall save it. For what rejected of the elders and chief priests and
shall it profit a man, if he shall gain the scribes, and be slain, and be raised the
whole world, and lose his own soul? Or third day. And he said to them all, If any
what shall a man give in exchange for his man will come after me, let him deny him-
soul? Whosoever therefore shall be self, and take up his cross daily, and fol-
ashamed of me and of my words in this low me. For whosoever will save his life
adulterous and sinful generation; of him shall lose it: but whosoever will lose his
also shall the Son of man be ashamed, life for my sake, the same shall save it.
when he cometh in the glory of his Father
For what is a man advantaged, if he gain
with the holy angels. And he said unto
the whole world, and lose himself, or be
them, Verily I say unto you, That there be
cast away? For whosoever shall be
some of them that stand here, which shall
ashamed of me and of my words, of him
not taste of death, till they have seen the
shall the Son of man be ashamed, when
kingdom of God come with power.
he shall come in his own glory, and in his
Luke 9:18-27 Father's, and of the holy angels. But I tell
And it came to pass, as he was alone you of a truth, there be some standing
praying, his disciples were with him: and here, which shall not taste of death, till
he asked them, saying, Whom say the they see the kingdom of God.
THE GREAT QUESTION—Reprints, p. 5120

—MARK 8:27-9:1.—
“Thou art The Christ, the Son of the Living God.”—Matthew 16:16.
FOR A CONSIDERABLE period of His minis- Then came the point of the question: “But
try our Lord did not declare Himself, even to who say ye that I am?” St. Peter answered and
His disciples, to be the Messiah. Undoubtedly said, “Thou art The Christ, the Son of the Liv-
He chose the wiser course. As the Great ing God.” Jesus admitted the correctness of
Teacher He instructed the people, until they this, saying, “Blessed art thou, Simon, son of
said, “Never man spake like this man”; He Jonah, for flesh and blood hath not revealed
healed the people, until they said, “Could Mes- this unto thee, but My Father which is in
siah do more than this?” It was better, undoubt- Heaven.”
edly, that the thought should gradually come Forthwith Jesus began to explain to the be-
upon the minds of His followers than that He loved Twelve the experiences that lay before
should have started in with making that claim Him—how the Kingdom would be formally
—better that the people should claim it for Him
proffered to the Jews, and how through their
than that He claim the honor for Himself.
representatives, the Elders, the chief priests,
He did, however, wish His disciples to know,
they would reject Him; how He would be killed,
and He approached the question by asking, “Who
and after three days rise again. He made the
do men say that I am?” He got a reply, that statement about His death very emphatic, and
some thought Him John the Baptist risen from the disciples clearly understood it. Judas,
the dead; that others considered Him to be Eli- angrily disappointed, considered it a disgrace
jah risen from the dead, and others thought of upon our Lord for Him to take such a view of
Him as being perhaps one of the other Prophets. the future, and a disgrace also upon the Apos-

tles, because if Jesus had such expectations it his own interests, will not be accounted worthy
would modify and regulate His course, and soon of everlasting life; but those who will sacrifice,
disaster would come to Him, and the dashing of if need be, in the interests of the Lord’s cause
all their hopes which He had inculcated—hopes will be the ones accounted worthy in character
of sitting with Him in His Throne, etc. for eternal life.
Doubtless all of the Apostles were disap-
“What Shall It Profit a Man?”
pointed, but only St. Peter had the courage to
God has provided a future life for every soul
express himself, saying, “Be it far from Thee,
of man through the redemption accomplished
Lord; this shall not happen.” You will, we all
by Jesus, but only the noble of heart, of charac-
know, as the Messiah, attain the Throne of
ter, of life, who will accept this great blessing
Israel and thus eventually the Throne of the
through the Divinely appointed way will get it.
world, and bring blessing to the whole human
If they selfishly seek for the whole world, the
race; and as you have promised, we shall be
selfishness thus developed will make them un-
with You in Your Throne.
fit for the eternal life. For what would a man
“Get Thee Behind Me, Satan!” take in exchange for the loss of his life? Would
In this course St. Peter was opposing the he consider wealth or fame or name for a few
Divine will and plan, of which the death of years in the present time worthy of exchange at
Jesus was the very center or hub, from which profit, if it were to cost him eternal glory and
would radiate all the fulfilments of all the vari- eternal life? Surely not. We are therefore to
ous promises—to the Church first, to Israel have in mind that character-building is abso-
next, and finally to all nations, peoples, lutely essential to our attaining eternal life up-
kindreds and tongues. Jesus perceived that on any plane, by the proposition that God has
these influences were striving to hinder His made us through His Son.
consummation of His sacrifice, even as Satan Whoever becomes a follower of the Lord and
tried to do in the beginning of His consecration. hopes to gain the prize of everlasting life and
To make the matter very emphatic He said to glory on the spirit plane must do so whole-
St. Peter, “Get thee behind Me, adversary,” thy heartedly, and not in an underhanded or secret
words savor not of the things of God’s plan, but manner. He must come out fully and coura-
of the things of human judgment and prefer- geously and properly acknowledge Jesus and
ence. Then He began to make clear to His fol- acknowledge His words. And Jesus puts Him-
lowers what had not been “meat in due season” self and His words on a parity—“whoever is
to give them before, in such plain terms, name- ashamed of Me and of My words.” Jesus’ words
ly, that whoever desired to be counted in with are Jesus’ doctrines or teachings. To be
Him in any part of His work must realize that ashamed of the Truth, to be ashamed of the
it would cost him all that he possessed of an Divine Plan, to be ashamed of what we find to
earthly kind; he must deny himself, take up be the teachings of God’s Word, because they
his cross and follow in the footsteps of the Re- are unpopular with men, is to offend the Lord
deemer. and to prove ourselves unworthy of His favor.
Anyone solicitous of maintaining his rights All who are of His Church will need Christ
and holding on to the present life, and unwill- continually as their Advocate, down to the very
ing to sacrifice all, will lose the great “prize” of last, when He shall present them blameless
the Divine nature, which will be given to those and unreproveable before the Father in love.
who do take up the cross and make a full sacri- (Col. 1:22.) And if they would maintain Him as
fice of earthly interests. And on the other hand, their Advocate, they must also be advocating
he who will faithfully lose his life for Jesus’ His cause amongst men, not ashamed of Him
sake will save it—will gain the reward of life on and not ashamed of His doctrine, His words.
the spirit plane. That the Lord addressed His words espe-
Moreover, the same principle that now thus cially to the disciples is shown by His reference
operates will always operate, namely, that who- to others of that nation who had not made such
ever is simply selfish, loving his own life and a consecration as all of His disciples must

make. The others were called “an adulterous Lord shall be the Great King, Prophet and
and sinful generation.” The followers of Christ Priest, whose Kingdom shall be under the
must hold up the Light of Truth before the whole heavens—a Kingdom which shall last for
world, and so doing faithfully they will be a thousand years; and shall destroy sin and all
acknowledged by the Lord Jesus in due time, who love sin; and which shall lift up all human-
when He comes in the glory of His Father with ity willing to return into harmony with God.
the holy angels. He will not be ashamed to
According to the Scriptures, this Jesus is—the
acknowledge them; He will present them to the
Messiah. And His present work is the gathering
Father and to the holy angels.
of a Bride class, to be His joint-heir in His glori-
The Great Question ous Kingdom, which will be set up soon after
The great question of eighteen centuries ago the Elect Church shall have been completed by
is the great question of today! Who is Jesus? If, the glorious change of the First Resurrection.
as some claim, He was merely a good man, a What think ye of Messiah? What think ye of
most able Teacher, then He was not The Christ,
His invitation to become His associates in His
for The Christ, although the embodiment of all
glory and Kingdom? What think ye of the cost
these qualities, was more, much more. To be
The Christ, He must have been “the Man Christ of self-denial, self-sacrifice? What think ye of
Jesus,” who gave Himself a Ransom-price for the great reward? Let those who have made the
all, to be testified in due time. (1 Tim. 2:5,6.) consecration review the terms; let those who
And this signifies that He must have been, not have not made this consecration do as Jesus
of ordinary birth, but extraordinary, born from said: “Sit down and count the cost,” before mak-
above, because if born in the ordinary course of ing a decision, so that if they become His disci-
nature He would be like others of Adam’s sons, ples they will do so intelligently, and be loyal
subject to the sentence of death, and hence un- and faithful in their course.
able to save either Himself or others. But if He Only those who appreciate the “High Calling
was The Christ, the Sent of God, who left the of God in Christ,” “The Heavenly calling”—only
glory of the Father and was made flesh that He such will have the necessary incentive to run
might “taste death for every man,” then we be-
with patience the race upon which they started
hold Him as the great Redeemer of the world,
when making a consecration; and only those
whose death was necessary as a Ransom, or
corresponding price, to secure the release of who run the race faithfully will win the prize;
mankind from the death sentence and to make and only by the assistance of the Great Advo-
possible the resurrection of Adam and his race. cate can any hope to come off conqueror and
More than this, the word Christ signifies The “more than conqueror,” through His precious
Anointed. The Bible declares that the Anointed Blood.

32 Probably Mt. Hermon Transfiguration before Peter, James, and John 17:1-13 9:2-13 9:28-36
Matthew 17:1-13 to be here: if thou wilt, let us make here

And after six days Jesus taketh Peter, three tabernacles; one for thee, and one
James, and John his brother, and bringeth for Moses, and one for Elijah. While he yet
them up into a high mountain apart, And spake, behold, a bright cloud overshad-
was transfigured before them: and his owed them: and behold a voice out of the
face did shine as the sun, and his raiment cloud, which said, This is my beloved Son,
was white as the light. And, behold, there in whom I am well pleased; hear ye him.
appeared unto them Moses and Elijah And when the disciples heard it, they fell
talking with him. Then answered Peter, on their face, and were sore afraid. And
and said unto Jesus, Lord, it is good for us Jesus came and touched them, and said,

Arise, and be not afraid. And when they with themselves, questioning one with
had lifted up their eyes, they saw no man, another what the rising from the dead
save Jesus only. And as they came down should mean. And they asked him, saying,
from the mountain, Jesus charged them, Why say the scribes that Elijah must first
saying, Tell the vision to no man, until the come? And he answered and told them,
Son of man be risen again from the dead. Elijah verily cometh first, and restoreth all
And his disciples asked him, saying, Why things; and how it is written of the Son of
then say the scribes that Elijah must first man, that he must suffer many things,
come And Jesus answered and said unto and be set at naught. But I say unto you,
them, Elijah truly shall first come, and
That Elijah is indeed come, and they have
restore all things. But I say unto you, That
done unto him whatsoever they listed, as
Elijah is come already, and they knew him
it is written of him.
not, but have done unto him whatsoever
they listed. Likewise shall also the Son of Luke 9:28-36
man suffer of them. Then the disciples And it came to pass about eight days after
understood that he spake unto them of these sayings, he took Peter and John and
John the Baptist. James, and went up into a mountain to
Mark 9:2-13 pray. And as he prayed, the fashion of his
And after six days Jesus taketh with him countenance was altered, and his raiment
Peter, and James, and John, and leadeth was white and glistering. And, behold,
them up into a high mountain apart by there talked with him two men, which
themselves: and he was transfigured were Moses and Elijah: Who appeared in
before them. And his raiment became glory, and spake of his decease which he
shining, exceeding white as snow; so as should accomplish at Jerusalem. But Peter
no fuller on earth can white them. And and they that were with him were heavy
there appeared unto them Elijah with with sleep: and when they were awake,
Moses: and they were talking with Jesus. they saw his glory, and the two men that
And Peter answered and said to Jesus, stood with him. And it came to pass, as
Master, it is good for us to be here: and they departed from him, Peter said unto
let us make three tabernacles; one for Jesus, Master, it is good for us to be here:
thee, and one for Moses, and one for Eli-
and let us make three tabernacles; one for
jah. For he wist not what to say; for they
thee, and one for Moses, and one for Eli-
were sore afraid. And there was a cloud
jah: not knowing what he said. While he
that overshadowed them: and a voice
came out of the cloud, saying, This is my thus spake, there came a cloud, and over-
beloved Son: hear him. And suddenly, shadowed them: and they feared as they
when they had looked round about, they entered into the cloud. And there came a
saw no man any more, save Jesus only voice out of the cloud, saying, This is my
with themselves. And as they came down beloved Son: hear him. And when the
from the mountain, he charged them that voice was past, Jesus was found alone.
they should tell no man what things they And they kept it close, and told no man in
had seen, till the Son of man were risen those days any of those things which they
from the dead. And they kept that saying had seen.
THE TRANSFIGURATION.—Reprints, p. 1761

LUKE 9:28-36. Parallel Accounts—Matthew 17:1-13; Mark 9:2-13.
“This is my beloved Son in whom I am well pleased: hear ye him.”—Matthew 17:5.
THIS lesson should begin with verse 22. Verses from similar persecution and counselled faith-
22-26 tell us how the Lord disclosed to his disci- fulness under even such trials, assuring them
ples the intelligence of the tragic end of his life of an abundant reward in the glory of his King-
which he must soon meet, and assured them of dom at his second advent.
his resurrection on the third day. He then inti- Verse 27 was a prophecy which received an
mated that his disciples would not be exempt almost immediate fulfillment, as the narrative

of this lesson proves. shortly to be accomplished at Jerusalem—the
Verses 28-36. We have the Lord’s own words crucifixion of the Lord, the payment of our ran-
to prove that the incident here recorded was a som price.
“vision,”—not a reality. “And as they came The object of the “vision” was probably two-
down from the mountain, Jesus charged them, fold—for the comfort and strengthening of the
saying, ‘Tell the vision to no man, until the Lord, and for the enlightenment of his chosen
Son of man be risen again from the dead.’“— witnesses. The communication with the Lord
Matt. 17:9. concerning his decease was probably while the
The import of this “vision” is also clearly indi- disciples were asleep (verse 32), and was doubt-
cated by the Apostle Peter. (2 Pet. 1:16-18.) He less, therefore, specially for his own comfort.
declares it to have been a “vision” of the coming
The “vision” came in answer to the Lord’s
glory of Christ’s Kingdom, saying, “For we have
prayer, and though it was not understood by
not followed cunningly devised fables when we
the disciples at the time, it was afterwards a
made known unto you the power and coming of
blessed inspiration to them, and should be to us
our Lord Jesus Christ, but were eye-witnesses
of his majesty; for he received from God the also. Yet, says Peter, “we have a more sure
Father honor and glory when there came such a word of prophecy [concerning the Kingdom and
voice to him from the excellent glory, This is my its glory. It is spoken of by all the holy prophets
beloved Son, in whom I am well pleased. And since the world began—Acts 3:19-21], where-
this voice which came from heaven we heard, unto ye do well that ye take heed, as unto a
when we were with him in the holy mount.” light that shineth in a dark place until the day
As a “vision” it is to be understood as a sym- dawn, and the day star arise in your hearts.” (2
bolic representation of the glory of Christ’s Mil- Pet. 1:19.) The “vision” was a vivid and refresh-
lennial Kingdom. The changed appearance of ing symbolic view of the Kingdom, but without
the Lord’s person and clothing were symbolic the “sure word of prophecy” it would have been
of his coming personal glory. And the glorious unintelligible.
appearance also of Moses and Elias represented Verses 34,35. Here was another testimony by
the association with the Lord in the glory of his a voice from heaven to the claim of our Lord to
Kingdom of the two companies from among be the Son of God, and pleasing and acceptable
men who shall constitute the earthly and the to him. At his birth the heavenly messengers
heavenly phases of the Kingdom. Moses repre- announced him; at his baptism the voice from
sented the earthly phase and Elias the spiritual heaven declared him the acceptable Son of God;
or heavenly phase. Here in symbolic “vision” and here, very near the close of his human ex-
was represented the established Kingdom, istence, he is again proclaimed the acceptable
referred to in verse 27—“I tell you of a truth,
and well-pleasing Son.
there be some standing here, which shall not
Verse 36. “And when the voice was past,
taste of death till they see the Kingdom of God.”
Jesus was found alone.” The “vision,” the voice
It was not the actual Moses and Elias, remem-
and the cloud had all passed away, and the nat-
ber, for this was a “vision,” not a reality. (Jude
ural conditions were again realized, while the
9; Rom. 5:12; Eccl. 9:5; Psa. 146:4; Job 14:21;
John 3:13; Acts 2:34; Psa. 90:3.) Nor was their lessons of that solemn hour remained to gain a
resurrection due then: “They [the ancient wor- yet broader significance when, by and by, after
thies of the Jewish dispensation] without us Pentecost, they would receive the anointing of
[the Church] shall not be made perfect.” (Heb. the spirit, and understand its significance.
11:40.) Their resurrection tarries, therefore, Thus with line upon line, and precept upon
until the second advent of Christ and the full precept, the blessed truths of God concerning
establishment of the spiritual phase of the King- his glorious benevolent plan were riveted upon
dom—the Gospel Church. the hearts and minds of his disciples; and they
Verse 31 records the theme of the three glori- shall be upon ours also as we bring ourselves
fied ones, which was the great transaction more and more into communion with his word.

32 Caesarea Philippi Heals demoniac that disciples could not heal 17:14-20 9:14-29 9:37-43
Matthew 17:14-20 said, Of a child. And ofttimes it hath cast

And when they were come to the multi- him into the fire, and into the waters, to
tude, there came to him a certain man, destroy him: but if thou canst do any
kneeling down to him, and saying, Lord, thing, have compassion on us, and help
have mercy on my son: for he is lunatic, us. Jesus said unto him, If thou canst
and sore vexed: for ofttimes he falleth believe, all things are possible to him that
into the fire, and oft into the water. And I believeth. And straightway the father of
brought him to thy disciples, and they the child cried out, and said with tears,
could not cure him. Then Jesus answered Lord, I believe; help thou mine unbelief.
and said, O faithless and perverse genera- When Jesus saw that the people came
tion, how long shall I be with you? how running together, he rebuked the foul
long shall I suffer you? bring him hither to spirit, saying unto him, Thou dumb and
me. And Jesus rebuked the devil; and he deaf spirit, I charge thee, come out of
departed out of him: and the child was him, and enter no more into him. And the
cured from that very hour. Then came the spirit cried, and rent him sore, and came
disciples to Jesus apart, and said, Why out of him: and he was as one dead; inso-
could not we cast him out? And Jesus said much that many said, He is dead. But
unto them, Because of your unbelief: for Jesus took him by the hand, and lifted him
verily I say unto you, If ye have faith as a up; and he arose. And when he was come
grain of mustard seed, ye shall say unto into the house, his disciples asked him pri-
this mountain, Remove hence to yonder vately, Why could not we cast him out?
place; and it shall remove; and nothing And he said unto them, This kind can
shall be impossible unto you. come forth by nothing, but by prayer and
fasting.
Mark 9:14-29
And when he came to his disciples, he saw Luke 9:37-43
a great multitude about them, and the And it came to pass, that on the next day,
scribes questioning with them. And when they were come down from the hill,
straightway all the people, when they much people met him. And, behold, a man
beheld him, were greatly amazed, and of the company cried out, saying, Master,
running to him saluted him. And he asked I beseech thee, look upon my son: for he
the scribes, What question ye with them? is mine only child. And, lo, a spirit taketh
And one of the multitude answered and him, and he suddenly crieth out; and it
said, Master, I have brought unto thee my teareth him that he foameth again, and
son, which hath a dumb spirit; And where- bruising him hardly departeth from him.
soever he taketh him, he teareth him: and And I besought thy disciples to cast him
he foameth, and gnasheth with his teeth, out; and they could not. And Jesus
and pineth away: and I spake to thy disci- answering said, O faithless and perverse
ples that they should cast him out; and generation, how long shall I be with you,
they could not. He answereth him, and and suffer you? Bring thy son hither. And
saith, O faithless generation, how long as he was yet a coming, the devil threw
shall I be with you? how long shall I suffer him down, and tore him. And Jesus
you? bring him unto me. And they brought rebuked the unclean spirit, and healed the
him unto him: and when he saw him, child, and delivered him again to his
straightway the spirit tore him; and he fell father. And they were all amazed at the
on the ground, and wallowed foaming. mighty power of God. But while they won-
And he asked his father, How long is it dered every one at all things which Jesus
ago since this came unto him? And he did, he said unto his disciples,

ALL THINGS ARE POSSIBLE—Reprints, p. 5128
—MARK 9:14-29.—
“And Jesus said unto Him,
If thou canst believe; all things are possible to him that believeth.”—Mark 9:23.
WHEN JESUS and the three favored Apostles and I spake to Thy disciples that they should
came down from the Mount of Transfiguration, cast it out, and they were not able.”
where they had been enjoying the vision of com- And Jesus answered, “O faithless generation!
ing glory, they found the other nine Apostles How long shall I be with you? How long shall I
at the foot of the mountain surrounded by a bear with you? Bring the boy to me.” And they
multitude. They had made several inefficacious brought him, and immediately the spirit caused
attempts to cast out a demon from a boy whose him to fall to the ground, wallowing and foam-
father had brought him for the purpose. ing. Jesus questioned how long he had been
So it is with some of the Lord’s people; occa- thus. The father answered, “From a child,” and
sionally by faith they go up into the mountain, that often the spirit attempted to cast the boy
into the Kingdom; by faith they see the glory of into the fire or into the water to destroy him;
the Lord revealed, and hear afresh that they “But if Thou canst do anything, have compas-
must suffer with the Lord if they would enter sion on us and help us.”
into His glory. Then, coming down from the ex-
alted heights of contemplation of things glori- “To Him That Believeth”
ous, they face the realities of the present time— Jesus replied, “If thou canst believe; all
the Adversary is in possession of the world still; things are possible to him that believeth.” How
many are his slaves and dupes; no earthly power great stress the Lord lays everywhere upon the
seems sufficient to cast him out; they are back exercise of faith in the Divine Power! “With-
with the remainder of the Church. But if the out faith it is impossible to please God.” Those
Master be with them, victory will ultimately be who cannot exercise the faith cannot have the
achieved. blessing which others may have who do exer-
This case was one of occasional obsession by cise faith; and our blessings increase in propor-
an evil spirit, whereas many of the others were tion as we will exercise our faith. Thus the Lord
continuous. The evil spirit came into this boy at puts a premium upon this element of character,
times, causing him to have a fit, to froth at the and makes it essential to His favor.
mouth, to wallow in the mire, sometimes striv- This does not imply that people who cannot
ing to throw him into the fire or into the water, now exercise faith will never get any blessing.
or otherwise destroy him. The parents had On the contrary, while the Lord has given cer-
brought the child to Jesus for a cure; in His tain exceeding great and precious promises to
absence they sought the nine Apostles remain- those who can believe and who do believe, and
ing, but their endeavors were fruitless; they who follow their belief with obedience to the
could not cast out this spirit. extent of their ability, He has also promised
The unsuccessful disciples were perplexed; that by and by, during Messiah’s Kingdom, the
never before had the Master’s name failed to be way of faith and obedience will be made so
respected by the demons. The Scribes also were plain, so simple, that all will be able to follow it
harassing them with questions, when Jesus and and to gain a reward—but a lesser reward than
the other three appeared coming down the that now extended to those who can and do
mountain. The multitude hailed Jesus and exercise faith and obedience.
flocked to Him, but He came promptly to the The reason for this is manifest. God is now
relief of the Apostles and inquired the nature seeking a special class of specially faithful and
of their trouble. The father interposed and ex- obedient children, to be heirs of God, and joint-
plained: “I have brought my son, who is pos- heirs with Jesus in His glorious Messianic
sessed of a dumb spirit; and whenever it takes Kingdom. He is now selecting the class which
hold upon him it dashes him down and he foam- by and by He will use in bestowing His blessing
eth and grindeth his teeth and pineth away; world-wide; and He desires that in this class

shall be only such as can exercise absolute faith hand of Divine Power, for their uplift out of the
in Him. Hence, now, God’s rule for dealing with mire of sin and death. According to the Scrip-
the Church is, “According to thy faith be it unto tures, we are near the time when Satan will be
thee.” bound, when all the influences of evil amongst
And in this and other miracles the Lord re- humanity will be restrained. According to the
quired faith seemingly as the condition of the Scriptures, also, this binding of Satan will be
healing. He thus manifested forth His coming accomplished in a great “time of trouble such
glory and the power of His Kingdom. During as never was since there was a nation,” and
the Kingdom reign there will be such manifes- humanity will be left in an almost dead condi-
tations of Divine Power, and such assistance tion. The pride, the hopes, the ambition of men
given to those willing to exercise faith, that all will perish in that awful trouble time, but the
may profit thereby and experience the healings Master will be present in Kingdom power to
of their flesh and the casting out of every power uplift them.
of Satan and sin. Messiah’s Kingdom will not only bind the Ad-
The poor father realized from Jesus’ words versary and forbid him to re-enter humanity
that the difficulty rested with him, that he and interfere with their affairs, but the power
must exercise faith else his son could not be of the Kingdom will for a thousand years do an
recovered. With tears he cried out, “Lord, I do uplifting work amongst the fallen and degraded
believe; Help Thou mine unbelief!” His faith got members of our race, lifting them up, up, up,
its reward. Jesus commanded the evil spirit to until they will be fully up to the Divine stan-
come out of the boy, and enter no more into dard, as represented in Father Adam—from
him. This last was the special point of this cure. which condition he originally fell through dis-
The evil spirit had frequently left the boy, but obedience, and return to which condition has
only to return. The Lord’s command was that been secured for all through the merit of Jesus’
he should leave and never return. sacrifice accomplished at Calvary.
It may be wondered why the Master permit- The disciples asked Jesus why they could not
ted the evil spirit to tear the boy and cause him cast out this demon. And so God’s people many
pain, etc., in leaving him. If He had power to a time have asked themselves, Why cannot we
cast him out, He also undoubtedly had power to do more than we are doing in the way of oppos-
control the manner of his coming out. We can ing Satan and Sin, and their reign of evil? The
answer of Jesus is applicable here as well as
only surmise therefore that Jesus, on this and
there: “This kind cometh not out save by fasting
other occasions, allowed the evil spirit a mea-
and prayer.” Undoubtedly God’s people could
sure of liberty in the method of leaving the vic-
accomplish much more in their own conflicts
tims, and that this was for the very purpose of
with Sin and Satan, and in helping others to
demonstrating how malicious and evil the spirit
get free from the power of Sin, if we would
was which had control; and thus the miracle
always exercise full faith in the Lord, and if we
was the more clearly seen, and thus the more
would continually live more in the spirit and
would the Lord be praised by those interested.
less according to the flesh. This would mean
“Many Said, He Is Dead” fasting, or self-denial, and prayer, or fellowship
The boy was left in an apparently dead condi- with God. To him who believeth, every blessing
tion, but Jesus took him by the hand and raised belongs which God has promised to His faith-
him up. The lesson for us in this is that it is not ful ones, but we have the conditions expressed
only that the Adversary and his power be cast elsewhere by Jesus: “If ye abide in Me, and My
out of humanity and from control, which the words abide in you, ye shall ask what ye will,
poor world needs, but they need Divine aid, the and it shall be done unto you.”

32 Galilee Again foretells his death and resurrection 17:22,23 9:30-32 9:43-45
Capernaum Greatest in Kingdom; settling faults; mercy 18:1-35 9:33-50 9:46-50
Matthew 17:22-to 18:35 everlasting fire. And if thine eye offend

And while they abode in Galilee, Jesus thee, pluck it out, and cast it from thee: it
said unto them, The Son of man shall be is better for thee to enter into life with one
betrayed into the hands of men: And they eye, rather than having two eyes to be
shall kill him, and the third day he shall be cast into hell fire. Take heed that ye
raised again. And they were exceeding despise not one of these little ones; for I
sorry. And when they were come to say unto you, That in heaven their angels
Capernaum, they that received tribute do always behold the face of my Father
money came to Peter, and said, Doth not which is in heaven. For the Son of man is
your master pay tribute? He saith, Yes. come to save that which was lost. How
And when he was come into the house, think ye? if a man have a hundred sheep,
Jesus prevented him, saying, What and one of them be gone astray, doth he
thinkest thou, Simon? of whom do the not leave the ninety and nine, and goeth
kings of the earth take custom or tribute? into the mountains, and seeketh that
of their own children, or of strangers? which is gone astray? And if so be that he
Peter saith unto him, Of strangers. Jesus find it, verily I say unto you, he rejoiceth
saith unto him, Then are the children free. more of that sheep, than of the ninety and
Notwithstanding, lest we should offend nine which went not astray. Even so it is
them, go thou to the sea, and cast a hook, not the will of your Father which is in
and take up the fish that first cometh up; heaven, that one of these little ones
and when thou hast opened his mouth, should perish. Moreover if thy brother
thou shalt find a piece of money: that shall trespass against thee, go and tell
take, and give unto them for me and thee. him his fault between thee and him alone:
At the same time came the disciples unto if he shall hear thee, thou hast gained thy
Jesus, saying, Who is the greatest in the brother. But if he will not hear thee, then
kingdom of heaven? And Jesus called a lit- take with thee one or two more, that in
tle child unto him, and set him in the the mouth of two or three witnesses every
midst of them, And said, Verily I say unto word may be established. And if he shall
you, Except ye be converted, and become neglect to hear them, tell it unto the
as little children, ye shall not enter into church: but if he neglect to hear the
the kingdom of heaven. Whosoever there- church, let him be unto thee as a heathen
fore shall humble himself as this little man and a publican. Verily I say unto you,
child, the same is greatest in the kingdom Whatsoever ye shall bind on earth shall be
of heaven. And whoso shall receive one bound in heaven: and whatsoever ye shall
such little child in my name receiveth me. loose on earth shall be loosed in heaven.
But whoso shall offend one of these little Again I say unto you, That if two of you
ones which believe in me, it were better shall agree on earth as touching any thing
for him that a millstone were hanged that they shall ask, it shall be done for
about his neck, and that he were drowned them of my Father which is in heaven. For
in the depth of the sea. Woe unto the where two or three are gathered together
world because of offenses! for it must in my name, there am I in the midst of
needs be that offenses come; but woe to them. Then came Peter to him, and said,
that man by whom the offense cometh! Lord, how oft shall my brother sin against
Wherefore if thy hand or thy foot offend me, and I forgive him? till seven times?
thee, cut them off, and cast them from Jesus saith unto him, I say not unto thee,
thee: it is better for thee to enter into life Until seven times: but, Until seventy times
halt or maimed, rather than having two seven. Therefore is the kingdom of heaven
hands or two feet to be cast into likened unto a certain king, which would

take account of his servants. And when he be last of all, and servant of all. And he
had begun to reckon, one was brought took a child, and set him in the midst of
unto him, which owed him ten thousand them: and when he had taken him in his
talents. But forasmuch as he had not to arms, he said unto them, Whosoever shall
pay, his lord commanded him to be sold, receive one of such children in my name,
and his wife, and children, and all that he receiveth me: and whosoever shall receive
had, and payment to be made. The ser- me, receiveth not me, but him that sent
vant therefore fell down, and worshiped me. And John answered him, saying, Mas-
him, saying, Lord, have patience with me, ter, we saw one casting out devils in thy
and I will pay thee all. Then the lord of name, and he followeth not us: and we
that servant was moved with compassion forbade him, because he followeth not us.
and loosed him, and forgave him the debt. But Jesus said, Forbid him not: for there is
But the same servant went out, and found no man which shall do a miracle in my
one of his fellow servants, which owed name, that can lightly speak evil of me.
him a hundred pence: and he laid hands For he that is not against us is on our
on him, and took him by the throat, say- part. For whosoever shall give you a cup
ing, Pay me that thou owest. And his of water to drink in my name, because ye
fellowservant fell down at his feet, and belong to Christ, verily I say unto you, he
besought him, saying, Have patience with shall not lose his reward. And whosoever
me, and I will pay thee all. And he would shall offend one of these little ones that
not: but went and cast him into prison, till believe in me, it is better for him that a
he should pay the debt. So when his millstone were hanged about his neck, and
fellowservants saw what was done, they he were cast into the sea. And if thy hand
were very sorry, and came and told unto offend thee, cut it off: it is better for thee
their lord all that was done. Then his lord, to enter into life maimed, than having two
after that he had called him, said unto hands to go into hell, into the fire that
him, O thou wicked servant, I forgave never shall be quenched: Where their
thee all that debt, because thou desiredst worm dieth not, and the fire is not
me: Shouldest not thou also have had quenched. And if thy foot offend thee, cut
compassion on thy fellow servant, even as it off: it is better for thee to enter halt into
I had pity on thee? And his lord was life, than having two feet to be cast into
wroth, and delivered him to the tormen- hell, into the fire that never shall be
tors, till he should pay all that was due quenched: Where their worm dieth not,
unto him. So likewise shall my heavenly and the fire is not quenched. And if thine
Father do also unto you, if ye from your eye offend thee, pluck it out: it is better
hearts forgive not every one his brother for thee to enter into the kingdom of God
their trespasses. with one eye, than having two eyes to be
cast into hell fire: Where their worm dieth
Mark 9:30-50 not, and the fire is not quenched. For
And they departed thence, and passed every one shall be salted with fire, and
through Galilee; and he would not that every sacrifice shall be salted with salt.
any man should know it. For he taught his Salt is good: but if the salt have lost his
disciples, and said unto them, The Son of saltness, wherewith will ye season it?
man is delivered into the hands of men, Have salt in yourselves, and have peace
and they shall kill him; and after that he is one with another.
killed, he shall rise the third day. But they
understood not that saying, and were Luke 9:43-50
afraid to ask him. And he came to And they were all amazed at the mighty
Capernaum: and being in the house he power of God. But while they wondered
asked them, What was it that ye disputed every one at all things which Jesus did, he
among yourselves by the way? But they said unto his disciples, Let these sayings
held their peace: for by the way they had sink down into your ears: for the Son of
disputed among themselves, who should man shall be delivered into the hands of
be the greatest. And he sat down, and men. But they understood not this saying,
called the twelve, and saith unto them, If and it was hid from them, that they per-
any man desire to be first, the same shall ceived it not: and they feared to ask him

of that saying. Then there arose a reason- that is least among you all, the same shall
ing among them, which of them should be be great. And John answered and said,
greatest. And Jesus, perceiving the Master, we saw one casting out devils in
thought of their heart, took a child, and thy name; and we forbade him, because
set him by him, And said unto them, Who- he followeth not with us. And Jesus said
unto him, Forbid him not: for he that is
soever shall receive this child in my name
not against us is for us.
receiveth me: and whosoever shall receive
me receiveth him that sent me: for he
LEAST AND GREATEST IN THE KINGDOM.—Reprints, p. 2660

—MATTHEW 18:1-14.—
“Suffer the little children to come unto me, and forbid them not,
for of such [like] is the Kingdom of God.”
THE GOLDEN TEXT chosen for this lesson This text is misleading, in connection with
is most inappropriate and misleading. It was this lesson, because in the latter the expression
spoken respecting children, and as indicating “little ones” is used in a figurative sense, not
our Lord’s sympathy and love for them. Indeed, literally,—the Lord referring to his humble
we cannot think of any truly great man or and trustful disciples as God’s little ones, God’s
woman who would not look upon childhood with children, whom he pities and cherishes as do
loving sympathy and interest; and viewing the earthly parents their little ones. Nor is this an
blank pages of the life represented in them be exceptional case, for we find that repeatedly in
awakened to tender feelings respecting the tri- the Scriptures the young Christian and the less
als and difficulties and disappointments which developed are likened to babes, to children.
must lie before them in the path of life, and Thus the Apostle Paul exhorts: “Brethren, be
with hopes and good wishes respecting their not children in understanding; howbeit, in mal-
possible victories and attainments of desirable ice be ye children, but in understanding be ye
characters, as a result of those experiences and men.” And the Apostle Peter exhorts the breth-
conflicts. That Jesus loved children, yea, loved ren, “As new born babes, desire the sincere
everything guileless and pure, is not to be ques- milk of the Word, that ye may grow thereby.”—
tioned, and our Golden Text substantiates this 1 Cor. 14:20; 1 Peter 2:2.
conviction. It was apparently after the journey back from
The Kingdom of God will not be composed the Mount of Transfiguration to Capernaum
either wholly or in part of infants who died that the discourse of this lesson occurred. Com-
without either knowledge, experience or char- paring the accounts as given by Mark and
acter attainments. Had such been God’s pur- Luke, we gather that the apostles on the way
pose it would not have required nearly nineteen had a discussion respecting who of their num-
centuries to complete the “little flock” of “one ber were the greatest, and who would be the
hundred and forty-four thousand;” nor would it greatest or most honored in the Kingdom which
have been said that a good fight must be fought the Lord had promised and in which they hoped
and victory achieved and graces of the spirit at- to share. This discussion quite probably was
tained by “patient perseverance in well doing,” instigated by the fact that only three of their
and that all in all it must be through much number had been specially favored by being
tribulation to the flesh, voluntarily and joyfully with the Lord in the mount. The discussion be-
accepted, that any can enter into the Kingdom. tween them, altho carried on probably in sub-
Infants can have no share under this Gospel dued tones, not intended for the ears of Jesus,
call; but they will surely share the great world- had become animated as the various sides and
blessing that will speedily follow the comple- claims were advocated. It was a little later that
tion of the Church and its glorification as God’s our Lord inquired of them what had been the
Kingdom. subject of their earnest and animated converse

as they followed him in the way. According to dom, but that none who are self-seeking and
Luke’s account they were reticent, not liking to boastful will have part or lot in this matter.
answer his question and to tell of their dispute, Having thus defined the humble-minded and
no doubt feeling rather ashamed of it. But, real- unostentatious amongst his followers as those
izing that they could not hide the matter from upon whom he would bestow the highest honors
the Lord, and some of them evidently anxious and dignities of the Kingdom, Jesus proceeded
to have his decisive word on the subject, they to give a general lesson respecting such “little
asked him to settle the question for them. ones” of his followers, saying that all who re-
Our Lord desired just such an opportunity for ceive such humble disciples in his name will be
presenting to his faithful ones a needed lesson reckoned as having received him, and whoever
along this line; and according to his usual cus- stumbles or injures one of these humble or “lit-
tom he illustrated it. Calling a little child, and tle ones” will thereby commit a crime so serious
seating it in the midst, he made the astounding that it would be better for him to have lost his
declaration that only such as would become life—better that a millstone were fastened to
childlike could enter the Kingdom at all. As his neck and he be cast into the sea, and thus
natural men, and most of them rather un- all hope of saving his life effectually destroyed
learned, the disciples had no doubt been aiming —better that this great calamity should come
as far as possible from childlike simplicity, and upon one than that he should do an injury to
striving rather to assume the dignity of mind one of the Lord’s “little ones”—one of the hum-
and of bearing which would suggest itself to the blest of the disciples, child-like, meek, following
natural man as being appropriate to those who in the way of the Lord.
hoped soon to share regal honors in the King- As we thus see how great a value the Lord
dom of God. What astonishment it must have places upon humility it should encourage all
caused them to learn that the Lord was looking true disciples to cultivate this quality daily,
rather for simplicity, meekness, teachableness, that thus they might grow more and more
child-likeness, than for astuteness, wisdom, guileless, honest, truly humble, and in the sight
dignity, etc.! of the great King become more and more great,
Yet our Lord’s words were not merely a con- more and more fit for the high exaltations of
demnation of the spirit which they had been the Kingdom to come. Seeing that without this
cultivating, but a lesson of instruction regard- meekness none can enter into this Kingdom,
ing a change in this respect, his words intimat- we need not wonder that the Scriptures every-
ing not merely the possibility, but the necessity where exhort the Lord’s people to humility—
of a change of course on the part of those who “Humble yourselves under the mighty hand of
desired a share in his Kingdom. If, instead of God [now] that he may exalt you in due time”
reading our Lord’s words as in the Common in the Kingdom. Yet notwithstanding all these
Version, “Except ye be converted,” we read them exhortations of the Scriptures the perversity of
as in the Revised Version, “Except ye turn,” human nature seems to be such that those who
more will get the true thought our Lord wished become the Lord’s people and who engage to
his followers to learn, the word “convert” hav- run in his way seem to find more trouble, more
ing lost its primary meaning to many by reason to contend against, in this matter than in any
of misuse. They must turn their ideas on the other. And some who feel themselves to be little
subject, and study and practice lessons in the enough seem very anxious that others of the
opposite direction—lessons of meekness, of brethren shall esteem them very highly. Would
humility, of child-likeness: and our Lord’s dec- to God that all of the Lord’s dear people, and
laration that those who attain to the greatest especially all who seem to be leaders, and who
development in meekness and simplicity of have some natural qualifications for leading,
heart will be greatest in the Kingdom, implies and helpfulness in the Church, would study well
that those who strive after simplicity and this lesson, and learn from it how to advance
meekness will be granted a share in the King- themselves in the Lord’s favor, and how to be

truly great according to his standard, which just as good as or a great deal better than the
alone shall prevail. narrow way. Such testings are necessary, and
The word rendered “offend” in verse 6 and it is also necessary that all who do not walk
onward would be better rendered “stumbled,” closely in the footprints of the Savior shall be
the thought being that of placing a stumbling- sifted out, for the Lord seeketh only a little
block in the path. The Lord intimates most flock,—all of them copies of his dear Son. But
distinctly that there will be plenty of such there is a great responsibility upon those who
stumbling-blocks in the way of those who are aid in turning aside any of the flock—who to
truly his, and that too in proportion as they are any extent are stumbling-blocks, causes of
“little”—humble. He declares it necessary that stumbling or “offence” in the pathway of the
these difficulties, these trials, these “offences,” Lord’s people.
shall come. It is necessary, because it is the Following this line of thought, that offences
divine will that all the elect Church shall be or trials and testings must come to all, our Lord
thoroughly tested and developed in character, urges that tho these tests mean the sacrifice of
that thus they may become strong characters, pleasure or hopes or aims or customs or privi-
copies of God’s dear Son, willing to suffer for leges, precious to us as a right eye or a right
the truth’s sake, and that gladly, joyfully, the hand, or useful to us as our foot, they must nev-
loss of earthly things, that thereby they might ertheless be overcome, if we would enter into
please the Father which is in heaven,—thus the Kingdom. This is another way of saying
developing humility and obedience, that by and what he at another time expressed in the words,
by they may be ready for the exaltation which “Through much tribulation shall ye enter the
he has promised to those only who faithfully Kingdom.” Whoever has gotten the thought
follow in the footsteps of Jesus. that the Kingdom is to be granted merely on
Yet however necessary that the stumbling- condition of believing in Jesus has gotten a
blocks shall be in the way, and that the Church, wrong thought that is not imparted by the
the body of Christ, shall be tested thereby, this Scriptures. Faith is necessary to our justifica-
does not lighten the responsibility of those who, tion, before we can do anything in the nature of
as the agents of the Adversary, lend themselves self-sacrifice that God could accept; but who-
to his influence in placing those stumbling- ever stops with the faith without the works,
blocks before the feet of the saints; and our without the self-sacrifice, loses every hope and
Lord’s words, without indicating exactly the privilege in connection with the Kingdom. To
nature of their punishment, assure us positive- attain it we must “strive,” must “fight the good
ly that such evil-doers will have a reward from fight,” must “endure hardness as good soldiers,”
him who says, “Vengeance is mine; I will re- must be willing to cut off, not only sinful plea-
pay.” sures, but all things that would interfere with
In all probability many to-day are putting our full devotion to the Lord’s service and our
stumbling-blocks before the Lord’s little ones, fulfillment of our covenant to be dead with him;
his faithful little flock, who do not realize what must “work out our salvation with fear and
they are doing,—just as Peter unconsciously be- trembling,”—assisted by divine grace sufficient
came a stumbling stone, a rock of offence, to the for every time of need, and by the exceeding
Master, when he attempted to dissuade him great and precious promises of God’s Word
from the performance of his consecration vow. working in us both to will and to do of his good
Those who place stumbling-blocks before the pleasure.
Lord’s “little ones” now similarly seek to lead We are not to understand that any may be
them from the narrow path of full consecra- lacking a foot or a hand or an eye in the King-
tion and self-sacrifice—seeking to persuade them dom; but rather we should understand that as
that another and an easier way, a way less the offending eye represents besetments which
humbling to the natural man, a way more poli- appeal to our natural tastes as beautiful and
tic, more crafty, more wise according to the likely to charm and attract us to earthly things,
course of this world than the narrow way, is and as the offending hand would represent the

doing of things that would be contrary to our Lord. They may seem humble and insignificant
highest spiritual interests, and as the offending when viewed from the worldly standpoint, but
foot would represent the going into forbidden they are God’s friends; yea, they are God’s chil-
paths of sin of self-gratification, so the lopping dren, for whom he cares; and hence whoever
off of these would properly signify that it would does injury to them is insulting and antagoniz-
be better that we should enter the life eternal ing their Father which is in heaven. Moreover,
and into the share in the Kingdom without hav- our Lord assures us that each of his little ones,
ing enjoyed certain earthly privileges and grati- his faithful, humble little flock, have a constant
fications, than that having enjoyed all the representation in the Father’s presence. There
earthly gratifications we should thereby have is a guardian angel for each of the Lord’s peo-
missed our calling and failed to make our elec- ple, and we are to get the thought that there is
tion sure. no delay in the bringing of any and everything
The “everlasting fire” and the “hell-fire” men- which pertains to their welfare and interest be-
tioned are equally symbolical with the other fore the attention of the great King. What a
parts of the figure, and undoubtedly refer to the thought is here for those who are inclined to be
destruction which is the wages of sin to be vis- heady and to despise or in any manner over-
ited upon wilful sinners—“everlasting destruc- ride or mistreat the humble ones of the body of
tion from the presence of the Lord and from the Christ! And what a lesson is here also for the
glory of his power.” That fire is used here and humble ones—that they are the special objects
elsewhere in the Scriptures to represent not of divine care and providence, for whom, there-
torture, but destruction, is clearly set forth in a fore, all things must work well, because they
pamphlet entitled, “What say the Scriptures belong to the Lord!
About Hell.” The remaining four verses seem not to be
Branching out further along the same lines, properly a part of this lesson, and inasmuch as
our Lord gives the general caution to us all: they will come up in another lesson later on and
“Take heed that ye despise not one of these lit- in their proper connection, we omit the discus-
tle ones”—these humble ones that belong to the sion of them here.
FORGIVE SEVENTY TIMES SEVEN—Reprints, p. 5134

—MATTHEW 18:15-35.—
“Be ye kind one to another, tender-hearted, forgiving each other,
even as God, for Christ’s sake, forgave you.”—Ephesians 4:32.
TO LEARN TODAY’S lesson well means a the mission—leave their minds free to hear the
blessing for life to every true Christian, and case and to advise yourself and the person in-
might be said to ensure him eternal life—so juring.
fully would he be in accord with the Divine The agreement of these brethren and their
requirements. The lesson relates specially to advice should be followed by both. If they dis-
the consecrated, to the members of the Body of agree with you, you should acknowledge that
Christ, the Church, of which He is the Head, you have erred and that the matter is evidently
although application, of course, may be made susceptible of this construction. If they agree
by others with profit. with you, and your opponent refuses to heed
The Master’s rule for His followers is, If a their counsel and persists in doing you injury,
brother injure you, go to him alone with the and you still think it of sufficient importance to
matter, striving to reach an agreement, an trouble the Church with the matter, you are
understanding. The probability is that misun- then at liberty so to do. The Church’s decision
derstanding is all that there is of it. But if this of the question is to be final, binding upon both.
does not suffice and you consider the matter The one refusing to hear the Church is to be
serious enough, ask two others to accompany treated as an outsider, not in the sense of doing
you to the offender, without explaining to them him injury, but abstaining from appointing him

to any position, or honor in the Church, until me! thou shouldst also have had mercy upon
his course shall be changed. How simple the thy fellow-servant, even as I had pity upon
Divine direction; what a blessing would come thee.” And he was angry, and delivered him to
from following it! punishment till he should pay all that was due.
Forgive “Seventy Times Seven” An Important Lesson Here
St. Peter put a hypothetical question, of how What is the lesson? It is that we should have
many times a brother might trespass and ask compassion upon one another, even as we de-
forgiveness and yet be forgiven—would seven sire that God for Christ’s sake should have com-
times be the limit? The Master practically de- passion upon us. The lesson is well expressed
clared that there could be no limit, that any in our text. We should be kind one to another,
brother confessing his fault and asking forgive- tender-hearted—even as God also in Christ
ness must be forgiven, if it should recur four forgave us—and continues to forgive our tres-
hundred and ninety times. There is no other passes day by day. The trespasses of others
position left; forgiveness is obligatory when against us are trifling indeed in comparison to
asked for. We must not be too much afraid of our obligations to the Lord. We should there-
the consequences of following the Master’s fore be very willing to forgive all who ask us—
direction; we must put the responsibility of the “until seventy times seven.” In thus exercising
matter with Him, assured that His wisdom has mercy we will be copying the Divine character.
not misdirected us. The influence upon our hearts and lives will be
Then our Lord gave a parable, to illustrate ennobling. Our Lord Jesus is the express image
this matter, in respect to the Kingdom of of the Father’s person, and we in copying the
Heaven class—the Church in the present em- qualities of generosity and Love become more
bryotic condition. A certain king had a reckon- Christlike, and therefore more Godlike.
ing with his servants, and squared up all So Also Did God Do Unto You
accounts. Amongst the others, one owed him Our Lord Jesus explains that His parable
ten thousand talents. His master commanded teaches the principles along which the Heav-
him to be sold, and his wife and all that he had, enly Father deals with the members of the
until the payment should be made. But the ser- Body of Christ, which is the Church. If they are
vant fell down at his master’s feet and besought harsh and unsympathetic, if they hold their
him to have compassion on him and he would brethren to a strict account along lines of jus-
pay the debt. And the master had compassion tice, then the Heavenly Father will so deal with
on him and discontinued further prosecution on them, and will hold them to account for all their
account of the debt. shortcomings. It would seem that if God’s peo-
“Owed Him a Hundred Pence” ple would realize the force of this lesson, the
The servant thus released went out and be- practice of forgiving the brethren of their tres-
gan to look up some of those who were indebted passes and shortcomings would very generously
to him, and found a fellow-servant who owed and very generally be brought into play, for
him a hundred pence, a very insignificant sum who of us could afford to have the Heavenly
in comparison to the one which he had owed the Father exact of us a full penalty for every im-
master. He took his fellow-servant by the perfection, and refuse to remit any of the same?
throat, saying, “Pay me the hundred pence thou We show our appreciation of God’s mercy
owest.” His fellow-servant fell at his feet and toward us by schooling ourselves in His charac-
besought mercy, saying, “Have patience with ter and becoming more and more merciful and
me, and I will pay thee all.” But he would not generous toward all the Household of Faith.
delay, and cast him into prison till the debt And if merciful toward the brethren, naturally
should be paid. The matter finally reached the we would be generous also toward all men. In
ears of the master, who called him and said, other words, as we remember and appreciate
“Thou wicked servant! I released thee from the our own weaknesses and blemishes, it will
penalty of thy debt because thou didst entreat make us sympathetic with the brethren and

with all mankind. And mercy, generosity, sym- the fact that the parable speaks of these as ser-
pathy, God delights in. Such as cultivate these vants, whereas the world, as sinners, are not
graces of the Spirit will be pleasing in the God’s servants, but aliens, strangers, foreign-
Lord’s sight, and they will thereby be fitted and ers. The only ones whom God will recognize as
prepared to have a share with Jesus in His servants are such as have come back into rela-
Throne of Glory; for that great Messianic King- tionship with Him through Jesus—through
dom will be established for the very purpose of faith and consecration. It is these who are ser-
showing mercy unto thousands of mankind who vants of God and who are required to have
will return to Divine favor and blessing, under mercy upon their fellow-servants—upon other
clearer knowledge and with the assistance that brethren.
will then be afforded. Each and every one of the New Creatures,
Adam’s Sin Is Not Meant sons of God, accepted through the merit of
We are not to understand this parable to Jesus, is held responsible for his own weak-
refer to Divine forgiveness of original sin. The nesses; but Divine Power has provided for the
sin of Adam is not forgiven simply because we cancellation of these freely for Christ’s sake,
cry for mercy. Adam and the entire race might upon their acknowledgment and request for for-
have called for mercy, and would have received giveness. But the forgiving of these trespasses
none, except in the Divine way—through Jesus of God’s children is made dependent upon their
—through faith in His blood. Nor could this for- having a spirit of forgiveness toward the breth-
giveness be granted until Jesus had finished ren, for “if ye do not from the heart forgive one
His sacrifice and ascended up on high, and another’s trespasses, neither will your Heav-
there appeared in the presence of God on behalf enly Father forgive you.” “With what judgment
of those coming to the Father through His ye judge, ye shall be judged; and with what
merit. measure” of benevolence ye mete out to others,
This parable refers entirely to subsequent the same shall be meted out to you. How won-
sins—sins referred to in our Lord’s prayer, derful are the Divine arrangements! How
“Forgive us our trespasses, as we forgive them blessed, how profitable to us, how helpful to us
that trespass against us.” This is shown also by in our preparation for the Kingdom!
32 Galilee; Samaria Leaves Galilee for Festival of Booths; everything 8:19-22 9:51-62 7:2-10
set aside for ministerial service
Matthew 8:19-22 Luke 9:51-62

And a certain scribe came, and said unto And it came to pass, when the time was
him, Master, I will follow thee come that he should be received up, he
whithersoever thou goest. And Jesus saith steadfastly set his face to go to Jerusalem,
unto him, The foxes have holes, and the And sent messengers before his face: and
birds of the air have nests; but the Son of they went, and entered into a village of
man hath not where to lay his head. And the Samaritans, to make ready for him.
another of his disciples said unto him, And they did not receive him, because his
Lord, suffer me first to go and bury my face was as though he would go to Jerusa-
father. But Jesus said unto him, Follow lem. And when his disciples James and
me; and let the dead bury their dead. John saw this, they said, Lord, wilt thou

that we command fire to come down from John 7:2-10
heaven, and consume them, even as Eli- Now the Jews' feast of tabernacles was at
jah did? But he turned, and rebuked them, hand. His brethren therefore said unto
and said, Ye know not what manner of him, Depart hence, and go into Judea,
spirit ye are of. For the Son of man is not that thy disciples also may see the works
come to destroy men's lives, but to save
that thou doest. For there is no man that
them. And they went to another village.
doeth any thing in secret, and he himself
And it came to pass, that, as they went in
the way, a certain man said unto him, seeketh to be known openly. If thou do
Lord, I will follow thee whithersoever thou these things, show thyself to the world.
goest. And Jesus said unto him, Foxes For neither did his brethren believe in him.
have holes, and birds of the air have Then Jesus said unto them, My time is not
nests; but the Son of man hath not where yet come: but your time is always ready.
to lay his head. And he said unto another, The world cannot hate you; but me it
Follow me. But he said, Lord, suffer me hateth, because I testify of it, that the
first to go and bury my father. Jesus said works thereof are evil. Go ye up unto this
unto him, Let the dead bury their dead: feast: I go not up yet unto this feast; for
but go thou and preach the kingdom of
my time is not yet full come. When he had
God. And another also said, Lord, I will
follow thee; but let me first go bid them said these words unto them, he abode still
farewell, which are at home at my house. in Galilee. But when his brethren were
And Jesus said unto him, No man, having gone up, then went he also up unto the
put his hand to the plow, and looking feast, not openly, but as it were in secret.
back, is fit for the kingdom of God.
“WILT THOU THAT WE COMMAND FIRE?”—Reprints, p. 4701

—LUKE 9:51-56.—
“And it came to pass, when the days were well-nigh come, that he should be received up, he
steadfastly set his face to go to Jerusalem and sent messengers before his face.”
THIS week’s study relates an incident which cerning his death. They thought of him as
occurred on the occasion of our Lord’s journey speaking in some figurative, hyperbolic man-
from Galilee to Jerusalem just before his cruci- ner. And Peter even attempted to rebuke him,
fixion. He knew that his hour was come; that saying, “Be this far from thee, Lord; it shall not
his sacrificial life of three and a half years happen unto thee.”
should be accomplished. The Great Teacher
was full of courage. “But of the people there Refused By The Samaritans
were none with him” in the sense of sympa- Another account intimates that James and
thetic appreciation of the conditions. True, he John visited the Samaritan city for the pur-
had informed the twelve Apostles respecting chase of bread and supplies for the party. The
the consummation of his work and its nearness, Samaritans recognized them and inquired,
but they had been slow to believe all the things
would the Great Teacher recognize the Samari-
written in the Law and the prophecies concern-
tans and heal their sickness or would he treat
ing him. Their minds naturally grasped the glo-
them as Jews in general treated them—un-
rious things spoken of the Messiah. They were
so busy thinking of his glorious Kingdom, and kindly? They believed the latter. The Apostles
of their glorious association with him in that frankly told them that the Great Teacher was
Kingdom, that they failed to note the other sent only to the Jewish nation and would not
prophecies which, with equal distinctness, fore- stop to heal their sick ones, because he was “not
told his sufferings and ignominy. Similarly, sent save to the lost sheep of the house of
they overlooked the Master’s own words con- Israel.”

Naturally enough the Samaritans resented titles is The Savior. And this, in the Syriac lan-
this and were angry. They said, Very well. Buy guage, signifies, “The Life-Giver.” The whole
bread from the people whom you instruct and world was damned enough before Jesus came.
whose sick you heal. He came not to damn (condemn) them more,
St. John and St. James were greatly incensed but that they through him, might have life!—
at this. Was not Jesus the greatest Teacher?
John 10:10; 3:17.
Was he not the Messiah? Had he not, as such,
Life! Did they not have life? No. All human
the right to determine the will of God respect-
life was forfeited through father Adam’s disobe-
ing who should and who should not receive his
benefactions? With this answer they came to dience. All mankind are dying as a result. A
Jesus and, relating the circumstances, asked, Life-Giver, a Savior from death (and not from
“Wilt thou that we command fire to come down eternal torment), was what was needed.
from heaven to destroy these men and their The first work of the Savior is the redemptive
city?” work of Calvary. His second work is the selec-
What Spirit Are Ye Of? tion of his Church to be his joint-heirs in the
We listen with keen interest for the Master’s Kingdom. His third work will be the saving of
response. As we once viewed the matter of the Adam and all of his race from sin and death—
Divine program it would have seemed right for from all the mental, moral and physical degra-
the Great Teacher to have said to the Apostles, dation which came through father Adam’s dis-
Never mind, my dear disciples; wait just a little obedience and through his children being born
while and all those Samaritans will die and my in sin and shapen in iniquity and in sin con-
Heavenly Father will deliver them over to the ceived by their mothers.
devils for an eternity of torture. In comparison The saving of the Church is a great work!
with eternal torture that which you propose in
How faithful we should be if we have heard, if
the way of burning up their city and inciden-
our eyes have seen, if our hearts have tasted of
tally burning them for a few minutes would be
as nothing. I appreciate, my dear disciples, your the grace of God in this wonderful privilege of
spirit, that it is God-like; that you desire to do becoming members of the Bride of Christ. How-
all the roasting and burning within your power, ever, we cannot suppose that the saving of
and I commend you for it. Continue to thus copy merely a handful of select ones is the purpose of
your God and to cause suffering to as many as God in the creation of the world and the re-
possible of your fellow-creatures who do not deeming of the world. On the contrary, this
think exactly as you do. elect “Little Flock” is spoken of as a “first-fruits
Was this the answer of the Great Teacher? unto God of his creatures.” (Jas. 1:18; Rev.
Thank God, No! His teaching was the very
14:4.) This implies an after-fruitage much more
reverse—sympathetic, loving, kind. And he had
the Father’s Spirit and understood it and fol- numerous. While God does not propose to save
lowed it perfectly. In answer to their query, we anyone out of death and to life eternal contrary
read, “Jesus turned and rebuked them” and to the individual will, he does propose that
said, “Ye know not what spirit ye are of! The every creature lost in Adam and redeemed by
Son of man is not come to destroy men’s lives, Jesus shall be brought to a clear knowledge of
but to save them!” the Truth, that they may be saved. He does pro-
“A Savior And a Great One” pose that only the willingly obdurate shall be
The language spoken in Palestine in Jesus’ lost; and their loss will be the loss of life—as
day was the Syriac. One of the Great Teacher’s the Apostle declares, “everlasting destruction.”

“HIS SERVANTS SHALL SERVE HIM”—Reprints, p. 5370
—LUKE 8:1-3; 9:57-62; 10:38-42.—
“Inasmuch as ye did it unto one of these My brethren, even these least,
ye did it unto Me.”—Matthew 25:40. R.V.
THE opening verse of this Study furnishes us Christ should likewise make no appeals for
the key to all the preaching that Jesus did, so money, but merely use of their own substance
far as the record goes. His one Message was the and such other moneys as shall voluntarily be
Good Tidings of the Kingdom of God. This is given unto them. However, this is for each to
still the Good Tidings, and any of the Lord’s decide for himself.
people who have not yet learned that the King- Amongst the healed ones was Mary of Mag-
dom of God is the very center and essence of the dala, out of whom the Lord had cast seven de-
hope of the Church and the hope of the world, mons. In other words, the poor woman was in
have not profitably read and believed the Bible. the condition in which many are who are in in-
The Jews, not being ready for the Kingdom, sane asylums. Her trouble was not organic, but
were as a nation rejected from being Messiah’s caused by the harassing of the seven fallen
associates in that Kingdom. But not all were angels who had taken possession of her. Who-
rejected; hence we read that to as many as re- ever believes the Bible Message must believe
ceived Jesus, to them gave He liberty to become that there are fallen angels—spirit beings who
sons of God—by the begetting and anointing of have a malevolent influence upon humanity to
the Holy Spirit, which first came at Pentecost. the extent that they can gain control, and who
Surely This Is Good Tidings must be resisted by the will. Mary, apparently,
Those sons of God, if faithful, are to be with was a woman of wealth. Released from the
Jesus by and by—heirs of God and joint-heirs power of the demons, she was so grateful to
with Jesus Christ their Lord in this Heavenly Jesus that she did her best to serve Him on
Kingdom. Their honor and blessing shall be every occasion. Other honorable women are
great; for they shall be like their Master and also mentioned as having contributed to the
see Him as He is and share His glory. But this maintenance of the Lord.
will not be all. If they develop this spirit of love, “Let Me Bury My Father”
they will thereby be qualified for association Some were attracted to Jesus, evidently, with
with the Master in His great work of blessing the thought that one so gifted and so well sup-
mankind, rolling away the curse and uplifting plied with the necessities of life must be
humanity out of sin and death conditions. wealthy. One such said to the Lord, “I will fol-
Surely this is Good Tidings, as stated in this low Thee whithersoever Thou goest.” But
lesson! And the same Good Tidings were her- apparently his ardor was cooled when Jesus
alded by those angels who proclaimed the Mas- informed him that He had no property, no home
ter’s birth, saying, “Behold, we bring you good of His own, although there were numerous
tidings of great joy, which shall be unto all peo- homes to which he was welcome. Foxes have
ple!” Thus far it has been Good Tidings only to holes of their own and birds have nests of their
God’s servants and handmaidens, the Church. own, but the Son of Man had no home that He
But it shall be Good Tidings to all when all the could call His own. None but the very sincere
deaf ears shall be unstopped and when all the would likely be attracted to follow a leader un-
blind eyes shall be opened, and they shall see der such circumstances. Wealth attracts many,
the glories of Messiah’s Kingdom. poverty few.
While Jesus was thus declaring the King- Another said to Jesus, in substance, Lord,
dom, He was not begging His way. We have no you may count me as one of your disciples; but I
suggestion that He ever took up a collection or have a father, and I feel as though I must stay
in any manner solicited money. Many think with him until his death. The reply of Jesus
that this is a suggestion that the followers of shows us the importance He attaches to every

service we can render to the Heavenly Father’s and making special provisions for the social
Cause. He said to him, “Let the dead bury their amenities of life, but additionally are plunging
dead, but go thou and preach the Kingdom of into many of the luxuries, pleasures and frivoli-
God.” ties of the world? The question is a searching
one. How many of us will the Lord consider fit
Is It Not Time To Awake?
for the Kingdom—fit for a place with Himself in
The whole world is already dead from the
that glorious Messianic Empire, which we trust
Divine standpoint. The sentence of death that
is nigh—at the door? There seems to be a prin-
passed upon Adam involved all of his children.
ciple involved. Those who are not absorbed with
The only ones whom the Scriptures recognize
interest in the Kingdom, desiring its blessings
as possessed of any life at the present time are
and desiring a share in conferring blessings up-
those who become related to the Life-Giver,
on others, would probably not be qualified by
Jesus. The Master intimates that all such
the resurrection change to accomplish the work
should take a different view of life from others.
which He has designed shall be done for hu-
There are plenty in the world who can attend to
manity.
the earthly things; few who can attend to the
The story of Martha and Mary concludes the
greater and more important work of proclaim-
lesson. Both loved the Savior, but they mani-
ing the Kingdom and gathering the Kingdom
fested their love differently. Jesus did not dis-
class.
approve of Martha and her carefulness as a
This is the most important work in the world,
cook in providing for His comfort; but He espe-
because it is God’s work. And those who engage
cially appreciated the spirit of Mary, which
in it are co-laborers with God. Be it noticed
drew her to His feet to hear the wonderful
again that it was the Kingdom of God that was
words of life. Hers was the better part, Jesus
worthy of this preaching and this sacrifice.
said. So, then, in our service for the Master let
Alas, how strange it is that so little of the
us have this in mind, that He is especially
preaching of later times is along this line! In
pleased when we give earnest attention to His
other words, the Gospel Message that Jesus
words and seek to be filled with and guided by
and His disciples delivered has been lost, for-
His Holy Spirit.
gotten, neglected. Is it not time for all Bible
Today’s Study represents special services
students to awaken to the great privilege of
which were rendered at different times during
preaching the same Message that the Master
our Lord’s ministry. Acceptable service, like
and His appointed ones at the First Advent
acceptable praise, must come as a fruitage of
preached?
love to the Lord. He who loves much will serve
Lessons To Be Learned much. Salaries cannot purchase this kind of
Another came to Jesus, saying, I will follow service, and persecutions cannot hinder it.
You, but I wish first to go and bid farewell to Whoever was privileged to serve the Lord
those who are at home. I will spend a little time Jesus personally was certainly highly privi-
with them; and before long I will be with You in leged. And yet we may be sure of the general
the work. It was not heartlessness on Jesus’ principle laid down in our text, that whoever
part that suggested the answer: “No man, hav- serves any whom the Lord classes as His breth-
ing put his hand to the plow, and looking back, ren is really serving Him. He accepts the same
is fit for the Kingdom of God.” According to as service to Himself. How precious this
these searching words, who then, even amongst thought, and how valuable it is! What wonder
the Lord’s consecrated people of today, is fit for that all who truly believe the Lord’s Word
the Kingdom? should be zealous in their service of their breth-
We are not to judge others, but each to judge ren! As the Apostle suggests, we ought also to
himself. And yet, in a general way, are we not lay down our lives for the brethren, even as
confident that many not only are looking back Christ died for all.

310
JESUS’ LATER MINISTRY IN JUDEA
32 Jerusalem Jesus’ public teaching at Festival of Booths 7:11-52
Jerusalem Teaching after Festival; cures blind 8:12–9:41
Probably Judea The 70 sent to preach; their return, report 10:1-24
Judea; Bethany Tells of neighborly Samaritan; at home of Martha, Mary 10:25-42
Probably Judea Again teaches model prayer; persistence in asking 11:1-13
Probably Judea At Pharisee’s table, Jesus denounces hypocrites 11:37-54
Probably Judea Discourse on God’s care; faithful steward 12:1-59
Probably Judea Heals crippled woman on Sabbath; three illustrations 13:1-21
Jerusalem Jesus at Festival of Dedication; The Good Shepherd 10:1-39
John 7:11-52 sabbath day? Judge not according to the

Then the Jews sought him at the feast, appearance, but judge righteous judg-
and said, Where is he? And there was ment. Then said some of them of Jerusa-
much murmuring among the people con- lem, Is not this he, whom they seek to
cerning him: for some said, He is a good kill? But, lo, he speaketh boldly, and they
man: others said, Nay; but he deceiveth say nothing unto him. Do the rulers know
the people. Howbeit no man spake openly indeed that this is the very Christ?
of him for fear of the Jews. Now about the Howbeit we know this man whence he is:
midst of the feast Jesus went up into the but when Christ cometh, no man knoweth
temple, and taught. And the Jews mar- whence he is. Then cried Jesus in the tem-
veled, saying, How knoweth this man let- ple as he taught, saying, Ye both know
ters, having never learned? Jesus me, and ye know whence I am: and I am
answered them, and said, My doctrine is not come of myself, but he that sent me is
not mine, but his that sent me. If any man true, whom ye know not. But I know him:
will do his will, he shall know of the doc- for I am from him, and he hath sent me.
trine, whether it be of God, or whether I Then they sought to take him: but no man
speak of myself. He that speaketh of him- laid hands on him, because his hour was
self seeketh his own glory: but he that not yet come. And many of the people
seeketh his glory that sent him, the same believed on him, and said, When Christ
is true, and no unrighteousness is in him. cometh, will he do more miracles than
Did not Moses give you the law, and yet these which this man hath done? The
none of you keepeth the law? Why go ye Pharisees heard that the people murmured
about to kill me? The people answered such things concerning him; and the Phar-
and said, Thou hast a devil: who goeth isees and the chief priests sent officers to
about to kill thee? Jesus answered and take him. Then said Jesus unto them, Yet
said unto them, I have done one work, a little while am I with you, and then I go
and ye all marvel. Moses therefore gave unto him that sent me. Ye shall seek me,
unto you circumcision; (not because it is and shall not find me: and where I am,
of Moses, but of the fathers;) and ye on thither ye cannot come. Then said the
the sabbath day circumcise a man. If a Jews among themselves, Whither will he
man on the sabbath day receive circumci- go, that we shall not find him? will he go
sion, that the law of Moses should not be unto the dispersed among the Gentiles,
broken; are ye angry at me, because I and teach the Gentiles? What manner of
have made a man every whit whole on the saying is this that he said, Ye shall seek
JESUS’ LATER MINISTRY IN JUDEA 311

me, and shall not find me: and where I And some of them would have taken him;
am, thither ye cannot come? In the last but no man laid hands on him. Then came
day, that great day of the feast, Jesus the officers to the chief priests and Phari-
stood and cried, saying, If any man thirst, sees; and they said unto them, Why have
let him come unto me, and drink. He that
ye not brought him? The officers
believeth on me, as the Scripture hath
said, out of his belly shall flow rivers of answered, Never man spake like this man.
living water. (But this spake he of the Then answered them the Pharisees, Are ye
Spirit, which they that believe on him also deceived? Have any of the rulers or of
should receive: for the Holy Ghost was not the Pharisees believed on him? But this
yet given; because that Jesus was not yet people who knoweth not the law are
glorified.) Many of the people therefore, cursed. Nicodemus saith unto them, (he
when they heard this saying, said, Of a that came to Jesus by night, being one of
truth this is the Prophet. Others said, This them,) Doth our law judge any man,
is the Christ. But some said, Shall Christ
before it hear him, and know what he
come out of Galilee? Hath not the Scrip-
ture said, That Christ cometh of the seed doeth? They answered and said unto him,
of David, and out of the town of Bethle- Art thou also of Galilee? Search, and look:
hem, where David was? So there was a for out of Galilee ariseth no prophet.
division among the people because of him.
AT THE FEAST OF TABERNACLES.—Reprints, p. 2437

JOHN 7:14,28-37.
“If any man thirst, let him come unto me and drink.”
AS A RESULT of the miraculous feeding of the power should be put to the test—Either do
five thousand, noted in our last lesson, the mul- something, and make yourself great in the eyes
titude pronounced our Lord a great prophet, of the whole world, or give the whole matter
and proposed to take him by force to make him up and admit that your claims to Messiahship
king. He, however, knew that such was not the are fraudulent—was their attitude. Hence they
Father’s program; that, on the contrary, he was said, Why do you not go up to the feast? Any
to fulfill a mission of contradiction of sinners, person who makes such claims as you put forth
which would end in death, and that the King- should not make them in secret, but should
dom to which he was heir could only thus be seek the largest opportunities for publicity. You
attained—that the Kingdom promised him was tell us that you have eternal life, and that you
not of this world, not of the present order and are able to give it to others, but apparently you
arrangement, but of a new dispensation. Our are afraid to risk your life: “For neither did his
Lord therefore sent his disciples away by boat, brethren believe on him.”
while he himself withdrew to the mountain, Our Lord’s answer pointed out that it was
subsequently meeting his disciples, walking on very different with them than with him—they
the water. might go at any time, but he was under certain
Six months more of preaching and teaching restrictions. They had not drawn upon them
in Galilee, without any apparent effort to take the murderous animosity of the most influen-
advantage of the popular interest in his mira- tial and powerful class of the nation. He had
cles, to forward his cause as a king, began to done this, by faithfulness to the truth which he
tell upon his brethren—his kinsfolk—who came to the world to serve. While it is true that
began to lose confidence, for their interest all “Jesus did not walk in Jewry (Judea) because
along had been rather of pride than of faith. the Jews sought to kill him,” yet this evidently
Now the time to go up to Jerusalem to celebrate was not for any fear of death, but because he
the Feast of Tabernacles having come, they realized that “his hour was not yet come.” He
noticed that Jesus was making no special prep- felt it, therefore, to be his duty to cooperate to
arations to attend. They were anxious that his the extent of his ability with what he knew
312 JESUS’ LATER MINISTRY IN JUDEA

respecting the Father’s plan, and not to ignore hesitate a great deal more to make any attempt
that plan so as to require a special miracle for against him on the occasion of these Feasts,
his deliverance, that the divine plan might not when Jerusalem was full of visitors, thousands
be frustrated. of whom would be from Galilee and more or less
There are lessons here for all who are seek- his friends and the friends of his disciples, who
ing to walk in the Master’s footsteps:— were also Galileans. He may have known, too,
(1) If we are finding no opposition in the of some arrangements among the rulers to ap-
world it is because we have not been faithful to prehend him at the beginning of the feast, dur-
our Father’s Word, and to our appointed mis- ing the commotion incident to the arrival of
sion in connection with it,—not been about the pilgrims. At all events, acting upon his own
Father’s business: for our Master declared that superior knowledge of the situation, he de-
it would be with us, his followers, as with him- ferred his going until after the multitudes had
self—not being of the world the world would gone, and then went in a quiet manner, avoid-
hate us, would say all manner of evil against us ing teaching, miracles, etc.
falsely, and think that those who persecuted In the midst of the feast-week he appeared in
us did God service. The positive declaration is, the Temple, teaching the people. His enemies
“Yea, and all that will live godly in Christ Jesus had sought him previously, and were rather
shall suffer persecution.”(2 Tim. 3:12.) We are surprised that he had not come as usual, but
still in this time of persecution; the great Ad- now they beheld him teaching publicly and
versary is not yet bound, and if we are entirely boldly; but they refrained from laying hands
free from such opposition it is a sure indication on him, because they feared the people—they
that we are not living up to our privileges in feared that too large a proportion would have at
godliness—not following closely enough in the least a sympathy for his teachings, recognizing
footsteps of Jesus to incite the animosity of the that he “taught them as one having authority,”
Adversary and his blinded servants. with positiveness, and not with uncertainty, as
(2) We are to remember that the special op- themselves. The fact that many of the multi-
ponents of our Master were not the unbelieving tude were favorably impressed, and inquired
world, but were the unbelieving, unfaithful pro- amongst themselves whether or not they could
fessors of holiness and of complete devotion to expect any greater miracles from Messiah at
the divine law. So with us, our special oppo- his coming than those which Jesus had already
nents and defamers and persecutors are to be performed, and the fact also that he was teach-
looked for inside and not outside the pale of the ing publicly, and the rulers did not interfere
nominal Christian church. with him, led some to inquire, “Do the rulers
(3) We may profit by our Lord’s example in really acknowledge that this is the Messiah?”
not needlessly and unwisely placing ourselves Thus the rulers saw that their timidity was
in positions of jeopardy, expecting the Lord to really advancing the cause which they hated,
miraculously intervene for our preservation. and they sent officers to take him; but appar-
Like our Lord, however, we are not under any ently these felt that they must hear some rebel-
consideration to deny the truth, nor to forsake a lious, anarchistic or blasphemous utterances
duty for the preservation of our lives. We see from his lips or they would not be justified in
that when the most wise and appropriate time the eyes of the people in making the arrest, and
came our Lord went to the Feast, and spoke so they waited, to watch him. They were
fearlessly and boldly. So our caution in the pro- charmed with “the gracious words which pro-
tection of life, etc., is not to be the result of fear ceeded out of his mouth,” and returned without
and lack of confidence in divine providence, nor him, saying, “Never man spake like this man.”
lack of courage to do our duty, but merely the Then Nicodemus, in his heart believing Jesus
caution and prudence which desires to cooper- to be a teacher, sent from God, tho doubtful of
ate as far as possible with the divine will. his being the Messiah, raised his voice, being
Our Lord knew the disposition of the Phari- a member of the Sanhedrin, and expostulated,
sees to kill him. He knew also that they would defending the officers, and exclaiming, “Doth

our law judge any man before it hear him and that as he had shown himself willing to preach
know what he doeth?” Even this plea for justice to the lowest classes of Israel (publicans and
was met with the sarcastic remark, “Art thou sinners), he might now purpose to leave Pales-
also of Galilee?” And the meeting disbanded, tine entirely, and go to the “dispersed amongst
angry because they were foiled in their murder- the Gentiles,” the scattered Jews amongst the
ous attempt. Greeks,—speaking the Greek language and
This should be true as far as possible with all not the Syrian, the language of the Jews in
of the Lord’s footstep followers: their speech Palestine. Here we see afresh the error of the
should be with grace, with moderation, the so-called “Anglo-Israelites,” who have a theory
overflow of hearts full of loving sympathy for about “lost” (?) tribes of Israel. The scattered
the truth and all who love and seek it. Their Jews were not considered lost in our Lord’s
words should always be well within the limits time, evidently, and this statement of the mul-
of reason and righteousness, and strictly in titude is in full accord with the statement of the
conformity to the Word of the Lord. And their Apostle, when he speaks of “the twelve tribes
manner, their conduct, as living epistles, scattered abroad.” The only sense in which
should harmonize with this, so that even their these tribes are lost is that they have become so
enemies would marvel, and take knowledge of thoroughly combined and amalgamated that all
them that they had been with Jesus and tribal distinctions are lost, and very few Jews
learned of him. in the world to-day have the slightest idea of
Having in mind the murderous designs of his
which tribe their ancestors belonged to.
enemies, and that thus it behooveth the Son of
Our Lord’s remark, “Thither ye cannot come,”
Man to suffer and to rise from the dead, and
is worthy of consideration from another stand-
knowing that the end of his pilgrimage was
point. He did not mean that he was about to
only about six months distant, our Lord said, I
establish a kingdom, and that they could not
will be with you but a little while, “and then I
get into the kingdom, but he did mean that he
go unto him that sent me.” Then, taking into
was going to heaven, and that they could not
account the predicted troubles to come upon
come to heaven. This is evident from his further
Israel, expounded to his Apostles subsequently
statement, “Ye are from beneath, I am from
(Matt. 24) and that they would endure much
before he would offer himself to them again as above: ye are of this world; I am not of this
the Messiah at the second advent, he added, world. I have said, therefore, unto you that ye
“Ye shall seek me, and shall not find me.” The shall die in your sins.”—John 8:21-29.
Jews have been seeking the Messiah during the But the poor, disbelieving Jews are not the
eighteen centuries of trouble experienced since only ones who cannot go to heaven. The Scrip-
that time, for, as the Apostle declares, “the rest tures clearly indicate that Abraham, Isaac and
were blinded,” except the remnant which re- Jacob, and all the holy prophets, have not gone
ceived the Lord at his first advent—“the day of there. (See Acts 2:34; Heb. 11:39,40.) Moreover,
their visitation.” So our Lord declared to them this same declaration was repeated by the Lord
subsequently, “Ye shall see me no more until to his believing followers, saying “Yet a little
that day when ye shall say, Blessed is he that while I am with you. Ye shall seek me: and I
cometh in the name of the Lord.” The prophet said unto the Jews, Whither I go you cannot
tells us that they shall then look upon him come; so now I say to you.” (John 13:33.) It is
whom they have pierced, and mourn for him as because the believers of the past as well as the
an only beloved son, and that then the Lord will believers of the present age could not go to our
pour upon them the spirit of prayer and suppli- Lord, that all of them who were rightly in-
cation, their blindness being then turned away. structed from his Word looked earnestly for his
—Rom. 11:27-32. return, his second advent, his coming in glory
When our Lord declared that they could not and kingdom power, according to his promise,
follow him to the place to which he was going, “I will come again and receive you unto myself,
the people speculated whether or not he meant that where I am ye may be also.”—John 14:3.

Many have lost sight of the hope set before us desires from earthly fountains of fame or
in the Gospel, and have accepted instead a hope pleasure or wealth have found that they do not
that has no foundation, except like the errors of satisfy; but those who have received the water
fleshly Israel, in “the traditions of the elders”— of life, the truth, the grace of God in Christ,
the hope that when they die they will not be have received the only satisfying portion. Lord,
dead, but more alive than ever: a hope that is ever more give us of this water.
as contrary to reason as to the Word of God, in An able writer, Edersheim, gives us a very
which it finds not one solitary word of support. interesting account of the last day of the Feast
“But he that hath this hope in him [the hope of of Tabernacles, the great day, as follows“
the second coming of the Lord to make up his Let us suppose ourselves in the number of
jewels, to receive his faithful ones to himself] worshipers who, on ‘the last, the great day of
purifieth himself even as he is pure.” There is the feast,’ are leaving their ‘booths’ at daybreak
no greater incentive to faithfulness than this, to take part in the service. The pilgrims are all
the true Gospel hope. in festive array. In his right hand each carries a
The last day of the Feast of Tabernacles was branch consisting of a myrtle or willow branch
the eighth day, for it lasted in all for that tied together with a palm branch (Lev. 23:40).
period. The seven days of the feast were In his left hand he carries a bough of the so-
devoted to sacrificing, seventy bullocks being called Paradise apple, a species of citron. Thus
burned upon the altar, and understood to be armed, the festive multitude would divide in-
sacrificed on behalf of the whole world, but the to three bands. One of these, to the sound of
eighth day was specially a Jewish day, and was music, started in a procession from the temple.
the most joyous day of this joyful thanksgiving It followed a priest who bore a golden pitcher,
feast. Describing it, Geikie says“ capable of holding three log (rather more than
The whole week was full of excitement, the two pints). They proceeded to the fountain of
great altar smoking with whole burnt offerings Siloam, in the valley south of the temple. Here
of oxen, lambs and rams, besides the solemnity the priest filled from this fountain the golden
of the morning and evening sacrifice, the Sab- pitcher, and brought it back into the court of
bath sacrifice, and countless private voluntary the temple, amid the shouts of the multitude,
sacrifices and offerings of all kinds. Every and the sound of cymbals and trumpets. The
available spot inside Jerusalem, and in the hol- rejoicing was so great that the rabbis used to
lows, and on the slopes around it (which, by say that he who had never been present at this
legal fiction, were counted holy ground) was ceremony, and at the other similar ceremonies
covered with huts or tabernacles of wattled or by which this feast was distinguished, did not
interplaited twigs, set off by branches of trees, know what rejoicing meant. The return was so
fronds of palms, and all kinds of ornamental timed that they should arrive just as they were
greenery.” laying the pieces of the sacrifice on the great
But the last day of the feast, called the great altar of burnt offering, toward the close of the
day, the day of special rejoicing, had one pecu- ordinary morning sacrifice service. The water
liar feature—its Water-offering, and it was on from the golden pitcher was poured upon the
this day, and probably in connection with the altar. Immediately the great ‘Hallel,’ consisting
pouring out of this libation, that, taking it for a of Psa. 113-118, was chanted antiphonally, or
text, our Lord lifted up his voice, saying, “If any rather with responses, to the accompaniment of
man thirst let him come unto me and drink.” the flute. At the close of this festive morning
He is here presenting himself as the giver of the service there was a pause in the services while
water of life, as in the more private discourse to the priests prepared to offer the special sacri-
the woman of Samaria. He is the fountain of fices for the day. At this moment there arose, so
life, the fountain of truth, the fountain of loud as to be heard throughout the temple, the
refreshment, to all who accept him. In every voice of Jesus. He interrupted not the services,
human heart there are thirstings, longing de- for they had for the moment ceased; he inter-
sires, and all who have sought to satisfy these preted, and he fulfilled them.”

THE FEAST OF TABERNACLES.—Reprints, p. 3508
John 7:37-46.
“Never man spake like this man.”
THE TWO great feasts of the Jews were the The Feast of Tabernacles Celebration.
Feast of Passover, from the fifteenth to the The usage of the people on this occasion is
twenty-second of the first month, and the Feast thus described by Edersheim and others“
of Tabernacles (dwelling in booths), from the In Jerusalem booths were erected every-
fifteenth to the twenty-second of Tishri, the where, in court and on housetop, in street and
seventh month, corresponding closely to Octo- in square. These arbors or booths were made of
ber 1, but varying according to the Jewish cal- branches of trees—palms, sycamores, olives,
endar, which was calculated on lunar time. pines, willows, etc. Nobody was living at home,
These two great feasts divided the Jewish year, everybody in these booths—all the people from
and were the great occasions on which the peo- the city and crowds from the country. All dis-
ple from all over the Kingdom were expected tinctions of rank, all separation between rich
to visit Jerusalem, the capital city, to spend a
and poor, were for a while forgotten, as each
week in fellowship together, in thanksgiving to
one dwelt in as good a dwelling as his neighbor.
the Lord and the making of vows to him. These
two festivals represent the beginning of a year “Each morning a joyous procession, with
—the one the civil year, the other the Church music, went down to the Pool of Siloam
year, yet both might be termed religious in the and drew water in a golden pitcher, from
sense that the entire national government was which it was poured out upon the altar
built upon a religious foundation. Israel was amid hallelujahs.
God’s nation, and its laws were from him. “At night, four golden candelabra, each
Each of these feasts had its peculiar religious with four golden bowls for light, were in
sacrifice, pointing to our Lord and his sacrifice the center of the court, and the light ema-
and the Gospel Church, his body. The Passover nating from them was visible to the whole
festival in the beginning of the year was the city. Around these lights pious men danced
anniversary of the deliverance from Egypt, the before the people with lighted flambeaux
Passover lamb representing Christ, our Pass- in their hands, singing hymns and songs of
over sacrifice, and the feast following repre- praise, whilst the Levites, who were sta-
senting the liberty and joy and blessing which tioned on the fifteen steps which led into
come to all of the Lord’s people passed over the woman’s court of the Temple and
through faith in his blood. The fall festival was which corresponded to the fifteen psalms
held in connection with the Day of Atonement of degrees, i.e. steps (Psalms 122-134),
and its sacrifices for sins, which typified the accompanied the songs with instrumental
better sacrifices of this Gospel age and the ulti- music.
mate atonement for the sins of the whole world, “The Temple illumination was symbolical
and the consequent ultimate removal of the of the light which was to shine from out
curse which still rests upon the world of man- the Temple into the dark night of heathen-
kind. This festival was instituted at the time dom; then, at the first dawn of morn the
Israel passed from the wilderness into the Land blasts of the priests’ silver trumpets, of
of Promise. It commemorated the wilderness the army of God, as it advanced with fes-
life and the entrance into Canaan, where they tive trumpet-sound and call, to awaken the
were privileged to enjoy their inheritance and sleepers and to utter solemn protest
have more substantial dwelling places. It was against heathendom.
really the festival of the New Year, and a kind “It is supposed that on the last evening of
of thanksgiving occasion for the ingathering or the festival, when the splendid light of this
harvest of the year.—Exod. 23:16; Lev. 23:33- grand illumination was to cease, Christ
44. called attention to himself, ‘I am the Light

of the world’ (John 8:12), which is to shine the world lie open before his people to go in
forever and illuminate not only the Temple and possess it.
and the Holy City, but all the world,”—the “The golden pitcher full of water was then
Sun of Righteousness. poured upon the altar. This ceremony was
“That Great Day of The Feast.” considered of vital importance and appar-
The last of these seven days of the feast was ently symbolized the out-pouring of the
called the Great Day. It was in it that the entire holy Spirit. Immediately following the
festival ceremony and rejoicing reached its cli- pouring of this water the Hallel was sung.
max. Again we glean from Edersheim and oth- This consists of Psalms 113-118. These
ers, as follows“ were chanted, with responses, to the ac-
According to Jewish tradition the pillar of companiment of the flute. As the Levites
cloud by day and the fire by night, symbolical
intoned the first line of the Psalm, the peo-
of God’s presence and guidance, at first ap-
ple repeated it; while to each of the other
peared to Israel on the fifteenth of Tishri, the
lines they responded, Hallelu Yah (Praise
first day of the feast. On that day Moses was
said to have come down from the Mount and ye the Lord). Then the priests blew a three-
announced to the people that the tabernacle of fold blast on their silver trumpets.”
God was to be reared among them. We note Jesus at The Feast.
that the dedication of Solomon’s Temple and Our lesson relates to the last feast of Taber-
the descent of the Shekinah glory upon it took nacles attended by our Lord—the one which
place at this feast.—1 Kings 8; 2 Chron. 7. occurred just six months before the crucifixion.
“The last great day of the feast was the cli- In a previous lesson we saw that the feeding of
max of all this symbolization. Early in the the five thousand was at a time when many of
morning the people, with the Paradise them were on their way to Jerusalem to the
apple (an orange) in their left hands and feast of the Passover, so that the present lesson
branches in their right, marched to the is at least six months later—quite possibly a
sound of music in a procession headed by year and six months later, as evidently there
was a considerable time during which our Lord
the priest, who bore a golden pitcher to
“could not walk in Jewry, because the Jews
draw water from the Pool of Siloam, south
sought to kill him.”
of the Temple. The priest having filled the
On the occasion of this feast, many wondered
golden pitcher at this fountain, brought it whether or not Jesus would attend it, for it
back into the court of the Temple, amid the seems to have been well understood by a con-
shouts of the multitude and the sounds of siderable number that the chief priests were so
cymbals and trumpets. The return was so envious against the Lord, so enmitous, so bit-
timed that the procession should arrive ter, that threats had been made against his life.
just as other priests were laying the pieces While our Lord realized that his life was under
of the sacrifices on the altar of burnt offer- divine protection until his “hour” should come,
ing toward the close of the ordinary sacri- nevertheless it would appear that he did not
fice-service. tempt providence by going unnecessarily in the
way of danger, but rather shaped his course
“On each of the seven days the priest made
according to the conditions he found. Thus, too,
a circuit of the altar, saying, ‘O, then, now he admonished his disciples, “When they perse-
work salvation, Jah! O, Jah, give prosper- cute you in one city, flee ye to another.”
ity!’ But on the seventh day they made the The context shows that at this time some of
circuit seven times remembering how the our Lord’s brethren (probably his cousins, for
walls of Jericho had fallen in similar cir- cousins at that time were called “brethren”)
cumstances, and antici pating that by the seemed to doubt his Messiahship, and urged
direct inter po si tion of God, the walls of him to go up to Jerusalem and perform his
heathendom would fall before Jehovah and mighty works there, where the most learned

men of the nation would have an opportunity thirst for rest, peace, joy and fellowship. Only
for seeing and criticizing and fault-finding, and those who have such thirsts are called upon—
if possible refuting his claims and miracles. Our “Blessed are they that hunger and thirst.”
Lord’s answer was, “Go ye up to the feast; I go Many of our race at the present time are so
not up to the feast; mine hour is not yet fully depraved mentally and physically that they
come.” For our Lord to have gone up early to have no hunger and thirst for better things
the feast might have provoked the animosity of than they now enjoy—they already are full and
the religious teachers the more. His delay in satisfied with the imperfect things possessed.
going was no injury to the publicity of his teach- The Lord’s appeal at the present time is not to
ings either, because the people naturally in- these, but to those who hunger and thirst, “If
quired for him, expressed wonder, discussed his any man thirst let him come unto me and
claims, told one another what they had seen drink.”
and heard in their own cities, villages, etc. It This is the appeal of this Gospel age: the
was toward the latter part of the feast week Lord is seeking for the thirsting ones and find-
that our Lord arrived on the scene and went ing them, and if they will drink at his fountain
straightway to the Temple, and when the reli- of grace and truth, they will find the satisfac-
gious sentiments of the people were at their tion, the comfort, the joy, the peace, the rest,
highest pitch he called their attention to the the blessing, which the world can neither give
deep spiritual things symbolized by them year nor take away. Blessed, therefore, are the
by year continually. thirsty, and favored are they who are now
It is presumed that it was just at the close of drinking of the waters given forth by the smit-
the pouring of the golden pitcher full of water ten Rock—our Lord.—1 Cor. 10:4.
on the altar, a libation to the Lord, and while The Apostle commented upon our Lord’s
the multitudes in the warm climate were prob- words, explaining the first part, but not the sec-
ably thirsty and had their thirst rather ag- ond. He says, “This spake he of the Spirit which
gravated by the sight of the water, that Jesus they who believed on him should receive.” The
made the announcements which constitute the receiving of the Spirit is the satisfying of our
essence of our lesson, “If any man thirst, let thirst. All through life we are drinking at this
him come unto me and drink. He that believeth fountain. We will not be satisfied until we
on me, as the Scripture saith, Out of his belly awake in the Lord’s likeness; then, as the Apos-
shall flow a stream of living water.” tle declares, “I shall be satisfied when I awake
No wonder the people said, as the Prophet in thy likeness”—when this mortal shall be
had foretold, that our Lord spake in parables swallowed up in immortality, we shall be like
and dark sayings. How many, how few of the our dear Redeemer, see him as he is, and share
multitude who heard could gain any reasonable his glory as members of his body.
understanding of this message! Even under the
The Holy Spirit Was Not Yet Given.
blessed influences that are ours under the
The holy Spirit was exercised upon the
Spirit dispensation, how few have any adequate
prophets, and under its influence they spake
conception of what these words signify.
and wrote. But the holy Spirit granted to the
Drinking at The Fountain. Gospel Church at and since Pentecost is differ-
All have some conception of what natural ent; it is the Spirit of adoption, the Spirit of
thirst is, and of the refreshment that comes understanding, not the Spirit of prophecy. It
through partaking of literal water, and to was not possible for any to be begotten of the
understand our Lord’s words respecting the Spirit as sons of God until the ransom-sacrifice
water of life which he has to give, we must of Jesus as on our behalf had been accom-
carry the figure forward and realize that there plished, not until he had ascended up on high
are other thirsts and cravings of the human and presented the merit of that sacrifice on our
nature which need satisfaction, which without behalf to the Father, not until it had been ac-
satisfaction cause unrest, distress. These crav- cepted by the Father. Then this blessing of the
ings of the heart we briefly refer to again as Spirit of adoption was shed forth upon the apos-

tles. All accepted to membership in the body of and distinctly invited by the Spirit and the
Christ since, by association with the fellow- Bride.
members, are made partakers of this one Spirit,
A Division Amongst The People.
by which all are sealed until the day of deliver-
Peace and unity are greatly to be desired; yet
ance. Eph. 4:30.
these are not always possible, not always ad-
The Outflowing Stream. vantageous. If all were perfect, peace and unity
“Out of his body shall flow a stream of living would certainly be the only proper condition,
waters.” This verse was not fulfilled at Pente- but so long as there are imperfections, errors,
cost, where the Lord’s followers merely began to etc., there must be differences. In harmony
drink of the spiritual truths, and by them to with this our Lord declared that his message
be united into one body of many members, of would not bring peace but a sword under pres-
which Jesus is the head. It is from this one body ent conditions. He will be the Prince of Peace by
that ultimately the stream of the water of life and by, but not until peace shall be established
shall flow during the Millennial age for the upon a righteous basis. Before that time he will
blessing of the whole world. Our Lord referred be the King who will reign in righteousness,
to this saying, “My word shall judge you in the and dash evil systems and things to pieces as
last day”—in the great day, the Millennial day; potters’ vessels, with a rod of iron.
the world shall be judged by every word that There are those who say peace, peace, when
proceedeth out of the mouth of God. The water there is no peace and when peace is not possi-
of life represents the Truth, and the amount of ble, and the Lord’s people are not to be of these.
this water of life or Truth that shall proceed This does not mean that the Lord’s people are
from the mouth of the Lord, from the mouth of to be breeders of strife. On the contrary they
the glorified Church, shall be such a stream, are exhorted everywhere in the Scriptures to
such a flow, as will reach to every part of the be peaceable and peacemakers; but with all ef-
earth. “The knowledge of the glory of God shall forts for peace, and their love of peace and their
fill the whole earth.” peacemaking qualities continually increasing,
In the present time, those who drink at the the message that our Lord gave them will breed
fountain of the water of life, are merely the disturbances. Why? We answer in the words of
sanctified in Christ Jesus, and our Lord de- our Lord, because there is no fellowship be-
clares of these that his grace and truth in them tween light and darkness, there can be no peace
shall be as a well of water springing up into life nor truce between the two; in proportion as the
everlasting. In Revelation, Chapter 21, we are one obtains control, the other is excluded.
given the picture of the aggregation of the vari- In harmony with this we find in this lesson
ous members of the body of Christ in glory. The that there was a division among the people be-
whole is pictured as the New Jerusalem, and cause of him—some approving and some oppos-
from it issues the stream of the water of life ing. Thus it must be with us as we lift up the
which our Lord referred to in his discourses. It standard of righteousness: if we will let the
will be a great river of the water of life, and on light of truth shine out, those who love the
either bank of it will be the trees of life, nour- truth will be more or less attracted by it in pro-
ished and supplied by it, bearing good fruit, and portion as their hearts are sincere, truth loving.
the leaves of those trees will be for the healing Those who love the error will become antago-
of the nations. nistic in proportion to their lack of sincerity. If
Thus seen the Lord’s discourse briefly pic- this was the case with our Lord, can we think
tured the blessings coming to his followers dur- that it would be possible for his disciples to find
ing this Gospel age, and the blessings that shall it otherwise? Surely not. We must have our feet
in the next age proceed from them for the com- shod with the preparation of the Gospel of
fort, blessing and uplifting, restitution, of all peace. Ours is the Gospel of peace, yet we will
the families of the earth—of whosoever wills to find that as we bear it to others our path of
take of that river of the water of life, which then progress will be a difficult one and we will need
will flow freely, and to which all will be clearly all the protection the Lord has provided in his

fore-statement of what we must expect, and his being foolish, and conclude that they were able
promises of blessing and glory to the to know the Messiah and that we, their intel-
overcomers. lectual superiors, were stupid or out of divine
favor so we could not recognize the time of our
Envy, Malice, Hatred, Murder.
While our Lord was in the Temple teaching, visitation.
the Jewish rulers, aware of his presence, were This would be their way of reasoning on the
conspiring for his life. A meeting of the Sanhed- subject, but the Lord’s view of the situation
rin was called, and officers representing the would be the very reverse, that they were hypo-
body were present in the Temple amongst the critical, that they were pretending to be what
people, charged with the responsibility of find- they were not in reality, that much of their
ing some fault with the teaching and making it praise and service toward the Lord were
the pretext for a measure of insurrection, and formalistic lip services, and that pride lay at
further, the arrest of our Lord—under a charge the bottom of their endeavors and professions,
either of teaching contrary to the Law of Moses and that this pride was touched by the success
or contrary to the Roman laws. On every occa- of our Lord and his wisdom, and the fact that
sion they sought to entrap him in his words, the multitudes heeded his message: they were
but being unable to do so, they returned to the envious, malice burned in their hearts, they
Sanhedrin to report. hated him without a cause—simply because he
What a sad commentary it is upon the deceit- was better, holier, wiser than they, and because
fulness of the human heart, that these men, the people were recognizing this fact.
who were thus seeking for the apprehension How dangerous a thing is envy—selfishness!
and death of Jesus, were the most influential How many of the Lord’s people today are af-
men in this, the holiest nation of earth. Not flicted by it so that they refuse to recognize the
only so, they were Doctors of the Law—men Spirit of the Lord, so that instead of seeking to
supposedly the best versed in the Mosaic Law, encourage one another and to add to the influ-
its letter and spirit—men whose position in Ju- ence of one another and to realize that the
daism corresponded to that of Doctors of Divin- whole work of the Lord is one, alas, how often is
ity in Christendom today. We may well ask, as the spirit of strife and vain glory found! How
Pilate subsequently did, “Why, what evil hath displeasing everything of this kind must be in
he done?” The answer must be that there was the sight of the Lord!
no evil except in the hearts of these most tal-
ented, educated and nominally most religious Grace Was Poured Upon His Lips.
men in the world. When the officers returned to the Sanhedrin,
We can imagine that if one were to have in- the question was asked, Where is your pris-
quired as to their motive, the answer would oner? Why did you not bring him? Were you not
have been, We are so loyal to God, to his Law able to entrap him in his words? Is it possible
through Moses and to the interests of this that any man could speak in public and that
mighty people, over which God has made us keen-minded men such as you are would be
rulers and teachers, that we are zealous to put unable to entrap him in anything he might say
down this man who, though he seems to be that would enable you to form a charge against
God-fearing, sympathetic with the poor, etc., is, him as a teacher of that which would be injuri-
we believe, a most pernicious man. He is perni- ous to the people, that he said nothing that you
cious in that he is representing himself to be could construe to be a violation of the Law of
the Messiah, and because he is really a man of Moses or the law of the Romans? The answer
ability, he has hoodwinked the people. If we let was a volume in itself,—“Never man spake like
him alone, the power of controlling this nation, this man.”
which now rests with us as the moral and intel- The Lord’s people, seeking to walk in his foot-
lectual leaders of the nation, will pass out of steps, continually find that the world is still full
our grasp; this man will establish himself, and of envy and malice and hatred. They still find it
the whole people of Israel will look upon us as true that “The world knoweth us not, even as

it knew him not;” they still find that amongst ers—approximately like unto him who spake as
their opponents, amongst those who seek to do never man spake.
them injury, amongst those who seek to entrap But what a matter this is to guard the
them in their words and who would apprehend tongue! Truly the Apostle said that he who is
them and injure them in reputation, if not in able to conquer his tongue is able to conquer his
person, they find some of the worldly noble, the whole body. It is so easy to say something that
worldly wise, the worldly religious. The Lord’s ought not to be said, it is so easy for the major-
message to these is, “In your patience possess ity to repeat an evil rumor, to cast a reflection
ye your souls.” Their proper course is to set a upon the character of another, to assassinate in
guard upon their lips that they sin not with this manner, or at least to wound or injure, the
their mouths, that they should not only pray interests or feelings or good name of another.
but strive that the meditations of their hearts Let us more and more in this particular also
and words of their mouths be acceptable to the seek to be like our Lord, seek to speak as other
Lord, and in proportion as this is true of them it men do not speak, and thus show forth the
will also be true of them that they will be wiser praises of him who hath called us out of dark-
and more discreet in their language than oth- ness into his marvelous light.

32 Jerusalem Teaching after Festival; cures blind 8:12–9:41
John 8:12-59 of this world; I am not of this world. I said

Then spake Jesus again unto them, saying, therefore unto you, that ye shall die in your
I am the light of the world: he that sins: for if ye believe not that I am he, ye
followeth me shall not walk in darkness, but shall die in your sins. Then said they unto
shall have the light of life. The Pharisees him, Who art thou? And Jesus saith unto
therefore said unto him, Thou bearest them, Even the same that I said unto you
record of thyself; thy record is not true. from the beginning. I have many things to
Jesus answered and said unto them, say and to judge of you: but he that sent
Though I bear record of myself, yet my me is true; and I speak to the world those
record is true: for I know whence I came, things which I have heard of him. They
and whither I go; but ye cannot tell whence understood not that he spake to them of the
I come, and whither I go. Ye judge after the Father. Then said Jesus unto them, When
flesh; I judge no man. And yet if I judge, ye have lifted up the Son of man, then shall
my judgment is true: for I am not alone, ye know that I am he, and that I do nothing
but I and the Father that sent me. It is also of myself; but as my Father hath taught
written in your law, that the testimony of me, I speak these things. And he that sent
two men is true. I am one that bear witness me is with me: the Father hath not left me
of myself, and the Father that sent me alone; for I do always those things that
beareth witness of me. Then said they unto please him. As he spake these words, many
him, Where is thy Father? Jesus answered, believed on him. Then said Jesus to those
Ye neither know me, nor my Father: if ye Jews which believed on him, If ye continue
had known me, ye should have known my in my word, then are ye my disciples
Father also. These words spake Jesus in the indeed; And ye shall know the truth, and
treasury, as he taught in the temple: and the truth shall make you free. They
no man laid hands on him; for his hour was answered him, We be Abraham’s seed, and
not yet come. Then said Jesus again unto were never in bondage to any man: how
them, I go my way, and ye shall seek me, sayest thou, Ye shall be made free? Jesus
and shall die in your sins: whither I go, ye answered them, Verily, verily, I say unto
cannot come. Then said the Jews, Will he you, Whosoever committeth sin is the ser-
kill himself? because he saith, Whither I go, vant of sin. And the servant abideth not in
ye cannot come. And he said unto them, Ye the house forever: but the Son abideth
are from beneath; I am from above: ye are ever. If the Son therefore shall make you

free, ye shall be free indeed. I know that ye Before Abraham was, I am. Then took they
are Abraham’s seed; but ye seek to kill me, up stones to cast at him: but Jesus hid him-
because my word hath no place in you. I self, and went out of the temple, going
speak that which I have seen with my through the midst of them, and so passed
Father: and ye do that which ye have seen by.
with your father. They answered and said
unto him, Abraham is our father. Jesus saith John 9:1-41
unto them, If ye were Abraham’s children, And as Jesus passed by, he saw a man
ye would do the works of Abraham. But now which was blind from his birth. And his dis-
ye seek to kill me, a man that hath told you ciples asked him, saying, Master, who did
the truth, which I have heard of God: this sin, this man, or his parents, that he was
did not Abraham. Ye do the deeds of your born blind Jesus answered, Neither hath this
father. Then said they to him, We be not man sinned, nor his parents: but that the
born of fornication; we have one Father, works of God should be made manifest in
even God. Jesus said unto them, If God him. I must work the works of him that sent
were your Father, ye would love me: for I me, while it is day: the night cometh, when
proceeded forth and came from God; nei- no man can work. As long as I am in the
ther came I of myself, but he sent me. Why world, I am the light of the world. When he
do ye not understand my speech? even had thus spoken, he spat on the ground,
because ye cannot hear my word. Ye are of and made clay of the spittle, and he
your father the devil, and the lusts of your anointed the eyes of the blind man with the
father ye will do. He was a murderer from clay, And said unto him, Go, wash in the
the beginning, and abode not in the truth, pool of Siloam, (which is by interpretation,
because there is no truth in him. When he Sent.) He went his way therefore, and
speaketh a lie, he speaketh of his own: for washed, and came seeing. The neighbors
he is a liar, and the father of it. And therefore, and they which before had seen
because I tell you the truth, ye believe me him that he was blind, said, Is not this he
not. Which of you convinceth me of sin? that sat and begged? Some said, This is he:
And if I say the truth, why do ye not believe others said, He is like him: but he said, I am
me? He that is of God heareth God’s words: he. Therefore said they unto him, How were
ye therefore hear them not, because ye are thine eyes opened? He answered and said,
not of God. Then answered the Jews, and A man that is called Jesus made clay, and
said unto him, Say we not well that thou art anointed mine eyes, and said unto me, Go
a Samaritan, and hast a devil? Jesus to the pool of Siloam, and wash: and I went
answered, I have not a devil; but I honor and washed, and I received sight. Then said
my Father, and ye do dishonor me. And I they unto him, Where is he? He said, I
seek not mine own glory: there is one that know not. They brought to the Pharisees
seeketh and judgeth. Verily, verily, I say him that aforetime was blind. And it was the
unto you, If a man keep my saying, he shall sabbath day when Jesus made the clay, and
never see death. Then said the Jews unto opened his eyes. Then again the Pharisees
him, Now we know that thou hast a devil. also asked him how he had received his
Abraham is dead, and the prophets; and sight. He said unto them, He put clay upon
thou sayest, If a man keep my saying, he mine eyes, and I washed, and do see.
shall never taste of death. Art thou greater Therefore said some of the Pharisees, This
than our father Abraham, which is dead? man is not of God, because he keepeth not
and the prophets are dead: whom makest the sabbath day. Others said, How can a
thou thyself? Jesus answered, If I honor man that is a sinner do such miracles? And
myself, my honor is nothing: it is my Father there was a division among them. They say
that honoreth me; of whom ye say, that he unto the blind man again, What sayest thou
is your God: Yet ye have not known him; of him, that he hath opened thine eyes? He
but I know him: and if I should say, I know said, He is a prophet. But the Jews did not
him not, I shall be a liar like unto you: but I believe concerning him, that he had been
know him, and keep his saying. Your father blind, and received his sight, until they
Abraham rejoiced to see my day: and he called the parents of him that had received
saw it, and was glad. Then said the Jews his sight. And they asked them, saying, Is
unto him, Thou art not yet fifty years old, this your son, who ye say was born blind?
and hast thou seen Abraham? Jesus said how then doth he now see? His parents
unto them, Verily, verily, I say unto you, answered them and said, We know that this

is our son, and that he was born blind: But know that God heareth not sinners: but if
by what means he now seeth, we know not; any man be a worshiper of God, and doeth
or who hath opened his eyes, we know not: his will, him he heareth. Since the world
he is of age; ask him: he shall speak for began was it not heard that any man
himself. These words spake his parents, opened the eyes of one that was born blind.
because they feared the Jews: for the Jews If this man were not of God, he could do
had agreed already, that if any man did
nothing. They answered and said unto him,
confess that he was Christ, he should be put
out of the synagogue. Therefore said his Thou wast altogether born in sins, and dost
parents, He is of age; ask him. Then again thou teach us? And they cast him out. Jesus
called they the man that was blind, and said heard that they had cast him out; and when
unto him, Give God the praise: we know he had found him, he said unto him, Dost
that this man is a sinner. He answered and thou believe on the Son of God? He
said, Whether he be a sinner or no, I know answered and said, Who is he, Lord, that I
not: one thing I know, that, whereas I was might believe on him? And Jesus said unto
blind, now I see. Then said they to him him, Thou hast both seen him, and it is he
again, What did he to thee? how opened he that talketh with thee. And he said, Lord, I
thine eyes? He answered them, I have told believe. And he worshiped him. And Jesus
you already, and ye did not hear: wherefore said, For judgment I am come into this
would ye hear it again? will ye also be his world, that they which see not might see;
disciples? Then they reviled him, and said,
and that they which see might be made
Thou art his disciple; but we are Moses’ dis-
ciples. We know that God spake unto blind. And some of the Pharisees which
Moses: as for this fellow, we know not from were with him heard these words and said
whence he is. The man answered and said unto him, Are we blind also? Jesus said unto
unto them, Why herein is a marvelous them, If ye were blind, ye should have no
thing, that ye know not from whence he is, sin: but now ye say, We see; therefore your
and yet he hath opened mine eyes. Now we sin remaineth.
“YE SHALL BE FREE INDEED.”—Reprints, p. 2438

JOHN 8:12,31-36.
“If the Son therefore shall make you free, ye shall be free indeed.”—John 8:36.
OUR Lord’s discourses of this lesson are pre- period. It is presumed that this may have given
sumed to have been delivered on the day follow- Jesus the text for a discourse on the light of the
ing the eighth or great day of the Feast of world: but it is possible that our Lord took occa-
Tabernacles, referred to in our last lesson: this sion to make this observation at the time of the
conclusion is based upon the statement of the performance of a certain ceremony by the Jews,
first verse of this chapter and the last verse of described by Buxdorf as follows:
the seventh chapter. It appears that, altho the “The ninth day, or day after the expira-
eighth was the last day of the Feast proper, tion of the eighth, which belonged to the
another day was kept to a certain degree, the “Feast of Tabernacles,” is a solemn day
people being loath to relinquish the joys of the likewise, and is called, “The Feast of Joy
season. Another view is that this was a part of for the Law;” because on that day the last
the discourse of the eighth day. section of the Law was read, the rest hav-
It is said that during this festival there were ing been read weekly during the course of
two great lights near the porch of the Temple, the preceding Sabbaths. On this ninth
where Jesus discoursed (the Court of the day the custom of the Jews was to take all
Women—the portion of the Temple structure the books of the Law out of the chest, and
open to women as well as to men). These lights to put a candle into it, in allusion to Prov.
or candelabra, ornamented and gilded, were 6:23, and more particularly to Psa.
about seventy-five feet high, and threw a great 119:105.” —Synag. Jud., c. xxii.
light over the city, extraordinary for that

This act, symbolically considered, would im- Christ. A great mistake is made on this point,
ply, first, that the Law was a light, and sec- not only by worldly people, who expect perfec-
ondly, that ultimately the Jewish Law would be tion in all who have named the name of Christ,
superseded by the True Light—the Gospel of but also by Christians themselves, who vainly
the grace of God in Jesus Christ our Lord. imagine that a fullness of consecration to the
Either this last, or the two great lamps, or Lord should produce in them instantaneous
both of them, were quite a sufficient suggestion perfection: some vainly and sinfully claiming
and illustration of the lesson which our Lord that they are without sin, and thereby give the
designed to inculcate. The thought of the one is inference that they have no need of a Savior, a
that the world is in darkness, and needs the Medi a tor, and his merit, to cover their blem-
Light of Life, and that he who walks in the light ishes of omission and commission.
will not stumble. The thought or suggestion of The correct thought to get is the one which is
the other is equally comprehensible, implying clearly set forth in our Lord’s Word; viz., that
that ultimately the vail of ignorance shall be re- sinners are not called to discipleship, but are
moved, and the spirit of the truth shall be dis- called to repentance and faith in the Redeemer
cerned, and thus Jesus, as the True Light, shall for the forgiveness of their sins (justification):
lighten every man that cometh into the world, but this is all to the intent that as justified per-
respecting the divine character and law, and sons they may, by a full consecration to the
the conditions upon which eternal life may be Lord, become his disciples,—pupils in the
enjoyed. school of Christ.
Another suggestion is that, as this Feast of Why do we enter this school? What lessons
Tabernacles represented the period of Israel’s are we to learn in it? And for what reasons do
sojourn in the wilderness, en route to Canaan, we seek to learn these lessons, and consecrate
the great light to be followed would probably ourselves to their study?
refer to the pillar of fire and cloud, which led The incentive to enter the school of Christ is
Israel during the wilderness journey as a great the heavenly Father’s invitation to justified
light, and which was to their enemies who pur- believers who approach his throne of grace by
sued them a cloud of great darkness. This the new and living way—Christ: to such he ex-
thought is in full accord with the others, for we tends a “high calling,” inviting such to become
realize that spiritual Israel is journeying “sons of God; and if children, then heirs, heirs
toward the heavenly Canaan, through the wil- of God and joint-heirs with Jesus Christ our
derness of sin, and that our Lord and his teach- Lord, if so be that we suffer with him, that we
ings are a light and a guide to his people—to may be also glorified together.”
the entire household of faith, but especially to This school of Christ may be considered a
those who are vigilant and attentive to the school of self-denial, of self-sacrifice, prompted
heavenly counsel. by love and maintained by devotion. The great
That relationship to Christ is not a matter Teacher of this school, appointed by the Father
which, being put on in the instant of consecra- to instruct those who shall be accepted as his
tion, can never be dissolved, is clearly shown by “brethren,” was himself educated in the same
the statement of vss. 31 and 32. Therein our school, under the Father’s inspection and direc-
Lord sets forth that discipleship is the thing tion—“He learned obedience by the things
that is entered into by those who accept him as which he suffered; and being made perfect
the Savior and the privileges and blessings ob- [acceptable to the high station to which he was
tainable only through him. And discipleship, called—the divine nature] he became the
as here shown, does not signify mastery: on the author of eternal salvation unto all them that
contrary, it signifies that the one who becomes obey him.”—Heb. 5:8.
a disciple is, until perfect, a novice, who be- It was necessary that the “Only Begotten of
comes a disciple in order that under the Mas- the Father, full of grace and truth,” should be
ter’s instructions he may come, morally and tried in all points like as we are—that his obe-
intellectually, to the full stature of manhood in dience to the Father’s will at any cost should be

fully proved and demonstrated, as well as his must of necessity have a poor hope of ever
love for his neighbor, humanity, whom by the attaining to the likeness of Christ—of ever be-
Father’s arrangement he came to redeem and coming one of the predestinated class—“a copy
to uplift. Much more, it is necessary that we of his Son.”—Rom. 8:29.
who belong to this fallen but redeemed race, It is unnecessary that we should point out
having been called to joint-heirship with him, that the new mind, in proportion as it develops
should receive instruction and disciplining in in likeness to the mind of Christ, will relax no
this school which the Father has provided efforts to keep the body under, with its motions
for those invited to be his sons,—partakers of of sin—to keep the will of the flesh dead.
the divine nature,—to the intent that we may Surely, no spirit-begotten son of God could
fully put on the spirit of Christ, which received allow sin to reign in his mortal body: should
the Father’s unstinted approval. Indeed, we sin to any degree control him, it will not be will-
have the plain declaration to the effect that ingly, and hence could be but momentarily—
we are all called according to a predestination until the new mind, the new creature, seeing
on God’s part that we might become copies of the uprising of the flesh, would conquer it, ob-
his Son, and thus be “meet for the inheritance taining the promised grace and help in every
of the saints in light,” as joint-heirs in the time of need, from the heavenly store-house of
Kingdom. grace,—Christ.
From this we see that in joining the Lord, This thought, rightly entertained, will help
through faith and consecration, we are not pro- true disciples to appreciate their own position,
claiming ourselves graduates and heirs, but are and not to be utterly cast down if overtaken in a
proclaiming ourselves students, disciples, who fault of the flesh, so long as they realize that
desire to be prepared to inherit “the things their hearts are not in sympathy with the sin
which God hath in reservation for them that and unrighteousness, but on the contrary in full
love him.” If this thought be kept in mind, as sympathy with the principles and instructions
the divine teaching on this subject, it will help of our Teacher, and longing to be pleasing and
to prevent our discouragement with ourselves acceptable in his sight. And this correct thought
when we find that unavoidably we do those will also help all such to exercise fervency of
things which we ought not to have done, and love amongst themselves, toward the “breth-
leave undone those things which we ought to ren,” who similarly are disciples, pupils in this
have done, and that in our flesh dwells no per- school,—new creatures, not according to the
fection.—1 Cor. 2:9; Rom. 7:25. flesh, but according to the spirit of their minds.
Moreover, we are to remember that it is not If, therefore, each shall see blemishes in the
the flesh that has entered the school of Christ, flesh of the “brethren,” disapproved and striven
and is under his instructions and preparation against, each should remember that the evil
for the Kingdom,—for flesh and blood cannot which he sees is that of his brother’s enemy and
inherit the Kingdom of God. (1 Cor. 15:50.) Our not the evils of the brother himself, the “new
acceptance of the divine call to spirit nature creature;”—if so be that he gives us the assur-
meant the renouncement of the earthly nature ance that his heart, his will, is in harmony with
in every sense of the word, and meant our be- the Lord and his law of Love; and that he is
getting as new creatures—“sons of God.” It is daily seeking to learn the lessons taught in this
the “new creature,” the new mind, the new will, school of Christ; and seeking to fight a success-
that is in the school of Christ, and that is to be ful warfare against the weaknesses of the flesh.
perfected—to be brought into full accord with This is Scripturally termed walking in the
the divine will—to become a copy or likeness of light, and not stumbling about in the darkness
the Lord. We will never succeed in getting our —understanding and acting upon and in har-
flesh into absolute harmony with the divine mony with the divine arrangement—viewing
law, because of its imperfections, inherited and matters as God views them, and as he presents
otherwise. And he who is looking for perfection them in the Word of his grace. We need not,
of his flesh, and who is resting his faith therein, however, expect the worldly-minded to be will-

ing or able to view the Lord’s consecrated peo- But the true disciples, heeding the Word of
ple in this light—of love, of charity, of patience, the great Teacher, and continuing in all things
of long suffering, of brotherly kindness. On the to be his pupils, are not only set free from
contrary our Adversary, “the god of this world,” superstitions and ignorance, but also from the
points out to them the hypocrite, who uses the service of Sin; and receive instead a correct ap-
name of Christ and the law of Love as a cloak of preciation of their own natural weaknesses and
maliciousness, selfishness, etc., and this Adver- blemishes, and of the divine mind—the truth.
sary continually seeks to misrepresent the In consequence, their freedom is one which
terms and conditions of the school of Christ, not blesses instead of injuring them; one which
only to the world and to the hypocritical profes- brings humility instead of pride and boastful-
sors, but also and especially to the true disci- ness; one which brings patience instead of
ples, whom he would fain discourage and turn anger; one which brings generosity and benevo-
back from the right way—persuading them, lence instead of spitefulness and selfishness;
contrary to the Word of the Lord, that they are one which brings joy and peace instead of dis-
being judged according to the flesh, and not content and bitterness of spirit. Truly, the Son
according to the spirit, the new mind. alone can make us free indeed.
“Disciples indeed” are those who will finish And yet, be it remembered, our freedom is
their course in this school of Christ and gradu- not a freedom of the flesh, but a freedom of the
ate and become joint-heirs with their Lord, and heart, the mind, the will, the new nature. And
ultimately be associates with him in teaching this freedom is necessarily incomplete so long
and blessing all the families of the earth. But as we have this treasure in an earthen vessel—
joining the school does not bring these results so long as the new creature must use the im-
necessarily; as our Lord indicated, it is only perfect body of the flesh as its instrument and
by continuing in the school, continuing under exponent. These “brethren” of Christ, “sons of
his direction, under the direction of his Word the highest,” will be free in the absolute sense
of truth, faithfully and perseveringly, that the only when they attain their share in the first
grand object of this school shall be attained. resurrection,—“I shall be satisfied when I
Nevertheless, at each step of the journey it may awake in thy likeness.”
be our privilege to see that we are making prog- Our Lord points out that those who commit
ress—that we are coming to know more and sin are the servants of Sin, and are not free. The
more of the truth, and that it is more and more Apostle declares, “He that committeth sin is of
making us free. We are not to expect an instan- the devil,” and yet declares that, “If we say we
taneous knowledge nor an instantaneous free- have no sin we deceive ourselves, and the truth
dom. is not in us.” (1 John 3:8; 1:8.) How, then, shall
The general effect of the light of the truth, of we reconcile these opposing statements and
which the Word of God is the lamp, is to break understand the Scripture which declares,
the shackles of superstition and to make people “Being made free from sin, ye became the ser-
independent, but these effects are of question- vants of righteousness?”—Rom. 6:18.
able profit to those who are not disciples in the We answer that the Scriptures ascribe no
school of Christ. To others, freedom and light sin to the new mind, and no perfection in
of knowledge are apt to bring nearly as much righteousness to our fallen flesh: both of these
bane as blessing, leading often to arrogance, facts must be kept in mind in studying this sub-
self-conceit, unkindness, boastfulness, combat- ject. The “new creature” begotten of God (whose
iveness, dissatisfaction and general unhappi- flesh is reckoned dead) and which is repre-
ness. These evil results come upon those who sented by the new mind, CANNOT SIN, because
are made free in some respects only, and left in its very essence as the “seed” or germ, im-
bound in other respects: and this is the general planted by the truth, “the spirit of the truth,” it
and growing condition of the civilized world is opposed to sin. (James 1:18.) This new crea-
today, including the majority in the nominal ture is so fully in accord with righteousness, so
Church. fully imbued with the spirit of the Lord, the

spirit of holiness, that it delights in holiness, is a sure sign that the seed of truth wherewith
and not in sin; and this must be the case so long he was begotten has perished: for so long as
as this begotten or holy spirit condition contin- this seed remaineth in him, he cannot sin will-
ues. He that is begotten* of God sinneth not ingly.—1 John 3:9.
(willingly—does not approve of nor take plea- Those who are slaves of sin, who have not
sure in sin), because his seed remaineth in him, been made free indeed and received into son-
—the holy seed of the truth, the spirit of the ship, may sometimes be used for a time, under
truth, with which he was begotten, and “that present conditions, as servants of the divine
wicked one toucheth him not.”—1 John 3:9; plan, in the accomplishment of the plan of the
5:18. ages; as, for instance, God sometimes overrules
So long as the heart (the mind, the will) is and uses the wrath of man and Satan’s opposi-
holy, in harmony with God and with righteous- tion; but God has made no provision for the
ness,—that is to say, so long as the seed of our everlasting continuance of sin and those who
begetting, the spirit of the truth, the spirit of are its slaves. Ultimately the only ones who
holiness, continues in us,—the new mind can- shall be privileged to exist at all will be sons of
not approve of sin, but must and will be its God. Not to be misunderstood here, let us re-
opponent. Even tho many of the battles fought member that there are sons of two ages:—
are with the members of our own fallen and (1) The sons of this Gospel age, begotten of
weak human nature, their appetites and de- the Father to joint-heirship with Jesus Christ,
sires, we nevertheless, as “new creatures,” are our Lord, as his “brethren,” otherwise called the
Bride of the First-begotten, who has inherited
separate and distinct from the flesh and the
all things. “Now are we [thus] the sons of God.”
weaknesses and imperfections of the flesh are
This house of sons, begotten to the spirit
not imputed to the new creature in Christ
nature, will soon be complete, and never have
Jesus, but are reckoned as covered, hidden
further additions to its members; but we are to
under the merits of our Lord’s redemptive
remember that—
sacrifice.
(2) Another house of sons is shortly to be
Thus, altho our flesh, through weaknesses
started. For the declaration is that our Lord
of the fall, and through evil besetments, may Jesus shall become a Father, a Life-giver, to the
never come up to the standard of the divine world—to whosoever will accept this gift of God
law, notwithstanding all our efforts to bring it under the terms of the New Covenant during
into subjection to the same, nevertheless we, the Millennium. Those will be the sons of the
as “new creatures,” have the Scriptural assur- after resurrection, while the Church are to be
ance that “the righteousness of the law is ful- sons of the first resurrection, the first-born
filled in us [“new creatures”] who are walking ones. The Apostle, referring to these sons of
not after the flesh [but resisting day by day its Christ who will be begotten during the Millen-
seductive influences to the best of our ability, nial age, and be born to full sonship at its close,
and seeking divine aid] but after the spirit [we declares that they also shall be delivered “from
are walking,—not up to the spirit probably, but the bondage of corruption [death] into the glori-
following day by day, to the intent that eventu- ous liberty of the sons of God”—freedom from
ally we shall, by the grace and help of our great sin, death, sighing, crying, pain, etc. They will
Teacher, arrive at the glorious condition of inherit these, the common privileges of all the
character as “new creatures” which even the sons of God, and in addition the earthly heri-
Heavenly Father can accept as copies of his tage, the “purchased possession,” secured for
dear Son].”—Rom. 8:4. mankind by the great sin-offering.—Rom. 8:21-
On the contrary, if any who had thus become 23.
“new creatures” should engage in sin willing- The restitution class of earth will thus be
ly, heartily, and live according to the flesh, it sons of Christ, who bought their life and who
* Gennao here signifies begotten, and refers to the beginning and not the completion of our “change” of nature.
—See also Revised Version, and the Emphatic Diaglott.

will give afresh to them that which was lost in Israelites were known as children of Abraham,
Adam and which he redeemed at the cost of his children of Israel and children of Jacob.
own life. But this will not imply that such will But the central thought we would impress is
not eventually own Jehovah as their Father that all who shall be recognized by God as sons
also and be owned by him as his sons. On the at any time must be freed from the incubus of
contrary, the typical custom in Israel on this sin by the Only Begotten Son of God, the Medi-
point makes this all plain. For instance, all ator,—and such only are free indeed.
“I WAS BLIND, I NOW SEE”—Reprints, p. 4148

JOHN 9:1-41.
“I am the Light of the world.”—John 9:5.
OUR LORD was in Jerusalem on the occasion Our Lord’s reply that neither this man nor
of the Feast of Tabernacles, in the fall of the his parents had sinned is not to be understood
third year of his ministry—just six months be- as meaning that he and his parents were with-
fore his crucifixion. No doubt there were then out blemish, without a share in the condemna-
as now many blind men sitting by the wayside tion which came upon Father Adam and which,
soliciting alms, especially at that season of the through him in a general way, has come to all of
year, when the crowds gathered for worship his posterity. Of this the Apostle says, “By one
and were apt to feel benevolent. Our Lord did man’s disobedience sin entered into the world
not heal all of these blind; the recorded in- and death as the result of sin, and thus death
stances are just six. His mission was not for the passed upon all men.” (Rom. 5:12.) This blind
healing of the sick, but for the preaching of the man and his parents as members of the Adamic
Gospel, the power of healing being exercised race were under the death sentence, the same
merely to point to the Gospel message, as in the as ourselves and others. Our Lord evidently
instance given in this lesson. meant and was understood to mean that it was
As our Lord and the apostles passed one of not because of any special sin committed by this
these blind men it was noted that he was blind man and his parents that he had been born
from birth. Probably his asking for alms led to a blind. Similarly on another occasion he said,
discussion of a very important question raised speaking of those upon whom the Tower of Siloam
by the apostles—“Lord, which did sin, this man
fell, “Think ye that these were sinners above
or his parents, that he was born blind?” It may
other men? I tell you, Nay; but unless ye re-
be that the apostles were less clear in their
pent, ye shall all likewise perish”—not all per-
logic than usual, else they might have known
ish in the same manner, but all shall die. (Luke
that the man could not have sinned before
13:4.) The death sentence is over all, and only
birth; but it is barely possible that some of the
by getting into relationship with the Life-giver
heathen ideas respecting the transmigration of
can any of us hope to escape it.
souls had come to their attention. Satan has
deluded many of the heathen into the supposi- Afflictions No Proof of God’s Displeasure
tion that they lived before in some other form or The principal point of this lesson, therefore,
condition and that having been born into the is that calamities are not necessarily marks of
world they were merely having life renewed divine disapproval. It was not so in this man’s
under changed conditions, either better or case; it was not so in the case of Job nor in the
worse than previously. This view is held by mil- instance of the burial under the Tower of
lions of Buddhists and also by the Mormons. Siloam. Nevertheless, our Lord did imply that
The Scriptures, however, are very explicit to with the Jews special sickness often meant
the contrary, teaching that Adam was a direct stripes or punishment for personal sin. Thus in
creation of God and that all the human family the case of the impotent man at the pool of
have sprung direct from him by natural Bethesda; in a previous lesson we noted our
processes of birth. Lord’s words to the healed one, “Go thy way, sin

no more, lest a worse thing come upon thee.” It course of life, it would be safe to accept the
is undoubtedly true that many of the ailments experience as a chastisement and to seek to
that afflict mankind are the results of improper profit thereby. But otherwise, (2) finding none
living on their part or on the part of their fore- of these things to fit the case we should con-
fathers. Scrofula is such a disease, often being sider that our affliction, as in the case before
transmitted through several generations; gout us in this lesson, is simply for our welfare, to
is another. Indeed we could mention scores. It assist us to the application of some valuable
is proper, therefore, when we find ourselves spiritual lesson, or, as our Lord expressed it,
in sickness, that we examine carefully to what that the works of God might be made manifest.
extent we ourselves have been responsible It should be our pleasure to glorify God in our
through careless living, either through eating bodies and in our spirits [minds] which are his,
or drinking too much, or by the use of foods either by receiving good lessons ourselves or by
unsuited to our condition. If we find the cause pointing good lessons to others. As we shall see
of such an ailment in such a direction it is well this was much the experience of the blind man;
that we repent thereof and take such steps in his case was one which operated as a blessing
an opposite direction as may be possible to us, for himself and as a manifestation of the Lord
while with prayer we resolve that with the Jesus and his power and as a testing to the
Lord’s assistance we shall be more consistent in Pharisees and others of his time and as a valu-
the future; that our eating and drinking and able instruction to many of the Lord’s people
whatsoever we may do may be to his glory and from that day until the present time.
for the best possible preservation and useful-
“The Works of God”
ness of the mortal body we have consecrated to
We emphasize the fact that the works of God
his service. were not merely in the healing of one out of
But if on investigation we cannot find that thousands of sick and blind, but the manifesta-
our experience and sickness were the result of tion of Jesus as the Light of the world and the
self-gratification nor the result of hereditary influence and testing which that would mean to
disease beyond our control, it would be well, the Jewish people—gathering out of them a lit-
then, for us to examine carefully and note tle handful of Israelites indeed for membership
whether or not our experiences had resulted in the Bride class and the rejection of the great
from our activity in the Lord’s service. If so, we mass of that nation as unfit for a share in the
should glory in them; we should rejoice that we heavenly Kingdom. This work our Lord pro-
have been enabled to lay down some of life and ceeded to do in the healing of this blind man,
health in the service of him who did so much for saying, “I am working the works of him that
us. Nevertheless as wise stewards we should sent me while it is day. The night cometh when
seek to note whether or not we could accom- no man can work.” Our Lord’s day of opportu-
plish as good results or better by a different nity was rapidly drawing to a close. This mira-
course, one which might be less exhausting, cle and others, especially the awakening of
less debilitating. Even then, however, the Lazarus, brought him so prominently before
thought before our minds should not be self- the eyes of the people that there was a division
protection, for he that loveth his life to an im- amongst them concerning these things, some
proper degree will lose it. Our thought should accepting, some rejecting, and this division
be our responsibility as stewards, that we must necessarily proceed throughout the whole
might accomplish in our bodies that which nation. It was the test, and it must culminate
would be most pleasing and acceptable in his in a night time in which the Light of the world,
sight. If none of these suggestions seems to fit Jesus, would be for a time entirely extin-
our case we still have two others to examine:— guished—before the Israelites, before Pilate, at
(1) Might our sickness be a chastisement for Calvary. Similarly with each one of the Lord’s
a course displeasing to the Lord? Might it be in followers we might say that there is a day time
the nature of stripes? If in our minds we can of opportunity when his time and talent and
find sin at the door of our hearts—a wrong zeal may bring forth fruitage to the Lord’s

praise, and that the opportunities then afforded The Light of The World
should be exercised to the fullest, for to each Our Lord added, “As long as I am in the
will come a night time when the opportunities world, I am the light of the world.” The light
will pass from him as he passes into death. shone amongst them to reprove the evil and to
In harmony with this is the prophetic state- encourage the good for another six months, up
ment, “Do with thy might what thy hand find- to the time of our Lord’s crucifixion, but he left
eth to do: for there is no work nor device nor behind him some who were receptive to the in-
knowledge nor wisdom in the grave [sheol] fluence of the light, his Spirit, and who were
whither thou goest.” (Eccl. 9:10.) And there is illuminated by the Pentecostal blessing. Of
another application still which we should not these he said, “Ye are the light of the world.”
forget, namely, that the Church as a whole has “Let your light so shine before men that they,
had varying experiences. Beginning at Pente- seeing your good works, may glorify your
cost there was quite an illumination upon the Father in heaven.” Thus, as the Apostle says,
early Church; but it was not morning time, it “As he was, so are we in this world”—lights
was evening time. The glow of light which was shining in darkness, appreciated not, compre-
upon them was from the setting sun; gradually hended not, understood not, refused, repulsed
the darkness came and throughout the long by the great mass, even by those who claimed to
epoch of this Gospel Age gross darkness has be the people of God, but whose hearts were not
prevailed and in it the Lord’s people have been in such sympathy with the light as to permit
able to see only a little of the pathway at a time; them to receive the holy Spirit’s illumination.
as it is written, “Thy Word is a lamp to my feet For be it noted that there is quite a distinc-
and a lantern to my footsteps.” That epoch in tion between having the holy Spirit and being
general has been called the “dark ages,” and illuminated by it so as to let our light shine,
now we are approaching the dawning of the and on the other hand being of those upon
morning and the path before shines more and whom such illumination shines. Our Lord let
more. his light shine upon many, and so we have
The light now shining more closely resembles opportunity to let our light shine upon many.
that which shone upon the early Church, and in But no one has the light within him except he is
both instances it is the light of the parousia, the begotten of the holy Spirit.—Heb. 10:32.
light of the presence of the Son of Man. But Anointing The Eyes of The Blind
even in this morning of dawning light we are to This little discussion was probably within the
expect another time of deep darkness: a night hearing of the blind man and intended not
time in a certain sense will intervene, an merely for him but also for the disciples and all
overcasting of the skies, a great morning storm, who have since believed on the Lord through
as the Lord has foretold through the Prophet, their words. Afterwards our Lord spat upon the
“The morning cometh, a night also.” (Isa. ground and made an ointment with the dust
21:12.) The morning is here, but before it is and saliva, with which he anointed the eyes of
ushered in in the full splendor of Millennial the blind man. All this implies some assistance
brightness the great storm of the time of trou- from the blind man. His assent is also implied
ble will break—“a time of trouble such as was in his going at our Lord’s bidding to wash in the
not since there was a nation.” (Dan. 12:1.) waters of the pool of Siloam. Faith was first fol-
Therefore we may well say to ourselves, indi- lowed by works and this attested a degree of
vidually and as the Body of Christ, we “must perfection. If he had not believed he would not
work the works of him that sent us”—who com- have submitted to the anointing, neither would
missioned us while it is day, while the light of he have left his seat as a beggar to go and wash.
the sun is upon us, because the night of trouble The ointment which our Lord made and used,
cometh when no man can work, when our op- we may safely say, had no particular virtue in
portunities for serving the cause and the breth- it, neither had the waters used any virtue in
ren and for the public dissemination of the them, and this fact is recognized in the whole
Truth will be forcibly closed by the powers that narrative; it was merely an aid to the blind
be. man’s faith, but did not in his mind perform the

cure; he recognized that it was a miracle, as did defense; he therefore said, This is a very
the Pharisees. The great weight of this miracle remarkable case that a miracle should be per-
lay in the fact that this man was born blind, formed such as never before was heard of, and
and as he said subsequently no one up to that that the man to perform the miracle should be a
time had ever heard of the opening of the eyes sinner with whom God would have no dealings;
of one born blind. Indeed, oculists today tell us this is indeed remarkable. It has been a teach-
that with all the advancement of science since ing amongst us Jews that God would not even
on this line those who are born blind are be- hear the prayer of sinners; how then could this
yond hope of relief, except in the one ailment, man, a sinner, have performed so stupendous a
cataract. And in this case the remedy is but miracle? Then they began to cross-question him
partial, through a surgical operation; removing again respecting the how and when and where.
the lens, for which an artificial one is substi- But perceiving their dishonesty of heart he said
tuted. to them, Why are you asking again? You re-
The miracle was evidently the talk of all in member what I told you; are you anxious to
the vicinity of the man’s home; neighbors and become his disciples that you want me to ex-
friends congratulated him, but some were un- plain fur ther, or what is your motive? Per -
able to believe that it was the same person, ceiving that their hypocritical designs were
unable to believe that one born blind should discovered, they railed at the man, saying, No,
ever be able to see. It became quite an adver- we are not Jesus’ disciples; you are one of his,
tisement for Jesus, for the man when asked we are Moses’ disciples. We know that God ap-
how it came that he could see told that a person pointed Moses, and by his Law we stand; as for
named Jesus had performed the miracle. The this man, who knows anything about him? He
Pharisees, already envious and seeking occa- is said to come from Nazareth, but is not of
sion to kill our Lord, had, we are told, formu- wonderful parentage, and is not the kind of a
lated a resolution that if any one confessed Messiah that we have been expecting, with
Jesus as the Messiah he should be excluded power and great glory and ability to deliver our
from the synagogue and its privileges as unwor- nation from the hands of the Romans. You had
thy of the honor and liberty and privileges be- best follow him, we will have nothing to do with
longing to a true Jew. Lest the matter should you or him; do not come again to our synagogue.
spread, and, if possible to corner it and head it Consider yourself an outcast from the religious
off, they made an investigation. Going to the people of your own nation.
man’s father and mother, the parents simply Jesus heard that they had cast him out and
told the truth and avoided anything further, found him and said to him, Dost thou believe on
saying that they knew him to be their son and the Son of God? In answer to the man’s desire
that he was born blind and that now he saw; to know more our Lord revealed himself to him
but how they could not say, for they did not see; as the Messiah. Then he worshiped Jesus.
he was of age and able to speak for himself. The Notice the exercise of the Lord’s providential
once blind man was again interrogated: How? care over this man and his interests. He did not
When? Where? as though to entrap him in an spare him from being cast out of the synagogue,
untruth. His own heart honest, he perceived but turned the same into a special blessing of
that these so-called holy men were so opposed instruction of much advantage to the man in
to Jesus that they were trying every way to every way.
disprove or belittle the miracle. In the various features of this incident we
Turning to the healed man the Pharisees today find a lesson along higher lines. Some of
said to him, Thank God for your sight, even us were born blind—blind to the Lord and his
though it came through a bad channel, for we true character, blind to the truth of the divine
know that this man Jesus who healed you is a Word. The blindness upon us was neither our
sinner, is a hypocrite, is a falsifier in claiming own fault nor the fault of our parents. They as
to be Messiah; he is a bad man. This was more well as we were honest-hearted toward the
than the once blind man could or should en- Lord. Our blindness, therefore, was not a chas-
dure; he must not hear the character of his best tisement for sins. The darkness, the blindness,
friend traduced without speaking a word in his which so long has overspread Christendom en-

trapped us as well as others, but the Lord had proud. Our Lord had declared that his coming
mercy upon us and passed our way and made into the world would prove a judgment or test-
ointment and eyesalve for us. He took of the ing to that order of things, that some of the
clay of human agency and mixed it with his blind would be made to see and some of those
Word, the fruit of his lips, and with that combi- who had been seeing would become blind. That
nation he gave us the anointing of the eyes of is to say, the truth would prove a testing to
our understanding and bade us wash in the many, some coming out of the blindness and
waters of Siloam, his Word of truth and grace. darkness and ignorance and superstition to an
We followed his prescription and now we see. appreciation of the grandest of God’s blessings,
A new world is opened before us, “Wonderful and others, who had a larger measure of favor
things in the Bible we see!” The Scribes and previously, lapsing into a blind condition. Those
Pharisees of our day wonder, criticize and try to who received the Lord received enlightenment
account for the blessing which has come to us, at Pentecost, and the Apostle remarks that the
and of course will find fault with every agency remainder were blinded and are to remain
which the Lord has used in connection with our blind until the close of this Gospel Age.
blessing, for their hearts are not in the right Hearing his remark about the blind ones
attitude to appreciate the light of the favor of seeing and the seeing ones becoming blind the
God. Pharisees said to the Lord, In what list are you
It is for us now to take a similar stand to that placing us? not amongst the blind, we hope?
which this blind man took, to confess the truth, Jesus replied that it would have been better for
confess the light, confess the miracle which the them if they had been blind, if their course had
Lord has wrought upon the eyes of our under- been actuated by total ignorance, but the case
standing and to give him our hearts. And it is was different. They did have considerable
also for us to find that this will bring against us enlightenment and therefore corresponding
the anger, the chagrin, the malice of the Scribes responsibility, but because of their pride and
and Pharisees of our day. It is for us to find that self-sufficiency in taking what they did see as
this will lead men to separate us from their the whole truth and rejecting the real message
company, to cast us out of their synagogues. of the Lord they were hardening themselves
Through the Prophet the Lord has foretold this, against the light, against the truth, and their
saying, “Your brethren that hated you, that sin was fastening itself upon them, shackling
cast you out, said, The Lord be glorified [we do them so that they could not and would not and
this casting out for the good of the Lord’s cause did not receive the light that was then due.
that we may glorify him]. But he shall appear Are there not a good many in this situation
to your joy and they shall be ashamed.” (Isa. today, prominent Christian people boasting of
66:5.) How many of the Lord’s people have their enlightenment and yet afraid of the light
found that the major part of their blessing of God’s Word and afraid, ashamed to acknowl-
comes after they have acknowledged the Truth, edge either their own ignorance of it or the light
stood up for it and endured some persecution on that is now shining upon it by the Lord’s pres-
its account! Then the Lord findeth them, he ence and through the channels which he is us-
knows where they are and all about them all ing for the scattering of the light in this present
the time, but then he reveals himself to them time? Let us be prompt to acknowledge that we
specially that they may know him, that they have nothing of our own, neither light nor wis-
may have fellowship with him, that they may dom, and let us receive at the Lord’s hands the
receive from him a blessing, as in the case of true wisdom, the true enlightenment which
this blind man. comes from above. If all could come to this posi-
“Are We Blind Also?” tion rapidly the truth would spread. The great
The last two verses of our lesson call our opposition comes from those who claim to know
attention to the theological pride of the Phari- but do not really know; whose boastfulness and
sees. And, alas, in this also, we must concede pride not only hinder them from entering into
that they represent fitly some of their succes- the light, but lead them also to hinder others
sors in Spiritual Israel who are spiritually from appreciating it.

32 Probably Judea The 70 sent to preach; their return, report 10:1-24
Luke 10:1-24 it shall be more tolerable for Tyre and Sidon

After these things the Lord appointed other at the judgment, than for you. And thou,
seventy also, and sent them two and two Capernaum, which art exalted to heaven,
before his face into every city and place, shalt be thrust down to hell. He that
whither he himself would come. Therefore heareth you heareth me; and he that
said he unto them, The harvest truly is
despiseth you despiseth me; and he that
great, but the laborers are few: pray ye
despiseth me despiseth him that sent me.
therefore the Lord of the harvest, that he
would send forth laborers into his harvest. And the seventy returned again with joy,
Go your ways: behold, I send you forth as saying, Lord, even the devils are subject
lambs among wolves. Carry neither purse, unto us through thy name. And he said unto
nor scrip, nor shoes: and salute no man by them, I beheld Satan as lightning fall from
the way. And into whatsoever house ye heaven. Behold, I give unto you power to
enter, first say, Peace be to this house. And tread on serpents and scorpions, and over
if the son of peace be there, your peace all the power of the enemy: and nothing
shall rest upon it: if not, it shall turn to you shall by any means hurt you. Notwithstand-
again. And in the same house remain, eating in this rejoice not, that the spirits are
ing and drinking such things as they give: subject unto you; but rather rejoice,
for the laborer is worthy of his hire. Go not
because your names are written in heaven.
from house to house. And into whatsoever
city ye enter, and they receive you, eat In that hour Jesus rejoiced in spirit, and
such things as are set before you: And heal said, I thank thee, O Father, Lord of heaven
the sick that are therein, and say unto and earth, that thou hast hid these things
them, The kingdom of God is come nigh from the wise and prudent, and hast
unto you. But into whatsoever city ye enter, revealed them unto babes: even so, Father;
and they receive you not, go your ways out for so it seemed good in thy sight. All things
into the streets of the same, and say, Even are delivered to me of my Father: and no
the very dust of your city, which cleaveth on man knoweth who the Son is, but the
us, we do wipe off against you: notwith- Father; and who the Father is, but the Son,
standing be ye sure of this, that the king- and he to whom the Son will reveal him.
dom of God is come nigh unto you. But I
And he turned him unto his disciples, and
say unto you, that it shall be more tolerable
said privately, Blessed are the eyes which
in that day for Sodom, than for that city.
Woe unto thee, Chorazin! woe unto thee, see the things that ye see: For I tell you,
Bethsaida! for if the mighty works had been that many prophets and kings have desired
done in Tyre and Sidon, which have been to see those things which ye see, and have
done in you, they had a great while ago not seen them; and to hear those things
repented, sitting in sackcloth and ashes. But which ye hear, and have not heard them.
SEVENTY MINISTERS ORDAINED—Reprints, p. 5362

LUKE 10:1-24.
“It is not ye that speak, but the Spirit of your Father that speaketh in you.”—Matthew 10:20.
MINISTERIAL ordination has for centuries the subject of ordination, there is always dan-
been a bone of contention. Indirectly it has ger of a recurrence of persecution along this
led to bloody persecutions in the past. Thank line. Presbyterians, Baptists, Methodists,
God! those days are gone, so far as the major- Lutherans, Episcopalians, all, have shared
ity of Chris tians are concerned. And yet, in these persecutions based upon misconcep-
because the masses do not clearly understand tions of ministerial ordination—in times past

they per se cuted each other along these Pentecost. St. Peter there explains that the
lines. Holy Spirit shed forth upon the witnessing dis-
The claim was that none could be a preacher ciples was from the Father and by the Son.—
or teacher unless he had a special ordination; Acts 2:32,33.
that for the unordained to preach or teach was Elsewhere it is explained that the Holy Spirit
a rebellion against Divine arrangement; and was not given previously because Jesus had not
that all who followed his teaching or gave him been glorified. It was necessary for Jesus to suf-
support were heretics, and, as such, deserving fer, and to ascend on High and to present His
of no sympathy, but rather of persecution. merit on behalf of His disciples, before the
Ordination does not relate to a ceremony, or Heavenly Father recognized them as sons of the
form, as many suppose. It signifies an authori- new order and gave them the begetting of the
zation, a commission to preach. The Baptists Holy Spirit, the unction from the Holy One, the
commission those who agree with their creed authorization, or ordination, to be His ambas-
to preach it. The Presbyterians so commission sadors and representatives in the world and, if
their disciples, as do the Lutherans, Method- faithful, by and by to be associates with Jesus
ists, etc. Roman Catholics and Episcopalians in the Heavenly Kingdom, which for a thousand
claim an ordination from God—that all their years is to bless the earth and roll away the
bishops are successors to the Apostles and curse.
armed with Apostolic authority; hence that any Only those whom God has ordained in the
not commissioned, or ordained, by their bishops sense of giving them the Holy Spirit of sonship
have no right to preach, but are heretics. From are in any wise commissioned, or authorized, to
their standpoint, all other Protestants are here- preach in the Lord’s name. All the ceremonies
tics, preaching without authority. on earth and all the hands of all the bishops
But the spirit of tolerance is growing; and cannot give authority to anybody to speak in
within the last two years Episcopalians have the name of God. Our Lord Jesus did not begin
lifted the embargo on other Protestants to the His ministry until He had received God’s ordi-
extent that an Episcopal minister may preach nation. At the time of His consecration and bap-
in the pulpit of another denomination, or a min-
tism the Holy Spirit came upon Him, anointing
ister not ordained by the Episcopalians may be
Him, consecrating Him, authorizing Him, to
permitted to preach in their pulpits. But this is
preach the good tidings to the meek, to bind up
a very modern concession.
the broken-hearted, to proclaim liberty to the
The right thought of ordination is presented
captives, to proclaim the acceptable year of the
in the Study for today. Jesus had already ap-
Lord, to comfort those that mourn.—Isaiah
pointed twelve to be His special Apostles; and
61:1,2.
now He ordained, or appointed, seventy more,
The same Holy Spirit is authority for any-
not to be Apostles, but to be general ministers
body who has received it to tell all that he
or missionaries. There was no ceremony con-
nected with their appointment, or ordination, understands respecting the Plan of God to all
so far as the record shows. Jesus simply sent who have an ear to hear—especially to the
them out, telling them what to say. Our Golden meek, the broken-hearted, those who are feel-
Text explains the matter saying, “It is not ye ing after God. While the Apostle Paul intimates
that speak, but the Spirit of your Father that that the female members of the Church are not
speaketh in you.” to preach publicly, this does not interfere with
Strictly speaking, the Apostles had not yet the fact that all of them who have received the
received the Spirit of the Father directly. The Holy Spirit have the anointing to preach and to
Father’s Spirit had been imparted to the Son, teach according to the limitations and opportu-
and it was the Son who shared that Spirit with nities of their sex. And sometimes the private
those He sent out to preach in His name. The teaching is equally as effective as the more public.
Father did not directly recognize, authorize or The forty years which closed the Jewish Age,
ordain any to preach the Gospel Message, until beginning with John the Baptist and ending
A.D. 70 with the destruction of Jerusalem, was

the Harvest period for typical Israel. It wit- it was presented, only a comparatively small
nessed the gathering into the Gospel garner of number of the Jews were ready to receive it!
all the true wheat and the entire setting aside Thereafter the Kingdom offer was taken away
of the remainder, the chaff, in a great time of from them, and has since been given through-
trouble, symbolically called fire. The Lord, in out the whole world, gathering the elect class
Matthew 13, intimates that in the end of this from every nation to be Messiah’s Bride and
Gospel Age there will be a similar Harvest. Joint-heir, through whom shortly the Kingdom
Many believe that it began in 1874 and will end will be established in the earth and its bless-
in 1915. ings be bestowed far and near upon all of the
All of the Lord’s faithful ones at the close race.
of the Jewish Age were to recognize the great The Master referred to His preaching and
privilege of being engaged in the Harvest work, mighty works in Capernaum, Bethsaida and
and the same must be true now. The Lord’s Chorazin. These cities were figuratively said to
followers are compared to gentle, inoffensive have been exalted in point of privilege; and, as
lambs and sheep, while the selfish, unregener- having rejected the Lord’s favors, they would be
ate world He pictures as wolves. In the Jewish cast down to the grave. Examples were given of
Harvest He would not have them beg their way Sodom and Tyre, both of which then were in
from house to house, but inquire for the most ruins—brought down to Hades, down to the dust.
worthy people in every village, and, if received, Our Lord intimates, however, that the trial,
remain there until they had given their witness or testing, or judgment, which His preaching
in that village. They were to depend wholly up- had given was not a finality—there would be a
on the Lord, and to make no attempt to provide future judgment or trial. According to St. Paul
for their needs. This was to be to them a lesson the entire Millennial Age is to be a thousand-
for their future benefit. Later, Jesus sent forth
year Judgment Day, in which the whole world
His disciples, telling them to provide for their
is to be brought to a knowledge of the Truth, to
wants to the best of their ability—implying that
a full opportunity of coming to a knowledge of
the first experience had been a special one, to
give them confidence and reliance in the Divine God. (Acts 17:31.) Nevertheless, those who
Power that they represented. heard Jesus unmoved had hardened their
The Master’s Spirit was given to them in hearts, and would be correspondingly disadvan-
such measure that they were enabled to do as taged in the Judgment Day. Jesus put the mat-
He did—to heal the sick, cast out devils, etc. We ter very strongly when He implied that it would
are not to understand that there is such an be tolerable for those people, but more tolerable
authorization of the Lord’s people today. Condi- for Sodom, because its sin had been against less
tions have changed. The healing of spiritual light and privilege. See also Ezekiel 16:48-63.
sickness, blindness and deafness, greater works Concluding, the Master assured His messen-
than those, is the privilege of the Lord’s people gers that whoever heard them and despised
today. them despised Him and the Father. This same
The one Message of the disciples was that the thing is true undoubtedly of all whom the Lord
Kingdom of God had come nigh. Whoever could has ordained and sent forth as ministers of the
be influenced would be influenced by that Mes- Gospel—the truly ordained.
sage. God’s Kingdom had been waited for by the
Israelites for many centuries. But alas, when

32 Judea; Bethany Tells of neighborly Samaritan; at home of Martha, Mary 10:25-42
Luke 10:25-42 him on his own beast, and brought him to

And, behold, a certain lawyer stood up, an inn, and took care of him. And on the
and tempted him, saying, Master, what morrow when he departed, he took out
shall I do to inherit eternal life? He said two pence, and gave them to the host,
unto him, What is written in the law? how and said unto him, Take care of him; and
readest thou? And he answering said, whatsoever thou spendest more, when I
Thou shalt love the Lord thy God with all come again, I will repay thee. Which now
thy heart, and with all thy soul, and with of these three, thinkest thou, was neigh-
all thy strength, and with all thy mind; bor unto him that fell among the thieves?
and thy neighbor as thyself. And he said And he said, He that showed mercy on
unto him, Thou hast answered right: this him. Then said Jesus unto him, Go, and do
do, and thou shalt live. But he, willing to thou likewise. Now it came to pass, as
justify himself, said unto Jesus, And who
they went, that he entered into a certain
is my neighbor? And Jesus answering said,
village: and a certain woman named Mar-
A certain man went down from Jerusalem
tha received him into her house. And she
to Jericho, and fell among thieves, which
stripped him of his raiment, and wounded had a sister called Mary, which also sat at
him, and departed, leaving him half dead. Jesus’ feet, and heard his word. But Mar-
And by chance there came down a certain tha was encumbered about much serving,
priest that way: and when he saw him, he and came to him, and said, Lord, dost
passed by on the other side. And likewise thou not care that my sister hath left me
a Levite, when he was at the place, came to serve alone? bid her therefore that she
and looked on him, and passed by on the help me. And Jesus answered and said
other side. But a certain Samaritan, as he unto her, Martha, Martha, thou art careful
journeyed, came where he was: and when and troubled about many things: But one
he saw him, he had compassion on him, thing is needful: and Mary hath chosen
And went to him, and bound up his that good part, which shall not be taken
wounds, pouring in oil and wine, and set away from her.
WHO IS MY NEIGHBOR?—Reprints, p. 3803

LUKE 10:25-37.
“Blessed are the merciful, for they shall obtain mercy.”—Matthew 5:7.
JESUS was a teacher and expounder of the dark sayings to the intent that the mass might
Law to the common people, but he did not class not understand, but that the specially zealous
himself with the Scribes and Doctors of the Law Israelites indeed might be attracted to closer
amongst the Jews. He had a different view of study and inquiry. To these he explained the
the Law from theirs and taught in a different parables, saying, “To you it is given to know the
manner. The common people heard him gladly, mysteries of the Kingdom, but to all those with-
whereas the Jewish Doctors of the Law did not out [outsiders, not specially interested follow-
appeal to the common people at all or attempt ers] these things are spoken in parables.”
to teach them, but merely discussed the great (Mark 4:11.) Nevertheless, there was some-
problems of divine law amongst themselves and thing very attractive in the Master’s style, so
with the more ascetic of the people—the Phari- that even those who did not fully comprehend
sees. his teachings said, “Never man spake like this
The common people, although they heard the man”; and again we read, “They wondered at
Lord gladly, did not clearly comprehend his the gracious words that proceeded out of his
teachings, for he spoke to them in parables and mouth,” “For he taught them as one having

authority [as one who understood his subject The Law Versus The Gospel
thoroughly] and not as the Scribes [not doubt- Why did Jesus thus refer to the Law? Why
fully].”—John 7:46; Luke 4:22; Matt. 7:29. did he not avail himself of this opportunity for
For this reason jealousy of Jesus sprang up preaching the Gospel? Why did he not say to
amongst the Doctors of the Law. To them he the lawyer—“The only way to obtain eternal life
was a rival teacher, and accordingly they sought is through faith in me, followed by a full conse-
to entrap him, with a view to exposing him to cration to walk in my footsteps as my disciple”?
ridicule before his followers, whom they recog- Why did he not tell the lawyer, “There is no
nized as “unlearned men.” But in no case did other name given under heaven whereby men
must be saved but the name of Jesus”? Why did
they succeed; in every instance recorded the
he not tell him, “He that hath the Son hath life;
Lord’s wisdom was too great for them—he en-
he that hath not the Son shall not see life”?—
trapped them in their own arguments. The Acts 4:12; 1 John 5:12.
present lesson is an illustration of this. One of We answer that this would have been too
the Doctors of the Law, evidently thinking that strong meat for the lawyer in his condition of
our Lord’s teachings along the lines of love and mind. It was necessary that first he should re-
mercy were contrary to the rigid lines of justice alize his own inability to keep the full letter of
as laid down in the Law, thought to entrap our the divine Law, so that he might be prepared to
Lord by a question. He would ask him upon look for divine mercy through Jesus. The diffi-
what terms he could have eternal life. He ex- culty with the Pharisees and Scribes was that
pected Jesus to answer, “Eternal life will be they were pretending to keep the Law, pretend-
given to all who manifest a God-like, loving, ing that they were justified by it, pretending to
generous character,” or that he would say, “You gain eternal life by it, although they very well
can have eternal life by becoming my disciple knew that they all died like other men, and
and practicing my teachings.” Thereupon this knew also, when they would reflect upon the
Doctor of the Law would at once call attention subject, that the divine Law was so high, so
grand, so complete, that in their weak and
to the fact that the teachings of Jesus abro-
fallen condition they were unable to meet all of
gated the Law, made it null and void—that he
its requirements perfectly.
ignored the Law.
There are some people of the same kind to-
“Wise as a Serpent, Harmless as a Dove” day, who are ready to acknowledge that God
Our Lord answered this Scribe thoroughly has a perfect standard and that none can expect
out of his own mouth: he said to him, “You are a eternal life except as they harmonize with that
teacher of the Law; give us your statement of standard; and many today, as well as formerly
what the Law says respecting how eternal life amongst the Jews, believe that they are suffi-
may be obtained?” This was a pointed reply, ciently near the divine standard to have eter-
and the lawyer was fully prepared to answer it, nal life, and are therefore not looking for any
for, What saith the Law? was a common ques- Savior—not looking for a Redeemer to pay a
tion amongst the Jews who quoted from the ransom price for them and to grant them immu-
nity and forgiveness of sin and reconciliation
Law. (Deut. 6:5; Lev. 19:18.) This was the very
through him to the Father—the covering of
definition which our Lord a short time before
their blemishes. It is necessary for all such to
quoted to the rich young ruler who came to him learn first the lesson that divine justice has but
on one occasion. The lawyer evidently repeated one standard and that is a very high one. When
a well-known formula of the Law, “Thou shalt they find how high God’s standard is and how
love the Lord thy God with all thy heart, with imperfect are their best endeavors to measure
all thy soul, with all thy strength, and thy up to their requirements, then and not until
neighbor as thyself.” Jesus replied, “Thou has then do they begin to look for help from the
answered right: this do and thou shalt live”— Lord in the attainment of life eternal. The Lord
have eternal life. wished the lawyer to learn this lesson, and

therefore exacted from him a statement of what ble point, and that the Lord had entrapped him
the Law required. in his own answer. He knew how in his daily
The lawyer did not stop to haggle over what life he was not loving his neighbor as himself—
would be included in loving God with his entire that he was making a wide discrimination be-
heart, soul, strength and mind. Some one might tween those of his own class and the common
claim to be loving and serving God and others people, the publicans and the sinners; and that
might doubt the truthfulness of the claim, even in his present endeavor to entrap Jesus he
though unable to prove anything, since only the was not loving him as himself, as his neighbor,
Lord and the man’s own heart could judge per- but treating him as an opponent. He felt that,
fectly in this matter. The lawyer passed over like others of his class, he had a haughty, dis-
that great question as though it were nothing, dainful attitude toward the lower classes of his
as though it were settled, but had he sought to own race. He was skilled in the Law, however,
critically examine what such a complete conse- and this was not a new point for him to evade.
cration to the Lord would signify he would He had the same explanation of the matter that
doubtless have found himself far short of its was common to others of the Scribes and Phari-
standard. sees, namely, that their neighbors whom they
Let us not pass the question too quickly or were, according to the Law, to love as them-
too lightly—let us know that to love the Lord selves, were those who belonged to their class,
with all our heart would mean that the sum of to their set, to their station in life. Apparently,
all our affections would center upon the Lord, therefore, with considerable confidence he re-
so that our love for him would far excel all of plied to Jesus, “But who is my neighbor?” as
our love for the dear ones of the home and the though he would say, “That is a point, I pre-
family and of the whole world. To love the sume, upon which we might possibly differ. I
Lord with all our soul would signify with all our think that I keep the Law when I love and
being—to manifest our love not only by our respect and fellowship those of my own class,
words and looks, by our praises, but by our ser- and treat others with more or less of disdain.
vices and all of our conduct in life, everything How could you apply the Law of Moses differ-
testifying that God is first in our affections and ently? I feel sure that you will agree that the
in all of life’s interests. Thirdly, to love him Law meant that each person was to consider
with all our strength would signify that time those of his own class as his neighbors, and to
and talent and influence would all be at the ser- love them and cooperate with them and not
vice of our God, that in everything we would be with others of the outside world.”
ready to be used, spent, in glorifying his name, With marvelous wisdom the Lord framed a
in serving his cause as we might understand it parable, such as the Scribe of the Law well
to be his will. Fourth, to love our Lord with all knew might take place any day. He pictured the
our mind would seem to imply that we are to road between Jerusalem and Jericho, a bridle-
intellectually attempt to appreciate the Lord, to path, in some places quite steep, passing through
understand his divine laws and to enter into a gorge in the mountain—a vicinity infested
heart sympathy with them, so that our service with robbers, who lived in the numerous caves,
and worship would be the more intelligent, and who not infrequently attacked passengers.
after the kind described by our Lord when he Even today it is the custom for travelers to have
said, “They that worship him must worship him an armed escort of Arabs on this journey to
in spirit and in truth”—intelligently. Jericho. Our Lord pictured a traveler on this
“Love Thy Neighbor As Thyself” road beset by the robbers, beaten into helpless-
The Scribe, passing over the obligations to ness, stripped of his clothing. He pictured a
the Lord, seemed to realize that his daily con- priest passing by, seeing the man and hasten-
duct would condemn him as a violator of the ing on, lest he also might be beset by the rob-
latter part of his own definition of the Law, bers; similarly a Levite passes by, unwilling to
“Thou shalt love thy neighbor as thyself.” He spend the time necessary to render assistance.
apparently recognized this as his most vulnera- Then a man of Samaria comes along, and,

moved with sympathy, assists the injured one, We answer that this is a distortion of our
binding up his wounds; and finally, taking him Lord’s language. Indeed, he was seeking to
on his own beast to the nearest inn, he cared for counteract this very thought, which was com-
him over night and made some provision for his mon to the Jews, for it was a proverb amongst
further care. them that they should be loyal to neighbors but
The force of our Lord’s illustration is only bitter to enemies. The word neighbors signifies
seen when it is remembered that the Levites those who are near, and the Scribes and Phari-
were specially set apart for holy service to the sees were in the habit of applying this to those
Lord as instructors of the people, to guide them who were near in sympathy, in sentiment, in
by word and by example in the ways of the faith, in sectarian relationship. Thus a Phari-
Lord, and when it is further remembered that see would gladly serve another Pharisee, and a
the priests, also belonging to this tribe, were a Scribe would gladly serve another Scribe, from a
special family chosen of the Lord for the very clannish, selfish spirit, regarding each other as
highest service toward himself and toward the neighbors in the sense of the Law, and that
people of Israel. The picture is still further others of a different class were more or less
heightened when we recall that the Samaritans opponents, either to go unloved or, if they op-
were a mixed people, whom the Jews despised pose themselves, to be hated.
and with whom they would have no dealings.— As Christians we must take a much higher
John 4:9. view of the matter than this. We remember our
With these things in mind mark the Master’s Lord’s words in opposition to this very thought.
question, “Which of these three was neighbor of He said, “Ye have heard that it hath been said,
the man who fell amongst thieves?” There was Thou shalt love thy neighbor and hate thine
only one answer for the lawyer to make. He enemy. But I say unto you, Love your enemies,
himself belonged to the Levite class condemned bless them that curse you, do good to them that
by the parable. The reply was, “He that showed hate you, and pray for them which despitefully
mercy on him.” Our Lord approved of that use you, and persecute you; that ye may be the
answer and responded, “Go thou and do like- children of your Father which is in heaven.”
wise”—go and show mercy, go and understand (Matt. 5:43-45.) Any who will not come to this
that any man in the world, friend or foe, is your standard of love, not only for friends but also
neighbor and is to be loved and served by you as for enemies, cannot long be recognized by God
you may have opportunity. As you would have as his children.
him do for you do even so for him; love him and Our Lord originated the Golden Rule as a full
serve him as yourself, as you would have him statement of the divine will, which must govern
love and serve you under reversed conditions. all who would be his disciples. That Golden
The Golden Rule Rule does not say that we shall love as brethren
We have found some of the Lord’s people dis- those who have done kindness for us. Our Lord
posed to evade the force of this requirement of condemned that selfish kind of love when he
the Law and its illustration by the Lord’s para- said, “If ye love them that love you what thank
ble by saying, “Yes, the Samaritan who showed have you? Do not even the publicans and sin-
mercy to the wounded man was indeed his ners the same?” Such an interpretation, there-
neighbor, while the priest and the Levite who fore, as would make this parable to teach that
did not show mercy to him he should not con- we should love as our neighbors those who have
sider to be his neighbors; hence the wounded hazarded their lives for us would be far beneath
upon recovery, should he ever have any deal- the teachings of our Master, and, he says,
ings with that Samaritan who assisted him, would be on a parity with the usual sentiments
should love him as himself, should be willing to of sinners.
lay down his life in his service. Whereas the As followers of the Redeemer we are to have
other two who did not do neighborly acts ought the much higher standard; we are to recognize
not to be considered as his neighbors, and he every one who is in adversity and needing our
should not try to love them as himself. help as our neighbor, whom we should love

sympathetically to the extent of being ready to be loving him better than ourselves, and there-
do for him or her whatever service we might be fore more than the divine requirement. Neither
able to render, to the extent that we should should we expect a neighbor to love us better
wish that person to do for us if we were in his than himself, so that he would sacrifice his life
difficulty. To whatever extent we can get this for us. Should he attempt to do so it would be
high standard of love, sympathy, cooperation, our proper attitude of mind to hinder it, not to
generosity, kindly feeling in control of our allow him to work a permanent disadvantage to
hearts and to be the rule of our conduct, in that himself, more than we would have been willing
proportion surely we will be the more Godlike, and glad to have done for him. It is in this par-
the more Christlike, for, as our dear Redeemer ticular that our Lord’s course in the sacrifice of
remarked, God is kind even to the unthankful. his life on our behalf transcends anything that
was required of the Law—in giving his life a
Love Your Enemies
ransom for many, he did more than was re-
Our Lord’s requirements of us as his disci-
quired by the Law. It is for this reason that it is
ples go beyond merely the loving of a neighbor.
denominated a sacrifice. To do the whole Law
We must have at least a sympathetic love for
was his duty, but when he went beyond this,
our enemies, so that we would not only not en-
and gave his life a ransom price for mankind,
deavor to injure them by word or deed, but that
that was a sacrifice, and as a sacrifice it was
we would be ready and glad to assist them as
appreciated by the Father and specially re-
might be in our power. No one, however, is to
warded with more than everlasting life. And
suppose that the Lord means that we are to
the same rule applies to us, for as he was so are
love our enemies as we love the Lord himself,
we in this world—we are to walk in his foot-
nor even as we love our brethren. Our love for
steps.—1 John 4:17.
the Lord and for the brethren is love of the
The demands of the Law are still to do to our
very highest type—love which appreciates the
neighbor as we would have him do to us. We are
principles represented in our heavenly Father’s
to do nothing less than this to anybody; but as
character, which all who are truly his are seek-
followers of the Lord, imbued with his spirit of
ing to copy.
sacrifice, we are joyfully to lay down our lives
Our love for our enemies and for many of our
for the brethren—in harmony with the divine
neighbors must necessarily be along lines of
program which is now selecting the little flock,
their characters: their hopes and their plans
the household of faith, as sacrificers with Jesus,
are very different from those which we have
to be by and by joint-heirs with him in his King-
adopted. As is our Lord’s, so our love for them
dom and in its great work of blessing and reju-
must be of the sympathetic kind, even as is the
venating the world. It is very necessary that we
love of God—“God so loved the world that he
have clear views respecting this subject of the
gave his only begotten Son, that whosoever be-
demands of the Law, the demands of justice
lieveth on him might not perish.” God does not
upon us toward any creature, and also as re-
love the world with a love of fellowship, nor are
spects what would properly come in as a part of
we to do so. Like him we are to have the love of
our sacrifice.
sympathy for the world. Realizing its fallen and
depraved condition we are to be glad to do all in “The Law Is Fulfilled In Us”
our power for its rescue, for its comfort along We noticed in the beginning of this lesson
lines of justice and mercy. that our Lord gave the Scribe instruction in the
There seems to be a limitation to the love Law instead of preaching to him the gospel of
commanded by the Law, “Thou shalt love thy grace. Now let us note that the Lord applies to
neighbor as thyself”—not better than thyself. his followers both the Law and the Gospel. God
Hence if it came to the place where a neighbor’s has but one standard, but one Law, and never
life was in jeopardy, and we could assist him will abolish it. The Law Covenant indeed, after
only by the sacrifice of our own life, it would not serving its purpose, ceased; but the Law of God,
be a requirement of the divine law of love that upon which that Covenant was based, will
we should sacrifice our life for his—that would never fail. We as well as the Jews are com-

manded to love the Lord with all our heart, sacrifice. Thus the Apostle tells us, “The righ-
soul, mind and strength, and our neighbor as teousness of the Law is fulfilled in us who are
ourselves. This is the standard before us as well walking not after the flesh [not seeking to
as before the Jew. The Jew could not keep it— please ourselves and our fallen dispositions and
he found himself deficient not only in respect to attributes] but after the Spirit [to the best of
his treatment of his neighbor, but deficient also our ability seeking to be in accord with the very
in the fulness of his love for his Creator, which spirit of the divine Law].”
must overbalance all other loves and manifest The Golden Text
itself in all the conduct of life. Our Golden Text reminds us of the Apostle’s
Only our Lord Jesus could or did keep that statement, “He who loveth not his brother
love in the absolute perfection of its very letter whom he hath seen, how can he love God whom
and spirit. However much a Jew living before he hath not seen?” (1 John 4:20.) In other
our Lord’s time might have had the right dispo- words, the measure of the love which fills our
sition of heart as respects the Law, because hearts will find expression toward our fellow-
unable to come up to its requirements he could creatures who have need of our sympathy and
not have eternal life. Our position is different. attention, and if we show ourselves deficient
Our Lord Jesus, having kept the Law, gave his here it will imply a deficiency of our love for our
life a sacrifice for Adam and for all of his race; Creator. If, on the contrary, we are merciful to
and we who now come to a knowledge of this others, generous, kind, taking pleasure in doing
fact, and by faith accept it, have a standing what we can for the relief of our fellow-crea-
with God in Christ, so that our best endeavors tures, especially to the household of faith, this
to keep the Law are supplemented by the mer- will be an indication of the spirit which our
its of Christ and thus made acceptable to God. Lord will appreciate and own if it be accompa-
In other words, if we do our best in the matter nied by a trust in the precious blood of Christ.
of loving God supremely with our hearts, with Such merciful ones of the Lord’s followers shall
our whole being, with our strength, with our obtain mercy at the Lord’s hands. He will deal
minds, and our neighbors to the extent of our gently with them, forgiving their blemishes and
ability as ourselves, God will accept that good weaknesses in proportion as they have this
endeavor as though it were perfection, making spirit of generosity, forgiveness, toward those
up for its defects through the merit of Christ’s who trespass against them.
CHOOSING THE BETTER PART—Harvest Gleanings, vol. 2, p. 80 [excerpted]*

“Jesus answered and said unto her, Martha, Martha, thou art anxious and troubled about many
things: but one thing is needful, and Mary hath chosen that good part
which shall not be taken away from her.”—Luke 10:41,42
Every day and every hour we are confronted choosing rightly—that our future lives will de-
with conflicting interests and propositions. We pend much upon ourselves, upon the shape we
are continually making choice between these, will give them by accepting or rejecting good or
either actively choosing or passively taking bad impulses and opportunities.
what we know will come if we refrain from ac- This has always been true to a considerable
tion. The value of proper choice on these vari- extent, but it is more true in our day than it
ous propositions is but imperfectly understood ever was before, because we live in a time of
and appreciated by the young. More and more larger opportunities than were at the disposal
as the years advance and we learn lessons of of our forefathers. Invention, machinery, the
experience, we form what is called judgment; mail, the telegraph, the telephone, the printing
that is to say, we learn the importance of press, multiply manifold our opportunities both
* From the Pittsburgh Gazette, April 11, 1904. Published in The St. Paul Enterprise, July 24, 1917.

for good and for evil, so that really our experi- As those who have already chosen the Lord,
ences and opportunities may be said to be at chosen the gracious promises, chosen the righ-
least sevenfold those of our forefathers. What a teousness, and who thus choosing have rejected
responsibility this places upon us—upon all sin and Satan and the world and selfishness—
men, and especially upon those who have been to such there is a lesson in our Lord’s words to
enlightened by divine truth and adopted into Martha. Having thus chosen, the good in all
the family of God and commissioned to be am- these respects, we are to discern that from the
bassadors for God and to let their light so shine Lord’s standpoint there may be better and best
before men as to glorify the Father in heaven. as well as good. The lesson would seem to be
… that while endeavors in the Lord’s service in
Good, Better And Best Choices temporal matters and in spiritual matters are
Our text refers to a choice between two good right, are commendable, are appreciated by the
things, and intimates that those who are truly Lord, there is at the same time something that
the Lord’s may choose good or better. The the Lord may appreciate even more. He appre-
thought of our text, therefore, seems to apply ciates most all those who hunger and thirst
with special force to all those who have become after righteousness, those who “eat His words,”
sincerely the Lord’s people. Martha chose a those who “sit at His feet,” those who delight in
good part, she was indeed “not slothful in busi- His glorious plan and rejoice in the radiance of
ness, but fervent in spirit, serving the Lord,” its unfolding.
and in all this her course, so far from being Aside from the importance of choosing the
subject to reproof was, we are sure, highly ap- right in all the affairs of life, and realizing that
preciated by the Lord. Our Lord’s contrast as the slightest mistake may have a bearing upon
between the two sisters, and His giving of spe- all the subsequent affairs of our lives, the spe-
cial approval to the course of Mary would prob- cial lesson we would impress is that while
ably not have been brought out had not Martha activity in His service is a sign of our love for
murmured against her sister, thinking her in- the Lord, a still higher mark of our esteem
different to the proper hospitality of the home. would be indicated in our fellowship with Him
Our Lord, who appreciated both of the sisters, in prayer and in the study of His word. Mary
took the opportunity to show to Martha that did not spend all her time at the Lord’s feet lis-
while her course was certainly estimable and tening, but when a favorable opportunity of this
certainly appreciated, nevertheless the course kind came to her, it was not passed by. She
of Mary was still more appreciated. Martha chose it, she got it, she got a blessing with it,
loved the Lord so that she wanted to do for and was doubtless the better prepared for sub-
Him; Mary loved the Lord and the things which sequent activities. So it should be with the
the Lord loved and delighted to talk about, to Lord’s people; they should not think that time
such an extent that she could not forego the taken for communion with the Lord and for
pleasure of His company and fellowship. Much study of His word is wasted time. On the con-
as she would have liked to have joined with her trary they should realize that to thus spend
sister in preparing an elaborate feast to His some time at the Master’s feet, drinking in His
honor. Mary appreciated more than Martha the word and His spirit, will be a preparation for
spiritual food which the Lord was dispensing, them for the trials of the service, and for wiser
the kind of which He spoke to His disciples activities in it, and that such a course will have
when, at the well near Samaria, they prayed His approval. Let us choose the best part, every
Him saying, “Master, eat,” and He answered, “I way, the part most pleasing to our Lord.
have meat to eat that ye know not of. It is my Dear Lord, oh, let my life be so,
meat and my drink to do my Father’s will,” He Its perfume when the tempests blow,
declared again. The sweeter flow!

32 Probably Judea Again teaches model prayer; persistence in asking 11:1-13
Luke 11:1-36 brought to desolation; and a house divided

And it came to pass, that, as he was pray- against a house falleth. If Satan also be
ing in a certain place, when he ceased, one divided against himself, how shall his king-
of his disciples said unto him, Lord, teach us dom stand? because ye say that I cast out
to pray, as John also taught his disciples. devils through Beelzebub. And if I by Beel-
And he said unto them, When ye pray, say, zebub cast out devils, by whom do your
Our Father which art in heaven, Hallowed sons cast them out? therefore shall they be
be thy name. Thy kingdom come. Thy will your judges. But if I with the finger of God
be done, as in heaven, so in earth. Give us cast out devils, no doubt the kingdom of
day by day our daily bread. And forgive us God is come upon you. When a strong man
our sins; for we also forgive every one that armed keepeth his palace, his goods are in
is indebted to us. And lead us not into peace: But when a stronger than he shall
temptation; but deliver us from evil. And he come upon him, and overcome him, he tak-
said unto them, Which of you shall have a eth from him all his armor wherein he
friend, and shall go unto him at midnight, trusted, and divideth his spoils. He that is
and say unto him, Friend, lend me three not with me is against me: and he that
loaves; For a friend of mine in his journey is gathereth not with me scattereth. When the
come to me, and I have nothing to set unclean spirit is gone out of a man, he
before him? And he from within shall walketh through dry places, seeking rest;
answer and say, Trouble me not: the door is and finding none, he saith, I will return unto
now shut, and my children are with me in my house whence I came out. And when he
bed; I cannot rise and give thee. I say unto cometh, he findeth it swept and garnished.
you, Though he will not rise and give him, Then goeth he, and taketh to him seven
because he is his friend, yet because of his other spirits more wicked than himself; and
importunity he will rise and give him as they enter in, and dwell there: and the last
many as he needeth. And I say unto you, state of that man is worse than the first.
Ask, and it shall be given you; seek, and ye And it came to pass, as he spake these
shall find; knock, and it shall be opened things, a certain woman of the company
unto you. For every one that asketh lifted up her voice, and said unto him,
receiveth; and he that seeketh findeth; and Blessed is the womb that bare thee, and the
to him that knocketh it shall be opened. If a paps which thou hast sucked. But he said,
son shall ask bread of any of you that is a Yea rather, blessed are they that hear the
father, will he give him a stone? or if he ask word of God, and keep it. And when the
a fish, will he for a fish give him a serpent? people were gathered thick together, he
Or if he shall ask an egg, will he offer him a began to say, This is an evil generation:
scorpion? If ye then, being evil, know how they seek a sign; and there shall no sign be
to give good gifts unto your children: how given it, but the sign of Jonah the prophet.
much more shall your heavenly Father give For as Jonah was a sign unto the Ninevites,
the Holy Spirit to them that ask him? And so shall also the Son of man be to this gen-
he was casting out a devil, and it was eration. The queen of the south shall rise up
dumb. And it came to pass, when the devil in the judgment with the men of this gener-
was gone out, the dumb spake; and the ation, and condemn them: for she came
people wondered. But some of them said, from the utmost parts of the earth to hear
He casteth out devils through Beelzebub the the wisdom of Solomon; and, behold, a
chief of the devils. And others, tempting greater than Solomon is here. The men of
him, sought of him a sign from heaven. But Nineveh shall rise up in the judgment with
he, knowing their thoughts, said unto them, this generation, and shall condemn it: for
Every kingdom divided against itself is they repented at the preaching of Jonah;

and, behold, a greater than Jonah is here. also is full of darkness. Take heed therefore
No man, when he hath lighted a candle, that the light which is in thee be not dark-
putteth it in a secret place, neither under a ness. If thy whole body therefore be full of
bushel, but on a candlestick, that they light, having no part dark, the whole shall
which come in may see the light. The light be full of light, as when the bright shining of
of the body is the eye: therefore when thine
a candle doth give thee light.
eye is single, thy whole body also is full of
light; but when thine eye is evil, thy body
PRINCE OF DARKNESS VS. PRINCE OF LIGHT—Reprints, p. 5377

LUKE 11:14-26,33-36.
“Look therefore whether the light that is in thee be not darkness.”—Luke 11:35.
HOWEVER much the worldly-wise may scoff at hatred, envy, strife—as a lesson for angels and
the Bible teaching that there is a personal men. They are under certain limitations which
Devil, and that he is a prince over a demon host the Apostle styles “chains of darkness.” They
of spirit beings—rebels against God’s govern- have not been permitted to materialize as men
ment—let us always remember that this is the since the Deluge. But they have sought inter-
teaching of the Bible, from Genesis to Revela- course with humanity; and in proportion to
tion. The difficulty with the worldly-wise is that their success their victims are said to be
their good reasoning faculties are not guided by obsessed by evil spirits. When the victory is
the Word of God. They say it is difficult enough complete, the victim is said to be possessed of a
to believe in a God and an angelic host, His ser- demon and insane.
vants, spirit beings and invisible to men. Much It is estimated that fully one-half of those
more difficult is it—yea, to them unreasonable in insane asylums are demon-possessed—the
—to believe in another spirit ruler and another demons belonging to the very class so frequent-
spirit host, the adversaries of God. They reason ly mentioned in connection with our Lord’s min-
that it would not be thinkable that God would istry. As in the past, intercourse was sought
create beings opposed to Himself; or that if, cre- through witches, wizards, necromancers, etc.,
ated holy, they became the adversaries of righ- so today, intercourse with humanity is sought
teousness, an all-powerful Creator would not through ouija boards, planchettes, and spirit
destroy them, but permit them to continue mediums. Humanity, deceived by the doctrines
their evil opposition. of these demons inculcated in the Dark Ages
The Bible explains that Satan was the first (1 Timothy 4:1), has neglected God’s testimony
transgressor, in that previously he was a cher- in the Bible to the effect that the dead are
ub, an angel of superior rank and nature, who asleep, and “know not anything.” (Ecclesiastes
lost his loyalty to God through pride and ambi- 9:5.) “Their thoughts perish,” until their awak-
tion; and that he seduced into disobedience ening in the morning of the New Dispensa-
those whom the Bible now designates a demon tion, otherwise styled “the Day of Christ”—“the
host. Everywhere the Scriptures set forth that Times of Restitution”—the Millennial Day.
this host of spirit beings are associated with our (Philippians 1:10; Acts 3:21.) Today’s Study
earth, and not in some far-off fiery furnace tor- introduces the Master delivering a man from
turing the human dead. demon possession. The people rightly under-
The Bible indicates that God does not lack stood what was the difficulty; but, being op-
the power to deal with these rebels, but that He posed to the Master, some of them evilly
is permitting them for a time, allowing them to declared that the demons obeyed Jesus because
manifest the fruitage of sin, anger, malice, He Himself was Satan, Beelzebub, the Prince

of devils. Others said: Your miracles are all His great power and reign. At that time He will
earthly; show us some sign from Heaven. deal with Satan and his subordinate demons;
Jesus answered the accusation that He was yea, with all that have cultivated sin and the
the Prince of demons rather than the Prince of spirit of Satan, which has so seriously gotten
Light by showing that for Satan to cast out his hold of humanity under the conditions of the
own hosts would signify a warfare in the camp fall.
of the evil ones, which would imply that Satan’s
The Binding of Satan
house was divided and that it would soon fall. It
Our Lord tells that in the end of this Gospel
would be foolish, therefore, for Satan to cast out
Age Satan shall be bound for a thousand years
Satan; consequently such an argument should
(the thousand years of Messiah’s glorious
have no weight. But, said Jesus, other Jews
Reign), that he may deceive mankind no longer,
have exercised this same power of casting out
as he has been deceiving and deluding them for
devils, and you never charged these with being
six thousand years, putting darkness for light
the Prince of demons. And how could there be
and misrepresenting the Heavenly Father as
several princes of demons? Judge according to
the worst being imaginable, plotting and pre-
this whether your argument against Me is
destinating thousands of millions to be born
good. But, on the contrary, to those of you who
and to go to eternal torture.
realize the truth that I am casting out demons
Jesus pictures Satan’s control of the world at
by the “finger” of God, the power of God, there
the present time, likening him to a strong man
will be no doubt that this power, which I pos-
armed and guarding his palace. He can main-
sess more than others, and which I have exer-
tain his control until a stronger comes, over-
cised through My Apostles also, is an evidence
comes him and takes possession of his wrongly-
of special favor from God and a corroboration of
acquired valuables. Thus Jesus foretold that
My testimony that God’s Kingdom is near you
His own Messianic Kingdom will be stronger
—that the power of that Kingdom is being exer-
than that of Satan, and will control it and bind
cised in your midst.
him. The result will be the deliverance of man-
But, as a matter of fact, when that nation
kind from the curse of sin and death which has
rejected Christ, the Kingdom which God offered
rested upon the race for now six great Days of a
them was taken away from them. The offer was
thousand years each. Messiah’s Kingdom will
discontinued. They were turned aside for a time
be in the great Seventh Day, or Sabbath, in
from God’s favor, while the Message of Grace
which all who will accept the Savior may enter
and Truth has since been gathering another
into rest.
Israel—drawing first of all from the Jews such
Meantime Jesus, according to the Father’s
as were Israelites indeed; and later, going hither
Plan, during this Gospel Age, through His own
and thither, it has gathered for this same class
Message and the Message of the Apostles, has
saintly ones out of every nation.
been gathering out of the world a Bride class,
The power of Jesus in casting out demons
to be His joint-heirs in the Kingdom. Satan is
showed that He was thoroughly competent to
allowed considerable liberty in the testing of
deal with the Prince of this world, the Prince of
the loyalty of all these. There can be only the
Darkness, Satan; and that, had the Kingdom
two masters. Knowingly or ignorantly, people
been set up at that time, Satan and his angels
are serving either the One or the other. As
would have been bound or restrained then.
Jesus said, “He that is not with Me is against
However, in view of the foreknown and foretold
Me.”
rejection of Jesus and the Kingdom, the work
of binding Satan did not progress, but delayed The Whole World Obsessed
until the Second Coming of Jesus. Then, His St. Paul declares that the Prince of this world
Bride class having meantime been selected to (Satan) “now works in the hearts of the chil-
be His joint-heirs in the Kingdom, He will take dren of disobedience.” Jesus took up this same

thought, and likened the world to the poor hidden, but should be exposed so as to do good,
demoniac whom He had released from Satan’s so also the light of the Truth, the grace of God
grasp. Similarly, all who accept Christ are received, must not be hidden, but must be let
delivered from the power of Satan. Let not sin, shine to the glory of God. Otherwise, the light
therefore, have dominion in your mortal bod-
would become extinguished and the darkness
ies.—Romans 6:12.
would prevail. The eye represents intelligence;
Jesus represents such hearts as swept and
garnished—sins forgiven and grace of God re- and as long as we have the true enlighten-
ceived. But He declares that Satan will seek to ment, or intelligence, the whole body is blessed
regain control of such through the spirit of the thereby; but if the intelligence be destroyed, if
world—pride, anger, malice, hatred, strife, the eye be blinded, the whole body will suffer
works of the flesh and of the Devil. (Matthew and be in darkness.
12:43-45.) “Whom resist, steadfast in the faith,” Every one, therefore, receiving the light
writes the Apostle. (1 Peter 5:9.) If Satan be not should take heed to it as a precious thing lest
resisted, the danger is that the light and the
he lose it, and have darkness instead. The eye,
blessing received through the knowledge of God
the light, here represents the enlightenment of
will become a curse and an injury; and that the
result with such a person will be worse than the Holy Spirit, which has the greatest power to
before he came into relationship with Christ. bless us; and this, if lost, would mean to us
Jesus emphasized this, declaring that as a even a greater darkness than that we experi-
candle should not be put under a bushel and enced before coming to a knowledge of the Lord.

32 Probably Judea At Pharisee’s table, Jesus denounces hypocrites 11:37-54
Luke 11:37-54 unto you also, ye lawyers! for ye lade men

And as he spake, a certain Pharisee with burdens grievous to be borne, and ye
besought him to dine with him: and he yourselves touch not the burdens with one
went in, and sat down to meat. And when of your fingers. Woe unto you! for ye build
the Pharisee saw it, he marveled that he the sepulchers of the prophets, and your
had not first washed before dinner. And fathers killed them. Truly ye bear witness
the Lord said unto him, Now do ye Phari- that ye allow the deeds of your fathers:
sees make clean the outside of the cup for they indeed killed them, and ye build
and the platter; but your inward part is their sepulchers. Therefore also said the
full of ravening and wickedness. Ye fools, wisdom of God, I will send them prophets
did not he that made that which is without and apostles, and some of them they shall
make that which is within also? But rather slay and persecute: That the blood of all
give alms of such things as ye have; and, the prophets, which was shed from the
behold, all things are clean unto you. But foundation of the world, may be required
woe unto you, Pharisees! for ye tithe mint of this generation; From the blood of Abel
and rue and all manner of herbs, and pass unto the blood of Zacharias, which per-
over judgment and the love of God: these ished between the altar and the temple:
ought ye to have done, and not to leave verily I say unto you, It shall be required
the other undone. Woe unto you, Phari- of this generation. Woe unto you, lawyers!
sees! for ye love the uppermost seats in for ye have taken away the key of knowl-
the synagogues, and greetings in the mar- edge: ye entered not in yourselves, and
kets. Woe unto you, scribes and Phari- them that were entering in ye hindered.
sees, hypocrites! for ye are as graves And as he said these things unto them,
which appear not, and the men that walk the scribes and the Pharisees began to
over them are not aware of them. Then urge him vehemently, and to provoke him
answered one of the lawyers, and said to speak of many things: Laying wait for
unto him, Master, thus saying thou him, and seeking to catch something out
reproachest us also. And he said, Woe of his mouth, that they might accuse him.
“WOE UNTO YOU, PHARISEES!”—Reprints, p. 5389

LUKE 11:37-54.
“Be not deceived; God is not mocked.”—Galatians 6:7.
AMONGST the various sects of the Jews of our boasted holiness, they came far short of what
Lord’s day we have every reason to believe that would be acceptable to God.
the Pharisees constituted the best—the one A Pharisee invited Jesus to dine with him at
most loyal to God and His Law. The Sadducees his house. The invitation was promptly ac-
professed no faith in a future life. They were cepted, and Jesus passed in and sat down at the
infidels and politicians. The Essenes were a table with the others, without going through
small sect not mentioned in the Bible, a kind of
the formalism of washings, customary to the
Higher Critics, of little faith and confused by
Pharisees. We are not from this to suppose that
mixing paganism with Judaism. The Pharisees
Jesus was careless. Rather, we are to recognize
were what might be termed the orthodox body
of Jews. Their name signifies “holy people.” In that the washing of hands by the Pharisees was
today’s Study, Jesus, not deigning to mention a ceremony which Jesus especially wished to
the other sects, which had entirely departed ignore, in order that He might have the oppor-
from God, addresses Himself especially to the tunity of criticizing that spirit which the cere-
Pharisees, pointing out wherein, with all their mony well illustrated.

The host thought of Jesus as a holy man, not they grew but a trifling quantity. In everything
a publican or a sinner, and remarked that it they were careful to give one-tenth, but they
was strange that He had not performed the neglected the weightier matters of the Law—to
usual ceremony of washing. This remark gave do justice in their dealings and to have mercy
opportunity for a discourse on the subject. toward others. The Master did not object to
Jesus pointed out that a great deal of the reli- their giving one-tenth of everything, but de-
gion which even the holiest of the Jews prac- clared that these things they should do and not
ticed was merely ceremony, formalism, and not to leave the more important things undone.
true religion. Outwardly they were clean, but Another time He reproved them, saying, Ye
inwardly their hearts were unclean—given to strain a gnat and swallow a camel—a strong
extortion—spiritual wickedness. The Lord sought hyperbole, a figure of speech, showing how in-
to show that in God’s sight the heart is the consistent were their reasonings and doings.
important matter and that the outward cleans- The straining out of a gnat represented their
ing is quite secondary. The inside of the cup carefulness to avoid things strangled. The swal-
should first be attended to, and afterward the lowing of a camel meant that, on the contrary,
outside. while careful about the little things, they would
As a matter of fact, those who do come into be thoroughly disregardful of God’s Law on the
heart harmony with the Lord, and who are weightier matters. Jesus declared that they
cleansed by obedience to His Message and its should be benevolent rather than covetous and
spirit, are thereby made clean every whit—out- self-seeking, and that if this were their disposi-
wardly, as well as inwardly. It is safe to say tion of heart the outward cleanliness would be
that every one who is pure in heart will, accord- less important.
ing to his circumstances and opportunities, He declared that they chose the chief seats in
seek to be clean in person, in speech, in every the synagogue and salutations in the market-
way. The principle working in his heart will places. Their covetousness took the form of
exercise an influence upon all his words and pride, as well as dishonesty. They wanted to be
thoughts and doings—all his days and all his very prominent in things religious, to be very
hours. popular and to be hailed as “Rabbi”—master,
From the expressions of our Lord here and learned one. Jesus declared that they were like
elsewhere it would appear that one of the great sepulchres, outwardly clean and whitewashed,
failings of the Pharisees was covetousness. but inwardly full of death, corruption, unclean-
According to the Greek, Jesus called them ness, unholiness. They were holiness people
“money-lovers.” On one occasion He told them merely in the outward form or ceremonial.
that this covetousness, greed, love of money, led It is not for us to judge all or any of the sects
them to disregard dishonestly the rights of oth- of Christendom and to apply the Master’s
ers. He said: Ye devour widows’ houses, mean- words to them. Unlike Jesus, we have not the
ing that they would take advantage of widows power to read men’s hearts, nor the authority to
to accumulate property for themselves. As a pronounce them hypocrites. The Lord’s mes-
matter of fact, it would appear that many of the sage to us is, “Judge [condemn] nothing before
Pharisees were quite rich. the time.” At His Second Coming, He declares,
Jesus pointed out that with such wrong con- everything will be revealed. The true status of
ditions of heart God could not be well pleased each will be shown. He declares that at that
with them, even though they ever so carefully time many will be saying, Lord, have we not
observed the outward regulations of the Jewish done many mighty works in Thy name? but
Law. He called attention to the fact that in that He will, nevertheless, declare to them: I do
their outward observance of the tithing (giving not recognize you. Ye have been workers of in-
one-tenth of their income every year) they were iquity—workers of unrighteousness—in My
particular even to those small seeds of which name.

Without judging personally, we may all fear of their unpreparedness for it, this was taken
that much of the Christianity of our time is well from them to be given to another Israel. Had
described by the Apostle Paul. Speaking of our enough of them been “Israelites indeed” to com-
day he says, “Having a form of godliness, but plete God’s foreordained Elect, the Bride of
denying its power”—outwardly Christians, but Christ, the Kingdom offer would not have gone
inwardly skeptics—covetous, extortionate, un- to the Gentiles.
just. Men are not able to judge rightly of such The Pharisees, of all the Jews, were in the
matters today. Some who are loyal and zealous most favored place for attaining to joint-
for the Lord are branded as hypocrites and de- heirship with Messiah; but they recognized not
ceivers; while others, disloyal, merely whited what they were losing, as Jesus recognized it.
sepulchres, may be lauded to the skies as de- His expression, “Woe unto you,” is therefore to
nominational idols or generous benefactors of be regarded sympathetically, pityingly. This
earthly systems. thought is borne out in the context, which pro-
Some of the Pharisees, especially educated,
ceeds to declare the great time of trouble which
talented and well-versed in the teachings of the
came upon their nation at the time of Jesus’
Law and the Prophets, were styled lawyers—
crucifixion, and reached its completion in A.D.
Doctors of the Law, the equivalent of what to-
70 in the total destruction of their city and
day are termed Doctors of Divinity. Turning to
polity.
these, Jesus upbraided them, saying that they
As the Lord here declares, that awful trouble
placed upon the common people grievous bur-
dens which they themselves would not bear. He was a settlement of Jehovah’s account with the
meant that they gave such hard interpretations Jewish nation for all the righteous blood which
of God’s Law as were discouraging to the com- had been shed and for which no expiation had
mon people—setting before the publicans and been made. Little did those Pharisees know
sinners standards of excellence and perfection that their hypocrisy was not only hindering
which they themselves would not think of even themselves from preparation to be joint-heirs
trying to live up to. Apparently the thought was with Messiah in His Kingdom, but was also
thereby to impress the common people with the hindering the masses of the people, who relied
sanctity of the clergy, that they might be the upon them for information. Jesus refers to this
more reverential toward them. They builded in the succeeding verse (52), saying, Ye have
sepulchres for the Prophets of old, forgetful taken away the key of knowledge. Ye neither
that their fathers, whose same spirit they had, enter into the Kingdom yourselves, nor do you
were the very ones who had killed those Proph- permit others to enter who would be glad to do
ets—had persecuted them to death. so, but who are misled by relying upon your
Woe! Woe! Woe! Woe! Woe! judgment.
While Jesus prophesied woes against the Bible students very generally believe that
Pharisees, we are not to think of Him as con- the great time of trouble which closed the Jew-
demning them to eternal torment, nor as inti- ish Age was an advanced picture, or prophecy,
mating that this would be the nature of the woe of the still wider spread of the Time of Trouble
that would come upon them. The woe to the which will close this Gospel Age and bring woe
Pharisees was that they were about to miss the to many of the Pharisees of our day, as well as
great blessing which God had promised to the tribulation upon all evil-doers in connection
Jewish nation; namely, that of chief associa- with the overthrow of present institutions, as a
tion in Messiah’s Kingdom. (Genesis 12:3.) The prelude to the establishment of Justice—the
Promise belonged to Israel primarily. Because Messianic Reign of Glory.

32 Probably Judea Discourse on God’s care; faithful steward 12:1-59
Luke 12:1-59 saying, What shall I do, because I have no

In the mean time, when there were gath- room where to bestow my fruits? And he
ered together an innumerable multitude of said, This will I do: I will pull down my
people, insomuch that they trod one upon barns, and build greater; and there will I
another, he began to say unto his disci- bestow all my fruits and my goods. And I
ples first of all, Beware ye of the leaven of will say to my soul, Soul, thou hast much
the Pharisees, which is hypocrisy. For goods laid up for many years; take thine
there is nothing covered, that shall not be ease, eat, drink, and be merry. But God
revealed; neither hid, that shall not be said unto him, Thou fool, this night thy
known. Therefore whatsoever ye have soul shall be required of thee: then whose
spoken in darkness shall be heard in the shall those things be, which thou hast pro-
light; and that which ye have spoken in vided? So is he that layeth up treasure for
the ear in closets shall be proclaimed upon himself, and is not rich toward God. And
the housetops. And I say unto you my he said unto his disciples, Therefore I say
friends, Be not afraid of them that kill the unto you, Take no thought for your life,
body, and after that have no more that what ye shall eat; neither for the body,
they can do. But I will forewarn you whom what ye shall put on. The life is more than
ye shall fear: Fear him, which after he meat, and the body is more than raiment.
hath killed hath power to cast into hell; Consider the ravens: for they neither sow
yea, I say unto you, Fear him. Are not five nor reap; which neither have storehouse
sparrows sold for two farthings, and not nor barn; and God feedeth them: how
one of them is forgotten before God? But much more are ye better than the fowls?
even the very hairs of your head are all And which of you with taking thought can
numbered. Fear not therefore: ye are of add to his stature one cubit? If ye then be
more value than many sparrows. Also I not able to do that thing which is least,
say unto you, Whosoever shall confess me why take ye thought for the rest? Con-
before men, him shall the Son of man also sider the lilies how they grow: they toil
confess before the angels of God: But he not, they spin not; and yet I say unto you,
that denieth me before men shall be that Solomon in all his glory was not
denied before the angels of God. And arrayed like one of these. If then God so
whosoever shall speak a word against the clothe the grass, which is today in the
Son of man, it shall be forgiven him: but field, and tomorrow is cast into the oven;
unto him that blasphemeth against the how much more will he clothe you, O ye of
Holy Ghost it shall not be forgiven. And little faith? And seek not ye what ye shall
when they bring you unto the synagogues, eat, or what ye shall drink, neither be ye
and unto magistrates, and powers, take of doubtful mind. For all these things do
ye no thought how or what thing ye shall the nations of the world seek after: and
answer, or what ye shall say: For the Holy your Father knoweth that ye have need of
Ghost shall teach you in the same hour these things. But rather seek ye the king-
what ye ought to say. And one of the dom of God; and all these things shall be
company said unto him, Master, speak to added unto you. Fear not, little flock; for it
my brother, that he divide the inheritance is your Father’s good pleasure to give you
with me. And he said unto him, Man, who the kingdom. Sell that ye have, and give
made me a judge or a divider over you? alms; provide yourselves bags which wax
And he said unto them, Take heed, and not old, a treasure in the heavens that
beware of covetousness: for a man’s life faileth not, where no thief approacheth,
consisteth not in the abundance of the neither moth corrupteth. For where your
things which he possesseth. And he spake treasure is, there will your heart be also.
a parable unto them, saying, The ground Let your loins be girded about, and your
of a certain rich man brought forth plenti- lights burning; And ye yourselves like unto
fully: And he thought within himself, men that wait for their lord, when he will

return from the wedding; that when he with few stripes. For unto whomsoever
cometh and knocketh, they may open much is given, of him shall be much
unto him immediately. Blessed are those required: and to whom men have commit-
servants, whom the lord when he cometh ted much, of him they will ask the more. I
shall find watching: verily I say unto you, am come to send fire on the earth; and
that he shall gird himself, and make them what will I, if it be already kindled? But I
to sit down to meat, and will come forth
have a baptism to be baptized with; and
and serve them. And if he shall come in
how am I straitened till it be accom-
the second watch, or come in the third
watch, and find them so, blessed are plished! Suppose ye that I am come to
those servants. And this know, that if the give peace on earth? I tell you, Nay; but
goodman of the house had known what rather division: For from henceforth there
hour the thief would come, he would have shall be five in one house divided, three
watched, and not have suffered his house against two, and two against three. The
to be broken through. Be ye therefore father shall be divided against the son,
ready also: for the Son of man cometh at and the son against the father; the
an hour when ye think not. Then Peter mother against the daughter, and the
said unto him, Lord, speakest thou this daughter against the mother; the mother
parable unto us, or even to all? And the in law against her daughter in law, and
Lord said, Who then is that faithful and
the daughter in law against her mother in
wise steward, whom his lord shall make
law. And he said also to the people, When
ruler over his household, to give them
their portion of meat in due season? ye see a cloud rise out of the west,
Blessed is that servant, whom his lord straightway ye say, There cometh a
when he cometh shall find so doing. Of a shower; and so it is. And when ye see the
truth I say unto you, that he will make south wind blow, ye say, There will be
him ruler over all that he hath. But and if heat; and it cometh to pass. Ye hypo-
that servant say in his heart, My lord crites, ye can discern the face of the sky
delayeth his coming; and shall begin to and of the earth; but how is it that ye do
beat the menservants and maidens, and not discern this time? Yea, and why even
to eat and drink, and to be drunken; The of yourselves judge ye not what is right?
lord of that servant will come in a day When thou goest with thine adversary to
when he looketh not for him, and at an
the magistrate, as thou art in the way,
hour when he is not aware, and will cut
give diligence that thou mayest be deliv-
him in sunder, and will appoint him his
portion with the unbelievers. And that ser- ered from him; lest he hale thee to the
vant, which knew his lord’s will, and pre- judge, and the judge deliver thee to the
pared not himself, neither did according to officer, and the officer cast thee into
his will, shall be beaten with many stripes. prison. I tell thee, thou shalt not depart
But he that knew not, and did commit thence, till thou hast paid the very last
things worthy of stripes, shall be beaten mite.
GOOD CONFESSION VERSUS BAD CONFESSION—Reprints, p. 5390

LUKE 12:1-12.
“Whosoever shall confess me before men,
him shall the Son of man also confess before the angels of God.”—Luke 12:8.
A LARGE crowd surrounded the Savior, anx- know not of one instance in which leaven is
ious to hear Him who “spake as never man used to represent anything good or pure. Dur-
spake.” Ignoring the multitude, Jesus addressed ing the Passover season Jews were prohibited
His disciples, saying: “Beware ye of the leaven from using it, thus symbolizing the putting away
of the Pharisees, which is hypocrisy.” Here, as of sin.
elsewhere in His teachings, Jesus uses leaven Jesus declared that the hypocrisies practiced
as a symbol, or figure, of an evil influence. We by the Pharisees—the learned people of that

time—were leaven, impurity, sin, contaminat- tion of all who willfully, intelligently, deliber-
ing in their influence. His disciples should be ately, sin against light and knowledge.
honest, sincere, pure, free from cant and decep- The fear of God is the beginning of wisdom,
tion. Their words and works should be such as and a reverential fear is always proper. But as
would not need to be covered. Jesus declared God’s people become intimately acquainted with
that ultimately all hypocrisies and sins will be Him, learning of His Justice, Wisdom, Love and
uncovered, revealed. Undoubtedly He meant Power, and realize that He is the Friend of all
that during His Kingdom, when the power of who love righteousness, they come to love God;
the resurrection will be exercised, all the hid- and, as the Apostle declares, “Perfect love cast-
den things of darkness will be abolished, the eth out fear [dread to offend],” which signifies
secrets of mankind will be exposed. No doubt rest. The Lord’s disciples were to realize their
this will constitute the basis of the shame and Heavenly Father’s care for them and His Wis-
contempt which will be the punishment of dom—that as He forgets not the sparrows, so
many, as foretold. He will not forget them; and that not even a
Thus we read that in the resurrection some hair of their heads could be injured without
will come forth to shine as the stars of heaven, his knowledge and permission; that everything
and others to shame and everlasting contempt. that He permits to come to His people, to His
(Daniel 12:2.) However, it is comforting to know children, He assures them, will work out for
that the Hebrew text signifies lasting and not them some blessing.
everlasting. The shame and contempt will last Confess Me Before Men
as long as the shameful and contemptible con- Whoever would be in accord with God must
ditions last—until the reformation of the indi- confess Him and must confess Jesus, His Rep-
vidual or, that failing, until his destruction in resentative, whom He sent into the world. Who-
the Second Death. ever confesses Jesus, confesses the Father who
sent Him. And all such will be in the Lord’s
Fear Not Persecutions
favor, and ultimately be acknowledged in the
Jesus intimated that honesty of life would
resurrection by the Father and the holy angels,
bring His followers persecution from the hypo-
as members of the Bride of Christ. But those
crites; but that they should not fear, even
who, after becoming disciples of Christ, deny
though the persecution resulted in their death.
Him, He will not acknowledge as disciples in
The present life is but ephemeral, at best. The glory.
life that is worth considering is the everlasting Jesus’ words were addressed to the disciples,
one which God has provided for all the willing not to the masses. Whoever would confess Christ
and obedient, and which may eventually be would become His disciple. None could deny Him
attained through the merit of Jesus’ sacrifice. who had never acknowledged Him. He is to be
Those who thus believe should have no fear of confessed, not merely by baptism, nor by any
what man can do to them, but rather should be outward form. He is to be confessed in the life,
fearful of anything that would separate them in the conduct, in the words, of His followers.
from God and His gracious provisions of a fu- They are to have His Spirit and to “show forth
ture life. the praises of Him who hath called them out of
“Fear Him who after He hath killed hath darkness into His marvelous light.” Whoever
power to cast into Hell.” The word Hell here is makes a profession of being a disciple, and then
Gehenna in the Greek. Primarily, this is the ignores the Master’s teachings, misrepresents
name of the valley outside of Jerusalem, into Him, slanders Him, denies Him, and will not
which the offal of the city was cast for utter share in the glorious presentation of the Bride,
destruction, and into which the vilest criminals in the end of this Age.
were cast after execution—not to torment them, The masses, of course, were in doubt, and did
but to imply symbolically that there was no not become disciples at all. Some even derided
future for the wicked. Jesus used Gehenna as a Jesus, saying that He had a devil and was mad.
type of the Second Death, which will be the por- The Master declared that such misunderstand-

ing of Him and such slanders were quite forgiv- world hath blinded the minds of them that be-
able, if done ignorantly. But when some went lieve not.”—2 Corinthians 4:4.
beyond this, and declared that His good works Some knowledge is necessary to bring us to
of the Holy Spirit were accomplished through an appreciation of Christ as the Sent of God.
the power of Satan, Beelzebub, they were com- Then if we accept Him and become His conse-
mitting inexcusable sins which would not be crated disciples, or followers, we receive the be-
passed over. getting of the Holy Spirit. This brings us to a
Such sin must be willful; for their accusa- vantage point where our eyes of understanding
tions had no basis whatever. The Master’s open more and more widely, in proportion as we
teachings were purity itself. His conduct, His are filled with the Holy Spirit. Our responsibil-
sayings and His miracles were all good works. ity increases with our joy in the Lord and our
Only a willful perversity could attribute these preparation for the Heavenly glories to which
to Satan. The fact that they would never be for- we have been called. It is these advanced dis-
given does not signify, however, that the vili- ciples of Jesus that are in danger of grieving
fiers were hopelessly lost. They would suffer the Holy Spirit whereby they were sealed—of
punishment proportionate to the degree of their quenching the Spirit of holiness in their hearts.
willfulness. If the punishment would bring ref- (Ephesians 4:30; 1 Thessalonians 5:19.) While
ormation, well and good; but if not, it would the quenching and the grieving are not instan-
eventuate in utter destruction—the Second taneous works, they are the paths which lead to
Death. the Second Death. Every Christian, therefore,
Few subjects are less understood than this
should press on toward perfection of holiness—
one—the sin against the Holy Spirit. The word
the filling with the Spirit.
spirit in such a case as this stands for power, or
The Apostle presents this thought in
influence. For instance, the spirit of Satan
Hebrews 6:4-6, declaring that those who have
would be the power, or influence, adverse to
tasted of the good Word of God and the powers
God and to righteousness. The spirit of error
of the Age to come, and who have been made
would be the power, or influence, of falsehood.
partakers of the Holy Spirit, cannot be renewed
Contrariwise, the spirit of Truth, the Spirit of
unto repentance, if they with full willfulness
God, the Holy Spirit, represents Divine influ-
and deliberation reject Christ and righteous-
ence and power, wherever recognized. The re-
sponsibility of each individual is proportionate ness, and turn to sin. Again, later on, he says
to his enlightenment. The mentally and mor- (Hebrews 10:26,27), “For if we sin willfully
ally blind have comparatively little responsibil- after that we have received a knowledge of the
ity, because they do not appreciate clearly the Truth, there remaineth no more a sacrifice for
distinction between the spirit of Truth and the our sins, but a certain fearful looking for a deci-
spirit of error, the Spirit of God and the spirit of sion and a fiery indignation which shall devour
Satan. the adversaries”—of God. The Apostle mentions
Man was not created in this condition of in- especially the rejection of the atoning work of
ability to discern right and wrong, good and Christ, saying that such count the blood of the
evil. He was created perfect, in the image and covenant wherewith they were sanctified a
likeness of God. Sin has wrought death, not common thing, and do despite to the Spirit of
merely to man’s body, but also to his mind, his favor which has brought them thus far.
conscience. The ability to discern between right Those who quench the Spirit of holiness, or
and wrong varies, therefore. Additionally, some “grieve the Spirit,” are described by St. James
have opportunities for instruction more than (5:14) as spiritually sick. Cut off from fellow-
others, and thus their responsibility is in- ship with God, they have one last resort; viz., to
creased. The world in general knows not God, request the assistance of sanctified elders of the
and hence could not sin against the Holy Spirit Church to pray for them and to anoint them
in that full sense or degree which would be pun- with oil, symbolic of the Holy Spirit. The prayer
ished with the Second Death. “The god of this of faith shall save these spiritually sick; and the

Lord will raise them up; and though they have what their answers would be, but commit all to
committed sins, these shall be forgiven them. the Lord, expecting Divine assistance.
Nothing in this implies that the ministers
“The Holy Spirit Shall Teach” of Christ either in the pulpit or in the class
The Lord’s faithful followers were to expect meeting should attempt to represent the Lord
that amongst their tribulations would be false without studying their subject. On the con-
accusations which would bring them before trary, each should accept to himself St. Paul’s
magistrates. For the most part the disciples words to Timothy: “Study to show thyself
were unlearned, and would feel great trepida- approved unto God, a workman that needeth
tion in the presence of educated officials. They not to be ashamed, rightly dividing the Word
of Truth.” (2 Timothy 2:15.) There is a differ-
were to know, however, that the Lord’s blessing
ence between standing before a congregation
would be upon them; and that they would have of God’s people as a mouthpiece of His Word
wisdom superior to that which was naturally and being called before magistrates.
theirs. They need not anxiously premeditate
“WHERE YOUR TREASURE IS”—Reprints, p. 5396

LUKE 12:13-34.
“Where your treasure is, there will your heart be also.”—Luke 12:34.
JESUS was surrounded by a multitude of Jews, Jesus would have him, and us all, see that the
one of whom, recognizing Him as influential, abundance of earthly possessions, wealth, is
requested that He admonish his brother to give not the sum of life. A man may be miserable
him a share of the family inheritance. Jesus while rolling in wealth, or he may be happy
declined, saying that He was not a judge or a in comparative poverty. The basis of happiness
divider. It would be well if the followers of is measured by the soul’s relationship to God
Jesus would follow their Master in this, as well and hope in Him.
as in other matters. Too many are disposed to The Jews were a typical people—Natural
be busybodies in other men’s matters, and over- Israel, in comparison to Spiritual Israel of this
look the fact that their commission of the Lord Gospel Age. God’s promise to Natural Israel
is to preach the Gospel. was that if they would keep the Law, they
Society has provided certain rules, laws and would inherit the Promise made to Abraham,
regulations—“the powers that be are ordained and be used by God as His Kingdom to bless the
of God.” Whatever these laws will not accord us world. Their difficulty was that, being sinners
we should let drop. We should be content with like the remainder of men, they were unable to
such things as we have and such things as keep the Divine requirements, hence were not
Divine providence insures us. As Jesus had qualified to be used of God as His Kingdom for
another work to do, so have His followers. That scattering His blessings to the nations. Never-
other work is the preparation for the glorious theless, the hope of the Kingdom was the thing
Messianic Kingdom. The riches which it prom- ever uppermost in their minds, sought for by all
ises us so far transcend all earthly riches as to of them.
make them appear, as St. Paul declared, loss Jesus came into the world to give Himself a
and dross, not worthy to be compared with the “Ransom for all” (1 Timothy 2:6), and to begin
blessed things our Lord promises. the work of calling and drawing “Israelites in-
Jesus backed up His refusal to intervene with deed,” to constitute His associates in the Messi-
a caution against covetousness. This implies anic Kingdom. He could, and did, keep the Law
that the estate properly belonged to the perfectly, and additionally, laid down His life
brother, and that the one who addressed Jesus sacrificially for Adam and his race. This sacri-
desired more than his legal rights. He was cov- fice per mit ted Him to make good for the un -
eting that which legally belonged to another. in ten tional shortcomings of all “Israelites

indeed,” in whom was no hypocrisy. While they built greater barns and storehouses, and con-
could not keep the Law and thus obtain the soled himself with the thought that he had
Kingdom, they could by accepting Christ have plenty and more than enough, and could
the righteousness of the Law imputed to them, thenceforth take his ease. The parable points
and thus be acceptable with God. Hence Jesus’ out that ere long he died. We query, What ad-
preaching was wholly along the lines of the vantage did the man really have through his
Kingdom to the people who had for centuries accumulation of great wealth, which he failed
been striving to approve themselves to God as to use? He left it for others to quarrel over, and
worthy to constitute that Kingdom. The first possibly to be more or less injured by. He was a
opportunity for membership in the Kingdom foolish rich man. Instead of leaving his wealth
class was granted to the Jewish people; and thus, he should have enjoyed himself in spend-
only in proportion as they rejected the favor did ing it wisely for the good of others and to the
it pass beyond them to the Gentiles. As St. Paul glory of God. Thus he would have been rich
said to some, “It was necessary that the Gospel toward God. But on the other hand, he was an
should first be preached to you; but seeing ye illustration of those who are not rich toward
reject the grace of God, … lo, we turn to the God; for he laid up his treasure for self.
Gentiles.” (Acts 13:46.) In view of these facts, Many read into this parable things that it
we see that the teachings of Jesus were not does not contain. They infer that the rich man
addressed to the world, but to people who went to eternal torment, but nothing in the
claimed to have separated themselves from the Lord’s words so intimates. The expression, “this
world, and to be seeking or desiring to attain a night shall thy soul be required of thee,” signi-
joint-heirship in the Messianic Kingdom. fies this night you lose your life—you die in
Indeed, the entire teaching of the New Testa- poverty. Earthly riches will be of no account to
ment is to such persons. These alone have the you in the future if you have not laid up spiri-
hearing ear; and we are instructed that “He tual riches in the heart, in the mind and in good
that hath an ear, let him hear.” Again, we are works, which would make you rich in the
instructed that the Gospel of the Kingdom is to future.
be preached to the meek, the humble, the bro- That rich man, instead of being benefitted by
ken-hearted; for only these are in any sense of the riches which he accumulated, will in the
the word prepared to receive the Message. All future life be disadvantaged. He might have
others are blind and deaf to the Gospel of the used his riches sacrificially, or he might have
Kingdom. All who do not now hear or see will consecrated his entire life to God through
have their eyes and ears opened by and by, dur- Christ and then faithfully laid down time, tal-
ing Messiah’s Reign, because He tasted death ent, opportunities, wealth. Thus he would in
for every man. But such will fail entirely as the same proportion have been laying up trea-
respects the glorious High Calling of this Gos- sures in Heaven, so that in the resurrection
pel Age—the Kingdom. he would have been received of the Lord as a
“Soul, Take Thine Ease” faithful follower, to share His glory, honor and
Our Lord gave a parable illustrating the com- immortality—to be a member of His Kingdom
parative foolishness of all earthly ambitions. class, whose commission it will be for a thou-
This does not mean that earthly ambitions are sand years to scatter the Divine blessings se-
the worst things; but rather that they are poor cured by the death of Jesus to all of Adam’s
in comparison to the one great possibility, the race.
Kingdom. It is a pearl of great value, to obtain That rich man, having missed his opportuni-
which all other pearls—all other valuables, all ties, will nevertheless come forth during
other ambitions, and all other hopes—are to be Christ’s Millennial Kingdom; for we read that
set aside, and counted as dross. all that are in their graves shall hear His voice
The parable tells of a rich farmer who, in- and come forth. But instead of coming forth
stead of using his riches in doing good, was approved, to a share in the First Resurrection,
miserly—taking pleasure in accumulations. He he will come forth disapproved of God, and his

resurrection opportunities will be those de- while His sacrifice is the basis for the ultimate
scribed as the Resurrection of Judgment. (John cleansing of the world, the reconciliation of all
5:29, R.V.) He will come forth to shame and the willing and obedient to God, nevertheless
contempt, which will continue until he shall, that work has not yet begun. That work is to
under the judgments of that time, learn his les- be accomplished by Him during the thousand
son and form a better character; or, refusing so years of His Kingdom Reign. (4) They are to
to do, he will be cut off in the Second Death. hear the Lord’s Message declaring that He is
Seek First The Kingdom now seeking the members of the Kingdom class,
We are not to understand the good Teacher and that the way to membership is a narrow
to mean that we are to look amongst the king- way. “Whosoever will be My disciple, let him
doms of earth hoping to find one of them His deny himself, and take up his cross and follow
Kingdom. On the contrary, He informs us that Me, and where I am there shall My disciple be.”
His Kingdom is future. “My Kingdom is not of They are to realize that the testing of this class
this world”—this order of things. (John 18:36.) is through much tribulation; that God is calling
For His Kingdom, God’s Kingdom, we pray, for not only saints, but those whose saintship
“Thy Kingdom come.” We hope, we wait, we will endure fiery trials, testings, in respect to
prepare, for that Kingdom. We are to seek it in their love for God and for the brethren, and in
the sense of seeking to do those things which respect to their loyalty, even unto death.
will make us “meet for the inheritance of the From the time of making their full conse-
saints in light.” We are to lay up treasures in cration to be the Lord’s servants, faithful unto
Heaven. We are to use our pounds and our tal- death in the service of righteousness, they will
ents so wisely that at the Second Coming of the regard that Heavenly Kingdom as the great
Savior, when He calls first for His servants and treasure beyond all comparison of value. They
reckons with them, we may not only be will seek it daily, hourly. Their hearts will be
amongst His servants, but hear His “Well done, there—with the treasure. It will be the theme
good and faithful servant, enter thou into the of their thoughts by day and of their medita-
joys of thy Lord”—the Kingdom joys—“Have tions by night. Earthly occupations will still be
thou dominion over two cities” or “five cities.” necessary to them, in order to provide things
There is one definite procedure for those who needful and honest; but no earthly prize will
would be heirs of the Kingdom. (1) They must have any value in comparison to the Heavenly
recognize themselves as sinners, unworthy of prize, in their estimation. Such will be the suc-
Divine notice. (2) They must recognize Jesus as cessful heirs of the Kingdom which God hath
“the Lamb of God, which taketh away the sin promised to those that love Him more than they
of the world.” (3) They should realize that love houses or lands, parents or children or self.
“LIKE UNTO MEN WHO WAIT FOR THEIR LORD.”—Reprints, p. 3354

LUKE 12:35-48.
“Blessed are those servants whom the Lord when he cometh, shall find watching.”
FOLLOWING up his instruction respecting his gaged in promoting the interests of the King-
approaching death and resurrection, and after dom. According to the custom of that time,
the transfiguration vision which emphasized loose, flowing garments were used, and the gir-
this lesson to the apostles, our Lord began to dle at the waist drew these into proper place so
explain to them something respecting his sec- as to permit of the ordinary services of life.
ond coming and what their attitude should be When rest was sought the girdle was loosed.
in the interval. The present lesson emphasizes Consequently the lesson of the figure is con-
this matter. During the Lord’s absence his peo- stant activity on the part of the Lord’s people
ple were to be continually on the alert; their during his absence from us. We are not to
loins girded would represent that they were to become charged with the cares of this world
be ready for service all the time—actively en- and slumber and sleep, and thus refrain from

attending to the duties properly devolving upon to proper service. When the master of the house
us. should arrive with his company it would be a
Each one of the Lord’s servants is repre- reflection against the interest of his servants
sented as a light bearer, and instructed to let and their love and devotion for him if on such
his light so shine before men that they, seeing an occasion they were found asleep or otherwise
his good works, may glorify the Father in than ready to open the door at the Master’s inti-
heaven. The picture is that of general darkness, mation of his arrival.
ignorance, superstition and sin in the world,
If Thou Wilt Not Watch Thou Shalt Not Know.
while the Lord’s disciples have been granted
The parable implies that at our Lord’s second
the light of divine revelation and wisdom and
coming he will have arrived before any of his
understanding, which not only transforms faithful servants will be aware of the fact. His
them and makes of them New Creatures, but presence will be made known by the knock, and
also shines through them unto all with whom the knock would correspond to an announce-
they come in contact. “Ye are the light of the ment, through some special servant or ser-
world.” A suggestion is here in place, namely, vants, either orally or by the printed page,
that the Great Light, the glorious sunrise of the setting forth the evidences of the Master’s pres-
Millennial morning, has not yet taken place; ence. For instance, the publishing of time
the Lord’s people are still in the world as little prophecies showing that the time is fulfilled—
lights, shining in the midst of general darkness that certain prophecies marking events belong-
and watching and waiting for the morning. The ing to the close of the Gospel dispensation and
Prophet’s words were in line with this when he the opening of the Millennial dispensation are
said, “Weeping may endure for a night, but joy accomplished, and that certain signs mentioned
cometh in the morning.” This night time of in the Scriptures are fulfilled—such testimo-
darkness and ignorance and sin began with the nies are in the nature of a knock, which would
curse of death, which came upon our race be heard by such of the servants of the Lord as
through father Adam’s disobedience, and the would be awake at that time. It is not for the
whole creation is groaning and travailing to- servants in general to do the knocking, but for
gether, waiting for the morning, waiting for the the Master himself to set in operation the forces
manifestation of the sons of God—Christ Jesus and agencies he may choose to use for producing
and his brethren, his joint-heirs in the King- this knock and the announcement.
dom. A blessing is promised to those servants who
Our Lord gave a parable to illustrate the at that time shall be on the alert and hear the
alertness and attentiveness that should charac- knock and understand it, and welcome the
terize his followers. Amongst the Jews there Master. Verse 39 shows quite distinctly that
would be no occasion on which the servants of none except the servants are to appreciate the
the household would be expected to be more knock—that the world in general will not know
alert or to manifest more interest in the welfare of the time of the Master’s return, but only his
of the household than on the night or morning servants. No particular time for the Master’s
on which their master would come to his home coming is set, but the intimation is clearly
bringing with him his bride. And so the Lord given that it is not for them to know the times
chooses this as an appropriate illustration of and seasons, but for them to be on the alert con-
the alertness that should characterize his fol- tinually, not only during the first watch, but
lowers while waiting for his second coming. As during the second and during the third, that
a matter of fact, the servants in this parable are at whatever time the Master’s knock may be
the bride of another parable, but represent the heard they may respond promptly. It is not the
matter from another standpoint. The sole les- thought, let it be noticed, that the servants are
son here is that diligence in service, that watch- never to know when the Master will come: it is
fulness for the interests of the Master’s cause, the thought that on his arrival he will cause
that faith in his promise to return and expec- such a knocking to be made as will be appreci-
tancy of the event, serve as an aid or stimulus ated by all of his servants who are awake and

waiting and watching. Wherein would be the 3:20. Here the Lord represents the same event
use of the knock if the servants were not to in connection with his message to the last
know when they heard the knock? The knock phase of his Church nominal, the Laodicean
is to be the evidence of the presence, and phase. He says, “Behold, I stand at the door and
the servants are not to know in advance, but knock: if any man [individual] hear my voice
are to know at the time of the arrival and that [knock] and open the door, I will come in to him
without seeing. and sup with him, and he with me.”
The Master Will Serve His Servants. “A Thousand Years … Are as a
What will be the special reward of these ser- Watch in The Night.”
vants? The parable states it: their Master will According to the ancient Jewish method of
“gird himself [he will become their servant] and reckoning the night time, the second watch
will make them to sit down to meat and will would be from ten to two o’clock and the third
come forth and serve them.” This implies that from two to six o’clock. The parable does not
at our Lord’s second coming he will be present state in which watch the Master may be ex-
before any of his servants know of his arrival. pected. That question was left open; the faith-
He will knock or cause announcement of his fulness of the servants would be tested in
presence to be made. Those who will hear the proportion to his delay. Many would find it easy
knock will be such only as are awake and ready, to keep awake and alert during the first watch,
expecting him and on the alert for the knock. not so many during the second watch and still
These will receive a special spiritual feast. It fewer during the third. It is in accord with this
will be special because it is on a special occasion implication of the parable that we find today
and intended as a special reward for their man- general lethargy prevailing amongst Christian
ifestation of interest and devotion. It will be people respecting the return of the Bridegroom
special also, because the Master of the house- and the glorious things of the Kingdom then to
hold, turned to be its servant, would have all be brought unto his faithful household. Many
the keys to all the riches of grace and blessing, are asleep in Zion, many are overcharged with
and, as elsewhere explained, will bring forth the cares of this world and the deceitfulness of
from his treasuries—his pantries—things new riches. Not only have worldly people made a god
and old, substantials and delicacies. The faith- of business, money and pleasure, but many who
ful ones will surely have a royal feast, such as are at heart lovers of righteousness and who
never before was granted them. desire to be considered servants of the Lord,
These things, we hold, have already been ful- are seriously overcharged—absorbed in worldly
filled. The knock, or proclamation of the Lord’s things. Their hearts are so filled with these and
presence, as indicated by the Old Testament their minds so occupied with dreams of
prophecies, has been given since 1875 and is Churchianity and pleasure and personal inter-
still being given. The knock of the parable est that they cannot hear the knock. They know
might appropriately be but for a few seconds, not of the Master’s presence; they open not
but the fulfillment would properly cover a
their hearts to this wonderful announcement,
period of years. The servants of the household
for which the Lord’s people have waited so long
are taking notice, and each one as he opens his
and prayed so earnestly, “Thy Kingdom come.”
heart and mind to the fact of the Lord’s pres-
They are missing, as a consequence, a great
ence receives a fulfillment of the blessing prom-
blessing implied in our Lord’s parable, and
ised—receives a feast of fat things, spiritual—
definitely stated in Daniel’s prophecy—“O, the
an understanding and appreciation of the di-
blessedness of him that waiteth and cometh to
vine plan and a soul nourishment and strength-
the thousand three hundred and five and thirty
ening such as was never his before. That this
days.”—Dan. 12:12.
serving of the servants by the Master should be
understood to be an individual work and not His Presence Unknown To The World.
merely a collective service and feast, is evi- “But know this, that if the master of the
denced by the Lord’s statement in Revelation house had known in what hour the thief would

come, he would have watched, and not have since there was a nation”; but upon the ruins
suffered his house to be broken through.” the King of kings and Lord of lords will rear the
The reference here is to a thief-like coming, grand Kingdom of the Lord, for which all who
and the Greek word, translated broken through, are his already pray, “Thy Kingdom come,” and
would mean literally “dug into.” Many of the which, when it shall come to be instituted by
houses of olden time were not built of stone or the Lord, will be indeed the “desire of all na-
bricks but of dried mud, somewhat like what tions.”—Haggai 2:7.
are known as adobe houses in some parts of the “In Such An Hour As Ye Think Not.”
West and in Mexico. Entry into such houses The essence of this lesson is summed up in
could be gained more quickly by digging the 40th verse, “Be ye also ready; for in an hour
through the wall than by forcing the door. The ye think not the Son of man cometh.” No one
goodman of the house or its master does not will be aware of the hour of the Son of man’s
refer to the Lord, for the house referred to is the coming; it is not a matter that is left in such a
“present evil world”—the social structure as at form as to be speculated upon in advance. His
present organized. It is not necessary to con- knock will be the first intimation of his pres-
clude that Satan is meant, although he is in a ence. And so it has been fulfilled: none of us
general way the master of present institutions, knew in advance when the Lord’s coming would
“the god of this world,” the “prince of this take place; it was after it had occurred that we
world.” We may properly enough understand heard the knock—his voice through the proph-
the goodman of the house to here signify ets of the Old Testament, declaring to us that
earthly governments, the powers that be, the we are already in the harvest time and in the
representatives of the ten toes of Daniel’s days of the presence of the Son of man. Here we
image and of his fourth beast. have fulfilled the words of the Lord in Matthew
This matter of the second coming of the Lord 24:37, “As the days of Noah were, so shall also
and the knock which will be heard by those of the parousia [presence] of the Son of man be.”
his servants who are awake, but not heard by The text shows that the thought is that as the
his servants who are asleep and overcharged, world was ignorant of coming events in Noah’s
will be totally unknown to the world. To them days, and, being ignorant, was eating and
his presence will not be that of a master longed drinking and planting and building, so it will be
for and served, but that of an opponent whose in the days of the presence of the Son of man:
house they have in his absence taken posses- the world will be ignorant of the fact of his pres-
sion of and used contrary to his interests. ence, and the ordinary affairs of life will be pro-
These, if they knew the time of his coming, gressing as usual. Only “ye brethren” who hear
would have fortified themselves in some man- the knock will discern the presence and get the
ner and have sought to defend present institu- blessing.
tions and to perpetuate them. Peter inquired whether or not this parable
The coming as a thief upon the world signi- was applicable only to the twelve apostles, or to
fies a quiet coming, unostentatious, unknown, all those who were disciples in a general sense.
without heralds or any commotion likely to Our Lord measurably ignored the question in
disturb. The breaking up of the strong man’s his reply, “Who then is the faithful and wise
house—the breaking up of present institutions, steward whom his lord shall set over his house-
civil, religious, political, financial—is already hold, to give them their portion of food in due
under way, just as the knocking for his servants season?” The implication seems to be that when
is in process. The entire social structure is the right time should come for understanding
under control of the new Prince. He is marshal- the parable, it would be clearly set forth: that at
ing his forces, and will cause even the wrath of the time of the parable’s fulfillment the Lord
man to praise him and to work out his purposes would appoint a servant in the household to
in the overthrow of every known institution bring these matters to the attention of all the
built upon selfishness. Great will be the fall servants, and that certain responsibilities
thereof—“a time of trouble such as was not would rest upon such a one respecting the dis-

patch of his duties. If faithfully performed a phasis is there also and in double form—the
great blessing would be his reward, and if unfaithful, the wise steward. If it were a case in
faithful to his charge severe penalties would be which we could apply this text to Christ, there
inflicted. The implication would be also that if would be no difficulty, or if it were a case in
faithful the servant would be continued in his which it could be applied to the whole body of
service, and if unfaithful he would be dismissed Christ, there could be no difficulty, in harmo-
and another take the position and its responsi- nizing the one with the many members of the
bilities. one body of Christ; but since the servant men-
tioned is to dispense food to the other members
“The Faithful And The Wise Steward.”
of the body, his fellow-servants, the term seems
We would naturally enough endeavor to in-
to be limited to some particular individual.
terpret our Lord’s words as signifying a compos-
However, just as we said of Peter, that he was
ite steward—that is that a certain number or
not by reason of special use made a lord over
class of brethren together would constitute the
the brethren, so we say of whoever is meant in
steward of this parable. In endeavoring to make
this passage, that in no sense of the word would
such an interpretation we are met with several
this constitute him a lord, or dictator or master,
difficulties, however.
or imply his inspiration. All that we could say
(1) To suppose such a class in the Church would
would be that it would be one who would be
be to recognize what is elsewhere denied—to
privileged to be a servant, and not many seem
recognize a clerical or authoritative class as dis-
anxious to fill such a position in the true sense
tinct and separate from the remainder of the
of the word. This servant, if found faithful,
Church, because this steward is to dispense the
would be entrusted more and more with the
meat in due season to the household, to the fel-
distribution of every feature of Present Truth
low-servants. The Church of Christ, we hold, is
as represented in the parable, by his being
not composed of clergy and laity, but “ye are all
given the dispensing of the food in due season
one in Christ Jesus, and one is your Master,
to the household. Unfaithfulness on the part of
even Christ.” There would be no violation of
this appointed one would mean his degradation
principle, however, in supposing that the Lord
from this service, and presumably the service
at the time indicated would specially use one
would go on at the hands of another, his succes-
member of his Church as the channel or instru-
sor.
ment through which he would send the appro-
The expression, “Verily I say unto you, He
priate messages, spiritual nourishment appro-
shall make him ruler over all his goods,” should
priate at that time; because at various times in
not be understood to apply to future glories and
the past the Lord has used individuals in such a
honors, but merely to a more general charge or
manner. For instance, Peter used the “keys” of
stewardship as respects the dispensing of the
the Kingdom of heaven at Pentecost, and again
Lord’s “goods” or truths due to be protected or
at the home of Cornelius, and in both places he
disbursed during the remainder of this “har-
was used as a special servant in connection
vest” time. In other words, the steward through
with the dispensing of special truths. This did
whom the Lord will dispense Present Truth in
not constitute Peter a lord over the other apos-
this “harvest,” will, if found vigilant, humble,
tles or over the Church, but merely a servant.
faithful, be continued in the stewardship and be
(2) However much we might endeavor to
used of the Lord more and more in the service
apply this figure to the Lord’s people collec-
of the household—down to the close of the “har-
tively, the fact would still remain that the vari-
vest.”
ous items stated would not fit to a company of
individuals. For instance, in the 42nd verse, in “Not As Lords Over God’s Heritage.”
the common version it is rendered, that faithful That this servant must not act or be regarded
steward; the revised version, the faithful stew- as a lord is clearly indicated in the 45th verse,
ard; as though a particular one were meant and which shows that such a misuse of his appoint-
the term not used indefinitely for a number. ment would work his downfall. At no time has
Turning to the Greek text we find that the em- the Church ever had need to be on guard

against its servants who really endeavored to each servant in turn, as he would receive
serve it and to hand forth from the Lord’s trea- either food or stewardship. His responsibility
sure house the meat in due season. The would be in proportion to what he received or
Church’s dangers have always arisen from had opportunity to receive, and to the manner
those who sought to lord it over God’s heritage, in which he used the blessing. We of today,
and to dispense their own wisdom or the wis- living under such great favor from the Lord,
dom of other men instead of the Word of the enjoying the light of Present Truth as we do,
Lord. have every reason to give thanks and more
Verses 47,48, seem to imply that the ser-
and more to appreciate the things new and
vant’s responsibility to the Lord will be in pro-
old from the Master’s storehouse of Truth
portion to his knowledge of the Lord’s will; and
that the Lord will deal with him on the princi- that he is now dispensing to us, and which
ple that having had much knowledge and op- each in turn is privileged to dispense to oth-
portunity, the requirements at his hands will ers and has responsibility for in proportion to
be proportionately large. his knowledge. The Lord help us each to be
While this exhortation in general seems to faithful, and to remember that our Lord was a
apply to one particular servant through servant as well as a Son, and that our highest
whom the other servants are to be supplied privilege as sons is to be faithful servants,
(see Matt. 24:45-51), we can see that the same stewards of the manifold grace of God.
principles in a general sense would apply to
VIEW FROM THE TOWER.—Reprints, p. 748

“Ye can discern the face of the sky and of the earth,
but how is it that ye do not discern this time?”—Luke 12:56.
Glance backward for a little more than eigh- out of harmony with their great religious teach-
teen centuries. There stands Jesus with twelve ers, that they failed to recognize Jesus as such.
disciples; they are mostly young men, the Mas- The miracles and teachings of Jesus, and the
ter himself being but little over thirty. They correspondence of these with the predictions
have never had an education, and most of them concerning Messiah, made by the Lord’s proph-
have been ordinary fishermen. But though “un- ets long before, were the only evidence Israel
learned and ignorant men” (Acts 4:13), the dis- had, that Jesus was the long-expected King.
ciples had a confidence and power in teaching This could be evidence to such only as by care-
which marked them among men as peculiar; ful heed to the “more sure word of prophecy,”
knew what to expect, and who by humility of
and wherever they went “they took knowledge of
mind would be prepared not only to note the
them that they had been with Jesus,” for
prophetic utterances which foretold the rejec-
though their Master had “never learned,” yet he
tion and crucifixion of Jesus, but to receive him
was scholarly, a man of letters. John 7:15. who came in meekness with the escort of hum-
But after all, that was an insignificant little ble fishermen.
band in the eyes of the military governor Pilate, Even John the Baptizer, his cousin, who had
in the eyes of the chief priest, and in the eyes of immersed Jesus, and who saw and bare witness
the Scribes, and Pharisees—the Doctors of Di- to his anointing by the holy spirit of God was
vinity—the apostles of legal holiness in that sorely puzzled by the strange course events
day. The class chosen to announce Jesus as were taking. He had perhaps supposed that
the King of the Jews, saying, “The time is ful- when anointed, Jesus would publicly announce
filled and the kingdom of God is at hand” (Mark himself with power and authority, and bring
1:15), was not a prepossessing one, and to the honor and dignity to all associated with him;
zealous Jew was so unlike what might be ex- but to the contrary of this, Jesus was going
pected of their long anticipated Messiah, and so about quietly and not attempting the exercise

of marked power as a ruler, while he (John) had ever increasing. We have shown the testimony
been cast into prison. Things progressed so dif- of the prophets to be that—The Day of the Lord
ferently from what he had expected that even [the time of Christ’s presence] is a day of trou-
John’s faith in Jesus as the Messiah began to ble; that in it the powers of the heavens shall be
fail, and he sent a message to Jesus, saying: shaken [earthly governments and authorities
“Art thou he that should come, or [are you also removed—Matt. 24:29; Heb. 12:27,28; Dan.
merely a forerunner as I was, and] look we for 2:44.] In it, when fully under way, all the tribes
another,” to be the Deliverer, the Messiah to of the earth shall mourn because of him who
bless Israel and through them all the nations? now is assuming the control, and who will
Mark carefully the answer of Jesus to John; shake to pieces every evil system which hin-
he in substance recalls to him the transpiring ders, binds, oppresses, or blinds the people
events, as in the Scripture at the head of this whom he comes to bless—all of earth’s families.
article; and he expected John to be able to Then the great ones shall fear as they look after
DISCERN THE TIME by the events. He said, “Go those things coming upon the earth. They are
and show John again, those things which ye do already in this condition. They see the spirit of
hear and see: The blind receive their sight, and liberty working among the masses, and they
the lame walk, the lepers are cleansed, and the truly see that it will soon lead them to madness
deaf hear, the dead are raised up, and the poor and bring a sanguinary conflict. Again, it is
have the gospel preached to them.” Matt. 11:3- noted in Scripture that in the coming troubles
6. the rich of this world will suffer much; (James
There was in transpiring events proof that he 5:1-4) and so it is, today, the aims and threats
who was then present, was no less than the of the discontented are against the wealthy. We
Messiah promised. But we should not forget see these things all about us; are they not signs
either, that not only were Jesus’ miracles per- of the times in which we are living?
formed with a degree of secrecy, but that they Look again; see the Jew once more finding a
were done over a large area of country, and that home in the land of promise from which for so
the majority of the Jews probably never saw long he has been an exile. Note, too, the fact
one of the healed persons. Nor had they the that there is now a beginning of the turning
printing press and its reporters to spread re- away of his blindness, and he is beginning to
ports of the details of the miracles. recognize Him whom they have pierced and la-
The learned there, might have known from ment therefor. (Zech. 12:10.) Turn now to the
Daniel’s prophecy that The time was fulfilled; apostle James’ statement, and note that this
(Dan. 9:24-27; Mark 1:15,) but for the masses, rebuilding of Israel is due “after” the selection
the evidence was simply, and only, the signs of of the people for his name, the Bride from the
the times; but these because blinded by the tra- Gentiles. (Acts 15:16,17.) Turn to Paul and note
ditions of men, they did not appreciate. In fol- his statement—that when the fullness of the
lowing men the word of God became of none Gentiles is come in [the full number selected
effect, so that the people as well as the leaders from the Gentiles to be joint-heirs with Christ
were blind. The blind followed the blind; both —His Bride] then, blindness shall begin to de-
stumbled; and thus Israel as a nation received part from Jacob—Israel after the flesh. Rom.
not the blessing but only the elect—those who 11:25-32. A letter from the one whom God
were of the class chosen, “Israelites indeed.” seems to be raising up as a teacher among the
And now what do we see? Messiah is present Jews, will be found in another column, and is of
again; the time is fulfilled for his Second Ad- deep interest as bearing upon this feature of
vent—Jesus a spiritual being, in power, is restitution. What is this, if not an evidence of
about to exalt his “body” to his own condition, what the time periods of the prophets have
and to judge, cleanse, heal and bless the world already showed us?—that we are living in the
—the House of Jacob and all the families of the harvest of the Christian age, the dawning of the
earth. Millennial age; that the selection and trial of
What are the evidences? They have been re- “the Church which is His (Christ’s) body” is
peatedly furnished in these columns, and are about complete. It proves that the DELIVERER

(head and body) is come, and the blessing com- the views presented in the TOWER relative to
ing to Israel is but a premonition of the coming our being now in the dawn of Millennial Day,
blessings upon all nations, of which they are expresses herself as satisfied that she has en-
the first-fruits. tered on the “Resurrection Life” as she calls it.
Look again, but in another direction; Note If these be not evidences of the beginning of
the increase of special healing of diseases since Restitution work, what are they? This is the
1874. Some are in answer to prayer, some in right time for the work of healing; in the time of
answer to anointing with oil and prayer, and the first advent, restitution and restitution
some without prayer, or oil, or anything. Thus works, healing, etc., were not due; they were
in various ways today, ye see increasingly that premature and were only performed to mani-
the lame walk, the deaf hear, the dumb speak, fest forth beforehand, Christ’s glory and to il-
blind eyes are opened, and the Gospel (good tid- lustrate the powers of the world (age) to come,
ings) of a “restitution for the groaning creation, which now is at hand. In his miracles, as in
of all things spoken by the mouth of all the holy everything else, Jesus dealt with the end of
prophets” (Acts 3:21.) is preached. that age as though it had been the Gospel age
The healings of our day are as pronounced which it only typified; hence the works of the
and as true, as were those at the first advent, restitution which he and the disciples per-
except that the dead have not yet been raised formed, no less than offering himself then as
from the tomb. Nor is it in any one place, but their King, and Reaper, were but illustrations
everywhere, that this power is manifested and of the end of the Christian age, his assumption
this feature of restitution work is beginning. of kingly powers, etc., now fully due, because
We hear from Sweden, and Germany and Brit- the “body,” the church, is complete, and the
ain, in much the same strain, as from all over time for this blessed SEED of Jehovah (Gal.
this land. Among the remarkable insurances 3:29) to bless all the families of earth, is at
coming under our notice recently, is that of hand.
a family in Louisville, Ky., in which four deaf If all could see that the world’s hope is resti-
and dumb persons were perfectly and instantly tution to perfection, many more of that class
healed. One of them aged eleven years, had would be prepared to ask the Lord in faith for
never spoken or heard from birth. The two physical healing and might go on unto the per-
small towns of Midway and Primrose, Pa., have fection of human nature, instead of into the
during the past month been much excited by tomb. Not only is the time at hand when he
six remarkable cases of faith cure from various that believeth need not enter the tomb, but
maladies. One old man, Hamilton Smith, Mid- such may go from strength to strength. If men
way, Pa., had been so crippled by rheumatism but realized the Scripture teaching, better, and
that he could not stoop down; but was instantly did not get the heavenly hope of the Gospel
healed, and to a reporter who called to inquire church, the “body of Christ,” mixed with the
regarding his healing, demonstrated his sup- restitution hope of the world, they would be
pleness by kicking higher than his own height, much better prepared to receive the blessing of
and the night he was cured he jumped over a restitution now within their reach. The basis of
fire board fence with ease. He declares that he restitution simply stated is this: Man became a
is stronger than ever, and that he is becoming sinner and in Adam his right and hold upon life
young again. And in fact this seems true. He is was lost. Since then, death has reigned over all.
seventy-two years old but in a short time his But Jesus was made flesh in order that he by
white hair has commenced to resume its origi- God’s favor might redeem all. He paid the full
nal color; the wrinkles are leaving his face, and penalty, DEATH, and thus redeemed ALL. (Rom.
his complexion becoming fresh so that he might 5:17-19.)
pass now, for a man of fifty. Now, all may return to life and perfection
We might multiply instances; one of a woman because ransomed by Jesus. This restitution
healed after an illness of sixteen years, who is might have taken effect as soon as Jesus died
now thirty-seven years old but might readily be and rose and ascending on high presented the
mistaken for twenty. She though ignorant of sacrifice on man’s behalf. Jesus might have re-

turned at once to restore all things but another restore the families of earth, we must with him,
work intervened the selection of the Christian share in his sacrifice.
church—“the body” “the Bride” of Christ Jesus, But while these, appreciating their covenant,
to be his joint-heir in the reign of blessing and will not ask for healing or any earthly bless-
work of restitution. Now, the work of restitu- ings, it does not follow that if they asked, God
tion is fully due because the selection of the
would always, as in Paul’s case, refuse them.
body of Christ, from the world is complete, and
the work of restitution is beginning while the Thus Jesus said in Gethsemane, “Thinkest thou
sifting of the consecrated saints progresses to that I cannot now pray to my Father, and he
completion. Men shall be and now may be, re- shall presently give me more than twelve
leased by faith in him who gave the ransom legions of angels? But then how shall the Scrip-
which not only releases from pain and sickness, tures be fulfilled, that thus it must be.” Matt.
but ultimately from every degree of death, to 26:53,54.
perfect life. If the legions of angels had protected him
So far as our observation goes, the Lord from the priests and soldiery then where would
makes use of various characters as agents in
have been his sacrifice? Therefore he did not
these healings, even as Judas was one of the
twelve who worked miracles. And some men- ask. Likewise those who now tread the same
tioned as remarkable for doing “wonderful “narrow way” [See “Food,” page 134] refuse to
works” (Matt. 7:22), will lack the approval of ask for the same reason—that they may com-
the Master, and some were not reckoned among plete their covenant of sacrifice. At times, how-
the followers of Christ (Mark 9:38, 39). Appar- ever, without asking, such have been relieved
ently the Lord acknowledges and answers FAITH in such manner as to enable them to accom-
in this direction by whomsoever exercised, be- plish further labor in the Lord’s vineyard (Phil.
cause it is now due time for restitution work of
1:12,13,24,25).
this kind to have a beginning.
What think you of the signs of our times?
As heretofore shown, physical restitution is
not the hope set before the “little flock,” but on How is it that you can discern the face of the
the contrary sacrifice. It is their mission as it sky, but cannot discern this time? Is it not
was their Leader’s whose footsteps they follow, more clearly marked than was the first advent?
to “lay down” life as human beings, not to take Are there not more convincing proofs now, than
it up. They might be agents of God in blessing there were then, even in the signs of the times,
others as was Paul (Acts 19:12), and yet like that we are in the Day of the Lord’s presence?
him suffer from maladies they were instrumen- The Lord willing, we purpose hereafter to de-
tal in curing in others (2 Cor. 12:8,9). Of the
vote more space to the mention of cases of heal-
Master it was truly said: “He saved others him-
self he cannot save.” Had he saved himself, he ing on every hand, that this sign of restitution
could not have been our Redeemer. So if we and hence of the Lord’s presence (Acts 3:21)
would share his glory, and with him bless and may be duly noted by our readers.

32 Probably Judea Heals crippled woman on Sabbath; three illustrations 13:1-21
Luke 13:1-21 because they suffered such things? I tell

There were present at that season some you, Nay: but, except ye repent, ye shall
that told him of the Galilaeans, whose all likewise perish. Or those eighteen,
blood Pilate had mingled with their sacri- upon whom the tower in Siloam fell, and
fices. And Jesus answering said unto slew them, think ye that they were sinners
them, Suppose ye that these Galilaeans above all men that dwelt in Jerusalem? I
were sinners above all the Galilaeans, tell you, Nay: but, except ye repent, ye

shall all likewise perish. He spake also this work: in them therefore come and be
parable; A certain man had a fig tree healed, and not on the sabbath day. The
planted in his vineyard; and he came and Lord then answered him, and said, Thou
sought fruit thereon, and found none. hypocrite, doth not each one of you on the
Then said he unto the dresser of his vine-
sabbath loose his ox or his ass from the
yard, Behold, these three years I come
seeking fruit on this fig tree, and find stall, and lead him away to watering? And
none: cut it down; why encumbereth it ought not this woman, being a daughter
the ground? And he answering said unto of Abraham, whom Satan hath bound, lo,
him, Lord, let it alone this year also, till I these eighteen years, be loosed from this
shall dig about it, and dung it: And if it bond on the sabbath day? And when he
bear fruit, well: and if not, then after that had said these things, all his adversaries
thou shalt cut it down. And he was teach- were ashamed: and all the people rejoiced
ing in one of the synagogues on the sab-
for all the glorious things that were done
bath. And, behold, there was a woman
which had a spirit of infirmity eighteen by him. Then said he, Unto what is the
years, and was bowed together, and could kingdom of God like? and whereunto shall
in no wise lift up herself. And when Jesus I resemble it? It is like a grain of mustard
saw her, he called her to him, and said seed, which a man took, and cast into his
unto her, Woman, thou art loosed from garden; and it grew, and waxed a great
thine infirmity. And he laid his hands on tree; and the fowls of the air lodged in the
her: and immediately she was made
branches of it. And again he said, Where-
straight, and glorified God. And the ruler
of the synagogue answered with indigna- unto shall I liken the kingdom of God? It is
tion, because that Jesus had healed on the like leaven, which a woman took and hid
sabbath day, and said unto the people, in three measures of meal, till the whole
There are six days in which men ought to was leavened.
LAWFUL ON THE SABBATH—Reprints, p. 5405

LUKE 13:10-17; 14:1-6.
“The Sabbath was made for man, and not man for the Sabbath.”—Mark 2:27.
MUCH confusion prevails amongst Christian The Apostle Paul explains that the Israelites
people respecting the Sabbath day. One fruitful were a House of Servants, under Moses; but
source of this confusion is that few realize that that the Church is a House of Sons, under
God’s arrangements with the followers of Jesus Christ. (Hebrews 3:1-6.) God’s method of deal-
are totally different from those which He made ing with the House of Servants would very
with Natural Israel under the Law Covenant. properly be different from His method of deal-
Everything under that Covenant was a type ing with the House of Sons. Commands are
and contained a valuable lesson for Christians, given to the servants without explanation why
but to mistake the type for the antitype is to or wherefore. But the Apostle explains that God
deals with us as with sons. To the true Chris-
confuse our minds and to miss the beauty and
tian the Heavenly Father makes known His
force of the antitype.
plans, His purposes, His arrangements, in
There was no Sabbath day before the Jewish
order that His sons, who have His Spirit, may
Law, except in the sense that the word Sabbath
sympathetically enter into those plans, by obedi-
signifies rest, and that we are informed that ence to the extent of self-sacrifice, not because
God rested on the seventh great Day, or Epoch, of command, but because of joy to do the
of the Creative Week. Enoch, who walked with Father’s will.
God; Abraham, the friend of God, and others Jesus and the Apostles were Jews, and were
pleasing to the Lord, knew nothing about the under obligation to the Law Covenant up to the
Sabbath, even as they knew nothing about the time that Jesus by His death became the “end
Atonement Day and its sacrifices, or other mat- of the Law for righteousness to every one that
ters appertaining to Israel’s Law Covenant. believeth.” Since that time the followers of

Jesus are in no sense of the word bound by the is yet with some. True Christians cannot have
Jewish Law. They are interested in the Ten too much opportunity for fellowship together
Commandments, because those command- for the study of the Heavenly Father’s Word,
ments in an outward way indicate the will of and for offering Him the worship and homage of
God; and all the sons of God are anxious to their hearts.
know the Father’s will, that they may volun- True Christians undoubtedly are glad that
tarily do it. But God does not address the House there is a special day of the week set apart, in
of Sons, “Thou shalt not kill; thou shalt not which they can more particularly give them-
steal”; for so surely as they have been begotten selves to prayer, worship, praise and Bible
of the Holy Spirit at all, they will not wish to study, and good works—even though the en-
kill, nor wish to steal. forcement of such a Sunday be by human law
In dealing with the House of Sons God, and through a misconception. Glad would many
through the Head of the House, has set up a of the Lord’s people be if their earthly affairs
new law, which is all-comprehensive and means were so arranged as to permit of two Sundays
much more than the Law of Moses was previ-
in each week, or more. But in order to enjoy
ously understood to signify. It is the Law of
Sunday properly, the Lord’s consecrated people
Love. As the Apostle declares, “Love is the ful-
should be freed from the misconceptions which
filling of the Law.” The Law is comprehended in
so generally prevail.
the one word Love—love supreme for God, and
love for our fellow men. Finally, Jesus declared, The Sabbath of Rest
“A new command I give unto you, that ye love Israel’s Law provided two Sabbaths. One,
one another as I have loved you.” This He said every seventh year, found its multiple and ful-
to us who are laying down our lives one for the fillment in the fiftieth year, the year of Jubilee
other. and of full release. The other was every seventh
Seventh Day—First Day day, and found its fulfillment through its multi-
Early in the Gospel Dispensation the follow- ple, in the fiftieth day—the day of Pentecost—
ers of Jesus began to meet on the first day of the day which foreshadowed the rest into which
the week. Apparently the custom had its start the people of God may enter even now.
in the fact that Jesus rose from the dead on The Apostle refers to both of these in
that day, and appeared several times on that Hebrews 4:1-11. The Sabbath day has its fulfill-
day to His followers; and on the following first ment in the rest and peace of heart enjoyed by
day of the week He appeared again. It became the antitypical Israelites. It is a perpetual Sab-
a custom amongst the disciples to have their bath with them. They enter into rest. They have
fellowship on that day, not that it was com- reached that place where they have the peace of
manded of the Lord, but because of their desire God ruling in their hearts. They rest from their
to remember the Master and to have fellowship own works—from all hope that they could com-
with each other. Quite probably they kept the mend themselves to God by works of any kind,
Sabbath day and the first day as well, for a Sabbath keeping or otherwise. They enter into
time. They evidently had difficulty in realizing rest because they see that God has provided in
how completely they had passed from the domi- Jesus the help necessary for all, that they are
nation of Moses and his Law to be under the “complete in Him.” This rest or peace no man
headship of Jesus and His guidance—“the lib- taketh from them. It is theirs so long as they
erty wherewith Christ makes free” indeed. abide by faith in Christ, in God.
Although Christians have now abandoned But, as the Apostle points out, “there remain-
the observance of the seventh day in favor of eth a rest for the people of God”—a future rest.
the first day of the week, many erroneously The Church will enter into that rest when they
think that God authorized the change. But not experience their resurrection change, when
so; the Christian is not under law, but under they are made like the Savior and enter into
grace. It was from privilege that the early disci- the joys of their Lord. That will be the complete
ples met together on the first day, and not by rest. So far as the world is concerned, the great
instruction of God. So it should be still, and so it Messiah’s Reign of a thousand years will be the

Sabbath of the world in general, in which they In the lesson before us we have two instances
will have the privilege of attaining perfection in of healing on the Sabbath. A woman had an
every sense of the word and thus will enter into infirmity which had bowed her down for eigh-
rest by coming into harmony with God. teen years. Jesus released her from her bond-
Jesus did many of His miracles on the Sab- age on a Sabbath day. He laid His hands upon
bath days, partly no doubt to emphasize the her and said, “Thou art loosed from thine infir-
fact that the great Sabbath, the thousand-year mity”; and she was made straight and glorified
Day, the seventh thousand-year Day of earth’s God. But the ruler of the synagogue was indig-
history, will be the time of His Kingdom, in nant and said unto the people, There are six
which all mankind will be privileged to be days in which you can come and be healed, and
healed from sin and sickness, sorrow and pain, not on the Sabbath day.
and to be brought to the full perfection of hu- This was intended as a special rebuke to
man nature, to all that was lost in Adam and Jesus, intimating that He was not so holy and
redeemed at Calvary. so careful of the Sabbath as He should be, but
To Do Good on The Sabbath was a violator of the Law. But Jesus replied:
Since Jesus according to the flesh was a Jew, “Ye hypocrites! doth not each one of you on the
and therefore bound by all the commandments Sabbath loose his ox or his ass from the stall,
of the Jewish Law, it follows that He could do and lead him away to water? and ought not this
nothing contrary to that Law. He could not set woman, whom Satan hath bound, lo, these
it aside, nor was it proper that he should ex- eighteen years, be loosed from this bondage on
plain to the Jews the real meaning of the Sab- the Sabbath day?” And His adversaries were
bath. All that would come later, under the Holy put to shame.
Spirit’s instruction, after Pentecost, after the The other case was that of a man troubled
begetting of the Spirit; for “the natural man with dropsy. Jesus, knowing their attitude of
receiveth not the things of the Spirit of God, mind, discussed the subject in advance on this
neither can he know them, because they are occasion, asking the Doctors of the Law and the
spiritually discerned.” But Jesus could, and did, Pharisees, “Is it lawful to heal on the Sabbath
correct certain of the misapprehensions of the day or not?” They made no answer. Then He
Law which had crept in through the teachings took the sick man and healed him, and inquired
of their rabbis, the Doctors of the Law, and the of the critics, “Which of you having an ass or an
Pharisees.
ox fall into a pit would not straightway draw
These for show exaggerated the letter of the
him out on a Sabbath day?” But they could not
Law in some respects, while they entirely
answer.
ignored its spirit. Thus when the disciples of
A proper understanding of the Sabbath, the
Jesus, passing through a wheat field, rubbed
rest which God has provided for His people, is a
some of the grains in their hands to hull them
before eating, the Pharisees complained that great blessing. “We who believe do enter into
they were breaking the Sabbath—they were rest”—an abiding rest, a perpetual Sabbath.
threshing and winnowing. Jesus showed that And all such are glad to have special opportuni-
this was not the purport of the Law. It was not ties, as these may present themselves, for gath-
made to hinder any good or necessary work, but ering together in the name of the Lord, for
to benefit the people. According to the Doctors worship, praise, study and fellowship. Without
of the Law, to search for a biting flea would be regard to which day, the Apostle suggests to us,
sin on the Sabbath day, because it would be Let us forsake not the assembling of ourselves
“hunting.” Thus in various ways they made the together as the manner of some is; and so much
reasonable Law of God to appear unreasonable the more, as we see the Day drawing on—the
to the people; and while thus particular in tri- glorious Day of Messiah’s Kingdom approach-
fles, they ignored the weightier matters of the ing, and the shadows of night and darkness, of
Law, which appertained to justice, love and ignorance and superstition passing away.—
mercy. Heb. 10:25.

32 Jerusalem Jesus at Festival of Dedication; The Good Shepherd 10:1-39
John 10:1-39 to lay it down, and I have power to take it

Verily, verily, I say unto you, He that again. This commandment have I received
entereth not by the door into the of my Father. There was a division there-
sheepfold, but climbeth up some other fore again among the Jews for these say-
way, the same is a thief and a robber. But ings. And many of them said, He hath a
he that entereth in by the door is the devil, and is mad; why hear ye him? Oth-
shepherd of the sheep. To him the porter ers said, These are not the words of him
openeth; and the sheep hear his voice: that hath a devil. Can a devil open the
and he calleth his own sheep by name, eyes of the blind? And it was at Jerusalem
and leadeth them out. And when he the feast of the dedication, and it was
putteth forth his own sheep, he goeth winter. And Jesus walked in the temple in
before them, and the sheep follow him: Solomon’s porch. Then came the Jews
for they know his voice. And a stranger round about him, and said unto him, How
will they not follow, but will flee from him: long dost thou make us to doubt? If thou
for they know not the voice of strangers. be the Christ, tell us plainly. Jesus
This parable spake Jesus unto them: but answered them, I told you, and ye
they understood not what things they believed not: the works that I do in my
were which he spake unto them. Then Father’s name, they bear witness of me.
said Jesus unto them again, Verily, verily, But ye believe not, because ye are not of
I say unto you, I am the door of the my sheep, as I said unto you. My sheep
sheep. All that ever came before me are hear my voice, and I know them, and they
thieves and robbers: but the sheep did not follow me: And I give unto them eternal
hear them. I am the door: by me if any life; and they shall never perish, neither
man enter in, he shall be saved, and shall shall any man pluck them out of my hand.
go in and out, and find pasture. The thief My Father, which gave them me, is
cometh not, but for to steal, and to kill, greater than all; and no man is able to
and to destroy: I am come that they pluck them out of my Father’s hand. I and
might have life, and that they might have my Father are one. Then the Jews took up
it more abundantly. I am the good shep- stones again to stone him. Jesus answered
herd: the good shepherd giveth his life for them, Many good works have I showed
the sheep. But he that is a hireling, and you from my Father; for which of those
not the shepherd, whose own the sheep works do ye stone me? The Jews
are not, seeth the wolf coming, and answered him, saying, For a good work
leaveth the sheep, and fleeth: and the we stone thee not; but for blasphemy;
wolf catcheth them, and scattereth the and because that thou, being a man,
sheep. The hireling fleeth, because he is a makest thyself God. Jesus answered
hireling, and careth not for the sheep. I them, Is it not written in your law, I said,
am the good shepherd, and know my Ye are gods If he called them gods, unto
sheep, and am known of mine. As the whom the word of God came, and the
Father knoweth me, even so know I the Scripture cannot be broken; Say ye of
Father: and I lay down my life for the him, whom the Father hath sanctified, and
sheep. And other sheep I have, which are sent into the world, Thou blasphemest;
not of this fold: them also I must bring, because I said, I am the Son of God? If I
and they shall hear my voice; and there do not the works of my Father, believe me
shall be one fold, and one shepherd. not. But if I do, though ye believe not me,
Therefore doth my Father love me, believe the works: that ye may know, and
because I lay down my life, that I might believe, that the Father is in me, and I in
take it again. No man taketh it from me, him. Therefore they sought again to take
but I lay it down of myself. I have power him: but he escaped out of their hand,

THE SHEPHERD, THE DOOR, THE FLOCKS—Reprints, p. 4157
JOHN 10:1-18.
“The Good Shepherd giveth his life for the sheep.”—John 10:11.
THE Scriptures assign many very beautiful grant admission and the only one, therefore,
and expressive titles to our Lord as descriptive who had the right to control the sheep and who
of his relationship to his faithful. Amongst the alone could provide for their safety. The porter
most beautiful and impressive of these is the who could thus discriminate between the true
Good Shepherd, or, more literally, the grand and the false was the Law Covenant. Those
Shepherd, the ideal Shepherd. Likewise who could not answer the Law, who could not
amongst the various names applied to our fulfill its demands, could not substantiate their
Lord’s followers, the term “sheep” is the one claims to being the Shepherd, the Messiah.
most familiar as well as one of the most fitting. But our Lord did meet the demands of the Law
Surely it would never occur to the natural man fully, completely—“in him was no sin, neither
to use such an illustration. In illustration of was guile found in his mouth.” He was already
holy, harmless, separate from sinners. He is
what we mean note the fact that the barons and
thus identified to us as the rightful Shepherd.
lords of England have adopted various signets,
Others had come in his name, professing to be
coats of arms, etc., on many of which animals or
the Messiah—false Messiahs—and had endeav-
animals’ heads appear. Did any one ever see a
ored to attract the sheep; but our Lord declares
sheep’s head on any of these? We think not. If of them that they were fraudulent, “thieves and
we could imagine any earthly lord as adopting a robbers,” who were merely assisting to steal the
symbol of a sheep, it would surely represent a sheep, and who were actuated not with a desire
surly-horned ram. Lions’ heads, tigers’ heads, to profit the sheep but by personal, selfish
eagles’ heads, and nondescript heads of fero- ambitions.
cious aspect, dragons, etc., are what are usually There was but one way to become the true
chosen. This represents the natural mind and Shepherd of the Lord’s flock and to have a right
the desire that the natural man has to appear to lead his flock—out to the green pastures and
strong and ferocious and to intimidate others. still waters of truth and grace and into the rest
He who represented himself as the Good Shep- and security of the fold. That way was the way
herd and his followers as sheep had a very dif- of the cross—to give himself a ransom for all.
ferent idea of the whole matter from that of the This our Lord did and thus he became the door
natural man, and we who have become his fol- to the sheepfold, opening up a new and living
lowers should take note of this, and, appreciat- way, or, more correctly, a new way of life. Nev-
ing it, should cultivate more and more of the ertheless, this is not the making of a new door
sheep-like nature in our relationship to him as into the fold, but the opening of the door which
the Shepherd. had previously been closed. The door was the
Law, which could not open except by obedience
The Door Into The Sheepfold to the Law; and now our Lord Jesus, having
The parable of our lesson divides itself into kept the Law, has made it possible for all of his
two parts, representing Jesus first of all as the true sheep to enter in by the same door, by the
door into the sheepfold and secondly as the keeping of the Law—not, however, the letter of
Shepherd. The fold described in the parable is the Law, which would be impossible to us, but
well represented in the accompanying illustra- its spirit. Thus the Apostle says of the true
tion. It was a place of safety, of rest, of protec- sheep and their entering into the fold, “The
tion from prowling wild beasts and from righteousness of the Law is fulfilled in us who
robbers. There was but one doorway into these walk not after the flesh but after the Spirit,”
folds and it was supposed to be guarded by a (Rom. 8:4); because our Shepherd has made an
porter who would know the true shepherd and appropriation of his grace on our behalf which
admit him and no other. Our Lord declared makes up for us all that we lack. So long as we
himself to be the true Shepherd of Jehovah’s are his and are striving to walk in his ways
flock, the only one to whom the porter would every deficiency is compensated out of his

abundance. To him the porter openeth, to him sheep could have no life except through him,
the Law and the prophets bear witness. the Life-Giver; that he had come to give back in
due time by restitution processes, to as many as
“But They Understood Not”
It is supposed that this parable was uttered would receive it, the life which was lost by
in the hearing of the man born blind, who had father Adam’s disobedience—human life. Yea,
been expelled from the synagogue, and in the he declares that he intended to give life more
hearing also of the Pharisees, who had so much abundant than that which was lost! How could
to do with his expulsion. No doubt the man was this be, if father Adam was perfect and as such
feeling discouraged, downcast, because of his had everlasting life according to divine ar-
excommunication from the supposed fold of the rangement? We answer that the life which the
Lord’s people. The presumption, then, is that Lord proposes to give to those who are his
the Lord gave this parable to illustrate the fact sheep of this Gospel Age, this Little Flock, is a
that he had not really been cast out of the still higher form and degree of life, namely,
Lord’s fold, but merely out of a human organi- immortality, inherent life. These he proposes to
zation by those who had no power in respect to make partakers of the divine nature by giving
the matter. Our Lord would have him and the them a share with himself “in his resurrection,”
Pharisees and his disciples and us see that the “First Resurrection.”—Phil. 3:10.
there is no flock of the Lord except that of He Gave His Life For Us
which he is the Leader and Shepherd; that This is the central point of our lesson. The
there is no way into that flock except through Good Shepherd, so far from self-seeking, gladly
him, through the work which he would accom- laid down his life for the sheep, and it was by
plish by his sacrifice and through our accep- virtue of thus purchasing the sheep by his own
tance of the same by faith. But verse 6 says the precious blood that their eternal life is possi-
hearers understood not the meaning of the par- ble; without his purchase there would be no
able, therefore the Lord repeated it in slightly flock, and it is by this that he becomes the
different terms, proclaiming himself as the Shepherd of the flock. How clear, how beautiful
doorway by which any could enter into divine the thought, “Ye were bought with a price”! (1
favor as members of the Lord’s flock. Thus the Cor. 6:20.) No one else could give this ransom
man who had been cast out of the synagogue for us, no one else could purchase us or grant us
might perceive that he really had lost nothing, life everlasting, no one else, therefore, could
but that on the contrary he had been assisted legally become our Shepherd or be able to lead
toward the right door of the true fold, in which us into the rest and peace of God, into the
rest indeed could be obtained. Now he was knowledge of the truth and ultimately into the
invited to see that the Lord alone was the ave- heavenly fold, the rest that remaineth for the
nue to rest and salvation and to the spiritual people of God. Worthy the Lamb that was slain
refreshment of divine instruction. Others had to receive glory, honor, dominion and power!
selfishly sought to steal or to destroy the sheep,
if thereby they could advance their own per- “The Sheep Hear His Voice”
sonal interests; but he, as the true Shepherd, The tales told respecting the shepherds of
instead of seeking his own welfare, was seeking eastern countries and their flocks are remark-
the welfare and advantage of the sheep that able and illustrate well our Lord’s declarations
they might have life and have it more abun- of this parable. Let us examine a few of these
dantly. that we may sympathetically enter into the
What a lesson for us! The Master did not say spirit of the Lord’s words. Those who heard him
that he came to deliver the sheep from eternal were familiar with these facts. One writer says“
torment, but that he came to deliver them from It is one of the most interesting spectacles to
death. He does not say that they already have a see the number of flocks of thirsty sheep water
life which they must spend somewhere either in at a fountain. Each flock in obedience to the call
joy or anguish, and that he had come to assist of its own shepherd, lies down awaiting its
them, so that it should not be spent in anguish; turn. The shepherd of one flock calls his sheep
his language, on the contrary, teaches that the in squads, and when the squad has done drink-

ing, orders it away by sounds which the sheep their longings as nothing else will do. This is an
perfectly understand, and calls up another important point to keep before our minds. It
squad. The sheep never make any mistake as to indicates to us the importance of becoming
who whistles to them or calls them. In a flock of fully, truly, emphatically the Lord’s sheep, of
hundreds or thousands each individual sheep entering into covenant relationship with him
has a name, knows it and is known by it. The and thus making sure his protecting care and
Greeks had a similar custom. The names fre- instruction.
quently corresponded to certain defects, as for
“I Know My Sheep”
instance, ‘Torn’ or ‘Broken-Legged,’ ‘One Eye,’
It becomes an important question then as to
‘Curly Horn,’ ‘Bald Head.’ As lambs they are
how and when we become the Lord’s sheep. Are
taught to answer to their names by patient
all the wise and the learned, the rich and the
drill, being led back and forth from the rest of
the flock and not allowed to go to their mothers great, the Lord’s sheep? The Apostle answers,
for food until they respond properly to the calls. No, and says further that not many of those will
The shepherd never drives his sheep in the be found amongst the sheep—not many wise,
East, but goes before them, they follow him, not many great, not many learned, not many
they run after him if he appears to be escaping noble, not many rich, but chiefly the poor of this
from them and are terrified if he is out of their world, rich in faith. (1 Cor. 1:26-28; Jas. 2:5.)
sight or any stranger appears instead of him. Are all of the poor, then, the Lord’s sheep? We
He calls for them from time to time to let them answer, No! These different flocks do in a gen-
know that he is at hand, they listen and con- eral way indeed hold the name of Christ. But
tinue grazing, but if anyone else attempts to surely not many of them give evidence of being
produce the same peculiar sounds they look his disciples, his followers. Many of them know
around, startled, and begin to scatter. A Scotch little about his Word, his voice; many of them
traveler changed clothes with a shepherd, and know nothing about his leading into green pas-
thus disguised began to call the sheep; they tures and by still waters of divine truth and
remained motionless; then the true shepherd grace, many of them know nothing about the
raised his voice and they all hastened to him in real fold with its rest and peace and protecting
spite of his strange garments.” care. Their lack in these respects shows that
they are not of the true flock whom the Lord is
“He Calls His Own Sheep By Name” leading, though true sheep of the Lord may be
The foregoing illustrations help us to appre- found in each denomination. But wherever they
ciate this statement and assist us in applying it may be, if they are his, they are being led and
to the true sheep of the Lord’s Little Flock. “The being fed and know him and know his voice, his
Lord knoweth them that are his,” and it is also Word, and are dissatisfied with the husks of
true that those who are his know him. “He go- human tradition.
eth before them and the sheep follow him, for
they know his voice and a stranger they will not “The Hireling fleeth”
follow, but will flee from him; for they know not Many, indeed, might have been glad of the
the voice of strangers.” The voice of the Lord is honor of being the Shepherd, the caretaker of
the voice of justice, of truth and of love, and all the Lord’s flock, but the test, the cost, was too
who are his sheep are expected to be able to dis- great for them. We may well suppose that many
criminate between his message and the various of the angels would have been glad to occupy
false messages which more or less particularly such a position—but would they have been will-
represent the Adversary, who seeks to mislead ing to undertake it at the cost involved? Many
the flock, using human instrumentality to ac- amongst men have coveted the office of a shep-
complish the purpose. We have the Lord’s herd both before our Lord’s day and since; but
assurance that none of the true sheep will be while none of them could have bought the
satisfied with the false Gospel; it will not ap- sheep, since all were under condemnation, we
peal to their hearts, and equally we have the have no reason to suppose that any of them
assurance that the true sheep will be satisfied would have been willing to purchase them at
with the true Gospel, because it will satisfy the cost of his all. The Lord’s words seem to

imply this. Only the true Shepherd was willing and obedience. This is the Little Flock, to whom
to make the sacrifice and to lay down his life for it is the Father’s good pleasure to give the King-
the sheep. We may remark here that while dom. Many have supposed in the past that this
there is but one Shepherd of the Lord’s flock, Elect Little Flock which will receive the King-
he, in his absence, has made provision for his dom glory, honor and immortality will be the
flock, that he would give them pastors and only ones ever recognized of the Lord as his
teachers who were to feed the flock of God and sheep, that all others will be consigned to pur-
to watch for their souls, for their lives, to pro- gatory or to eternal torment. But the erroneous-
tect their interests. ness of this view is abundantly shown in this
It is in line with the Master’s teaching that verse where our Lord distinctly declares that he
we find that he expects all who would be worthy has other sheep not of this fold, others who
of this position of feeding this flock, shepherd- have not yet entered into its rest of faith which
ing them, must have his spirit, his willingness we have entered, hoping for the glories of the
to lay down their lives for the sheep, and in Kingdom beyond. Let us have a good view of the
their defense, as his representatives, to protect lengths and breadths and heights and depths of
them from the Adversary and his various divine love and provision in Christ: that the
snares and machinations and from the wolves whole world was lost in sin and death through
in sheep’s clothing who would make merchan- father Adam’s disobedience, and that the whole
dise of them that they might bring them into world was redeemed by the precious blood of
bondage, into human pens separate and apart Christ! Let us see that as yet only a special
from the true fold opened by the true Shepherd class has been called out of darkness into the
and who would feed them upon the husks of Lord’s marvelous light and into the privileges of
human tradition, instead of leading them to the the present sheep-fold conditions! Let us note
green pastures of “Present Truth.” As the true that the great mass of mankind are without
sheep know the true Shepherd and are known God and have no hope in the world, because
by him, so the true Shepherd should know the their eyes are blinded and their ears are
true under-shepherds and they should know stopped and they know not of the grace of God
the sheep intimately. Those who utter a voice and have not yet received of the blessings!
or call of their own cannot be recognized by But let us hearken also to the declaration of
the true Shepherd or by the true sheep; the the Lord that in due time all the blind eyes
faithful under-shepherd will speak not only the shall be opened and all the deaf ears shall be
words but also in the tones, in the manner of unstopped! Let us hearken to his declaration
the true Shepherd. that the Little Flock now being selected are to
How comforting the assurance of verse 14, “I constitute his Bride and joint-heirs in the King-
know mine own and mine own know me, even dom and that then, through him and his glori-
as the Father knoweth me and I know the fied Bride, the blessing of the Lord shall be
Father”! (R.V.) What a beautiful description we extended to every member of the race. The Sun
here have of the precious relationship between of Righteousness shall shine forth with healing
the Lord and his own! The comparison between in his beams, every knee shall bow and every
his knowledge and that of the Father is force- tongue confess. Then the gathering of the sheep
ful, and, as our Lord elsewhere pointed out, of the other flock will begin, as recorded in John
they that know not him know not the Father. 10:16. At that time the present flock will have
How important from the divine standpoint is passed beyond the vail into the Kingdom and
knowledge, not merely head knowledge, but its glories. Then the present fold will be at an
heart knowledge, intimate acquaintance with end and there will be no use for such a fold in
the Lord and his glorious plan! the future, for thieves and robbers will not be
One Flock And One Shepherd permitted then—“nothing shall hurt nor
An important truth is set forth in v. 17: destroy in all my holy mountain [Kingdom].”
There is only the one fold now provided for the (Isa. 11:9.) Then the great Adversary shall be
Lord’s sheep, and in it all of his true ones of this bound for a thousand years that he may deceive
Gospel Age find rest and peace through faith the sheep no longer until the thousand years

are finished. Meantime the whole world of priests during the Millennium, to carry his
mankind will be under the instruction of the mercy and favor to all of these and to give them
Lord and his Bride class, and the knowledge of an opportunity of becoming members of the hu-
the glory of God shall fill the whole earth. (Hab. man flock to whom he will be pleased to give
2:14.) The effect will be a test of humanity, and eternal life, is both reasonable and Scriptural.
some will come gladly, voluntarily, into accord
with the Lord as his sheep and be accepted to One Flock, But Not One Fold
his right hand, to his favor, as the kind upon Our common version declares, “There shall
whom he is pleased to bestow everlasting life. be one fold and one Shepherd,” but this is not
Others under the same favorable conditions borne out by the Greek text, which is more
will manifest the goat-like, the wayward dispo- properly rendered in the Revised Version and
sition and be gathered gradually to the left in the Diaglott—“There shall be one flock and
hand of disfavor as of those who have the spirit one Shepherd.” This is in full agreement with
of the Adversary, which cannot be favored of the Apostle’s statement (Eph. 1:10) that in the
the Lord. These ultimately with Satan, at the dispensation of the fullness of times he might
close of the Millennial Age, will be utterly gather together in one [literally, under one
destroyed in the Second Death. Their punish- head] all things in Christ, both which are in
ment will be everlasting, because their death heaven and which are on earth, even in him.
will be everlasting; they will never be resur- Ultimately all of God’s creation will be under
rected, theirs will be the Second Death—sym- the headship of this great Shepherd, who is
bolically Gehenna, destruction. now the Head of the Church, the Little Flock,
None will deny that throughout the Gospel and who in future will be Head over angels also
Age there is a large class who have never heard and over restored humanity. The flock will be
of the only name given under heaven and
one, but the sheep will be of various natures on
amongst men whereby they must be saved and
various planes of being; as it is written, “In my
who, therefore, have never had an opportunity
of becoming members of the Lord’s flock. That Father’s house are many mansions,” many
they have gone to heaven without a knowledge apartments, many planes, but all harmonious,
of the “only name” is unscriptural as well as un- grand. But the highest of all these planes, the
reasonable, and that they have gone to eternal plane of glory, is that to which the Lord has
torment without an opportunity for salvation invited the Little Flock, the Bride class of this
is equally unscriptural and unreasonable. That Gospel Age. Let us hear his voice, let us follow
the Lord intends to use the Very Elect Little in his footsteps, let us make our calling and
Flock of this Gospel Age as his kings and election sure!
THE GOOD SHEPHERD—THE CHRIST.—Reprints, p. 2441 [last half]

JOHN 10:1-16.
“I am the good Shepherd: the good Shepherd giveth his life for the sheep.”—John 10:11.
JEHOVAH GOD established a typical Kingdom falsely claiming the right to lead Israel—false
or sheepfold, and accepted the nation of Israel Messiahs. These, as our Lord declares, were
as his sheep, but as a nation they were way- thieves and robbers, who sought the control of
ward sheep and knew him not. Nevertheless, the sheep, not from interest in the sheep, but
with a Law Covenant he fenced them in. They from selfish motives, for self-aggrandizement
desired a king, a ruler, a caretaker, a governor, and exaltation. These attempted to lead out the
and God let them have their wish; but none of Lord’s people, not by the door, but by climbing
these was the true shepherd, neither did any up other ways: by climbing over the Law, or by
bring the sheep into desirable conditions. And digging under it, they would reach the sheep
when these were finally done away, various and become leaders; and altogether in various
others presented themselves as the Messiah, ways a large proportion of Israel had been led

astray out of the fold, some to idolatry, and Thus the true Shepherd showed his interest
some simply to wander in the wilderness. in all his true sheep, including the lame, the
At our Lord’s first advent this was the condi- weak, the starved. He called sinners to repen-
tion of things: God’s covenant with Israel was tance, and the true sheep, realizing their short-
standing as a wall around that nation, but its comings under the Law, responded and came to
door was barred by justice, as represented in him as the Shepherd and Bishop of their souls.
the Mosaic Law—Israel’s Covenant. There But inasmuch as many of the flock had wan-
could be no proper ingress or egress; all were dered far from the position of true sheep, so
prisoners of the Law,—shut up unto that hope that there were not enough who heard his
which should afterward be revealed, namely, voice, to complete the elect number of his flock,
Christ the Door or “way” of life. Meanwhile, tho
this Good Shepherd has, during this Gospel
the door was guarded zealously by the scribes
age, lifted up his voice (speaking through the
and Pharisees, the fact was entirely neglected
that thieves and robbers, Satan’s servants, members of his Body), and has called sheep
were at work plundering the sheepfold.—John from amongst the Gentiles; and a sufficient
10:1,2,7,9; Gal. 3:24; John 14:6; Zech. 9:9-12. number to complete the original predestination
Nor could our Lord Jesus rightfully open the will eventually respond.
fold and take charge of the sheep, except at the The call of this present time is not a general
cost of his own life. This was the purpose of the one, but, as this Scripture declares, “he calleth
Father, the Great Shepherd, and with this in his own sheep by name,”—it is therefore a
view he shut up the sheep under the Law, to special call. “The Lord knoweth them that are
the intent that they would need to be redeemed his.” They manifest relationship to him as his
by his Son (the appointed Shepherd), from flock by their obedience to his call—by following
under the dominion of the Law, before they him. The flock which is now being called, and
could be made free with the liberty wherewith which eventually will make its calling and elec-
Christ makes free his people. And this was the tion sure, the Scriptures inform us will be only
first work that the Good Shepherd did for the “a little flock,” and the fold provided for these is
sheep; the laying down of his life began at the a special one; viz., the Kingdom.—Luke 12:32.
beginning of his ministry, when he made a full Throughout this Gospel age the Lord has
consecration of himself even unto death, and been caring for this class; he has specially led
symbolized this in baptism. It was in view of and fed and blessed them, notwithstanding
this sacrifice which he had already devoted, that to the appearance of others they have
and was even then offering, and which was passed through severe trials, disciplines, suffer-
finished subsequently at Calvary, that our Re-
ings. Yea, as our Shepherd himself declared,
deemer announced himself as the Good Shep-
whosoever lives godly suffers persecution. But
herd who giveth his life for the sheep.
we are to remember that this is a peculiar trial
The Apostle declares that our Lord’s death
redeemed Israel from under the curse (sen- time, for a peculiar and elect flock. We are to
tence) of the Law—but it not only satisfied the remember, also, the Shepherd’s declaration
Law, “the porter,” so that he opened the that he has other sheep which are not of this
sheepfold, but it gave to the true Shepherd the fold—not provided for in the calling to the King-
ownership and control of the sheep, that he dom. These other sheep are still astray in the
might lead them out to green pastures, and wilderness of sin, but the Millennial Day is
that they might go out and in with perfect free- near at hand, in which the Lord will gather all
dom, as his sheep, following him. Our Lord tes- his scattered sheep, all who would seek and
tified, however, that many true sheep had love righteousness and harmony with God
gotten out of the fold, and were lost in the wil- under favorable conditions,—that they may all
derness of sin. His ministry was a call to these be brought into accord with him and be his
as well as to those who remained in the fold,— flock. The Good Shepherd gave his life a ran-
to the publicans and sinners as well as to those som for all his sheep—not merely for the “little
who were endeavoring to live near to God. flock” of this age, the “heirs of the Kingdom.”

Christ’s larger flock will be gathered after the Scriptures show us that all of the flock thus
Kingdom is set up.—Matt. 25:31,32. faithful, in following the Shepherd even “unto
A part of the key to this parable, as it is also death,” are counted as members of the Body of
the key to many other features of the divine the Shepherd. Thus the entire Gospel age has
plan, is found in the fact that the sheep of the been the period of suffering with Christ, of dy-
“little flock,” now being called and selected to ing daily, of laying down our lives for the breth-
joint-heirship in the Kingdom, are to be sacri- ren; and not until this sacrifice is complete in
ficed: as the Shepherd, the King’s Son, himself the close of this age will the New Covenant be
was sacrificed as the Lamb of God, and not thrown open in the largest sense of the word to
only opened the door to those who are shut up the world of mankind in general, and the great
under the Law, but by the same sacrifice also Shepherd be complete—Head and Body. Then
redeemed the whole world of mankind, the spirit and the Bride will say, Come, and
amongst which are the “other sheep” that he is whosoever will may come.—whereas now, “No
yet to seek, so the sheep of the “little flock,” now man can come except the Father draw him,”
being called, are all to suffer with Christ—with and in all a “little flock.”
the Lamb of God,—are all to be “living sacri- The spirit of the great Chief (or Head) Shep-
fices, holy, acceptable to God, and their reason- herd of the flock is to be in all those now being
able service.” (Rom. 12:1.) As the Apostle else- called to association with him in the Kingdom.
where declares, “Hereby we know love, because As the Good Shepherd lays down his life for the
he laid down his life on our behalf: and we flock, so all of these will lay down their lives in
ought also to lay down our lives for the breth- the service of the truth. As the Good Shepherd
ren,” for the fellow-sheep.—1 John 3:16—Dia- was not indifferent to the necessities of the
glott. sheep, caring simply for himself, and how much
From this standpoint it will be seen that, as he could get out of the sheep, so it will be with
our Lord was the Father’s Lamb, and the sin- those who have his spirit—their service of the
offering for the world, so we who are of Jesus’ Body of Christ will not be for filthy lucre’s sake,
flock are to fill up that which is behind of the nor for honor among men, nor for earthly gain,
afflictions of Christ, in the interest of his Body, in any sense of the word; but for the love of God,
which is the Church. (Eph. 1:22.) And other the love of the truth, the love of the flock.

376
JESUS’ LATER MINISTRY EAST OF THE JORDAN
32 Beyond Jordan Many put faith in Jesus 10:40-42
Perea (beyond Teaches in cities, villages, moving toward 13:22
Jordan) Jerusalem
Perea Kingdom entrance; Herod’s threat; house desolate 13:23-35
Probably Perea Lessons from the home of a Pharisee 14:1-24
Probably Perea Counting the cost of discipleship 14:25-35
Probably Perea Illustrations: lost sheep, lost coin, prodigal son 15:1-32
Probably Perea Illustrations: unjust steward, rich man and Lazarus 16:1-31
Probably Perea Forgiveness and faith; unprofitable servants 17:1-10
Bethany Lazarus raised from the dead by Jesus 11:1-46
Jerusalem; Ephraim Caiaphas’ counsel against Jesus; Jesus withdraws 11:47-54
Samaria; Galilee Heals and teaches en route through Samaria, 17:11-37
Galilee
Samaria or Galilee Illustrations: importunate widow, Pharisee and tax 18:1-14
collector
Perea Swings down through Perea; teaches on divorce 19:1-12 10:1-12
Perea Rich young man; illustration of laborers in vineyard 19:16–20:16 10:17-31 18:18-30
Probably Perea Third time Jesus foretells his death, resurrection 20:17-19 10:32-34 18:31-34
Jericho Passing through Jericho, he heals two blind men;
20:29-34 10:46-52 18:35–19:28
visits Zacchaeus; parable of the pounds
John 10:40-42 and to knock at the door, saying, Lord,

And went away again beyond Jordan into Lord, open unto us; and he shall answer
the place where John at first baptized; and and say unto you, I know you not whence
there he abode. And many resorted unto ye are: Then shall ye begin to say, We have
him, and said, John did no miracle: but all eaten and drunk in thy presence, and thou
things that John spake of this man were hast taught in our streets. But he shall say,
true. And many believed on him there. I tell you, I know you not whence ye are;
Luke 13:22-35 depart from me, all ye workers of iniquity.
And he went through the cities and villages, There shall be weeping and gnashing of
teaching, and journeying toward Jerusalem. teeth, when ye shall see Abraham, and
Then said one unto him, Lord, are there few Isaac, and Jacob, and all the prophets, in
that be saved? And he said unto them, the kingdom of God, and you yourselves
Strive to enter in at the strait gate: for thrust out. And they shall come from the
many, I say unto you, will seek to enter in, east, and from the west, and from the
and shall not be able. When once the mas- north, and from the south, and shall sit
ter of the house is risen up, and hath shut down in the kingdom of God. And, behold,
to the door, and ye begin to stand without, there are last which shall be first, and there
JESUS’ LATER MINISTRY EAST OF THE JORDAN 377

are first which shall be last. The same day Jerusalem. O Jerusalem, Jerusalem, which
there came certain of the Pharisees, saying killest the prophets, and stonest them that
unto him, Get thee out, and depart hence:
are sent unto thee; how often would I have
for Herod will kill thee. And he said unto gathered thy children together, as a hen
them, Go ye, and tell that fox, Behold, I doth gather her brood under her wings, and
cast out devils, and I do cures today and ye would not! Behold, your house is left
tomorrow, and the third day I shall be per- unto you desolate: and verily I say unto
fected. Nevertheless I must walk today, and you, Ye shall not see me, until the time
tomorrow, and the day following: for it can- come when ye shall say, Blessed is he that
not be that a prophet perish out of cometh in the name of the Lord.
STRIVE TO ENTER IN AT THE STRAIT GATE.—Reprints, p. 1951

Luke 13:22-30
THE question, “Lord, are there few that be The illustration is that of an eastern wed-
saved?” our Lord did not answer directly. The ding, as represented in the parable of the Ten
time had come for preaching the Kingdom, and Virgins. Those who were invited were expected
inviting those who had “an ear to hear” the call to be ready before the coming of the bride-
to enter in. The call for the time was limited to groom, and to enter with him. When he and
the high calling of joint-heirship with Christ in his ready, accompanying friends have entered,
the Millennial Kingdom; and it has so contin- the door is shut, and for the occasion all outside
ued ever since. There is but the one call during are treated as strangers, as unknown, and the
this age. “Ye are all called in one hope of your
festivities proceed without them.
calling.” The fact that God has in purpose
In all of his parables our Lord represented
another call, to another class, in the Millennial
the Kingdom promised to his followers as to be
age, may cheer and comfort us now, and enable
gained at the end of the age, when the Noble-
us to see harmony and consistency in the divine
character and arrangement, but it should not man would return from the far country, heaven,
encourage any one to reject a present call and to take possession of his kingdom and to share
to hope for another. He who “hears” the present its honors with those faithful to him during his
call has no right whatever to hope for another if absence. (Luke 19:12-27) Or, under other fig-
he spurns what has been put within his reach. ures, he represented himself as the bridegroom
As the Apostle said, “How shall we escape coming to claim and take home his faithful,
[destruction] if we neglect so great salvation?” waiting, betrothed virgin. He gave them no
Our Lord taught the Apostles much concern- definite information respecting the time of his
ing his mission, his Kingdom and its object; but coming, so that all might be constantly on the
also said to them. “I have many things [yet] to alert, not knowing at what hour their Lord
tell you, but ye cannot bear them now; howbeit, might arrive;—nevertheless assured that all
when he the spirit of truth is come, he will the ready, waiting, watching ones would get
guide you [gradually] into all truth.” (John word in time and be able to enter in to the mar-
16:13.) To have answered their question in full riage.
would have led to many other questions for Hence the coming of the bridegroom, and the
whose answers they were not prepared, there- shutting of the door at the proper time, has ref-
fore our Lord wisely avoided their query, and erence to the close of this Gospel age, when the
merely told them what was their duty and full predestinated number of the Church, the
proper course: “Strive [make great effort] to bride of Christ, has been called, chosen and
enter in at the strait [difficult] gate, for many, I found faithful. Then the “door” or opportunity
say unto you, will seek to enter in and shall not to become a member of the bride and joint-heir
be able, when once the Master of the house is with Christ in his Kingdom will be forever
risen up, and hath shut to the door.” closed. There cannot be one additional member,
378 JESUS’ LATER MINISTRY EAST OF THE JORDAN

even as there could not be one less than the pre- from which there will be no escape except by
destinated number. those who enter in before the door is shut—to
We are down in the end of the age now; the whom it was said, “Watch, … that ye may be
Bridegroom-King has come; the wise virgins accounted worthy to escape all these things.”—
are trimming their lamps, examining the evi- Luke 21:36.
dences of the Scriptures, and going forth as The angels are holding the “winds” of vio-
those who acknowledge his presence and avow- lence, until the full number of the elect have
edly are going to the wedding. Soon the last of been sealed and have made their calling and
this class will have gone in, and the door will be election sure; and when this is finished we may
shut. Then the foolish virgins, drowsy and over- expect that the trouble upon the world will
charged and lacking sufficient zeal, but never- come “as a whirlwind, suddenly.”
theless “virgins,” will begin to bestir But the “foolish virgins” who have been of the
themselves; they will buy the oil in the market household of faith, but slack and not “over-
of experience; they will begin to realize that the comers,” are not the only ones who will find
end of the age is upon us, that the Bridegroom
themselves shut out of the Kingdom. Many oth-
has come, and that the Kingdom feast is about
ers—all workers (servants) of iniquity, whether
to take place. But as they see the storm growing
Jews or Gentiles, will find themselves excluded
dark, they will hasten to go to the wedding, and
and denied any part or lot in the Kingdom of
many will find themselves debarred, refused ad-
mittance. They will then realize that they have God.
failed to make their calling and election sure by In this discourse our Lord does not tell what
so running as to obtain the prize of joint- great blessings are to follow the union of the
heirship with Christ. Heavenly Bridegroom with his bride, but other
“There shall be weeping and wailing and Scriptures tell us that soon thereafter the
gnashing of teeth.” Yes, not alone will there be whole world will be blessed; for the spirit and
disappointment in losing the prize offered and the bride will give the invitation, “Come!” and
sought (but sought too indifferently), but some whosoever will (not merely an elect “little
of the wailing and tribulation will arise from flock”) may then come and take of the water of
another cause: they will find themselves sud- life freely. (Rev. 22:17.) Neither does the para-
denly in the midst of the great “time of trouble ble tell what became of the “foolish virgins;” but
such as was not since there was a nation” (Dan. another Scripture shows them “saved so as by
12:1), a trouble that will be worldwide, and fire.—1 Cor. 3:15.

32 Probably Perea Lessons from the home of a Pharisee 14:1-24
Luke 14:1-24 pull him out on the sabbath day? And they
And it came to pass, as he went into the could not answer him again to these things.
house of one of the chief Pharisees to eat And he put forth a parable to those which
bread on the sabbath day, that they were bidden, when he marked how they
watched him. And, behold, there was a cer- chose out the chief rooms; saying unto
tain man before him which had the dropsy. them, When thou art bidden of any man to
And Jesus answering spake unto the law- a wedding, sit not down in the highest
yers and Pharisees, saying, Is it lawful to room; lest a more honorable man than thou
heal on the sabbath day? And they held be bidden of him; And he that bade thee
their peace. And he took him, and healed and him come and say to thee, Give this
him, and let him go; And answered them, man place; and thou begin with shame to
saying, Which of you shall have an ass or an take the lowest room. But when thou art
ox fallen into a pit, and will not straightway bidden, go and sit down in the lowest room;

that when he bade thee cometh, he may And they all with one consent began to
say unto thee, Friend, go up higher: then make excuse. The first said unto him, I
shalt thou have worship in the presence of have bought a piece of ground, and I must
them that sit at meat with thee. For whoso- needs go and see it: I pray thee have me
ever exalteth himself shall be abased; and excused. And another said, I have bought
he that humbleth himself shall be exalted.
five yoke of oxen, and I go to prove them: I
Then said he also to him that bade him,
pray thee have me excused. And another
When thou makest a dinner or a supper, call
not thy friends, nor thy brethren, neither said, I have married a wife, and therefore I
thy kinsmen, nor thy rich neighbors; lest cannot come. So that servant came, and
they also bid thee again, and a recompense showed his lord these things. Then the mas-
be made thee. But when thou makest a ter of the house being angry said to his ser-
feast, call the poor, the maimed, the lame, vant, Go out quickly into the streets and
the blind: And thou shalt be blessed; for lanes of the city, and bring in hither the
they cannot recompense thee: for thou poor, and the maimed, and the halt, and
shalt be recompensed at the resurrection of the blind. And the servant said, Lord, it is
the just. And when one of them that sat at done as thou hast commanded, and yet
meat with him heard these things, he said
there is room. And the lord said unto the
unto him, Blessed is he that shall eat bread
in the kingdom of God. Then said he unto servant, Go out into the highways and
him, A certain man made a great supper, hedges, and compel them to come in, that
and bade many: And sent his servant at my house may be filled. For I say unto you,
supper time to say to them that were bid- That none of those men which were bidden
den, Come; for all things are now ready. shall taste of my supper.
THE GREAT TEACHER’S TABLE-TALKS—Reprints, p. 3831

LUKE 14:1-14.
“He that humbleth himself shall be exalted.”
THE SABBATH was quite a feast day amongst the fellowship of the rich and influential—al-
the Jews, but in accordance with the require- though, so far as we know, he never refused an
ments of the Law the dishes were served cold— invitation to a feast, always using such occa-
cooked previously. Our Lord evidently made no sions as opportunities for the presentation of
objection to these Sabbath feasts, since we find the truth, to glorify the Father in heaven, to
that on several occasions he participated in help, to instruct, to benefit those with whom he
them. The feast at Bethany just before his cru- was in contact.
cifixion was on the Sabbath, and likewise the The guests watched him critically rather
one referred to in the present lesson. The invi- than sympathetically. They were looking for
tation was from a prominent Pharisee, one of faults rather than for virtues. But as with oth-
the rulers. It evidently included our Lord’s dis- ers, so with these—they found no fault in him.
ciples as well as himself, and numerous of the Perhaps by accident, perhaps by design, there
host’s prominent friends, Pharisees and Doc- was in the company a man who had the dropsy.
tors of the Law. He may have been a member of the household
The fame of Jesus had spread considerably,
or family; indeed our Lord possibly may have
and doubtless these men were interested in been invited there with a view to proposing the
thus coming in close contact with him, with a healing of this one with the infirmity.
view to judging according to their own stan- Our Lord seems to have had a special feeling
dards respecting his character, teachings and of sympathy with the afflicted, and he quickly
miracles—whether or not he was a fanatic, noticed the man with the dropsy. The Pharisees
whether or not he made great boasts of himself, were no doubt interested in witnessing the mir-
why the common people seemed so attracted to acle, as any others would be; and at the same
him, and why he did not seem to specially seek time, according to their forms, such a miracle

on the Sabbath day would have been a misde- We have already shown (Studies in the Scrip-
meanor. Our Lord’s interest in handling the sit- tures, vol. 6, chap. 7) that the Law Covenant
uation is apparent. He first inquired of his host sealed at Sinai was not in force before that time
and his learned associates whether or not it upon the Jews, that it was not given to any
was lawful to heal the sick on the Sabbath day. other people, and that so far as those who ac-
The Doctors of the Law were expected to be able cepted Christ were and are concerned the Law
and willing to answer such questions pro- Covenant ended at the cross. Hence all the obli-
pounded by the people at any time; yet in the gations of the Jewish Sabbath ended there also.
presence of the great Teacher they all held The followers of Jesus during this Gospel age
their peace, made no reply; they wanted to see keep the higher Sabbath, the antitypical Sab-
what course he would take. They did not wish bath, the “rest of the people of God”—rest from
to interrupt him—perhaps they wished to have their own works, rest from fear, rest in hope of
an opportunity to find fault with him on this the glorious things which God has provided
account. No objection to healing on the Sabbath through Jesus for all who love him, rest in hope
day having been cited from the Law, our Lord also for the world, that in due time all shall
performed the miracle—“He took him and come to a knowledge of the Lord. This perpetual
healed him and let him go.” The implication is rest of peace abides with us every day alike.
that in some manner our Lord touched the af- “No Longer Servants, But Sons”
flicted one, that thus it might be the more man- Our celebration of the first day of the week
ifest that the miracle was of divine power as a Christian Sabbath should not be with the
through him. thought that it is a law or bondage, but rather
an appreciation of the great privilege we enjoy
They Would Assist Dumb Brutes
of leaving the ordinary affairs of life on that day
After having answered his own question by
to give special thought to the spiritual things of
the miracle, thus attesting that nothing in the
the New Creature and to fellowship one with
Law forbade the healing of the sick on the Sab-
another, commemorating the day also as the
bath, our Lord justified his course before the
one on which our Lord arose from the dead and
company saying, “Which of you having an ass or
began the work of the New Creation. We are
an ox fall into a pit would not draw him out on
looking forward also to the glorious rest that
the Sabbath?” Another reading is, “Which of remaineth for the people of God, the eternity of
you having a son or even an ox fall into a pit blessed perfection into which we hope to be ush-
would not on the Sabbath draw him out?” The ered by a resurrection from the dead, when we
proposition was unanswerable. They all knew shall awake in our Lord’s likeness. During this
that, where their selfish interests were in- Gospel age our heavenly Father addresses us
volved, they would decide that there was noth- not as a house of servants but as a house of
ing in the Law to hinder lending assistance on sons—as New Creatures in Christ Jesus. It
the Sabbath. Thus our Lord clearly showed that would not be appropriate for him to give to
their thought respecting the healing of human- these New Creatures, begotten of his Spirit,
ity on the Sabbath was fallacious, unscriptural. such laws as he gave to the Jews, the house of
It will be remembered that our Lord was still servants.
under the terms of the Law Covenant, bound The Lord would not insult the New Creature
by every provision of the Law just as much as by even suggesting the various things stipu-
every other Jew had been from the time the lated in the Ten Commandments. The New
Law was given at Mount Sinai. The Law Cove- Creatures in Christ Jesus have no sympathy
nant did not pass away, as the Apostle points with profanity, idol worship, the unrest of dis-
out, until Christ “nailed it to the cross.” (Col. belief, with dishonor to parents, with murder
2:14.) Hence nothing that our Lord did on the and adultery, false witness, covetousness.
Sabbath day, healing the sick, etc., could prop- Those whose hearts run in these directions
erly be esteemed a violation of the fourth com- have not been begotten of the Spirit, have not
mandment, or any other feature of the Law. the Spirit of Christ, are none of his. The Lord’s

command to those who are New Creatures in antitypical marriage-feast. The chief places will
Christ Jesus is that, being begotten of the spirit not be given to those most bold, most inclined to
of love, they shall grow in grace and in knowl- usurp authority; but, on the contrary, the Lord
edge and in love, seeking daily to bring into will not forget the man or woman of humble
subjection all the weaknesses of their mortal mind who, thinking little of himself or herself,
bodies, reckoned dead at the moment they were would thankfully and gratefully seek for and
begotten of the Spirit. True, the apostles do appreciate the very humblest place in the
urge upon the Lord’s people to put away divine presence.
anger and malice and envy and strife, etc., Ambition is a very necessary faculty of the
works of the flesh and of the devil; but even human mind, without which the world would
then they address the New Creature, not as make comparatively little progress; but it is a
though it were in sympathy with these wrong very dangerous element as respects the forma-
doings, but on the contrary, urging the New tion of Christian character. We may be sure,
Creature to put away, to mortify, to put to from all the Scriptures set forth, that God’s
death, these deeds of their flesh, already reck- principle of dealing with us in the distribution
oned dead. of the glories and honors of the Kingdom will
Our Father’s dealings and commands are be along the lines laid down by the Master: he
never to the flesh, but to the New Creatures. that humbleth himself shall be exalted, he that
From this standpoint, “Ye are not in the flesh, exalteth himself shall be abased.
but in the Spirit, if so be that the Spirit of
Love of Power To Do Good
Christ dwell in you.” (Rom. 8:9.) Therefore,
We are frequently charged by those who,
“Henceforth know we no man after the flesh:
from blindness or other reasons, would dispar-
yea, though we have known Christ after the
age the glorious Gospel of the Kingdom, that
flesh, yet now, henceforth, know we him [so] no
those “of this way” are seeking selfishly for the
more.” (2 Cor. 5:16.) We are “judged according
glory and honor and immortality of the King-
to men in the flesh, but live according to God in
dom as something superior to what others will
the spirit.” (1 Pet. 4:6.) We are reckoned as ful-
receive at the Lord’s hand. This as a whole is an
filling the highest demands of the divine law to
unfair and an unjust charge, for as far as we
God and to man, because we are not walking
know the majority of those who are interested
after the flesh but after the Spirit.
in “Present Truth” are not so much ambitious
The Humble To Be Exalted for the dignities of the Kingdom as they are for
It was probably in answer to some question any place in that great marriage feast, any
that our Lord propounded the parable of the membership in the glorious Bride company,
guests bidden to a marriage feast, warning any opportunity to share with the heavenly
against the custom of seeking prominent posi- Bridegroom in the great and wonderful work of
tions, and the danger incurred that a more hon- blessing all the families of the earth. It would
orable person might come in later, and thus not occur to any of us to think of ourselves in
they might get the least honorable seat in the connection with such high honors and dignities,
company. Our Lord noted this mark of selfish- glory and immortality, except as we find it
ness in those who were gathered with him at plainly stated in the divine Word, but finding it
the table of his host, but we must suppose that there, it is the duty of faith to accept whatever
he did not rudely intrude the matter as a we may be deemed worthy of, and to allow it to
reproof at such a time without having a ques- work in us to will and to do the Lord’s good
tion or some reasonable cause for bringing the pleasure, as he intended.
matter forward. The chief difficulty, so far as our experience
The entire lesson of the parable seems to be goes, is not a mere ambition as respects glory,
an illustration of the proper course amongst honor and rank in the Kingdom, but rather an
men as viewed from the divine standpoint, and ambition as respects the present life—a seeking
hence an illustration to all of the way in which who shall be greatest on this side the vail. Our
God will deal with those whom he invites to the observation is that some of the most talented,

most able, most conscientious of the Lord’s fol- some kind of punishment either in the present
lowers are in danger along this line, and it is a or in the future life.
part of our duty to call this matter to the gen- Our Lord declared that such a good deed will
eral attention, that each of the Lord’s dear peo- be recompensed in the resurrection of the just,
ple may do all in his power to help any who are but since he was not addressing his disciples,
in such a position to see that an ambitious not addressing justified ones, we feel that his
striving for glory and honor and dignity and words should not be understood to mean that
position in the present time would surely mean such a feast to the poor, etc., would secure the
a loss of the Lord’s favor and the ultimate at- highest place in the First Resurrection among
tainment in the Kingdom of a much humbler the blessed and holy who shall be kings and
position, if indeed pride did not hinder them priests unto God and reign as the kingly class,
entirely from being accepted as members of the the Bride class, with the Bridegroom. This
“little flock.” Let us remember the Apostle’s ex- would not be a reasonable view to put upon the
hortation, “Humble yourselves, therefore, under words, because other Scriptures intimate that
the mighty hand of God, that he may exalt you not only faith in Jesus as the Mediator is neces-
in due time.”—1 Pet. 5:6. sary, but a travelling faithfully in the narrow
Remember The Poor And The Friendless way in order to attain a share in the First Res-
Perhaps it was in answer to some other ques- urrection.
tion that our Lord gave his dissertation respect- What then did our Lord mean? We answer
ing the making of a feast and who should be that the First Resurrection, which will include
invited to it, the conclusion of our lesson. He set only the “blessed and holy,” the saints, the
forth a new proposition: The custom was to in- Bride of Christ, the Bride with the glorious
vite to a feast those whom you would expect Head and Bridegroom, will mark the beginning
and desire to ask you in return to a feast at of the Kingdom which our Lord preached and
their home. The thought of recompense was thus which he taught us to pray for, saying, “Thy
associated, a selfish thought. But our Lord’s sug- Kingdom come, thy will be done on earth as in
gestion would not necessarily, we think, mean heaven.” Those who will have part in the First
that it would be wrong to invite a person to a Resurrection are to be the kings and priests
feast at our homes if we thought it at all proba- and judges of the world. (1 Cor. 6:2; Rev. 20:6.)
ble he would ask us to his home. His thought Surely after that First Resurrection the bless-
rather is that, while this would be a pleasant ing of the world, the times of restitution of all
and profitable interchange, there would be no things, will begin! Then the whole world will
merit in so doing in the Lord’s sight—each stand before these judges during the thousand
would get his reward in such a reciprocity. years to be helped up, if they will, to the full of
Perhaps the Lord wished to show his host human perfection, or, failing to respond to their
that in inviting himself and his disciples, who glorious opportunities, they will be destroyed in
were not so situated as to be able to invite the the Second Death.
others of the company in turn to their homes, In that day of their judgment every deed of
he had really done a gracious act, provided he kindness to the poor will be found to have
had the gracious motive back of it. In making a wrought some blessing in the character of the
feast for the poor, the helpless, the maimed and individual which will have to do with his sta-
the blind, a work of charity and mercy would be tion, with his starting-point on the highway of
done, and, no recompense coming in the present holiness. The most degraded, those who have
life, they might be sure of a blessing in the accomplished nothing in the present time in the
future life. In other words, our Lord intimates way of character development, must begin at
that every good deed willingly, intelligently the very start of the road and have the longer
done from the right motive, may be sure to have journey to its farther end of perfection; while
a blessing, as surely as will every evil deed, those who in the present time have loved righ-
every injurious matter done with a wrong teousness and hated iniquity, and have sought
thought and evil sentiment, be sure to have to comfort and benefit their fellows, especially

those who would give even a cup of cold water Our dinner and supper-table talks are upon
to a disciple of the Lord because he was his dis- whatever questions may suggest themselves to
ciple—all such would be found to be benefitted any of those present, with opportunities for
proportionately in that day of glorious possibili- general expression—the brethren being asked
ties. Thus the Lord’s words would signify that for an expression, then the opportunity thrown
any who would give a cup of cold water or who open to anybody. The one occupying the head of
would bless the maimed and the blind and the the table is expected to give the final answer to
poor would experience a reward and blessing in
the question. These table-talks are a schooling
that future time which would follow the resur-
of themselves, ranging as they do on all parts of
rection of the just—in the Millennial age.
the Word of God, and refresh the memories of
Value of Table Talks those present respecting what they have previ-
The example set by our Lord in the matter of ously learned. We commend this method to all
table-talks we have followed for many years at the dear people of God. Food partaken of under
the Bible House with great profit. We find that such circumstances seems to do one more good
much advantage accrues from the observance of than otherwise, and the spiritual refreshment
order and regularity. Every morning promptly
is almost certain to be advantageous. We do not
at 7 o’clock we have praise and prayer (Sunday
favor disputings or replies of one to another,
8 a.m.). Then we gather at the table, and after
giving thanks for the food and praying that a but merely the statement by each one of them
blessing may be derived from our fellowship of his own understanding of the question or the
together, one of our number reads the text for Scripture involved. Our minds cannot help be-
the day from the Heavenly Manna. Questions ing active, and it is profitable to us to have
are called for as breakfast proceeds and the text them directed into useful channels. Anyway,
is thoroughly discussed. Later, before leaving the example set by our Lord is surely a good
the table, the comment following the text in one.
the Manna is read as a conclusion of the lesson.
A ROYAL BANQUET DECLINED.—Reprints, p. 2701

LUKE 14:15-24.
“Come, for all things are now ready.”
JESUS continued his table-talk of our last les- figuratively represented as a feast, in the
son at the Pharisee’s dinner. Our Lord had led words, “In this mountain [Kingdom] shall the
the attention of his associates, not only to the Lord of hosts make unto all the people a feast of
proprieties of life, but to future things, by the fat things, a feast of wines on the lees, of fat
suggestion that feasts should be given in the things full of marrow.”
interest of the poor, whose inability to return Thus gradually the minds of the company
the favor would insure a divine blessing more present had been led from earthly things and
than compensating in the future—in the King- from commonplace matters and social chit-chat,
dom. This led one of the company to a remark which might have occupied their attention, to
which we loosely paraphrase, thus,—Ah, yes! the consideration of the gracious promises of
that Kingdom, for which we hope, will be a God. And undoubtedly this was our Lord’s very
blessed time. How blessed it will be to share the object in accepting the Pharisee’s invitation,
bounties which God has promised in the great and in leading the conversation gradually in
feast which he shall spread! The speaker proba- this direction. Now he had an opportunity to
bly was well acquainted with Isaiah’s prophecy teach something respecting this Kingdom and
respecting the Kingdom (Isa. 25:6) in which its blessings and the call to share it; and he
God’s mercies and blessings to the world are improved it. His hearers, if they had in mind

Isaiah’s prophecy and God’s promise to Abra- And thus it was that when Jesus came and
ham, would understand that the Kingdom or called his disciples and sent them forth, the
mountain of the Lord would be the house of message was, “The Kingdom of Heaven is at
Israel, in some glorious and exalted condition hand;” the great feast of fat things for this na-
under Messiah, and that it was in and through tion, that God has so long promised, is ready;
this Kingdom that the feast of divine blessings, and whosoever wills may come and be received
for all nations, was to be spread. Our Lord now, and participate in it. The message of Jesus and
by a parable, drew attention to the Gospel call the twelve, and later the seventy, throughout
of great blessings and privileges, and would all Judea, was the invitation of that favored
have his hearers note the fact that while in a people to come and enjoy the great feast for
general way they would all assent to the state- which they had impatiently waited and hoped
ment that the Kingdom would be a blessed one, and prayed for over sixteen centuries,—the
and the feast there something to be greatly de- great privileges and opportunities of the King-
sired, nevertheless when the offer of that King- dom.
dom would be made them temporal things But as the parable shows, when the offer of
closer to their hearts would make it of no effect the Kingdom was really made, when the invita-
to the majority. tion to partake of the blessings of the great
The parable represents a great feast, with a Feast was really put before them, it proved that
large number of friends of the host invited in they loved the Kingdom and the future things
advance, that they might be ready at such a far less than they and others might have sup-
time as the feast would be ready and an- posed. On the contrary, the unanimity with
nounced. God himself is the host in this para- which the invitation to the Kingdom was re-
ble, and the Jewish nation were his friends to jected made it appear almost as tho the re-
whom, as a people, he had given much advan- jectors had acted in concert in the matter. Their
tage every way, chiefly in that to them were excuses for so little interest in the things which
committed the oracles of God,—much knowl- God had promised, and which they claimed to
edge of the divine plan for human salvation and be eagerly longing for, were the apparent pres-
the promises that if they, as the seed of Abra- sure of other duties which they must attend to,
ham, were faithful, they should have the invita- and which left no time for responding to the
tion and privilege and opportunities of this divine invitation to the Kingdom. With one the
great feast. The Lord addresses them through pressure came in the direction of seeing to his
the Prophet, saying, “You only have I known farm, and thus being not slothful in business;
[recognized] of all the families of the earth.” another felt that it might do very well for peo-
(Amos 3:2.) Israel only was invited to this feast; ple who had nothing else to do, to give attention
but the feast was not ready until our Lord’s to a spiritual feast, but as for him, his time was
day, and hence the invitation to partake of it fully occupied with his property, his oxen,
did not go forth until then. Finally, however, sheep, store-business, and what not. Another
the time had come; Christ, as represented in felt that his duties, social ties, wife, children,
the bullock of the sin-offering, had already etc., demanded all of his attention, and that
given himself,—the sacrifice being counted as therefore he could not accept the Kingdom priv-
accomplished from the time of its offering, ileges.
when our Lord presented himself to John at And this, which was the sentiment of fleshly
Jordan, making a full consecration of his entire Israel, is largely that of spiritual Israel, also,
being, even unto death. In view of this sacrifice now that the spiritual Kingdom is announced.
for sins, God could begin at once to call the Many seem to feel that what they would call
already promised guests to the great feast of the real and practical things of life need all of
blessing and manifestation of divine favor their attention. They want to “get along” in this
toward those to whom he had promised it so world’s affairs, and to be somebodies in it, and
long before, through their father Abraham. they find such interest in social and material

matters a great hindrance to any response to you cannot taste of it. Nevertheless, according
the divine invitation to a share in the glorious to divine intention and promise, through the
Millennial Kingdom, as joint-heirs with Christ, prophets, God extended mercy to various indi-
—the great feast, the high calling which has viduals of that nation, after the nation as a
come to us. Well, in one sense of the word this is whole had proven itself unworthy of the King-
all right, for it merely keeps out of the Kingdom dom privileges. The apostles were sent to gather,
a class which the Lord does not desire should be not the nation, but such individuals as were of
in it, and which if it did come in would need to humble mind, to share in the feast, and this
be sifted out, later. Altho God has bidden many, calling of individuals, instead of the nation of
he is seeking for this feast only such as will Israel, was responded to exclusively by those
highly appreciate it above all other privileges— who realized their own unworthiness,—the
those who would be willing to sacrifice any and lame, the halt, the blind, who confessed that
every other thing in order to share it. they were not perfect, but who desired perfec-
The first invitation to the feast, recounted in tion, and who rejoiced in the call to partake of
the parable, represents the first years of our the Kingdom privileges, and gladly forsook all
else for it. Amongst them, we are assured, there
Lord’s ministry, which were specially directed
are not many wise, not many great, not many
toward interesting the scribes and Pharisees
learned, but chiefly the poor, for altho the poor
and Doctors of the Law, who, as the leading
are not always humble by any means, yet
men of that nation, and as our Lord said, occu-
amongst them proportionately more were found
pying Moses’ seat, really represented that
who were of acceptable character; amongst the
nation as a whole; and the rejection of the invi-
rich and the great humility would appear to
tation by these meant the rejection of it by that have been at all times correspondingly scarce.
nation as a whole. Thus our Lord was careful to This second invitation to the poor, the halt
bring before the priestly class of that time the and the blind, in the streets and lanes of the
evidences of his Messiahship, so that when, for city, as a picture would be very difficult to ap-
instance, he healed the ten lepers, he charged preciate in our day of hospitals and alms-
them to tell no man, but go and show them- houses, etc., provided by general taxation; but
selves to the priests. Thus the priestly class in the days of our Lord it would be very easy
was informed respecting the miraculous work indeed to have collected a large crowd of indi-
of our Lord, perhaps more particularly than gent and infirm in short order.
others. They therefore had the invitation to the It will be observed that both of these first
feast more particularly than others. However, calls belong to the city—that is, Israel, the nom-
the fact that the chief representatives of Israel inal Kingdom of God. But the two calls failed
were unready for the invitation was not permit- to find the sufficient number which God had
ted to hinder, and our Lord, through his disci- predestinated should constitute the Kingdom
ples, subsequently extended the invitation to class. He could indeed have induced others to
another class. come in, but, on the contrary, he purposely put
The trial of the nation as a whole, repre- the invitation to the Feast in such a form as
sented by its leaders, ended at Calvary, or would repel those who were not of the right
rather five days before Calvary, when our Lord attitude of heart—in such a form as would at-
rode on the ass and wept over the city of Jeru- tract Israelites indeed, who felt and acknowl-
salem, saying, “O Jerusalem, Jerusalem, thou edged their own unworthiness, and who would
that killest the prophets and stonest them that be glad, on entering the feast, to have on the
are sent unto thee: how oft would I have gath- robe provided for the guests (symbolical of
ered thy children, as a hen gathereth her chick- Christ’s righteousness), to cover the filthy rags
ens under her wings, and ye would not! Behold, of their own imperfection. But now, because a
your house is left unto you desolate!” As a na- sufficient number was not found in Israel to
tion, as a people, you have rejected the divine complete the elect number, the message must
invitation to the great Feast, and as a nation be sent outside the city, outside of Judaism,—to

the Gentiles; and thus the third message was, of the Gentiles who have heard the third call.
“Go ye into the highways and whosoever you It is impossible to be thorough-going business
meet, compel them to come in.” The word “com- men, wealthy, influential, etc., and at the same
pel,” however, gives a wrong thought here: it time follow in the footsteps of Jesus, giving all
should properly be rendered, urge, persuade. of our hearts, talents and energies to the Lord
And thus it has been that throughout the
in acceptance of his invitation to this Feast.
Gospel age, since the bringing in to the Gospel
The acceptance of the invitation to this Feast
favor of as many Jews as were ready for it, the
message has been turned to the Gentiles, “to means a deep interest in it, beyond everything
take out of them a people for God’s name,” to else, so that all other matters, whether houses
partake of the great Feast with the remnant of or lands, father or mother, wife or children,
Israel. As the Apostle Paul said to some of the shall be secondary to the interests of the King-
Jews in his preaching: “It was necessary that dom, and to our responsibilities to the terms
the word of God should first have been spoken and conditions of the invitation. Consequently,
to you; but seeing ye put it from you, and judge what was true respecting Israel has been true
yourselves unworthy of everlasting life, lo, we as respects the Gentiles, viz., that the call to
turn to the Gentiles; for so the Lord hath com- the Kingdom has been generally rejected by
manded us.” (Acts 13:46,47.) They showed those who had a considerable measure of this
themselves unworthy of this great blessing or
world’s blessings and advantages—those who
gift, in that they were interested more in the
are rich, either in honor of men or social posi-
things that perish than in the glorious promises
of the everlasting future. tion or talents or reputation or money, have
The Apostle Paul calls attention to this fact found it difficult to leave these all to follow
in Rom. 9:27: “Tho the number of the children Jesus in the narrow way: and, consequently,
of Israel be as the sand of the sea, a remnant the Scriptural assurance is, not only that those
[only] shall be saved.” The Apostle further elected in the end of the Jewish age were
shows that the call of the Gentiles to be sharers chiefly the poor and lowly, but that the same
in the Kingdom is merely the continuation of has been true amongst the Gentiles, and is true
the original call, and that we are called in to today: “Not many wise men after the flesh, not
take the places of those who neglected so great many mighty, not many noble;” but chiefly the
salvation and privilege. He illustrates this by poor of this world, rich in faith.—1 Cor. 1:26;
the olive tree, saying that the natural branches
James 2:5.
were broken off that we, who by nature were
This does not debar those who have riches of
wild, might be grafted in and become partakers
any kind, but really gives them all the greater
of the root and fatness of the olive.—Rom.
11:17. privilege and opportunity; for they have that
This third call to the great Feast of the King- much greater talent which, if they will, they
dom blessings and privileges has progressed may sacrifice, and thus the more fully demon-
throughout this Gospel age, and to our under- strate their appreciation of the invitation and of
standing is now nearly complete—nearly all the Feast, and be correspondingly appreciated
the places at the table have been provided with by the Host. Let us all, like the Apostle Paul,
guests; only a few are yet vacant; and so soon as lay aside every weight, every hindrance, every
these places are filled, the great feast will be- besetment, everything precious to us of an
gin, and we shall indeed enter into the joys of earthly kind, that we may run with patience
our Lord, and not only be privileged to feast the race set before us, in response to this invita-
ourselves, but to carry of its bounties and bless-
tion to the great Feast of joint-heirship with our
ings to all the families of the earth.
The same matters which hindered the Jews, Lord in the Kingdom.—Heb. 12:1,2; Rom. 8:16-
under the first call, from accepting this invita- 18; 12:1,2.
tion, have hindered to a large extent also many

Time Place Event Matthew Mark Luke John
32 Probably Perea Counting the cost of discipleship 14:25-35
Luke 14:25-35 against another king, sitteth not down

And there went great multitudes with him: first, and consulteth whether he be able
and he turned, and said unto them, If any with ten thousand to meet him that com-
man come to me, and hate not his father, eth against him with twenty thousand? Or
and mother, and wife, and children, and else, while the other is yet a great way
brethren, and sisters, yea, and his own life off, he sendeth ambassadors, and desireth
also, he cannot be my disciple. And who- conditions of peace. So likewise, whoso-
soever doth not bear his cross, and come ever he be of you that forsaketh not all
after me, cannot be my disciple. For which that he hath, he cannot be my disciple.
of you, intending to build a tower, sitteth Salt is good: but if the salt have lost his
not down first, and counteth the cost, savor, wherewith shall it be seasoned? It
whether he have sufficient to finish it? is neither fit for the land, nor yet for the
Lest haply, after he hath laid the founda- dunghill; but men cast it out. He that hath
tion, and is not able to finish it, all that ears to hear, let him hear.
behold it begin to mock him, Saying, This
man began to build, and was not able to
finish. Or what king, going to make war
THE COST OF DISCIPLESHIP—Reprints, p. 5425

LUKE 14:25-35.
“Who so ever will save his life shall lose it; who so ever will lose his life for my
sake shall find it.”—Mat thew 16:25.
IT WAS at the close of the Great Teacher’s people. Such are counted converts. To get them
ministry. Vast multitudes were following Him, to take even this step requires the holding out of
all, according to the requirements of the Law, inducements. Sometimes the inducements are of
going up to Jerusalem to keep the Feast of the a commercial kind—greater business prosper-
Passover, at which Jesus foreknew, that He ity to the merchant, greater favor with the em-
would die as the antitypical Passover Lamb. ployer for the clerk, an entrance into society or
Occasionally in the journey He would turn and a better prospect of political preferment.
address some of the multitude. Today’s lesson If we contrast these methods with the words
gives us some of His teachings. It was the cus- of Jesus in this lesson, we shall perceive that
tom of teachers in those days to accept disciples, the vast number of nominal Christians have
or pupils—those who considered them great been, so to speak, inveigled into professing some-
teachers and desired to learn of them and profit
thing that they never intended to profess. Many
by their instruction. To this day Christians
are entrapped into professing Christianity who
claim to be the disciples, or followers, of Jesus,
never became Christians, according to the Mas-
claim to be giving heed to His word and seeking
the blessing which He promised to His faithful ter’s conditions of discipleship, and who hear-
followers. ken not to His Word.
The terms of discipleship which Jesus set “If any man come unto Me and hate not his
father, and mother, and wife, and children, and
forth, it will be noted, are very different from
brethren and sisters, yea, and his own life also,
those proclaimed by some who profess to be His
he cannot be My disciple. And whosoever doth
mouthpieces, His ministers. They sometimes not bear his cross, and come after Me, cannot be
proclaim that it is a sufficient sign of disciple- My disciple.” Surely there is no excuse for us
ship for persons to arise in a congregation and to misunderstand such plain terms and condi-
declare that they desire the prayers of God’s tions. The Master did not say that only His dis-

ciples could ever gain everlasting life. His —not our flesh, but our spirit, our intentions,
general teaching was that the whole world is our desires.
lost, estranged from God and without the right Well did Henry Ward Beecher say respecting
to everlasting life. But He came to die, “the Just this statement made by the Master: “Never was
for the unjust,” that all of the unjust might there before, and never has there been since, I
have the opportunity of returning to Divine fa- apprehend, such a speech made to those that
vor. He did not say that none but His followers professed to be willing and desirous to follow
would have such an opportunity of future life. another.” And probably a parallel statement is
Those who so declare are adding to the Word found in Matthew’s Gospel (10:37): “He that
and helping thus, eventually, to confound loveth father or mother more than Me is not
themselves. worthy of Me.” The word hate is apparently
What Jesus did teach was that He would used in contrast with love. To be a disciple of
in due time be “the true Light, which lighteth Christ, then, means that we must love su-
every man that cometh into the world.” The premely the Lord and the principles for which
world had already existed for 4,000 years before He stands, so that love for others would com-
Jesus came, and no one will dispute that those paratively be hatred.
who died previous to His coming had no oppor- This proposition in its very start signifies a
tunity of knowing Him and being His disciples. cutting-off—so far as the man is concerned, the
Yet He died to bless them, as well as to bless all will, the purpose—of every other love that
who have been born into the world since. This would conflict with our love for the Lord and
blessing of the world, He declared, is to be ac- with our obedience to His will. Our earthly
complished by His Kingdom; and He told them loves are to be counted as nothing in compari-
plainly that His Kingdom was not of this world, son. We are to be ready to sacrifice at the Lord’s
age, or epoch, but of a future period. For the command every earthly hope, aim, object, and
time being He was merely inviting disciples, to lay down our lives willingly, gladly. Such as
and not attempting to reach the world. manifest a devotion of this kind can be trusted
The disciples were invited to become joint- with anything. Of these the Lord speaks, saying
heirs with Jesus in His Kingdom, that they prophetically, “They shall be Mine, saith the
might sit with Him in His Throne and partici- Lord, in that Day when I (come to) make up My
pate with Him in His great work of human Jewels.”—Malachi 3:17.
uplift—Restitution of all that was lost in Adam The fact that Jesus was of this character
and redeemed at Calvary. He told them plainly Himself, and placed the Father’s will above all
that only through much tribulation would they other considerations, is an assurance that all
be able to enter the Kingdom class; that the amongst His joint-heirs in the Kingdom will
tribulations would prove their love of righteous- have the same mind, the same spirit. He as-
ness, their loyalty to God; and that God had sures us that the Kingdom will not be a selfish
purposely made the way so narrow that only one, but the very reverse. The kings and
the few, the very choicest of humanity in God’s princes and judges of that Kingdom will be not
sight, could find it—a very few walking in that only irresistible in power, but incorruptible, un-
way to its further end of glory, honor and im- bearably. With them the Divine standard will
mortality. be first, in the absolute sense.
With this view clearly before our mind’s eye, Such devotion to the Lord as is here
there is a reasonableness in the hard terms of described will necessarily at some time or other
discipleship. Only those willing to comply with mean the severing of many earthly ties. It
such terms, and thus to demonstrate their love means that the followers of Jesus will be
and loyalty to God, could properly be entrusted thought a peculiar people; and that many will
with the great power, glory and honor which think their course strange, unnatural, insane.
will be granted to the Kingdom class, in associ- Hence, as St. Paul said, we are counted fools all
ation with the Redeemer, as soon as it shall the day long for Christ’s sake—because we
have been completed. Let us examine these preach the Wisdom of God and the Love of God
words carefully, meanwhile measuring ourselves in preference to the wisdom of humanity and

the love of humanity. Of such St. John writes, What a blessing it would be if all who es-
saying, “As He was, so are we in this world”— pouse the cause of Christ would do so with a
ostracized, misunderstood; reproved, slandered. full, clear understanding of what they are doing
Only those who can stand such an experience and with the fixed determination to go onward
can be winners of the crown to which Jesus in the good way, not even to look back! The
referred, saying, To him that overcometh I will cause of Christ would be much further ad-
give a crown of life, and permit him to sit with vanced amongst men; and while their number
Me in My Throne. would be much smaller, their influence and
Who is sufficient for these things? asks the power in the world would undoubtedly be much
Apostle. And he furnishes the answer: “Our suf- greater.
ficiency is of God”; and in the promises—“My
grace is sufficient for thee; My strength is made “Salt Is Good, But—“
perfect in weakness”; and again, “I will never Salt has preservative qualities in connection
leave thee, nor forsake thee.” with whatever it touches. It also serves to bring
out the flavor of our food. In olden times it was
Definition of Cross-Bearing used as a symbol of faithfulness, loyalty; and it
Adding to the severity of the terms, Jesus de- is said that even yet some of the Arabs would be
clared, “Whosoever doth not bear his cross and faithful to death to any person in whose home
come after Me, cannot be My disciple.” It is not they had eaten salt. To them it seems to mean a
enough that we should start out with a coura- pledge of loyalty.
geous intention, a bold acknowledgment of Jesus used salt as a symbol, representing His
Jesus, and a bold profession of discipleship. own loyalty to God and the loyalty which all of
After we have been faithful in taking our stand His followers must have, and not only so, but
on the Lord’s side, we must be proven. Not
which they must maintain. If salt lose its value
merely those who have a little enthusiasm at
for seasoning purposes, it is useless for any-
the beginning, but those who shall demonstrate
thing else. It will not serve as a fertilizer, for it
their worthiness by their faithfulness will be
has an opposite effect. It is absolutely useless
accounted worthy, and will be finally accepted
except for its intended purpose. So the Chris-
by the Lord. Cross-bearing must be a daily mat-
tian has a special purpose in the world—to be a
ter. Our crosses are those oppositions of the
preservative power, to have, as it were, antisep-
world, the flesh and the Devil which conflict
with the Divine will as laid down for us in the tic qualities, and to draw out all the good quali-
Lord’s Word. The only proper sentiment is that ties of those with whom he is connected. This is
which the Master expresses, saying, “Not My the mission of the Christian in respect to the
will, but Thine.” world. If he fail in this, he has failed in the pur-
As an admo ni tion to all not to under take pose for which he was called, and is of no partic-
discipleship without mature deliberation, our ular value in the Lord’s service.
Lord gave a parable of a man who began to “He that hath an ear to hear, let him hear,”
build a tower, laying the foundation, but who said Jesus, in conclusion. All of His followers
was not able to complete it, and thus wasted his are to take heed to these words. Whoever
effort and made himself ridiculous, foolish. neglects them despises the One who gave them,
Another illustration was that of going to war and will surely fail of a blessing that might oth-
without adequate preparation—an undertaking erwise have been secured. But as for the world,
which would result disastrously. All the follow- “ears they have, but they hear not; eyes have
ers of Christ set out to build characters and to they, but they see not.” We are not to measure
“fight a good fight.” Whoever enlists under the the world by the same standards that we mea-
banner of Jesus takes his stand against Satan sure ourselves and all who profess to be the fol-
and sin, and must expect to have a hard battle, lowers of Jesus. The world’s highest standard is
and not to receive the victor’s crown, nor to the Golden Rule. The Christian’s highest stan-
hear the words, “Well done,” except by faithful dard is self-sacrifice, doing God’s will at any
perseverance in well doing. cost.

32 Probably Perea Illustrations: lost sheep, lost coin, prodigal son 15:1-32
Luke 15:1-32 many hired servants of my father’s have

Then drew near unto him all the publicans bread enough and to spare, and I perish
and sinners for to hear him. And the Phar- with hunger! I will arise and go to my
isees and scribes murmured, saying, This father, and will say unto him, Father, I
man receiveth sinners, and eateth with have sinned against heaven, and before
them. And he spake this parable unto thee, And am no more worthy to be called
them, saying, What man of you, having a thy son: make me as one of thy hired ser-
hundred sheep, if he lose one of them, vants. And he arose, and came to his
doth not leave the ninety and nine in the father. But when he was yet a great way
wilderness, and go after that which is lost, off, his father saw him, and had compas-
until he find it? And when he hath found sion, and ran, and fell on his neck, and
it, he layeth it on his shoulders, rejoicing. kissed him. And the son said unto him,
And when he cometh home, he calleth Father, I have sinned against heaven, and
together his friends and neighbors, saying in thy sight, and am no more worthy to be
unto them, Rejoice with me; for I have called thy son. But the father said to his
found my sheep which was lost. I say unto servants, Bring forth the best robe, and
you, that likewise joy shall be in heaven put it on him; and put a ring on his hand,
over one sinner that repenteth, more than and shoes on his feet: And bring hither
over ninety and nine just persons, which the fatted calf, and kill it; and let us eat,
need no repentance. Either what woman
and be merry: For this my son was dead,
having ten pieces of silver, if she lose one
and is alive again; he was lost, and is
piece, doth not light a candle, and sweep
found. And they began to be merry. Now
the house, and seek diligently till she find
his elder son was in the field: and as he
it? And when she hath found it, she calleth
came and drew nigh to the house, he
her friends and her neighbors together,
heard music and dancing. And he called
saying, Rejoice with me; for I have found
one of the servants, and asked what these
the piece which I had lost. Likewise, I say
unto you, there is joy in the presence of things meant. And he said unto him, Thy
the angels of God over one sinner that brother is come; and thy father hath killed
repenteth. And he said, A certain man had the fatted calf, because he hath received
two sons: And the younger of them said to him safe and sound. And he was angry,
his father, Father, give me the portion of and would not go in: therefore came his
goods that falleth to me. And he divided father out, and entreated him. And he
unto them his living. And not many days answering said to his father, Lo, these
after the younger son gathered all many years do I serve thee, neither trans-
together, and took his journey into a far gressed I at any time thy commandment:
country, and there wasted his substance and yet thou never gavest me a kid, that I
with riotous living. And when he had spent might make merry with my friends: But as
all, there arose a mighty famine in that soon as this thy son was come, which
land; and he began to be in want. And he hath devoured thy living with harlots, thou
went and joined himself to a citizen of that hast killed for him the fatted calf. And he
country; and he sent him into his fields to said unto him, Son, thou art ever with me,
feed swine. And he would fain have filled and all that I have is thine. It was meet
his belly with the husks that the swine did that we should make merry, and be glad:
eat: and no man gave unto him. And for this thy brother was dead, and is alive
when he came to himself, he said, How again; and was lost, and is found.

DIVINE CARE FOR THE LOST.—Reprints, p. 2706
LUKE 15:1-10.
“There is joy in the presence of the angels of God over one sinner that repenteth.”
LOST, AS USED in connection with mankind, meant no further lesson than this to be taken
has quite a different meaning in the Bible from from his words; but if we shall suppose that
that commonly given it in modern theology. The the parable was intended to be applied in its
latter uses the term “lost” in connection with varied particulars, and to illustrate features of
reprobates, for whom there is no hope; it im- the divine plan of salvation, we would be ob-
plies, according to “orthodoxy,” hopeless, end- liged to suppose that the one sheep that was
less, eternal torment. But from the Scriptural lost represented Adam and the human family,
standpoint the word “lost” is used in an almost and that the ninety and nine never lost, but
opposite sense, as will be noted in the lesson remaining under the shepherd’s care, were the
before us. angels and other spirit beings, who never wan-
Our Lord, holy in word and in conduct, natu- dered into sin and away from God; and who
rally would draw to himself especially the holi- always have been under his supervision and
ness people of his day, and these were the care. In this view the shepherd going after the
Pharisees, amongst whom, however, were many straying sheep would represent our Lord Jesus,
whose holiness was of a hypocritical character, leaving the glory which he had with the Father
—delighting in outward show rather than in before the world was, and coming into human
purity and holiness of heart. Recent lessons conditions in the interest of mankind.
showed us our Lord the guest and companion of To take any other detailed view of the para-
prominent Pharisees, and how he improved the ble than this would seem inconsistent; as, for
opportunity to preach the gospel to them as instance, to suppose that the lost sheep repre-
well as to others. But the Pharisees, accus- sented the degraded element of humanity, and
tomed to thinking of themselves as the holier ninety-nine sheep a holiness class, would be
class of the Jews, had gradually separated inconsistent in two ways: (1) “There is none
themselves from the lower elements of that peo- righteous, no, not one,” is the Scriptural decla-
ple, so that in our Lord’s time the two classes ration; and again, as the prophet has declared,
mingled very little; the Pharisees refusing to “we all like sheep have gone astray.” (Rom.
acknowledge the others as brethren and fellow- 3:10; Isa. 53:6.) (2) Even if it should be claimed
heirs of the divine promises. Consequently, that the ninety-nine represented some who are
when they perceived that the lower classes of relatively whole, tho not actually so, the illus-
the Jews were interested in Jesus’ teachings, tration would be inapt; because it will not be
and that Jesus did not hold himself aloof from questioned that only a small minority—one in
them, but mingled with and taught them just ten thousand, or one in a hundred thousand of
the same as others, they wondered, and this earth’s sixteen hundred millions, is even in a
inclined them to repudiate Jesus, whom they condition of reckoned and relative harmony
would have been glad to have had as one of with Jehovah, the Great Shepherd.
their number if he had been willing to be Viewing the one sheep as representing the
known as a Pharisee and to conform to their whole of humanity, fallen in Adam and straying
customs. It was to correct the wrong ideas of far from paths of righteousness, and viewing
these Pharisees that Jesus gave five parables, Jesus as the Good Shepherd, the representative
which we are about to consider,—two of them in of the Father, the Great Shepherd (Psa. 23:1),
this lesson. we see that the work of going after the lost
The parable of the true shepherd who, loving sheep began at our Lord’s first advent. We see
his sheep and caring for them, left the ninety the cost to our Savior incidental to his start for
and nine well cared for by under-shepherds in the recovery of the sheep, but we do not yet see
the wilds (not in a desert) and went after the the sheep recovered; for in no sense of the word
one lost sheep until he found it, gives us an is mankind brought back into harmony with
illustration of the divine care. Possibly our Lord God. We do, however, see that during this Gos-

pel age God is selecting from humanity an elect Lord Jesus: “He is able to save unto the utter-
Church, to be the body of Christ—members of most all who come unto the Father through
the Good Shepherd, under Jesus as the Head; him.”
and we see that it is costing every member of True, there will be a class, as the Scriptures
the body something to prepare to join in this clearly show, who, after having received at the
work of seeking the lost sheep—humanity in Lord’s hands all the blessings and opportuni-
general—during the Millennial age. ties which his love has provided for their recov-
Already the sheep is found, in the sense of ery, will still persist in willfulness—self-will,
being located; indeed, in that sense of the word and thus spurn the Good Shepherd’s proffered
it was not lost. But as it was lost, in the sense of assistance. These, in the Scriptures, are said to
having wandered from God into sin and degra- “sin willfully after they have come to a knowl-
dation, in the same sense of the word it must be edge of the truth;” for such, the Apostle de-
recovered or brought back, by processes of res- clares, there remains no longer an interest in
titution (Acts 3:19-21) out of degradation, out the great sacrifice, and “it is impossible to re-
of the mire of sin, and the horrible pit of iniq- new” or recover them. Respecting the course of
uity and death. It will require the entire Millen- such it is written, “There is a sin unto death; I
nial age to bring back the sheep in the full, do not say that ye should pray for it.” Whoever
perfect sense of the parable; but meanwhile our thus sins willfully and persistently puts himself
Lord assures us that every step in this great beyond the reach of the Good Shepherd, and
plan for human salvation is viewed with inter- dies the Second Death, and thus ceases to have
est by the heavenly host, the sheep who strayed any part or lot in the divine plan. (Heb. 6:4-6;
not from the Father’s fold: and the figure 1 John 5:16.) It was not for the “goat” class that
changing a little in our Lord’s explanation, and the Good Shepherd gave his life, and seeks
no longer represented by one sheep, but by in the desert; nor for the “wolves;” but merely
many (even as the human family, tho originally for those who retain something at least of the
one, is now many), he declares that there is joy “sheep” nature, despite their degradation in
in the presence of the angels of God over one sin. Adam was a “sheep,” or, as the Scriptures
sinner that repenteth—that returns to the fold, declare, a “son of God” (Luke 3:38); and while
to harmony with God. Those now returning to his transgression was a willful one, in some
harmony with God are accepted in the Beloved, respects, we have no reason to suppose that it
and justified freely from all things by the grace was more than a wandering of the “sheep” from
that was in him, and are, in the language of the the fold, into ways of self-will: it did not mean a
Apostle, “returning to the Shepherd and Care- change of nature from a sheep disposition to
taker of their souls” (1 Pet. 2:25); and called to that of a goat or a wolf. It did not mean that
be co-laborers with the Good Shepherd, as Adam preferred to be a “child of the devil.”
members of his “body.” Had Adam at heart become intelligently and
In the case of Father Adam, the one original wilfully an enemy of God and of righteousness
straying sheep, as in the case of many of his we cannot suppose that the all-wise Shepherd
posterity, the lost condition is not the desirable would have sent his Son after him as a “sheep.”
one—far rather would he and many others have True, many of the children of Adam today have
gone back again to the fold from which he attained marked characteristics of goat nature,
strayed; but in the degradation and mire of sin, and, as the Apostle declares, are “enemies of
they became so degraded and helpless that it God through wicked works.” (Col. 1:21.) Never-
was impossible for them to return in their own theless, the Apostle also explains that many of
strength by the way in which they went. They these are in this condition, not willfully, but
needed a Savior—one able to save them unto because they have been deceived by Satan into
the uttermost—able to recover them fully from putting light for darkness and darkness for light;
all condemnation of sin, and to bring them back —the eyes of their understanding have been de-
completely into the fold of God; and just such ceived. He explained that the “god of this world
an one the Heavenly Father has provided in our [Satan] hath blinded the minds of them that be-

lieve not” lest they should see the glorious light And so with all the sons of God, angels, archan-
of truth. (2 Cor. 4:4.) Many of these, then, who gels, and we know not how many other orders
through association with the Adversary have of spirit beings, were made in the image and
become goat-like in many respects, still have likeness of God. It was one of these that was
something of the sheep nature, which, under lost—the human one, man. And it was that
proper enlightenment, would assert itself and which was lost that was sought, and ultimately
be glad to have the Good Shepherd restore found.
them fully to divine favor and the fold. The houses of olden times, lighted mainly
From this standpoint, which we believe is the through the doorway, with the floors of earth
true one, and the only one in harmony with the (clay or sand or stones) more or less littered and
various features of the parable, we perceive defiled, well represented the condition of sin
that God takes no account whatever of those and degradation in which mankind was lost, as
who will go into the Second Death; they will represented in father Adam, who bore the
have no existence whatever, so far as God and image and likeness of God, as represented in
his plan are concerned, from the moment they the lost coin of the parable. The parable does
lose the sheep nature. And the one sheep which not represent the processes of restitution, but
our Lord will recover during restitution times, merely the original loss and the ultimate recov-
and by the close of the Millennium bring fully ery of the same thing that was lost, and the
back into the fold of God, will be the human energy put forth to this end. The lighting of the
family as God has recognized it from the first; candle and the sweeping diligently represent
viz., those created in God’s image and likeness, the work of God through the Christ, which will
and who never fully lose that image and like- be accomplished by the end of the Millennial
ness, and in whom his image and likeness will age, when that which was lost and sought for,
be revived and restored during the Millennium. will have been fully recovered.
The lost sheep, which originally was repre- The restored race, when returned to the
sented in one (Adam and Eve) in its recovery heavenly Father at the close of the Millennial
will be represented by hundreds of millions of age will, each and all, be as perfect in his image
the redeemed and restored of mankind. and likeness as was Adam in his creation, with
The Lost Piece of Silver. the added benefits of larger knowledge and
The parable of the woman who, having a fuller appreciation of the divine One, whose
bracelet on which were hung ten pieces of sil- likeness they will bear. No account is taken in
ver—a marriage token—on losing one of these this parable, either, of the increase in the num-
set diligently to work until she found it, is bers of the human family, nor of those members
another representation of the same thought ex- of Adam’s posterity who, by reason of willful sin
pressed foregoing. The woman’s energy in seek- (the love of sin more than righteousness) will be
ing for the lost piece of silver is given by our “destroyed from amongst the people.” (Acts
Lord as an illustration of divine energy on 3:23.) They have no standing in the Father’s
behalf of lost humanity. And here again we sight; indeed, the Father takes no cognizance of
see that the Scriptures use the word “lost” in any except that which was lost, and that which
reference to the original loss, and not at all in will ultimately be restored to him by his faith-
respect to those who will be destroyed in the ful representative, Christ, who seeks and finds.
Second Death—the latter are not said to be lost; The great time of rejoicing, both in heaven
they cease to exist; they are not reckoned in the and in earth, will come at the close of the Mil-
divine calculations at all, and not worthy to be lennial age, when all things in heaven and in
mentioned. They are not at all like the original earth will be heard praising Him that sitteth
that was lost, which God recognized and pro- upon the throne, and the Lamb; but now, in
poses to recover. advance of the complete rejoicing, our Lord as-
The ten pieces of silver were not only of sures us that all the heavenly host rejoices in
value, but each had stamped upon it, as is the every evidence of the accomplishment of the
custom with coin, a certain image or likeness. great work; rejoices over one sinner that re-

penteth—who fully turns from sin to harmony back to harmony with God, not only is an evi-
with God. And if the angels in heaven rejoice, dence of a condition of heart which is in har-
so, in proportion as they are in harmony with mony with God, but will be found to be an aid
God and the heavenly beings, will all who pro- to such themselves, an assistance in making
fess to be God’s people on earth have rejoicing straight paths for their feet, that they them-
in the recovery of fellow-creatures out of the selves, under the Shepherd’s care, may ulti-
snare and blindness of sin and Satan. mately reach the fold in safety.
This was the particular lesson which our So then, let all of the Lord’s dear people who
Lord sought to impress upon the Pharisees— have already been found by the Good Shepherd,
that instead of holding themselves aloof from, and who have accepted his loving care and as-
and feeling offended at, those who were hearing sistance back to God, cultivate more and more
Jesus gladly, they should, if they were in har-
the spirit of sympathy for others, and of help-
mony with God and the heavenly holy ones,
fulness and cooperation in the work in which
have rejoiced to see any evidence of repentance
the Good Shepherd is engaged—not yet in seek-
and reformation; and should have been glad to
assist back into harmony with God those who, ing for humanity as a whole, but now specially
as the Apostle expresses it, were “feeling after in rendering assistance to those whom the Lord
God, if haply they might find him.”—Acts is, in the present age, seeking out as the “first-
17:27. fruits” of his work and victory,—edifying one
And this must be the attitude of all the another, building one another up in the most
Lord’s people today: if they have not this senti- holy faith, encouraging one another: helping
ment of heart it is an evidence that they have one another to put on the wedding garment,
not the spirit of the Lord. And to have such a and to be meet for the inheritance of the saints
feeling of loving interest in the recovery of oth- in light, as joint-heirs in the Kingdom.—1 Thess.
ers out of sin, and a disposition to assist them 5:11; Jude 20; Col. 1:12; Rom. 8:17.
THE PRODIGAL’S RETURN.—Reprints, p. 1459

LUKE 15:11-32.
MANY HAVE applied this parable to Jews and fice of atonement for Adam and all who lost life
Gentiles, assuming that the Gentiles are illus- in him.
trated in the prodigal son. To us, this interpre- Gentiles, consequently, cannot have been
tation is not consistent with facts and meant or illustrated by the prodigal son of the
Scripture; for up to the time of the giving of the parable, for they had never been sons, and
parable, and for years afterward (three years could not have left the father’s house when they
and a half after Pentecost), the Gentiles were never were in it. We must look elsewhere for
not recognized as sons of God, but as “strang- the class represented.
Others have suggested that the two sons
ers,” “aliens,” “foreigners,” “having no hope, and
represent, the elder the “overcomers” and the
without God in the world.” (Eph. 2:11,12.) From
younger the “great company” of the Gospel
the time of the fall none but the one line of Church: that those who fail to live up to their
Adam’s children had divine favor—the line of covenant are represented in the prodigal and
which Noah and Abraham and Israel and may be said to be wasting their spiritual privi-
Christ came—the line of Seth. (Amos 3:2.) All of leges, with figurative publicans and harlots, in
this line, as the record shows, were accepted the enjoyments of worldly favor, and in immu-
through the mediation of typical sacrifices of nity from the reproaches which fall upon the
atonement for their sins—except Christ, whose faithful covenant-keepers who are “dying daily”
life was from another father than Adam, and in the service of the Master according to their
who himself became the true antitypical sacri- covenant. But it should be noticed that this

exposition reverses the order of the parable, thing to do with the disreputable backsliders.—
makes of the prodigal the one free from the See Luke 15:1-3.
reproaches and opposition of the world, and Originally all the Jews entered into covenant
represents those who suffer with Christ for relationship with God, and thus became, typi-
righteousness’ sake as the elder son who suf- cally, his sons. Although they were a “house”
fered nothing. In the parable it was the elder of servants as contrasted with the Christian
son that had the good things, the plenty of food Church, called the “house” of sons, yet we must
and clothing and every comfort; and it was remember that they typified the house of spiri-
the prodigal son who was ragged and hungry tual sons, and that as Adam was a human son
and barefoot and suffering and outcast with the of God before he sinned, so all who obtain for-
swine. giveness and return to harmony with God are
The application of the parable most reason- again sons, either of the earthly or the spiri-
able and most fitting, all phases of the parable tual family. So, then, as in this parable, all
and the facts considered, is as follows: Israelites under the Jewish covenant were
In the parable the elder brother represented treated as (human) sons of God. The beginning
the Pharisees, and the younger brother the of this relationship dated from the Covenant at
publicans and sinners. The context shows that Sinai.
our Lord’s willingness to receive the “lower At first all sought to abide in God’s favor at
classes” of the Jews, those who were living sin- “home,” fulfilling the relationship of obedient sons
ful lives regardless of God’s laws and of their —the original or eldest son of the parable, rep-
covenant, had excited the anger of the Phari- resented most prominently in our Lord’s day
sees. The latter were strict observers of God’s by the Pharisees. But another class developed,
Law, and in this respect commendable; but they who, after having received God’s favors, wan-
were blameworthy in that they were proud of dered off into the ways of sin and forgetfulness
their religion, and boasted of their goodness; of God, and his love and care, and into dissipa-
and because they despised and spurned and tion—the younger son of the parable, repre-
would not recognize, nor speak to, nor eat with, sented in our Lord’s day by the publicans and
the irreligious class; and the more so because in sinners.
their pride they failed to acknowledge the fact Sin always brings misery in some form, and
that, when doing their best to fulfill God’s law, often in many forms: and one can fancy that the
they came far short of perfect obedience. publicans and sinners, as they heard the story
Our Lord’s strict observance of the Law [for, of the young prodigal beginning to feel his lack,
being born a Jew, born under the Law, he was would realize their own miserable condition
bound to and did respect every legal require- therein pictured. Before the Master had fin-
ment up to the day of his death—which ended ished telling how the prodigal “came to him-
that Law covenant] no doubt made him at first self,” and how the father “saw him a long way
a favorite with the Pharisees: accordingly we off” and ran to meet and greet him, no doubt
find him occasionally the guest of some of them. many of the hearers’ eyes were wet with tears,
(Luke 7:36; 5:17; John 3:1,2.) But when they and many of their hearts swelling with emotion
found that he received sinners and ate with and sympathy and the desire similarly to get
them, they began to realize that his righteous- back from the service of the devil to God’s favor
ness was of a different sort from theirs, and, as and love.
darkness is opposed to light, they hated him. And how true to facts was the picture of the
Moreover, soon they began to see that his Pharisees standing around and objecting to his
teachings reflected against them, severely re- telling those poor prodigals anything about the
proving their claimed and yet very imperfect love of God and his willingness to forgive them,
sanctity. So it was in this parable and the oth- and to welcome them back home again. The
ers of the same discourse: they were spoken to elder son of the parable was “angry, and would
the Pharisees as a reproof, because they had not go in:” the self-righteous Pharisees were
murmured at him for teaching or having any- angry, too, and refused to enter the Kingdom,

then nigh at hand, and first offered to their senting the witness of the spirit that we are
nation according to divine promise. Our Lord sons and heirs; we received the sandals, prepar-
said to them upon another occasion, “Woe, unto ing us for the sharp contact often to be experi-
you scribes and Pharisees, hypocrites, for ye enced from the beggarly elements of the pres-
shut up the kingdom of heaven against men; for ent evil world; and above all we received the
ye neither go in yourselves, neither suffer ye kiss, the seal of our reconciliation, the mark of
them that are entering to go in” (Matt. 23:13); our adoption into the divine family. Nothing in
and again he said, “Verily, I say unto you that
this parable shows the necessity for the ran-
publicans and sinners shall go into the kingdom
som as other Scriptures show it. This, however,
before you.” (Matt. 21:31.) Poor, self-righteous
is not out of harmony but consistent with our
Pharisees! To this day they are jealous and will
“not go in.” As a class they refused the Kingdom interpretation of the parable; for Israel as a
on the conditions offered, until the offer and whole had been typically atoned for in the typi-
opportunity were taken from them entirely cal sacrifices by which their covenant was intro-
(Matt. 21:43), and given to a class whom they duced and renewed yearly. It is therefore evi-
esteemed still less than the publicans and sin- dently a picture of the return of a backslidden
ners—even to the Gentiles whom they es- son, and not that of the redemption of a con-
teemed as “dogs,” from among whom, strangers demned stranger and alien.
and aliens and not then sons, members for the The lesson of this parable to the Pharisees is
Bride and Kingdom of Christ are being one widely applicable in its principles—viz.:
selected. that all who are in harmony with God should,
We who have been accepted by God from nay, all who have the spirit of holiness will,
among the Gentiles to be his sons—joint-heirs rejoice to see sinners returning to divine favor.
with Christ—can perhaps enter as fully into Any other spirit will surely work injury, as it
the spirit of this parable as did the publicans did to the Pharisees, who, as a class, were unfit
and sinners who heard the gracious words from
in their selfishness to share the blessings God
the Redeemer’s lips. We, who were strangers
had or ever will have to offer. Thank God, the
and aliens, learned that the Father prepared a
time for removing blindness will soon be here.
great sacrifice for the sins of all condemned in
Adam. We have heard and tasted of his loving (Isa. 35:5.) Let us trust that under the new con-
welcome into his family—we who were dead ditions many more will learn and practice the
in trespasses and sins, but who are now alive spirit of love, who now are ruled by selfishness.
toward God through Jesus Christ, our Lord. We How hardly shall a selfish man enter the King-
received the “best robe,” the robe of Christ’s dom! Let us beware of selfishness, and embroi-
righteousness, replacing the filthy rags of our der our wedding-robe with flowers of humility
unrighteousness; we received the ring, repre- and love.

32 Probably Perea Illustrations: unjust steward, rich man and Lazarus 16:1-31
Luke 16:1-31 within himself, What shall I do? for my

And he said also unto his disciples, There lord taketh away from me the steward-
was a certain rich man, which had a stew- ship: I cannot dig; to beg I am ashamed. I
ard; and the same was accused unto him am resolved what to do, that, when I am
that he had wasted his goods. And he put out of the stewardship, they may
called him, and said unto him, How is it receive me into their houses. So he called
that I hear this of thee? give an account of every one of his lord’s debtors unto him,
thy stewardship; for thou mayest be no and said unto the first, how much owest
longer steward. Then the steward said thou unto my lord? And he said, A

hundred measures of oil. And he said unto marrieth her that is put away from her
him, Take thy bill, and sit down quickly, husband committeth adultery. There was
and write fifty. Then said he to another, a certain rich man, which was clothed in
And how much owest thou? And he said, A purple and fine linen, and fared sumptu-
hundred measures of wheat. And he said ously every day: And there was a certain
unto him, Take thy bill, and write four- beggar named Lazarus, which was laid at
score. And the lord commended the unjust his gate, full of sores, And desiring to be
steward, because he had done wisely: for fed with the crumbs which fell from the
the children of this world are in their gen- rich man’s table: moreover the dogs came
eration wiser than the children of light. and licked his sores. And it came to pass,
And I say unto you, Make to yourselves that the beggar died, and was carried by
friends of the mammon of unrighteous- the angels into Abraham’s bosom: the rich
ness; that, when ye fail, they may receive man also died, and was buried; And in hell
you into everlasting habitations. He that is he lifted up his eyes, being in torments,
faithful in that which is least is faithful and seeth Abraham afar off, and Lazarus
also in much: and he that is unjust in the in his bosom. And he cried and said,
least is unjust also in much. If therefore Father Abraham, have mercy on me, and
ye have not been faithful in the unrigh- send Lazarus, that he may dip the tip of
teous mammon, who will commit to your his finger in water, and cool my tongue;
trust the true riches? And if ye have not for I am tormented in this flame. But
been faithful in that which is another Abraham said, Son, remember that thou
man’s, who shall give you that which is in thy lifetime receivedst thy good things,
your own? No servant can serve two mas- and likewise Lazarus evil things: but now
ters: for either he will hate the one, and he is comforted, and thou art tormented.
love the other; or else he will hold to the And beside all this, between us and you
one, and despise the other. Ye cannot there is a great gulf fixed: so that they
serve God and mammon. And the Phari- which would pass from hence to you can-
sees also, who were covetous, heard all not; neither can they pass to us, that
these things: and they derided him. And would come from thence. Then he said, I
he said unto them, Ye are they which jus- pray thee therefore, father, that thou
tify yourselves before men; but God wouldest send him to my father’s house:
knoweth your hearts: for that which is For I have five brethren; that he may tes-
highly esteemed among men is abomina- tify unto them, lest they also come into
tion in the sight of God. The law and the this place of torment. Abraham saith unto
prophets were until John: since that time him, They have Moses and the prophets;
the kingdom of God is preached, and let them hear them. And he said, Nay,
every man presseth into it. And it is easier father Abraham: but if one went unto
for heaven and earth to pass, than one tit- them from the dead, they will repent. And
tle of the law to fail. Whosoever putteth he said unto him, If they hear not Moses
away his wife, and marrieth another, and the prophets, neither will they be per-
committeth adultery: and whosoever suaded, though one rose from the dead.
THE UNJUST STEWARD.—Reprints, p. 2715

LUKE 16:1-13.
“Ye cannot serve God and Mammon.”
WHILE THE pre vi ous par a bles of this din - the first verse of our les son declares, to the
ner-table talk were addressed spe cially to dis ci ples also, as well as to the Phar i sees at
the Phar i sees, this par a ble, and the one fol - the same table. The rea son why the first
low ing it, con cern ing a rich man and a poor three par a bles were addressed to the Phar i -
man (Dives and Laz a rus), were addressed sees only, and not to the dis ci ples, is evi -
not so exclu sively to the Phar i sees, but, as dent—the dis ci ples needed no such instruc -

tion, hav ing no prej u dice against the poorer character and plan, are not acting as wisely as
classes, recognizing themselves as amongst you would do if you were earthly stewards.
the “lost” who were glad to be found by the Here we are met with the difficulty that the
Good Shep herd. majority of people do not clearly comprehend—
The steward of this parable corresponds to the scope of a steward’s privileges in olden
the elder son of the preceding parable, and to times. We have no such office today amongst
the rich man of the succeeding parable; it ap- civilized people. A steward’s office was a confi-
plies specially to the scribes and Pharisees, dential one; he had the liberty and full author-
who, as our Lord declared, on another occasion, ity to do anything and everything that the
“sat in Moses’ seat”—represented Moses, and owner himself could do with his goods. He could
the Law Covenant of which Moses was the make presents or cancel debts, or use in any
Mediator, and the blessing obtained through manner he chose the goods under his care, and
that covenant, of which Moses was the original could not be held responsible as a culprit before
steward, and they now the steward, as his rep- the Law, because the nature of his office as a
resentatives. In what did this stewardship con- steward was such that he fully represented and
sist? The Apostle Paul asks this question, and acted for his employer. The latter could dis-
answers it, saying, “What advantage then hath charge him from the stewardship as a penalty
a Jew? Much every way; chiefly because to for unfaithfulness, but this would be his only
them were committed the oracles of God,” the punishment, because in making him steward
knowledge of God, with typical justification and he fully authorized him to use his judgment.
at-one-ment with him, and an interest in the In the parable the unjust steward—unjust in
promises made to the fathers. his previous use of his master’s affairs, that is,
The Jews, as represented in Moses and his unrighteous, unsatisfactory, imperfect—as soon
successors, failed of their stewardship—failed as he realized the situation, made no attempt to
to use in a manner satisfactory to God the fa- defend himself, nor to claim that he had done
vors committed to their care. Nor, indeed, were perfectly; but before rendering up his accounts
they wholly to blame for this, as the Apostle he dealt leniently with some of his lord’s credi-
Paul points out; they were weak through the tors, remitting parts of their indebtedness.
fall, incompetent to be administrators of so (This may have been a wise course, as, for in-
great a trust; and God knew this when he gave stance, today bankruptcy laws similarly release
them the stewardship—he knew that they debtors from obligations which they could not
would fail to keep the Law perfectly. He had pay; and similarly creditors frequently, in their
fully intended that in due time he would depose own interest, agree to accept sixty per cent.,
them from the stewardship and give it to the fifty per cent., forty per cent., or some other pro-
one whom he had foreknown—to Messiah. portion of the original sum as for the whole of a
Now the time had come when this change of debt, seeing that the debtor is unable to pay the
administration was about to be effected, and account in full, and with a view to his encour-
God was calling upon the representatives of agement to do the best he can. The Jewish Jubi-
Israel to give an account of their stewardship, lee year of full release from all debts was along
and informing them that a new dispensation the same line of leniency and wise business
was about to be ushered in. Our Lord Jesus in policy represented in the “Bankruptcy Law” of
this parable wished to point out to them what today.) It is not because of this last conduct of
would be the wisest course for them to pursue the steward that he is called unjust (unrigh-
under the circumstances. He shows them what teous) in the parable, but because of his previ-
an earthly steward would do under such cir- ous stewardship, not having come up to the full,
cumstances, and tells them there is wisdom in perfect demands of his master.
such a course, saying, “The children of this Now, applying the parable to all of the Jew-
world are wiser in their generation than the ish nation, especially to those who sat in Moses’
children of light:” you, as God’s people, more seat and had the control of matters, and who
favored than any others with light on the divine decided what was and what was not the proper

interpretation of the Law, our Lord intimated Had the scribes and Pharisees taken this
that if they were as wise as earthly stewards position they would have healed the breach as
they would make use of their opportunities in a between themselves and the people, and their
somewhat similar manner. Now how could they honesty in admitting that they themselves
have done this—supposing that they recognized could not keep the Law would have been a dis-
the fact that they had not fulfilled the require- tinct advantage to them, subsequently, in con-
ments of God under the Law, and supposing nection with the new dispensation. And this
also that they realized that the time had come very conduct of candid admission and of sympa-
for a change of dispensation, and that God was thy for others, and assistance in lifting their
demanding an account of them and informing burdens would have brought them into such a
them that a new steward would take posses- condition of heart that they would have been
sion of matters—under such circumstances how ready for the Gospel; and the lower classes,
should these in Moses’ seat have acted? We from which they had hitherto held aloof as sin-
answer, that in harmony with the lesson of the ners, would have had a kindly feeling toward
parable, they should have said to themselves: them, and as a result they would have retained
We realize that we ourselves have not kept a measure of their sympathy, at least, in the
the Law of God perfectly; indeed, that it is not time of trouble which came upon them when
within our power to do so. We realize that a their polity was overthrown.
change of dispensation is impending, and that But did the scribes and Pharisees follow any
we are called upon to make an accounting, and such course? By no means. On the other hand
that we can only admit before God that we have they put on a brassy front, made broad their
made a failure as respects the carrying out of phylacteries, made still louder claims respect-
the demands of his Law and the gaining of eter- ing their own perfection of heart and life, de-
nal life under it,—and as respects the use of ceiving their own selves probably as much as or
the many advantages every way which God has more than they deceived others. They boasted
given us. We have used our advantages in some that they should ever continue to be stewards of
respects well, but we failed on the whole to the manifold grace of God; and, as our Lord de-
accomplish anything in the world, or to gain clares, so far from lifting the burdens and con-
eternal life, either for ourselves or for any,— demnations of the Law from the shoulders of
and we cannot dispute, therefore, that “By the the people, who were honest enough to confess
deeds of the Law no flesh should be justified in inability to keep the perfect law, these scribes
God’s sight.” and Pharisees, on the contrary, bound upon the
Since, therefore, it must soon be evidenced to people heavy burdens which they would not as-
all that our stewardship has resulted in failure sist to lift with their little finger.—Matt. 23:1-4.
and that we are dispossessed, the wise thing Thus doing they became more and more hyp-
for us to do is to turn about at once, and deal ocritical and case-hardened, until, in his later
kindly and generously with these sinners (the descriptions of them, our Lord declared them to
prodigal son class) and, instead of denouncing be whited sepulchres, outwardly fair and beau-
them as sinners more than ourselves, we tiful, inwardly full of corruption, dishonesty,
should say to them frankly, We cannot keep hypocrisy; knowing themselves to be infractors
this perfect Law of God, and we know also that of the Law they were outwardly claiming and
you cannot do so; but now, instead of being boasting perfection. This not being said to the
hopelessly discouraged and cast down, do the Pharisees alone, but to the disciples “also,” im-
best you can; we will remit part of the exaction plies that they were to notice how the parable
of the Law, admitting that you are unable to fitted and how unwisely this steward class was
keep it perfectly, and will merely require of you acting. Even at the table the Pharisees, perceiv-
that you keep it to the best of your ability—fifty ing to some extent at least the trend of the par-
percent, or eighty percent, according to your cir- able, “derided”—being covetous. But our Lord
cumstances and conditions—according as you pressed the lesson home to them saying, “Ye
are able, keep the Law. are they which justify yourselves before men;

but God knoweth your hearts.” You are the un- men is an abomination in the sight of God.”—
just steward and soon all will witness your re- Verse 15.
jection. “The Law and the prophets [of which These representatives of the nominal church,
you are the representatives] was [recognized of who hold a position of stewardship as respects
God] until John [the Baptist]; since that time the masses of the Lord’s people, are disposed,
the Kingdom of God is preached [the new, the as were the Pharisees, their prototypes, to put a
Gospel dispensation], and every one [should] bold face upon matters, to brave it out rather
press toward it.” (Verses 14-16.) You, leaders of than to confess the truth. As for instance, in the
the people, however, not only will not enter matter of creeds that are being called in ques-
yourselves, but those desiring to enter you hin- tion: Many, even of those who were at first dis-
der. (Matt. 23:13.) You should see that your posed to demand the revision of the Westmin-
institution is bound to Moses and the Law as a ster Confession of Faith, have concluded that
wife to her husband—so long as it liveth. It is this would be showing the white feather, and
needful, therefore, that the Law which you rep- admitting that they had been in error in the
resent should die, that Israel may be liberated past, and imperfect in their interpretation of
and thus be prepared to be united (married) to the divine Word, and hence calculated to dis-
Messiah by a new covenant.—Verses 17, 18; credit them with the people; and now the tide is
Rom. 7:1-4. rapidly turning and the same ones who were
We are not informed that this parable had demanding a revision are now voting to the con-
special application in the end of this Gospel trary, that the creed is good, thoroughly satis-
age, but since we know from other Scriptures factory to them, that they would not change it
that natural Israel and its harvest time were a for anything. They are so anxious to be highly
pattern or illustration of spiritual Israel and esteemed of men that they seem to forget alto-
this age and the present harvest time, therefore gether the one from whom they received their
we are justified in looking for some parallel as stewardship, and who is about to take it from
between the condition of the unjust steward in them.
our Lord’s day and a similar class in this pres- What would be the proper course for this
ent time. And looking about us today for a class steward class of the Gospel age? We answer,
corresponding to those who sat in Moses’ seat, that the proper course would be to do what our
we find a class today sitting in Christ’s seat, as Lord recommended to the Jewish stewards;
respects the Gospel Church. This class is com- viz., they should candidly confess to the people
posed of elders, Sunday School teachers and the errors of the creeds and their own imperfec-
superintendents, ministers, bishops, archbish- tion in attempted exposition of the divine Word,
ops, etc. These as a whole are representing a and their own failures in the past in respect to
great stewardship of divine favor as respects a proper use of the oracles of God and a proper
the Lord’s people today. They perceive that a application of the exceeding great and precious
change of dispensation is upon us, that their promises. And while acknowledging their own
creeds and traditions from the past are being errors and shortcomings, they should modify
called in question, and that they are being re- the demands made of the people and bring
quired to render up an account. They perceive them into conformity with their ability. For in-
that the account will not be a very flattering stance, they should say to the people, How
one, and that if the whole truth were known to much did we say that you owed to God, and
the people as it is known to God, they would be what penalty did we say would be imposed up-
found derelict, unfaithful to their stewardship on you? If we said you were to receive a penalty
in many respects. They fear the crisis; they put of eternal torment, count that now as being an
off the day of reckoning as far as possible; they error, and write down instead, “A just recom-
hush the murmurs of the people and the ques- pense of reward.” If we taught you that your
tions respecting creeds, and as the Lord said of obligations to God are according to the Jewish
the steward of his day, so it will be true of law, and as represented in the Ten Command-
these: “That which is highly esteemed amongst ments, and that unless these were kept per-

fectly in letter and in spirit you would have no certain advantages as respects the present life,
hope of eternal life, alter and amend that fea- in the way of earthly prosperity, but Mammon
ture of your faith, and write instead that, under cannot give eternal life. It is the gift of God, and
the New Covenant, God will accept the most those who would have God’s gift must be God’s
imperfect works of those who have consecrated friends, God’s children; and he demands of such
themselves to him, providing those imperfect that they shall manifest their love and devotion
works are the best that they are able to offer; to him by renouncing Mammon, by joyfully sac-
and providing they are offered in the name and rificing earthly name and fame and favor and
merit of him who loved us and who bought us interest, thus showing their higher apprecia-
with his own precious blood. tion of his love and favor, the riches of his
If the present stewards would follow such a grace, and the exceeding great and precious
course they would undoubtedly be respected things which he has promised to give them in
through the future, but following their present the life to come.
course, the time is surely coming when they These are to “make to themselves friends;” in
will be despised as hypocrites and blind guides, other words, to lay up treasures in heaven, by
who mislead their confiding flocks into the the sacrifice of the Mammon of unrighteous-
ditch of skepticism and the great time of trou- ness;—that is to say, the sacrifice of the various
ble. interests of this present time of unrighteous-
This parable may be considered as ending ness, “this present evil world.”
with the eighth verse, the instructions which Some may have very little of Mammon at
follow being separate and distinct, and along a their disposal to sacrifice; but the Lord encour-
somewhat different line, and addressed spe- ages us all by saying that he that is faithful in
cially to those who accepted the Lord’s teach- that which is least, thereby gives evidence of
ing, his disciples. how faithful he would be if he had much; and
“Ye Cannot Serve God And Mammon.” the Lord accepts the little sacrifices which we
This after-lesson is on the subject of the im- are able to make as tho they were greater ones.
possibility of having two masters, God and “She hath done what she could” is the best of
Mammon. Mammon represents earthly riches, testimony as respects the use of present oppor-
not only financial wealth, but honor amongst tunities in the Lord’s service, whether it refer to
men, etc.—the thing which was particularly a mite or a million, a little influence or a great
hindering the Pharisees from taking the proper one. It is not the amount that God is seeking,
course and acknowledging their error and seek- but the character, the disposition of heart; and
ing for and obtaining mercy. Mammon still is whoever has the right disposition of heart and
a great hindrance to all who desire to be the is careful in the small affairs of life, to serve the
Lord’s disciples. Whoever worships Mammon— Lord with all that he possesses and to the ex-
and it may be self or wealth or fame or position tent of his ability, such an one will have com-
and honor amongst men, one or all of these— mitted to him the true riches—the heavenly
whoever worships Mammon cannot at the same riches. Not merely may he expect to enter into
time be a true worshiper of God, a true follower the glories of the heavenly Kingdom, but even
of Christ; because God and Mammon are rivals in the present life he will begin to get a first-
before our hearts. If we attempt to divide our fruits of those riches in his own heart, in his
love and attention, and to give part of it to God own experiences; for it is unquestionably a fact
and to his service, and part of it to Mammon, that the heirs of glory, those who are in the
the results will be unsatisfactory to God, unsat- right relationship with God and running faith-
isfactory to Mammon and unsatisfactory to our- fully in the race, not only will get the prize at
selves. the end of the race, but already get blessing
We must, therefore, decide either to live for which the world can neither give nor take
self and earthly things or to renounce and sacri- away;—the joys of the Lord, the peace of God
fice these in the interest of God and of heavenly which passeth all understanding ruling in their
things. The worshipers of Mammon may have hearts; so that they can sing for joy, even in the

house of their pilgrimage—even in the present and satisfy both, and do justice to both, their
unsatisfactory tabernacle condition, in which we interests conflicting, no more can we serve God
groan also, being burdened with its weaknesses. and righteousness, and at the same time be
But if we are not faithful in the little things pleasing and acceptable to the Adversary and
which confessedly are not our own, and merely those who are in harmony with him who now
given to us as a stewardship—the things, the rules in this present dispensation, the “prince
opportunities, the talents, which are merely put of this world.” All of the Lord’s consecrated
within our grasp as stewards of the Lord,—if people, those who would lay up treasures in
we are not faithful in using these with an eye heaven and be rich toward God, must be willing
single to the Lord’s glory, how can we expect to become of no reputation amongst those who
that he will ever give us true riches of grace, to are not consecrated, and who, whatever their
be our own forever, either in the future or in the professions, are really serving Mammon, self-
present life. ishness, the present life, and not sacrificing
The sum of this lesson to the disciples, then, these interests to the attainment of the heav-
is that as no man is able to serve two masters enly Kingdom.
RICH TO HELL—POOR TO HEAVEN—Reprints, p. 5444

LUKE 16:19-31.
“Whoso stoppeth his ears at the cry of the poor,
he also shall cry himself, but shall not be heard.”—Proverbs 21:13.
DID OUR LORD mean that all rich men and Hades, the tomb, is to be destroyed, that all are
all rich women are to spend eternity in misery to be brought forth from it in the resurrection.
because of faring sumptuously every day, and No other Scripture seemed to agree with this
wearing purple and fine linen? Can it be true parable. It stands in a class by itself, except as
that in order to get to Heaven we must be poor we might use for its support one text in Revela-
beggars, covered with sores, and have them tion which speaks of a symbolic beast and a
licked by dogs, and must eat crumbs from a rich symbolic false prophet in torment. Thus have
man’s table? Has character nothing to do with
the thinking people of the Church been stum-
future rewards and punishments? Again, will it
bled and perplexed by the story of this lesson.
be so that for all eternity the rich, tormented in
fire, will see the poor in bliss, and the honored Now All Is Clear, Plain
poor see the rich in eternal misery? Can this be Now we see that our lesson is a parable. It is
the arrangement of an all-wise, all-loving Cre- not to be taken literally, any more than are the
ator—one who knew the end from the begin- other parables and dark sayings of our Savior;
ning? such as, “Except ye eat the flesh of the Son of
For many years this parable has caused dis- Man, and drink His blood, ye have no life in
tress of mind to the more saintly of God’s peo- you”; or again, “If thine eye offend thee, pluck it
ple; both heart and head have rebelled. We out …; if thine hand offend thee, cut it off.”
remembered that Abraham was very rich, like-
Indeed, we find that Jesus spoke to the people
wise Isaac, Jacob, King David, King Solomon,
only with parables. (Matthew 13:34.) None were
etc. We remembered that God Himself is very
rich. Then we looked up the subject in the He- ready for the depth of His teaching until after
brew and the Greek, and found that Abraham the Holy Spirit at Pentecost began to give quali-
did not go to Gehenna, the hopeless condition, fication.
the Second Death, but to Sheol, Hades, the How simple it all seems now! how beautiful!
tomb, the grave, the state of death, where there Many of God’s people are rejoicing that in the
is no fire. light of the present understanding of the Bible
Our greater knowledge increased the mys- the Divine character is shining forth, beautiful
tery; for the Scriptures declare that Sheol, in its Justice, Wisdom, Love and Power.

It is not difficult for us to understand that Israel will be nationally rehabilitated, and
our lesson is a parable. To take it literally, as God’s favor will again come to those of them
we have seen, would involve the absurdity of who shall learn needed lessons.
supposing that all beggars go to Heaven, and The Poor Man of The Parable
that all wealthy go to Hell; for the parable says The poor man of the parable represents an
nothing about character—either that the poor outcast class. It included publicans and sinners,
man was good or that the Rich Man was bad. who had alienated themselves from God’s favor.
Viewed as a parable, we see that the thing said It also included Gentiles, to whom Divine favor
is not the thing meant. Thus in other parables had never been extended—“aliens and strang-
wheat and sheep represent children of God; ers from the commonwealth of Israel.” (Ephe-
tares and goats represent those dominated by sians 2:12.) These had no fine linen of typical
the Adversary, the god of this world. justification, and no purple, representing a
The Rich Man of The Parable share in God’s favor as part of His Kingdom.
In the parable under consideration, the Rich None of the promises belonged to them. All that
Man represents a class, and the poor man, Laz- they could have would be merely such crumbs
arus, another class. Let us see: The Rich Man as would fall from the Rich Man’s table.
was the Jewish nation, which had been in God’s The Scriptures illustrate two such crumbs
favor for more than sixteen centuries. To the given to this class by Jesus. When He healed
Jew had been given the promises, the Prophets, the Roman centurion’s servant, it was a conces-
the blessings and privileges of the Law Cove- sion at the request of the Jews, who declared
nant. These symbolically were their purple, fine that this man was a friend and had done them
linen and sumptuous table. The fine linen sym- good, by building a synagogue, etc. The healing
bolized their typical justification through typi- of this servant was a crumb. Similarly, the
cal sacrifices. Their purple raiment symbolized Syro-Phoenician woman got a crumb when she
royalty; for they were the typical Kingdom. came to Jesus entreating the recovery of her
Their sumptuous fare represented the Divine daughter, who was possessed of a demon. The
promises, as St. Paul’s words imply.—Romans Master answered, “It is not proper to take the
11:9. children’s bread and give it unto dogs.” He
In Jesus’ day Jewish favor began to wane. here used the customary Jewish phraseology
They were completely cut off in A.D. 70, as all respecting Gentiles—Gentile dogs. The Syro-
Jews will admit. During the interim of forty Phoenician woman was not a Jewess and had
years the Rich Man, the Jewish nation, sick- no claim on God’s favor, but she replied: “Yea,
ened, died and was buried. Nationally, they Lord, yet the dogs eat of the crumbs that fall
went to Hades, to the tomb; and their resurrec- from the children’s table.” Jesus noted her faith
tion has not yet been accomplished, although and gave her the crumb which she desired.
Zionism is the beginning of it. As the Jews died to their favor, so the outcast
But although nationally dead and buried, the publicans, sinners and Gentiles died to their
Jews individually have been very much alive disfavor; such of them as desired the favors of
during the last nineteen centuries. They have God, hungering and thirsting for His Word of
had anguish of soul, as they have received per- promise, were received by Him. The early
secutions—sometimes, alas! from those who Church was made up of this Lazarus class, re-
profess the name of Jesus, but who deny Him in jected by the Pharisees as publicans, sinners
their practices. For all these centuries the Jews and Gentiles. Instead of being any longer alien-
have cried out to God, who in the parable is rep- ated from God, these became the children of
resented as Abraham, the Father of the Faith- God and heirs of His promises. In the parable
ful. The only answer that they have had is that they are represented as children of Abraham—
there is a gulf of separation between them and in his arms. In the type, Isaac was the beloved
God. Thank God, this cannot much longer be son of promise to the literal Abraham. In the
the case! The New Dispensation dawns, in antitype, Jesus and His followers are the Spiri-
which the Rich Man will return from Hades. tual Seed of Abraham, received to God’s bosom

and favor. Thus St. Paul writes, “If ye be Church shall have attained the prize of glory,
Christ’s, then are ye Abraham’s Seed, and heirs honor and immortality, as Spiritual Israel, then
according to the Promise”—made to Abraham. the gulf separating Natural Israel from God’s
—Galatians 3:29. favor will have been passed. Then favor will
“A Great Gulf Fixed” return to Natural Israel. Coming to them
The great gulf between Judaism and Chris- through the glorified Spiritual Israel, it will
tianity has been fixed for more than eighteen extend through them to all nations, peoples,
centuries. During all this period no Jew has kindreds and tongues of humanity, during the
been permitted to come near to God, and no Millennial Age.
Gentile permitted to take the former position of This is the Divine Promise, “In thy Seed shall
the Jew, or in any manner to claim favor aside all the families of the earth be blessed.” The
from Christ. In the Divine Plan the gulf was Spiritual Seed of Abraham, the Church, gets
fixed unalterably. “There is none other name the first share in this Promise, and the natural
given under Heaven amongst men whereby we seed of Abraham gets the second part; but both
must be saved”—whereby we may come into together will be used by the Lord in rolling
heart relationship with God. This gulf dates away the curse and pouring out, instead, favors
from the time that Christ came and offered and blessings upon humanity, upon whomso-
Himself to Israel, and was rejected and cruci- ever will accept them.
fied. Dives’ Five Brethren
Thank God, His Word points us to another The parable represents Dives as praying for
change of dispensation at the Second Coming of a drop of water to cool his parched tongue.
Christ! Then the Lazarus class, now children of Symbolically, parabolically, this represents the
God by faith, will be made actually and glori- Jewish people in great distress, asking God to
ously His children beyond the veil. In associa- allow Christians to give them some help from
tion with Jesus their Lord, they will take their troubles. Have the Jews ever appealed to
control of the world; for they will be His Bride God for help? Have they prayed for relief from
and Joint-heir in the Kingdom. What will hap- the persecutions which have come to them in
pen to the Rich Man then? Oh, he is to have a the past and which to some extent still continue
resurrection from Hades! While God’s Kingdom in Russia? Surely they have! Moreover, they
will be represented on the spiritual plane by have appealed to representatives of the Laza-
the Lazarus class, it will be represented on the rus class—representatives of Christianity—de-
earthly plane by another class, which will be siring that their release and relief should come
Jewish. The Jews who crucified Jesus will not through them.
be made princes in the earth in association with An illustration of this prayer for relief in our
Messiah’s spiritual Empire, but some of their own day was afforded in the appeal of the Jews
brethren will be—a class whom they have been to President Roosevelt that he would use his
accustomed to call fathers will be made Princes. influence with the government of Russia for the
These Scripturally are known as “Abraham, amelioration of Jewish persecutions. Did they
Isaac, Jacob and all the Prophets,” and all who get this drop of water? Nay! Mr. Roosevelt
during the Jewish Epoch proved themselves replied that the comity of nations would not
loyal to God and faithful, described by St. Paul permit such a communication from a friendly
in Hebrews 11:32-40. nation.
St. Paul refers to this recovery of the Jews to The parable goes further and develops the
Divine favor in Romans 11:25-33. He there fact that the Rich Man had five brethren in
points out that as we who are now the people of danger of joining him in the trouble that was
God were not always so, but were received to upon him. Who were his five brethren? We
Divine favor when Israel was broken off from reply that the Jews of Palestine in Jesus’ day
God’s favor, so in due time those Israelites cut represented chiefly the tribes of Benjamin and
off from the favor of God will receive favor Judah, while the majority of the other ten
through our favor. That is to say, when the tribes were scattered abroad in various lands.

The question raised is, Did this trying experi- going to any cities amongst the Gentiles,
ence affect merely the Jews of Palestine, who preached first to the Jews, saying, It is expedi-
had enjoyed most of God’s favors, or did it in- ent that the Gospel should be preached first to
clude also the Jews scattered abroad? The you; but seeing you reject the grace of God, lo,
answer is given in the parable, “They have we turn to the Gentiles. (Acts 13:46, 47.) In
Moses and the Prophets; let them hear them.” other words, the test upon all Israelites was the
This proves that Jews only were referred to; for same.
no Gentile had Moses and the Prophets. The Thus we are finding a depth of wisdom in
number five is in full accord, also. Whereas two Jesus’ teachings beyond anything we could
tribes, Judah and Benjamin, were represented even have dreamed. We are finding, too, that
by the one Rich Man, so proportionately the the horrible nightmare doctrines of the Dark
other ten tribes would be represented by five Ages poisoned our judgments, crossed our spiri-
brethren. tual eyesight, and hindered us from seeing the
And so it was. The Message of the Gospel, beauty of the Lord’s Word. Thank God for the
which began with the Jews in Palestine, was New Day and the light that it is shedding upon
extended to every land; and the Apostle Paul, in the Bible!

32 Probably Perea Forgiveness and faith; unprofitable servants 17:1-10
Luke 17:1-10 thou plucked up by the root, and be thou

Then said he unto the disciples, It is planted in the sea; and it should obey
impossible but that offenses will come: you. But which of you, having a servant
but woe unto him, through whom they plowing or feeding cattle, will say unto
come! It were better for him that a mill- him by and by, when he is come from the
stone were hanged about his neck, and he field, Go and sit down to meat? And will
cast into the sea, than that he should not rather say unto him, Make ready
offend one of these little ones. Take heed
wherewith I may sup, and gird thyself,
to yourselves: If thy brother trespass
and serve me, till I have eaten and
against thee, rebuke him; and if he
drunken; and afterward thou shalt eat and
repent, forgive him. And if he trespass
against thee seven times in a day, and drink? Doth he thank that servant because
seven times in a day turn again to thee, he did the things that were commanded
saying, I repent; thou shalt forgive him. him? I think not. So likewise ye, when ye
And the apostles said unto the Lord, shall have done all those things which are
Increase our faith. And the Lord said, If ye commanded you, say, We are unprofitable
had faith as a grain of mustard seed, ye servants: we have done that which was
might say unto this sycamine tree, Be our duty to do.
WE ARE UNPROFITABLE SERVANTS—Reprints, p. 5445

LUKE 17:1-10.
“He that glorieth, let him glory in the Lord.”—1 Corinthians 1:31.
TODAY’S lesson is in four sections, each appar- “It is impossible but that offenses will come.”
ently distinct and separate. Even the connec- The word offenses more particularly signifies
tion in which these words were uttered is not stumblings, or still more literally, ensnare-
given. Nevertheless, they manifest the Wisdom ment. The consecrated followers of Jesus are
from Above. We shall consider them in their called little ones, because they are New Crea-
order. tures who have only started in the new way of

full consecration to God’s will. “Babes in ent life, and not the future life during the Mil-
Christ,” St. Paul styles these. (1 Corinthians lennium, after he had been awakened from the
3:1.) “Little children,” writes St. John. This in- sleep of death. He would then have full opportu-
fantile condition, however, should not continue. nity for enlightenment through obedience and
There should be growth in grace, knowledge, for recovery from sin and death. But those who
love. Strength of character should be attained, intelligently persecute the followers of Jesus
which would not only be wise, strong and diffi- and seek to turn them aside from the way of
cult to ensnare, but able also to assist others righteousness, pervert their own conscience
less developed. and so degrade themselves that it will be much
Thus in the Church the more developed ones more difficult for them to come into accord with
are styled Elders—literally, elder brothers. the conditions of the New Dispensation beyond
Such more particularly represent the Lord the grave. In a word, whoever sins against light
amongst the brethren; and Heavenly comfort and knowledge is endangering his own opportu-
and advice, reproofs, etc., may at times be sent nities for everlasting life.
through these to their younger fellows. The A Forgiving Spirit Necessary
dangers of ensnarement exist because Satan is Verses 3 and 4 are apparently a part of the
the prince of this Age, and because he has the same discourse recorded in Matthew 18:15-22.
majority of mankind more or less under his in- The lesson is addressed to the followers of
fluence—blinded by error, superstition, sin, etc. Jesus, not to the world. It relates primarily to
“The god of this world hath blinded the minds their duty toward the brethren of the House-
of all those who believe not.” (2 Corinthians hold of Faith, but secondarily it has a broader
4:4.) That Jesus did not refer to infants is mani- application. It may at times be given this
fest from the words “One of these little ones broader application; but the injunction in Mat-
which believe in Me.” thew 18, that the counsel of brethren be
We may not suppose that Jesus would un- brought in and that ultimately, if necessary,
justly condemn or punish anybody for ignorant- the matter come before the Church, proves to
ly or unintentionally offending His followers, us that it is in reality not intended for any but
His little ones. We must suppose that He meant the Church.
to caution those who would deliberately at- The lesson is mercy—boundless mercy. The
tempt to deceive and ensnare, entrap, discour- basis of the argument is that all need mercy,
age, His followers, His little ones. We all have Divine mercy, because all are imperfect; and in
heard of instances of deliberate, intelligent order to assist us in the cultivation of this
plotting against the followers of the Lord; and grace, the Lord has arranged that His blessings
to whatever extent this may prevail, it has indi- to us, His favor, shall be dependent upon our
cated the Satanic spirit. endeavor to exercise this Godlike quality. “Be
Sometimes true people of God have been thus ye like unto your Father; for He is kind to the
ensnared into the service of Satan, as intimated unthankful.”
by the words, “His servants ye are to whom ye It seems strange that our forefathers and
render service.” Saul of Tarsus was thus en- ourselves were so deceived by the false doc-
snared and used for a time by the Adversary; trines which St. Paul styles “doctrines of dev-
and he explains that God had mercy upon him ils.” (1 Timothy 4:1.) Once we thought of the
because he did this ignorantly. Had he done it Heavenly Father as absolutely unforgiving—
with willful intelligence, we may assume that full of hate for His human creatures, because
God would not have had mercy upon him to they had sinned—instead of forgiving their sin.
the extent of rescuing him by a miracle, but We insisted that the wage, or penalty, of sin
that he would have continued in his intelligent- must be torment, and that to all eternity. How
ly wicked way and that it would have been bet- little we understood the real character of the
ter for him that a millstone had been hung God of all grace, the Father of mercies!
around his neck and he had been drowned in Some of us, perhaps, endeavored to justify
the sea. our error by assuming that God Himself was all
This would be because a person thus goodness, kindness and love, but had behind
drowned in the sea would lose merely the pres- Him an inexorable Law demanding the torture

of His creatures—a Law from which He could not that the saints shall judge the world?”—1
not escape, and which bound Him to the doing Corinthians 6:2.
of things which His own Law condemned in Faith Power—Credulity Power
humanity. A great deal passes for faith which is merely
Others of us deluded ourselves into thinking credulity. If some one were to swear to us that
that all mankind enjoyed at some time between the moon is made of green cheese, it would be
birth and death a full opportunity for turning credulity to believe him—not faith. We should
from sin to righteousness and of becoming inquire, “Who is it that says this thing, and
saints. Only of late years are Bible students what does he know on the subject more than we
becoming aware of how absurd is this position. may know?” The faith commended in the Bible
Now we are realizing that, for four thousand is that which relates to things which God has
years, only the one little nation of the Jews had promised. We are encouraged to be full of such
any knowledge of God, or any promise of eter- faith in God—nothing doubting—not questioning
nal life held out to them, or any instruction that He is able to accomplish all His good prom-
respecting sin and its penalty. And even the ises.
Jews, to whom the Law was given, Jesus and Our forefathers had too much confidence in
His Apostles declared were blinded by Satan. men. What they thought was faith was mere
Jesus, addressing His Apostles, said, “Blessed credulity. They swallowed the creeds of the
are your eyes, for they see; and your ears, for Dark Ages; and the more absurd the proposi-
they hear.” The great nation of the Jews nei- tion, the more faith they thought they had. On
ther saw nor heard. The same is true of nine- the contrary, they should have said, “Where is
tenths of the population of Christendom, not to the proof? Where has God declared such
mention heathendom. things?” Those who defended the creeds cried
Without the least warrant of Scripture, but out incredulously against sober faith, branded
in contradiction of it, many of us upheld the ter- it heresy, and many times burned the truly
faithful at the stake. The lesson is that we
rible theory that all who do not hear of Christ
should accept by faith only that of which the
in the present lifetime and also all those who do
Lord has assured us in His Word; and this
not become saintly followers in His steps will be means that we should be particularly careful
eternally tortured at the hands of devils. We that we have the pure Word of God, sifting out
now see that the Bible teaches that only a com- mistranslations and interpolations.
paratively small class, who now have the hear- In our lesson, the disciples of Jesus were evi-
ing ear and the seeing eye and who enter into dently impressed with the grandeur of His
covenant relationship with God through Christ, teachings, and the difficulties that must lie in
can walk in Jesus’ steps. For these only does the way of the accomplishment of all the won-
the present life end all opportunity of attaining derful things recorded in the Law and the
eternal life. For the remainder of mankind God Prophets, and told by Jesus—respecting His
purposes a future life by a resurrection of judg- Messianic Kingdom, etc. They therefore asked
ment. the Lord to increase their faith. Jesus replied in
The resurrection is not merely for the Church words that are greatly misunderstood in our
class—the First, or Chief Resurrection—but it day. He said, “If ye had faith as a grain of mus-
is for “the just and the unjust.” (Acts 24:15.) tard seed, ye might say to this sycamine tree,
The Church class will come forth to glory, honor Be thou plucked up by the root, and be thou
and immortality. The unjust will come forth planted in the sea; and it should obey you.”
from the tomb to judgments, disciplines, re- On two other occasions Jesus made similar re-
wards and punishments. It is in order to give marks respecting mountains, saying that the
them these judgments and opportunities to word of faith would have been sufficient to re-
obtain everlasting life that Messiah’s Kingdom move them to the midst of the sea.
will be inaugurated; and it is in order that He What Did He Mean?
may appoint proper judges to assist the people Evidently the Master did not mean to encour-
and to reward and punish justly that He is now age the Jews to attempt to command the moun-
calling out the Church in the flesh. “Know ye tain to be carried into the sea; but rather He

wished them to realize that if they had proper remember that the work of God’s grace, of
faith in the power of God, and should receive a which they are subjects, is His favor toward
command from God to move the mountain into them; and that their obedience to His com-
the sea, and should give the command with mands is primarily for their correction and
faith, the results would follow. But God gave no development, and a future life of blessing. They
such command in respect to the mountains nor
should remember that even their service for the
in respect to the tree. Hence faith would have
Lord is a privilege—that God is not profited by
no basis for operation in such cases.
The colored brother had the proper thought. their services.
We are all unprofitable servants in the sense
When asked what he would do if God told him
that God could just as easily do without us, in-
to jump through a stone wall, he replied, “I
deed, could more easily do His work otherwise
would jump at it.” In a word, we are to have
than through us. He could use as His messen-
absolute confidence in the Word of God, not
gers the angels or the various providences of
merely to make sure that we have heard and
life. None of us is indispensable to His work
understood His Message. Then we may go for-
and to His glory. Quite to the contrary, the op-
ward with mountain-moving faith to accom-
portunity for entering into the Lord’s vineyard
plish His commands. But God does not
and laboring therein is chiefly for our own ad-
command foolish or unnecessary changes. He
vantage. The service brings us certain joys
leaves it for human ingenuity to uproot the
which we could not otherwise have. It brings us
trees and to tunnel the mountains, and never
certain experiences necessary to our own devel-
gives commands of this kind. And if some hu-
opment and qualification for higher services be-
man being told us something of the kind, we
yond the veil.
would be credulous if we believed him. God is
As the Apostle declares, “By grace [Divine
not working that way.
favor] are ye saved through faith.” To some ex-
Not Profitable To Our Master tent the faith is a matter of our own develop-
Some amongst the followers of Christ, natu- ment. However, the Apostle hastens to add that
rally progressive, are sometimes too aggressive, the faith is not of ourselves, that even it is the
self-conceited. Becoming His disciples does not gift of God—we have not the opportunity of glo-
change these traits instantly. The old things rying even in our faith. What have we that we
pass away gradually, and the new take their have not received of the Lord? The elemental
place. A lesson for all of His disciples to remem- faith was based upon certain knowledge that
ber, but especially forceful to the classes men- God’s providences brought to us, and possibly
tioned, is taught in this Study. They must we were prepared for even that by a favorable
parentage.

32 Bethany Lazarus raised from the dead by Jesus 11:1-46
Jerusalem; Ephraim Caiaphas’ counsel against Jesus; Jesus withdraws 11:47-54
John 11:1-54 for the glory of God, that the Son of God
Now a certain man was sick, named Laza- might be glorified thereby. Now Jesus loved
rus, of Bethany, the town of Mary and her Martha, and her sister, and Lazarus. When
sister Martha. (It was that Mary which he had heard therefore that he was sick, he
anointed the Lord with ointment, and wiped abode two days still in the same place
his feet with her hair, whose brother Laza- where he was. Then after that saith he to
rus was sick.) Therefore his sisters sent his disciples, Let us go into Judea again. His
unto him, saying, Lord, behold, he whom disciples say unto him, Master, the Jews of
thou lovest is sick. When Jesus heard that, late sought to stone thee; and goest thou
he said, This sickness is not unto death, but thither again? Jesus answered, Are there

not twelve hours in the day? If any man weeping which came with her, he groaned
walk in the day, he stumbleth not, because in the spirit, and was troubled. And said,
he seeth the light of this world. But if a man Where have ye laid him? They said unto
walk in the night, he stumbleth, because him, Lord, come and see. Jesus wept. Then
there is no light in him. These things said said the Jews, Behold how he loved him!
he: and after that he saith unto them, Our And some of them said, Could not this man,
friend Lazarus sleepeth; but I go, that I which opened the eyes of the blind, have
may awake him out of sleep. Then said his caused that even this man should not have
disciples, Lord, if he sleep, he shall do well. died? Jesus therefore again groaning in
Howbeit Jesus spake of his death: but they himself cometh to the grave. It was a cave,
thought that he had spoken of taking of rest and a stone lay upon it. Jesus said, Take ye
in sleep. Then said Jesus unto them plainly, away the stone. Martha, the sister of him
Lazarus is dead. And I am glad for your that was dead, saith unto him, Lord, by this
sakes that I was not there, to the intent ye time he stinketh: for he hath been dead
may believe; nevertheless let us go unto four days. Jesus saith unto her, Said I not
him. Then said Thomas, which is called unto thee, that, if thou wouldest believe,
Didymus, unto his fellow disciples, Let us thou shouldest see the glory of God? Then
also go, that we may die with him. Then they took away the stone from the place
when Jesus came, he found that he had lain where the dead was laid. And Jesus lifted up
in the grave four days already. Now his eyes, and said, Father, I thank thee that
Bethany was nigh unto Jerusalem, about fif- thou hast heard me. And I knew that thou
teen furlongs off: And many of the Jews hearest me always: but because of the peo-
came to Martha and Mary, to comfort them ple which stand by I said it, that they may
concerning their brother. Then Martha, as believe that thou hast sent me. And when
soon as she heard that Jesus was coming, he thus had spoken, he cried with a loud
went and met him: but Mary sat still in the voice, Lazarus, come forth. And he that was
house. Then said Martha unto Jesus, Lord, if dead came forth, bound hand and foot with
thou hadst been here, my brother had not graveclothes: and his face was bound about
died. But I know, that even now, whatso- with a napkin. Jesus saith unto them, Loose
ever thou wilt ask of God, God will give it him, and let him go. Then many of the Jews
thee. Jesus saith unto her, Thy brother shall which came to Mary, and had seen the
rise again. Martha saith unto him, I know things which Jesus did, believed on him. But
that he shall rise again in the resurrection at some of them went their ways to the Phari-
the last day. Jesus said unto her, I am the sees, and told them what things Jesus had
resurrection, and the life: he that believeth done. Then gathered the chief priests and
in me, though he were dead, yet shall he the Pharisees a council, and said, What do
live: And whosoever liveth and believeth in we? for this man doeth many miracles. If
me shall never die. Believest thou this? She we let him thus alone, all men will believe
saith unto him, Yea, Lord: I believe that on him: and the Romans shall come and
thou art the Christ, the Son of God, which take away both our place and nation. And
should come into the world. And when she one of them, named Caiaphas, being the
had so said, she went her way, and called high priest that same year, said unto them,
Mary her sister secretly, saying, The Master Ye know nothing at all, Nor consider that it
is come, and calleth for thee. As soon as is expedient for us, that one man should die
she heard that, she arose quickly, and came for the people, and that the whole nation
unto him. Now Jesus was not yet come into perish not. And this spake he not of himself:
the town, but was in that place where Mar- but being high priest that year, he prophe-
tha met him. The Jews then which were sied that Jesus should die for that nation;
with her in the house, and comforted her, And not for that nation only, but that also
when they saw Mary, that she rose up hast- he should gather together in one the chil-
ily and went out, followed her, saying, She dren of God that were scattered abroad.
goeth unto the grave to weep there. Then Then from that day forth they took counsel
when Mary was come where Jesus was, and together for to put him to death. Jesus
saw him, she fell down at his feet, saying therefore walked no more openly among the
unto him, Lord, if thou hadst been here, my Jews; but went thence unto a country near
brother had not died. When Jesus therefore to the wilderness, into a city called Ephraim,
saw her weeping, and the Jews also and there continued with his disciples.

“I GO THAT I MAY AWAKE HIM”—Reprints, p. 4160
JOHN 11:1-57.
“I am the resurrection and the life.”—John 11:25.
TOWARD the conclusion of our Lord’s ministry their comprehension by saying to them plainly,
the opposition of the rulers of the Jewish Lazarus is dead.
Church became very bitter, causing Jesus to There is so much in the view point on every
leave Judea for Berea. He remained for some subject. From the standpoint of actual fact, bar-
little time near the place where John was ring the divine purpose of mercy and resusci-
preaching at the time of his own baptism. It tation, it would have been proper to speak of
was while he was there that word was received Lazarus as being dead in the same sense as we
from Martha and Mary at Bethany, saying, “Lord, would speak of a brute as being dead. But from
behold he whom thou lovest is sick.” From this the standpoint of faith in God and in the prom-
we know that Lazarus, their younger brother, ise made to Abraham, that in his Seed all the
was a very dear friend of Jesus. The message families of the earth should be blessed—from
was brief; it did not urge him to come nor ask a this standpoint Lazarus was not dead as a
miraculous intervention; it merely stated the brute beast, but was merely inanimate for a
fact. time, awaiting the Lord’s due time to call him
In some respects it was a grand model of a forth, to re-animate him, to awaken him from
Christian prayer. The Lord’s people may al- the sleep of death. Our Lord stated this on
ways go to him with full confidence in his sym- another occasion to the Sadducees, who denied
pathy and loving interest in all of their affairs, a future life, denied a resurrection, saying,
temporal and spiritual. At first they may feel “That the dead are to be raised, Moses showed
disposed to ask that their own wills be done on at the bush, when he called the Lord the God of
earth if not in heaven, but subsequently, if Abraham, and the God of Isaac, and the God of
their spirit of consecration and growth in grace Jacob.” (Luke 20:37.) Our Lord’s argument on
continue, they should reach the place where, this is that if Abraham, Isaac and Jacob were
like Mary and Martha, they would be content to dead in the sense that a brute beast is dead,
state their troubles to the Lord and wait for without hope of an awakening, a resurrection,
him, thankfully accepting as wisest and best he would not call himself their God. Our Lord
whatever he may be pleased to grant. closes up the argument by saying that from
Then Jesus said, doubtless in the hearing of God’s standpoint all live unto him.
the messenger that he might report the same, And our standpoint must be the divine stand-
point; we must learn to think in harmony with
“This sickness is not unto death, but that the
this divine testimony. Hence we have hope, not
Son of God may be glorified thereby.” We are
only for Christians, saints who have died in
not to suppose that our Lord was mistaken,
Christ, but we have also hope for the world of
that he expected that Lazarus would not die,
mankind—“asleep in Jesus.” Their condition
rather that the result would not be continuous would indeed be actual death, the same as a
death, knowing that he would awaken him. brute beast, were it not that the Lord has pro-
When, two days later, Jesus proposed returning vided in Jesus for their resuscitation. But since
to Bethany in Judea, and the disciples were such provision has been made, we are to think
fearful, our Lord indicated to them that there of the world of mankind as not being extinct,
would be no particular danger. He foreknew all but merely asleep. All those, therefore, who ac-
the circumstances and perceived that the mira- cept the teaching of the divine Word, “sorrow
cle he intended to perform would disconcert his not as others who have no hope; for if we be-
enemies long enough to permit of his return to lieve that Jesus died and rose again, let us also
Berea a little later. He explained to them the believe that those who sleep in Jesus [those
reason for the visit saying, “Our friend Lazarus who are included in the benefit of his sacrifice,
sleepeth, but I go that I may awake him out of those who are redeemed by the precious blood,
sleep.” Later he brought this statement down to all the race of Adam] will God bring from the

dead by him.” (1 Thess. 4:13,14.) By him the under consideration the sickness and death of a
Church will first be raised up, to be made par- brother were part of the all things, and doubt-
takers of his resurrection, the First Resurrec- less were inscrutable providences to the two sis-
tion, the Chief Resurrection, sharers of his ters. Nevertheless, these very experiences no
glory, honor and immortality. By him, then, doubt helped in the working out of valuable les-
during the Millennial Age, all the families of sons, and no doubt were preparations for closer
the earth shall be awakened, brought forth communion with the Lord and for the eternal
from sheol, from hades, brought to a knowledge things.
of the truth—yea, and if they will receive the The noble devotion of the Lord’s apostles is
message into good and honest hearts, they will well illustrated in the words of one of them:
be lifted entirely out of sin and death conditions Thomas, addressing his fellow-disciples, urged
up to the full perfection of restitution and life that they should not abandon the Master, that
everlasting through him. Well, indeed, may all if he intended to go to Judea they should go
those who trust in Jesus rejoice in him and sor- with him—“let us also go, that we may die with
row not in the presence of death, as do others. him.” This was the spirit of courage which the
twelve shared when they accompanied the
“Friends Sorrowing And Jesus Glad”
Lord, and it helps to reconcile us to their appar-
The celebrated Charles Spurgeon, preaching
ent cowardice on the night of his betrayal, a
on this subject, took this as the title of his dis-
cowardice which was incited by our Lord’s own
course from the text, “I am glad for your sakes I
refusal to accept assistance. It was these men
was not there, to the intent that ye may believe;
who risked their lives to accompany the unpop-
nevertheless let me go unto him.” It is well for
ular Prophet, as they supposed, to death, and
the Lord’s people, when in a time of stress and
who later forsook him and fled. The lesson to us
trouble, sickness, pain and sorrow, to look with
in this connection is that some of us who feel
faith toward the Lord, remembering that their
courageous for the Lord and his cause and
tears and troubles may be made to them, under
ready to die therefore, need indeed to watch
the Lord’s providence, a great blessing. We
and pray that we maintain this disposition and
have an illustration in this lesson: Martha and
not succumb in the hour of stress.
Mary, ministering to their sick brother, thought
of how the Lord loved him and sent him a mes- The Jews Wailed, Jesus Wept
sage respecting Lazarus’ condition, leaving the It was the custom of the time to have a
matter in his hands, trusting to his wisdom and funeral service of mourning for seven days. Ap-
grace, and yet were allowed to pass into the still parently Martha and Mary and Lazarus were
darker shadows of the sepulchre. The brother of a wealthy, influential family and on the
died and was buried. Yea, the Master whom occasion of their bereavement many friends
they trusted in as the Messiah had not allevi- came to sympathize with them, to mourn with
ated the sickness, had not hindered the dying, them. Jesus did not consider it the part of wis-
had even allowed several days to elapse with- dom to go to the home, which he knew would
out a message to them, and Jesus, speaking of be crowded with mourners, and then go to the
all this, said, “I am glad.” How shall we under- tomb, so he remained a little distance from
stand this? The explanation is given further in Bethany and sent word. When the word came
our Lord’s words, “I am glad for your sakes.” So that Jesus was nearing, Martha went out to
with us it may likewise be true that the Lord meet him; but Mary, bowed with her grief and
will be glad to permit our trials and sorrows perhaps disappointed that the Lord’s word,
and tears and difficulties for our sakes, that we “This sickness is not unto death, but unto the
may thus receive some important lessons which glory of God,” had seemingly failed, still sat in
we could not otherwise so well learn. One of our the house, went not to meet him, as though by
lessons is that we must trust the Lord where her actions she would say, “We hoped much,
we cannot trace him, that we must remember Lord, down to the very last, but now it is too
his promise that “all things shall work together late; you allowed the favorable opportunity to
for good to them that love him.” In the case pass. We are in the midst of our sorrow. How

could anything now avail us? Lazarus is dead.” laid him,” we are not to take it as an indication
Martha’s greeting, when she came to the Lord, that he did not know, but rather that it was his
was, “Lord, if thou hadst been here, my brother polite manner of saying, Shall we now go to
would not have died; but I know that even now the tomb? Lead the way. Truly he who saw
whatsoever thou shalt ask of God, he will give Nathanael under the fig tree not only knew
thee.” There was in this remark something of a that Lazarus had been dead four days, but also
suggestion of chiding, as though she had said, knew where he was buried. He who “needed not
Why did you not come? but still I have faith in that any man tell him what was in man” would
you, I realize that you are the Messiah. Our surely know of lesser matters more easily dis-
Lord’s reply was, cerned.
“Thy Brother Shall Live Again” When Mary saw the Lord all thought of re-
It should be noticed that our Lord did not sentment fled; she fell at his feet and embraced
say, Thy brother is not asleep, thy brother is them and through her tears merely said, “Lord,
not dead, but that he pointed her mind to the if thou hadst been here my brother would not
resurrection. Are we wiser than he? May we, as have died.” The occasion was a soul-stirring one
his disciples, teach anything different or in con- —our Lord’s beloved friend in tears at his feet,
tradiction to what he said? Martha’s answer numerous Jews weeping with her, or, according
showed that she understood him well and that to the Greek original, wailing. What effect did
she had the general view of all believing Jews this have upon our Lord? Was he cold, stern,
at that time, namely, that there was a hope for forbidding? No! True to the record, he was
the dead, both of the just and of the unjust, in “touched with a feeling of our infirmities.” (Heb.
the resurrection, at the last day, at the end of 4:15.) He was full of sympathy, he fully appreci-
the age when the last great day of the great ated the real meaning of death—that it is a
seven-thousand year week shall be ushered in. curse, an awful curse, which rests upon our
Our Lord did not contradict her thought, but race. He said nothing by way of assuring
wished to lead her gradually to a realization Mary that Lazarus was in heaven, for he spake
of what he desired to do on this occasion and the truth, declaring on another occasion, “No
therefore explained that the resurrection power man hath ascended up to heaven.”—John 3:13.
by which all the dead should be awakened in On the contrary, entering deeply into the
due time was lodged in himself—“I am the res- affliction that is resting upon our race, under
urrection and the life.” Every believer in him, which the Apostle says “the whole creation
even though he were dead, shall yet live, and
groaneth,” our Lord wept. This verse, “Jesus
whosoever then shall live and still believe in
wept,” the shortest in the Bible, brings to us a
him shall never die. Our Lord inquired of Mar-
wealth of assurance that our Lord is sympa-
tha if she believed this view of his power and
thetic, that he knoweth our frame, that he re-
future work. She replied that she did, that she
accepted him as the Messiah, the Son of God membereth that we are dust; and it is one of the
foretold to come. Then she went secretly to her best assurances that he appreciates all that he
sister Mary, saying, “The Master is here and has promised us in the declaration that our tri-
calleth for thee.” als shall all work together for good to us if we
Whatever disposition Mary had to resent our are his and if we are rightly exercised thereby.
Lord’s apparent indifference and carelessness of It is worthy of note here that while the word
their interest, it all vanished now when she used in connection with the weeping of the oth-
heard that the Master had called for her. She ers indicates wailing, it is not so with the Greek
went forth to the place where he was, which word which refers to our Lord’s weeping; he
evidently was in the direction of the tomb, for shed tears, but lifted not up his voice in grief;
the Jews who were mourning with her in the he groaned in spirit and was troubled, he
house followed her, saying, “She is probably go- heaved sighs, he entered fully into the sorrow of
ing to the tomb to weep there.” And so when his friends. And is not this a lesson to all of his
later on our Lord inquired, “Where have you followers, that they, with propriety also, may

weep with those who weep, as well as rejoice the stone from the sepulchre, saying, “Lord by
with those who rejoice? this time he stinketh, for he hath been dead four
The Jews who were with Jesus noted and days.” She probably knew that the Lord had
commented upon his sympathy, saying, “Behold awakened Jairus’ daughter and the widow of
how he loved him,” but others criticized him Nain’s son, but those were cases in which the
saying, This is the miracle-worker. Could he animation had been suspended but a little
not have helped his friend if he really loved while. In this case, after putrefaction set in,
him? neither she nor others would expect that any
So there are some to day inclined to criticize power imaginable could recover the dead. It
the Lord for permitting sickness, sorrow and was with this in view, doubtless, that our Lord
said beforehand, “I am glad for your sakes that
death and who inquire whether the power of
I was not there, to the intent that you might
God is lacking or the willingness of God lacking
believe.” It was to be a special lesson not only to
that he does not overthrow, restrain these ad-
his dear friends, Martha and Mary, but also to
verse influences now afflicting the human fam- his dear disciples, and more than this, to all
ily. The language of faith is— those who would believe through his Word. It
“Judge not the Lord by feeble sense, was a most stupendous miracle!
But trust him for his grace; Before commanding Lazarus to come forth
Behind a frowning providence, our Lord prayed audibly before his disciples
He hides a smiling face.” and before the multitude of mourners. Here our
The tomb was a grave with a stone at its Lord gave sanction to public prayer, showing
mouth, and Jesus directed that this should be that when he objected to the prayers of the
moved. Of course, the same power that could Pharisees on the street corners, it was because
awaken the dead would have been quite suffi- the time and place, etc., were unsuitable and
cient to roll away the stone also, but it seems to because they prayed to be seen and heard of
have been a rule with our Lord never to do any- men. But in his own case he was acknowledging
thing by miraculous power that could as well the Father that all those who stood by might
be done by human agency. We may profitably take knowledge that not by his own power, but
apply this lesson to all the affairs of life and, in by the Father’s power, as the Finger of God, he
harmony with it, when we come to our Lord worked these miracles.
with our griefs and troubles and perplexities “I know that thou hearest me always, but be-
and ask for his blessing and overruling provi- cause of the people which stand by, I said it,
dences, should not expect any special interven- that they may believe that thou hast sent me.”
tion in matters that are possible to us. Indeed, After this brief prayer he cried with a loud
we doubtless would lose a blessing thereby. voice, or commanded in a loud voice, “Lazarus,
Who can doubt that the men who rolled away come forth”—not secret mumbling, not incanta-
the stone from the mouth of that sepulchre had tions, not legerdemain. Quite to the contrary.
a blessing afterward in connection therewith as And this miracle in various particulars evi-
they thought over the matter or told others that dently foreshadowed our Lord’s coming glorious
they themselves had rolled away the stone! work, when, surrounded by his glorified Church,
the message from on high shall be to all that
Who can doubt that it helped to impress the
are in their graves, “Come forth.” (John 5:28.)
importance of the miracle upon them! Let us,
Then Lazarus came forth bound hand and foot,
then, do with our might whatever we may be
wrapped with linen cloths. We can imagine
able to do and wait patiently for the Lord in
better than describe the wondrous awe of those
connection with things for which our arm is too
who stood by. And it was necessary that Jesus
short.
should call them to a realization of their privi-
“He Hath Been Dead Four Days” lege, saying, “Loose him and let him go,” for in
It was the same Martha who a little while his burial his jaw had been bound, his limbs
before had said, Even now I know that whatso- wrapped, etc. The miracle was well timed, not
ever thou shalt ask of God, he will hear thee, only for the benefit of the sorrowing sisters, but
and who now protested against the moving of also for the benefit of their Jewish friends,

many of whom, seeing this miracle, believed on word is there written on the subject. He had no
him; and in the interest of the apostles, also, account to give of himself; he was nowhere, he
who would be better prepared thereby for the was dead. Our Lord lifted his eyes in address-
tests which were to come to them a little later ing the Father in heaven, but afterwards, when
in connection with our Lord’s crucifixion. he spoke to Lazarus, he addressed the tomb,
Meantime, some of the witnesses went their “Lazarus, come forth,” and the dead came forth
way and related matters to the Pharisees, with from the tomb. This, as we have seen, is a pic-
the result that the latter became all the more ture, a demonstration, of the power of the Lord
determined that our Lord must die—not be- to testify in advance of how he eventually will
cause he had done evil works, not because they be the resurrection power to the whole world.
believed him a bad man, but because they were And he himself describing that coming exercise
so thoroughly wrapped up in their own plans of power represented it in the same general
and purposes in connection with their nation. tenor, saying, “Marvel not at this: the hour is
Their argument was that if Jesus proceeded coming in the which all that are in their graves
with his work it would not be long before the shall hear his voice and shall come forth” (John
masses of the people would be ready to flock to 5:28), some to full perfection in the First Resur-
him, with the result that the Roman govern- rection, the remainder to be merely awakened
ment, which had given them much liberty in as was Lazarus, but, unlike him, to be then
the control of their national and Church affairs, granted an opportunity for anastasis, raising
would take matters entirely out of their hands up completely out of sin and death conditions to
and thus their rebellion and their government the full perfection of human nature—a resur-
would be entirely overthrown. It seemed to rection by judgments or disciplines, rewards and
them to be an emergency case which called for stripes.
drastic treatment. Similar, we believe, will be According to the erroneous view which has
the attitude of ecclesiasticism a little later on in become so popular throughout Christendom,
the present harvest time toward the last mem- Lazarus, who was a special friend of Jesus and
bers of the Body of Christ. What the Sanhedrin one whom he loved, must have been in heav-
there did in determining to oppose Jesus, the en—not in either purgatory or hell. But how
federation of churches will probably do in the strange it would be, if after he had been in
way of opposing “Present Truth”—after the fed- heaven for several days, Jesus should do him
eration shall have become thoroughly organized the unfriendly act of calling him back to earth
and vitalized. (Rev. 13:15.) The plea was that life—and with what haste he must have re-
we must do this for the good of the cause. Their turned if he laid aside a crown or palm or harp!
mistake was in too much self-confidence, too No! no! All this belongs to the foolish imagina-
much self-reliance upon their own theories as tion and is thoroughly out of harmony with the
to how the Kingdom of heaven was to be estab- precious lesson of our Golden Text—that Jesus
lished. The mistake which will be made by the is the resurrection and the life. By his death he
Sanhedrin of our day will be along similar lines. secured for Adam and his race a right to re-live
Praying for centuries, “Thy Kingdom come, thy and the resurrection power is that by which he
will be done,” they have entirely misconceived will bring mankind forth from under the domin-
the meaning of the words, so that the preludes ion of death. Lazarus lost consciousness in his
to the Kingdom will appear to them inharmoni- sickness at the time of his death, and received
ous and as causing destruction. consciousness again at the moment of his awak-
Where Was Lazarus? ening. In this interim of four days he was in
We have our Lord’s word for it that Lazarus death, asleep; as Jesus said, “Our friend Laza-
was not in heaven, for he said, “No man hath rus sleepeth.” He was not awake in any sense of
ascended up to heaven.” Indirectly we have the the word; as Jesus testified, “I go that I may
Apostle Peter’s testimony also to the same awake him,” and, as the Scriptures elsewhere
effect, for, speaking of the Prophet David, he declare, “The dead know not anything,” “There
declares, “David has not ascended into the is neither wisdom, knowledge nor device in
heavens.” (Acts 2:34.) Where was Lazarus? sheol [hades, the tomb, the sleep of death],
What account did he give of himself? Not a whither thou goest.”—Eccl. 9:5,10.

We can fancy the awakening of the whole figurative use of the words resurrection and
world, and what a joyful occasion it will be, as life. Reckonedly, we have left the old nature
one after another they all come forth from the and received the new nature from the Lord
great prison-house of death to be received and through the begetting of the holy Spirit, and it
welcomed by their friends, and to find the earth is this new nature which is to be perfected in
enjoying a large measure of restitution bless- the First Resurrection. And since our human
ings and progressing gradually toward the full natures are reckoned dead from the moment
perfection of Eden, and their friends so far ad- that we are begotten of the Spirit, it is quite
vanced along the way toward perfection and reasonable and proper that the Scriptures
themselves surrounded by the blessings and should speak of our present condition as a res-
privileges and opportunities which the King- urrected condition; that we have risen out of
dom will afford, with the light of the knowledge
the old order of life and hope and aim to new
of God flooding the whole earth! Oh, how differ-
conditions; that we have started on the new
ent this will be from what the heathen have
way to life; that the present experiences are
been taught and imagined respecting the cross-
ing of the river Styx or their re-incarnation in transforming, and that the grand consumma-
other forms of animal life! Oh, how different it tion of all this transformation will be the actual
will be for many who have heard the false doc- change from weakness to power, from the natu-
trine of eternal torment or purgatorial anguish ral body to a spiritual body, from dishonor to
and who died in terror lest this should be their glory, when we shall participate actually in the
portion! What thankful hearts toward God they glorious change of the Lord’s resurrection.
will have! Perhaps Satan’s lie may eventually Let us strive to enter into this rest, this
redound to the glory of God, and perhaps this is blessing! Faithful is he who has called us to so
why the Lord has been silent for so long and high a station and privilege, he will also do for
has permitted his holy name to be so smirched us exceedingly, abundantly better than we
and slandered and his character so traduced! could ask or think, according to the riches of his
grace. “All things are yours, for ye are Christ’s
“The Resurrection And The Life”
There is a still deeper thought connected and Christ is God’s.” (1 Cor. 3:21,23.) In the
with our Golden Text which we must not pass meantime, to us who live this figurative resur-
by. It is this: We who now believe in the Lord rection life, the Apostle’s words are applicable,
and are thereby justified through faith in his For me to live is for Christ to live, for he is rep-
blood, and who have heard the call to glory, resented by us; we are his ambassadors. Mean-
honor and immortality and who have accepted time we are also to remember that our
the same by a full consecration to the Lord—we resurrection hopes are in him; as it is written,
are sometimes spoken of as already having a “Your life is hid with Christ in God,” and,
new life, the resurrection life, as already having “when he who is our life shall appear, we also
passed from death into life. This, of course, is a shall appear with him in glory.”

32 Samaria; Galilee Heals and teaches en route through Samaria, Galilee 17:11-37
Luke 17:11-37 And when he saw them, he said unto

And it came to pass, as he went to Jerusa- them, Go show yourselves unto the
lem, that he passed through the midst of priests. And it came to pass, that, as they
Samaria and Galilee. And as he entered went, they were cleansed. And one of
into a certain village, there met him ten them, when he saw that he was healed,
men that were lepers, which stood afar turned back, and with a loud voice glori-
off: And they lifted up their voices, and fied God, And fell down on his face at his
said, Jesus, Master, have mercy on us. feet, giving him thanks: and he was a

Samaritan. And Jesus answering said, destroyed them all. Likewise also as it was
Were there not ten cleansed? but where in the days of Lot; they did eat, they
are the nine? There are not found that drank, they bought, they sold, they
returned to give glory to God, save this planted, they builded; But the same day
stranger. And he said unto him, Arise, go
that Lot went out of Sodom it rained fire
thy way: thy faith hath made thee whole.
And when he was demanded of the Phari- and brimstone from heaven, and
sees, when the kingdom of God should destroyed them all. Even thus shall it be in
come, he answered them and said, The the day when the Son of man is revealed.
kingdom of God cometh not with observa- In that day, he which shall be upon the
tion: Neither shall they say, Lo here! or, lo housetop, and his stuff in the house, let
there! for, behold, the kingdom of God is him not come down to take it away: and
within you. And he said unto the disciples, he that is in the field, let him likewise not
The days will come, when ye shall desire
return back. Remember Lot’s wife. Whoso-
to see one of the days of the Son of man,
ever shall seek to save his life shall lose it;
and ye shall not see it. And they shall say
to you, See here; or, see there: go not and whosoever shall lose his life shall pre-
after them, nor follow them. For as the serve it. I tell you, in that night there shall
lightning, that lighteneth out of the one be two men in one bed; the one shall be
part under heaven, shineth unto the other taken, and the other shall be left. Two
part under heaven; so shall also the Son women shall be grinding together; the one
of man be in his day. But first must he shall be taken, and the other left. Two
suffer many things, and be rejected of this men shall be in the field; the one shall be
generation. And as it was in the days of
taken, and the other left. And they
Noah, so shall it be also in the days of the
Son of man. They did eat, they drank, answered and said unto him, Where,
they married wives, they were given in Lord? And he said unto them, Whereso-
marriage, until the day that Noah entered ever the body is, thither will the eagles be
into the ark, and the flood came, and gathered together.
“WHERE ARE THE NINE?”—Reprints, p. 5453

LUKE 17:11-19.
“Were there none found that returned to give glory to God, save this alien?”—Luke 17:18.
THE ESSENCE of our lesson for today is grati- of Nazareth was passing by. Immediately they
tude. It is a most reasonable trait of character called to Him as loudly as the hoarse whisper
and is frequently found even in the brute cre- of their disease would permit. Ordinarily their
ation. It is impossible to imagine a perfect appeal was for money; but in this case it was,
human being or an angel acceptable to God “Master, have mercy upon us!”
without this quality. We might almost say that Lepers are a class greatly to be pitied. Their
the degree of our acceptance with God is mea- disease has long been considered incurable, and
sured by our gratitude. It leads to obedience to hence in the Bible it is symbolically used to rep-
the Divine laws and regulations, whether
resent sin. It is an infection which seems to
understood or not. It leads to self-sacrificing
corrupt the blood. The joints twist, decay and
labors in the service of God, and according to a
Divine automatic arrangement has its bless- slough off. Under the regulations prevailing at
ings. the time of our lesson, lepers were forbidden to
Our lesson tells us that the Savior was ap- enter the cities, under the penalty of thirty-
proaching Jerusalem by way of Samaria and nine strokes from a rod. They had no means of
Galilee. It is surmised that this was His last earning a living, and were always dependent
journey to Jerusalem, which eventuated in His upon the charity of their friends or the public.
death. His fame had spread abroad; and ten Nor were they allowed to approach others
lepers sitting by the roadside heard that Jesus nearer than about one hundred and fifty feet,

for fear of contamination. Theirs was a living half years after their House was left desolate—
death. individual favor. It was three and a half years
The ten mentioned in this lesson were drawn after the death of Jesus before the individual
together by their common trouble which ig- favor to the Jews terminated to such an extent
nored the racial barriers between Jews and as to permit the Gospel to go to the Gentiles—
Samaritans. In answer to their cry for help, Cornelius being the first to be accepted into fel-
Jesus, although full of compassion, seemed to lowship with God.—Acts 10.
treat their appeal coldly. He merely said to Had the returning one been a Jew instead of
them, “Go show yourselves unto the priests.” a Samaritan, no doubt he would have been in-
According to God’s arrangement with the Jews vited by Jesus to become one of His followers—
under their Law Covenant, they were to have “Come, take up thy cross and follow Me!” But
no sicknesses except as these should represent because he was a Samaritan, Jesus merely said
sins; and the priests were to pass judgment up- to him, “Arise and go thy way; thy faith hath
on cases of leprosy, determining whether or not made thee whole.” We cannot doubt, however,
the disease were indeed leprosy, etc. Our Lord’s that the Lord’s providence followed this grate-
direction that the lepers go and show them- ful Samaritan; and that when the time came for
selves to the priests implied a healing, and sug- the opening of the door to the Gentiles, he was
gested that by the time that they should reach amongst those who gladly received the Mes-
the priest they would be ready to have him sage, and made a consecration to become an
pronounce them clean. heir of God and joint-heir with Jesus Christ our
The lepers must have had considerable Lord to the Heavenly inheritance.
knowledge of the power of Jesus, and must We are not to understand that our Lord’s
have exercised great faith; for instead of cry- words, “Thy faith hath made thee whole,”
ing out for instantaneous healing, they followed meant that it was the man’s faith aside from
His direction and started for the priest to have Divine Power that made him whole, but rather
an inspection. Doubtless they hoped that by the that it was the Master’s using the Divine Power
time they should reach him they would be well in connection with the faith of the individual.
and would receive a bill of health. They had The Power of God and the faith of the man co-
gone but a short distance when they found operated for his healing. They did the same for
themselves cured. We can well imagine with the nine others who were healed. They also had
what joy they hastened to have the priest ap- faith and were healed, and as Jews under the
prove them in order to return to their families, Law Covenant, they had more ground for ask-
their business, etc. Surely they almost ran, as ing forgiveness and healing than had the Sa-
they felt the exhilaration of the cleansed blood! maritan.
But one of them slowed up and then turned
back; probably the others in their exuberance Ten Healed—Where Are The Nine?
did not notice this. Back he came and fell at the Jesus called public attention to the fact that
feet of Jesus, giving Him thanks. His was a ten were healed, but that only one had returned
grateful heart, and we cannot doubt that he to give glory to God. True, He had not asked
will receive a blessing eventually, though he them to come back and offer praise and ac-
did not receive it then, for he was a Samaritan, knowledge the Divine Power wrought through
an alien, a foreigner from the commonwealth of Him! True, they did what He told them to do—
Israel. went and showed themselves to the priest—and
no more, going then about their business.
Another Crumb of Favor Why did He not, before granting the healing,
In his case, the healing was a “crumb from bargain with them, saying, If I heal you, will
the children’s table;” for the rich man had not you consecrate your lives and become My disci-
yet died—God’s favor had not yet departed from ples? Undoubtedly they would have agreed to
Israel. Jesus had not yet uttered the fateful this arrangement. Who would not agree to any
words, “Your House is left unto you desolate.” terms to be rid of so loathsome and incurable a
Nay, the favor to Israel continued three and a disease? Why did not Jesus take this method

of adding to the number of His disciples? Un- Other Tens, Hundreds, Thousands
doubtedly the answer should be that He was fol- Let us view the incident of our lesson symbol-
lowing the spirit of the Father’s dealings, which ically. Let the lepers represent sinners who,
He expressed in the words, “The Father seeketh coming to realize themselves unclean, cry out to
such to worship Him as worship Him in spirit the Lord for cleansing, thus impliedly acknowl-
and in truth.” As the Father seeks no others, so edging His greatness and power as the Son of
the Son seeks no others. God, through whom only is forgiveness of sin,
In this respect the preaching of Jesus and the and impliedly declaring themselves as desiring
Apostles is in strong contrast with much of the to be His followers, His disciples, persuaded
preaching of evangelists, revivalists, etc. Never that sin is injurious and resolved thereafter to
did Jesus or the Apostles urge worldly people walk in the Lord’s footsteps, fighting against
to become disciples of Christ. They merely sin in themselves and everywhere. How many
preached, or declared, certain great facts, and of the tens, the hundreds, the thousands, whose
accepted those who came under that kind of devotion and faith the Lord has accepted—how
preaching, influenced by the great facts set many whom He has healed, forgiven and re-
forth. They reasoned of sin, of righteousness ceived according to their profession of disciple-
and of a coming time of decision, or judgment, ship—really have become His true followers?
and left the matter with the individual con- How many who have declared to the Lord
science. They stated that those who forsake sin their unhappiness, their desire for forgiveness
and turn to God may have forgiveness and rec- of sins, and promised life-long gratitude and
onciliation through the merit of the blood of devotion to Him, to have His favor, have forgot-
Christ. They told of a High, or Heavenly, Call ten their privileges; and after receiving a bless-
for all such penitents who would consecrate ing have gone, one to his field, another to his
their lives wholly to the service of God, Truth merchandise, another to pleasure, another to
and righteousness, willing to endure hardness formalism! How few have remembered their
as good soldiers. prayers to the Lord for mercy, their resolutions
We remember that on one occasion Jesus in respect to what they would do if their
apparently reproved even a spirit of enthusi- prayers were answered!
asm that might becloud the cool judgment, say-
ing, “Sit down and count the cost.” (Luke 14:28.) A Revival Is in Order
It has pleased God through the preaching of the Many Christian people are growing in the
Truth to call out the class which He desires to opinion that we are living today in a time of
be joint-heirs with His Son. They are not to be crucial trial as respects those who have made a
covenant with God. They believe that we are
brought into the family of God by prayers or by
nearing the time when the Church, the Body
excitement, but by the declaration of the Divine
of Christ, will be received by the Lord in the
terms and conditions. To such as accept the
Resurrection change to be His Bride. As the
grace of God the urgent message goes out that
Apostle wrote, “We shall all be changed, in a
they receive it not in vain; that, having put moment, in the twinkling of an eye”; for “flesh
their hand to the plow, they do not look back; and blood cannot inherit the Kingdom of God.”
that, having enlisted as good soldiers of the The call of this Gospel Age has been to the find-
Cross, they endure hardness, rejoicing in the ing of these who are to constitute the Bride
privilege of service and sacrifice. class, the associates of Jesus in His Kingdom.
The point we make is that according to the Of the Jews Jesus said, in a time of testing in
Bible, no attempts were ever made by Jesus the end of their Age, “They knew not the time
and His Apostles to obtain recruits for the army of their visitation.” Only the comparatively few
of the Lord by a “hip-hip-hurrah” process. In were in the heart condition of nearness to God
this we are not criticizing others, but merely which enabled them to understand the charac-
calling attention to facts which have much to do ter of the times in which they were living and
with the guidance of all God’s people who seek the change which was in progress. The thought
to know and to do His will. is that a similar change is upon us now, which

is being discerned by those who have had the but the glories of the present condition of af-
eyes of their understanding opened. fairs will fade away.
The Samaritan in our lesson seems to repre- The true Wisdom that cometh from Above
sent a class of grateful followers of the Lord was manifested by our Savior, who counted not
who seek to give Him glory in their words, His life dear unto Him, who freely made Him-
thoughts and doings, while the majority of self of no reputation that He might do the
those who have similarly received His favor are Father’s will, and who is now highly exalted as
disposed to pursue the ambitions and pleasures
a reward. St. Paul expressed the same thought,
of the present life. Neglecting to take the path
which the Master trod, they will not reach the saying that he counted all things as but loss
glory, honor and immortality which He at- and dross that he might win a place in the Body
tained and to which He has called this class. A of Christ—the Church in glory beyond the veil.
lower place must be for them. In a little while, Great as will be the blessings of the Millennial
according to the Bible, the glories of the King- Kingdom to the world, the blessings which the
dom will be revealed to an astonished world, Church will have will be transcendently better.
MESSIAH’S KINGDOM TO BE INVISIBLE—Reprints, p. 5455

LUKE 17:20-37.
“Behold, the Kingdom of God is in your midst.”—Luke 17:21.
OUR UNDERSTANDING of the Master’s would be disheartened; if He should say, A
words depends considerably upon the setting in short time, they would proceed to query, Where
which we see them. John the Baptist preceded will You get Your army? How will You pay Your
Jesus and preached the Kingdom of God at soldiers? How will You supply them with food?
hand. In due time he pointed out Jesus as the Will You go to Rome to battle with the powers
Messiah that should come, the Lamb of God. that be, that our whole nation has been unable
After waiting for months for Jesus to establish to cope with? etc.
Himself as an earthly king, and finding instead But these Pharisees got only as far as their
that his own work was closing, he was put into
first question, because the answer to it confuted
prison by Herod. John then sent to Jesus to
them, and no doubt perplexed them. Jesus
inquire whether or not He was the One that
answered that God’s Kingdom would not come
should come or whether they should look for
another. He was disappointed in not seeing evi- with observation; that is to say, when the King-
dences of the Kingdom, as he had expected. dom should come, people would not see it. Pro-
The Scribes and the Pharisees heard of the ceeding, Jesus elaborated, saying that when the
claim that Jesus was the long-promised King Kingdom of God should be established, people
who would set up His Messianic Kingdom, and would not see whether it was here or there; for
they derided Him. They looked at His motley the Kingdom of God would be the Power of God
company of followers—publicans and sinners as exerted everywhere in the midst of the people.
well as honorable people, but none of special Our translation is faulty, though evidently
rank, influence or wealth. They considered not intentionally so, when it reads, “For, be-
Jesus a deceiver and His followers dupes. Our hold, the Kingdom of God is within you.” The
lesson tells how they attempted to expose what translators, had they noticed carefully, would
they supposed was a deception of Jesus, thus to have been on guard against saying that the
turn away the delusion of His followers. There- Kingdom of God was within those Pharisees
fore they asked Him in public the question, that Jesus had designated hypocrites, whited
When will God’s Kingdom come? How long will sepulchres, etc. A closer examination of the
it be before you set it up? original would have shown that the text would
Doubtless they purposed to entrap Jesus; for better be translated, “The Kingdom of God is in
if He should say, A long time, His followers your midst.”

A kingdom is always represented by its king. what might be the real interpretation. How
Jesus, as the King, was present in their midst, could Jesus be the great King, as they had ex-
but they did not recognize Him. “There stand- pected, and yet they not see Him and His days?
eth One among you whom ye know not.” Simi- Jesus continued to discuss the enigma, say-
larly, all through the Gospel Age, the Church of ing, “They shall say to you, See here; or, See
Christ, His “Body,” has been undiscerned by there: go not after them, nor follow.” In a word,
the world. “The world knoweth us not, even as do not believe anybody who will thus tell you
it knew Him not.” For eighteen hundred years about My Second Coming; do not be deceived
this has been true in this sense; but Christ and into believing that I will come in any such man-
the Church in the flesh are not the Kingdom of ner. I will tell you how I shall come: “As the
God in the full, proper sense that the Bible lightning, that lighteneth out of the one part
promises it—a Kingdom of power and great under heaven, and shineth unto the other part
glory. Christ and the Church have been only
under heaven; so shall also the Son of Man be
the incipient Kingdom, an embryotic Kingdom
in His Day.”
—the Kingdom class, preparing for investiture
This astounding statement is better under-
of authority in God’s due time, which we believe
stood when we translate the Greek noun astrape
is now near.
This Kingdom is to be a spiritual one, and as “shining” instead of “lightning”; for evidently
hence its rulers will be as invisible as are the it refers to the sun, which rises in the east and
angels and the Heavenly Father. Jesus de- sets in the west, shining out of the one part of
clared, “Yet a little while, and the world seeth the heaven even unto the other. But how will
Me no more.” What was true of the Head will be this represent the Son of Man in His Day? How
true of every member of the elect Body of will He be like the sun? We answer that the
Christ, the Church. “Changed in a moment, in Day of Christ is a thousand-year Day, the Mil-
the twinkling of an eye,” the world will see lennium; and our Lord’s statement was one of
them no more; “for flesh and blood cannot in- the “dark sayings” of which Jesus said, “I have
herit the Kingdom of God,” and flesh and blood many things to tell you, but ye cannot bear
cannot see that which is spiritual. them now,” and promised that in due time the
During the Millennium, the Kingdom author- Holy Spirit would grant them an enlighten-
ity and power of God through Christ and the ment, that all of His words might be clearly
Church will be exercised amongst men; and yet understood. This portion, now due to be under-
they will not see it with the natural eye, but stood, is therefore becoming clear to those of
merely with the eyes of their understanding. spiritual discernment.
All the blind eyes will be opened. Thus every Then, that they might gradually learn that
eye will see that the Kingdom is established; these things belonged to a distant time, Jesus
and every one will understand that He who explained that first He must suffer many
suffered has entered into His glory, that the things and be rejected of that nation. Coming
Church, His Bride, is with Him in glory, and back to an explanation of what would be the
that the blessings of the Millennium proceed signs of His presence, in answer to their ques-
from them.—Revelation 20:6. tion as recorded in Matthew 24, He declared,
“Days of The Son of Man” “As it was in the days of Noah, so shall it be
Turning from the silenced Pharisees to His also in the days of the Son of Man.”
disciples, Jesus said, “The days will come when Here we have something definite, concrete.
ye shall desire to see one of the days of the Son We know what to look for at the time when the
of Man, and ye shall not see it.” This was aston- Kingdom will be due for establishment—the
ishing news to the faithful. Yet they were ac- time when the Sun of Righteousness will begin
customed to hearing from the Master things to shine forth from one end of heaven to the
which they could not understand; such as that other. The signs of the times will not be in the
they must eat of His flesh and drink of His outward condition of the world; for on the con-
blood, that He must be crucified, etc. They took trary everything will be going along in as quiet
all these things figuratively and wondered and orderly a manner as ever, just as in the

days of Noah, just as before the Deluge came, world—so much so, that all the creeds of Chris-
and just as in the days of Lot, before the de- tendom express the thought that the earth is
struction of Sodom—they ate, drank, married, to be “burned.” They overlook the fact that the
built, bought, sowed, planted, as usual. These heavens are to be “burned” also.
things are not signs of wickedness, but are In the symbolical usage of the Bible, the
mentioned to show us that there will be no out- earth represents the social order of human af-
ward sign to indicate to the world the time of fairs; the sea, the restless, discontented masses;
the Second Presence of Christ, when He will the heavens, the ecclesiastical powers. St. Peter
begin to deal with the world and to set up His tells us that all these will pass away with a
Kingdom. great confusion, and that instead will come the
new heavens and the new earth which God has
The Deluge And Sodom’s Destruction
promised. (2 Peter 3:10-13.) The new heavens
Why introduce these two pictures—the
will be the new ecclesiastical society—the
Deluge and the destruction of Sodom—in con-
Church in glory, joint-heirs with Christ in His
junction, while talking of the establishment of
Kingdom. The new earth will be the new social
Messiah’s Kingdom, which is to bless the
order which Messiah’s Kingdom will establish.
world? The answer is that the Bible everywhere
foretells that although Messiah’s Kingdom is Saints On The Housetop
the great provision of God which will lift the Again recurring to the period in which He
curse and bring in blessings world-wide, never- will be present before being revealed “in flam-
theless it is to be established upon the wreck of ing fire,” the Lord seems to assure us that all of
our present institutions. And it is this wreck of His faithful ones will die, and be changed in the
social, financial, political and religious institu- moment of dying, before the great trouble, the
tions of the present time that Jesus illustrated symbolic fire, will consume present institu-
by the Deluge and the destruction of Sodom. tions. In figurative language He says that in
And His own presence preceding this Time of that Day (of His Parousia, presence, before His
Trouble is to be unseen to the world, unknown Epiphania, revealing) those on the housetop,
to the world, unsuspected, unbelieved, until the with their goods in the house, should not leave
cataclysm of trouble precipitates with sudden- to take them out. What is here meant?
ness. Briefly, we believe that the house represents
This is not a charming picture. We are glad the House of God, and those on the housetop
that we may turn from it, and note the silver represent the most saintly of the people of God.
lining of the cloud, and the glorious blessings At that time such will come to realize the neces-
which will speedily follow the establishment of sity for flight; and the question will arise, How
the Kingdom on the ruins of our human fail- much of their stuff, their valuables, will they
ures. seek to save? They are warned not to seek to
Emphasizing the suddenness with which the save any of the stuff—considerations of social
calamity will overtake the world, Jesus said privileges, honor of men, sometimes titles of
that on the same day that Lot went out of small offices; such as vestryman, deacon, elder,
Sodom it rained down fire and brimstone from minister, etc. An attempt to save any of these
heaven; and He declared that thus it will be in things will mean disappointment. Everything
the Day when the Son of Man is revealed. The must be forsaken, else the test of that time will
Greek text shows a difference between the not be successfully passed.
Parousia, or presence, of Christ before the Time Likewise, any in the field must not turn back.
of Trouble, and the later Epiphania, or reveal- The field represents the world. And any of the
ing. Lord’s people who have gone out into the world
The description of the revealing of Christ is —who have left the church nominal—are not to
given in the words, He shall be revealed in go back; but learning the truth of the situation
flaming fire. (2 Thessalonians 1:7,8.) Indeed, they are to flee to the Lord from the field.
that Time of Trouble is frequently described St. Matthew’s account speaks of special trou-
symbolically in the Bible as a burning of the bles at that time upon such as are with child

and give suck, which we believe is also symboli- back at the things to be destroyed. Give them
cal, and refers to Christian people, seeking to no thought. “Flee out of Babylon!” “Deliver
convert the world and to teach beginners. These every man his own soul!” Lot’s wife, disobeying,
will be in special travail of soul, because of the looked back longingly to the things of destruc-
change of dispensation and the call, “Come out tion, and failed to escape. The Lord applies this
of her, My people.” It will be especially difficult illustration to His people, and urges that their
for such to hear and to obey that call. flight be with a full renunciation of the things
In the flight from Sodom, Lot and his family of the present time. Whoever shall seek to save
were warned to make haste, and not even to his life must lose it. Whoever will lose his life
look back to the things that were to be will thereby be preserving it—gaining the ever-
destroyed. So the Lord’s people are not to look lasting life.

32 Samaria or Galilee Illustrations: importunate widow, Pharisee and tax collector 18:1-14
Luke 18:1-14 spake this parable unto certain which

And he spake a parable unto them to this trusted in themselves that they were
end, that men ought always to pray, and righteous, and despised others: Two men
not to faint; Saying, There was in a city a went up into the temple to pray; the one a
judge, which feared not God, neither Pharisee, and the other a publican. The
regarded man: And there was a widow in Pharisee stood and prayed thus with him-
that city; and she came unto him, saying, self, God, I thank thee, that I am not as
Avenge me of mine adversary. And he other men are, extortioners, unjust, adul-
would not for a while: but afterward he
terers, or even as this publican. I fast
said within himself, Though I fear not God,
twice in the week, I give tithes of all that I
nor regard man; Yet because this widow
possess. And the publican, standing afar
troubleth me, I will avenge her, lest by
her continual coming she weary me. And off, would not lift up so much as his eyes
the Lord said, Hear what the unjust judge unto heaven, but smote upon his breast,
saith. And shall not God avenge his own saying, God be merciful to me a sinner. I
elect, which cry day and night unto him, tell you, this man went down to his house
though he bear long with them? I tell you justified rather than the other: for every
that he will avenge them speedily. Never- one that exalteth himself shall be abased;
theless when the Son of man cometh, and he that humbleth himself shall be
shall he find faith on the earth? And he exalted.
PRAY WITHOUT CEASING, AND HUMBLY—Reprints, p. 3841

LUKE 18:1-14.
“God be merciful to me a sinner.”
AGAIN WE have a lesson on Prayer, from vari- our God, of his willingness to hear their peti-
ous standpoints. The disciples needed to learn tions and to give them all necessary good things
certain lessons respecting prayers, and our in the proper manner and at the proper time.
Lord gave the instruction through two interest- The delay of the answer was to work out for
ing parables. The first lesson was respecting them a blessing of increasing faith and trust.
persistency: that they should continue to pray
The Unjust Judge
and not faint, nor grow disheartened and dis- The parable illustrating this represents a
couraged because of the delay in the answer. judge in an oriental country, void of reverence
They were to be assured of the real character of for either God or man—ready to defy divine

commands and to violate public opinion in the love for us is not deficient but strong, who lov-
attainment of his selfish ends. Judges in Chris- eth us as a father pitieth his children, and, on
tian lands we believe to be honorable and trust- the strength of our knowledge of God’s charac-
worthy: we recognize this as the rule and any- ter and trust in his faithfulness, we are to have
thing else as the exception; but in oriental patience, and to trust the fulfillment of our pe-
lands it is often regarded as a matter of course titions to his wisdom, love and power, knowing
that officials will indulge in graft of every kind, that all things shall be made to work together
and that whoever is in office is there for perfor good to them that love God, to the called
sonal benefit and profit. In olden times, indeed ones according to his purpose.
until within the last century, judges were to a Our Lord in applying the parable says, “And
large degree lawmakers as well as executives. shall not God avenge his elect which cry to him
Today in civilized lands these functions are sep- day and night?” though he manifest no special
arate, the lawmaking or legislative department haste in the matter. The lesson is that we are to
of the government being entirely separate from have confidence in God and in his promise that
the judicial and executive departments, much eventually the right shall triumph. This confi-
to the advantage of the public and to the for- dence is to amount to an absolute faith which
warding of the ends of justice. will grasp the promises, never doubting but
Before the unrighteous judge of the parable merely waiting. Those who thus come to God in
came a widow who was suffering from certain faith and trust may come repeatedly and be
indignities and injustices from which she de- refreshed at every coming, because they come
sired to be relieved by the judge. Since she was not with a hope of changing the Almighty,
not wealthy and could not bribe him, since she altering any of his plans and arrangements,
had little influence, her demands for redress which they recognize as righteous altogether:
and justice were ignored. However, she was but, on the contrary, they come because they
persistent until finally the judge, admitting to believe his promises and because they desire to
himself that it was not love of justice on his rest and comfort their hearts by communion
part but merely selfish desire to avoid further with him, by assuring their hearts in prayer
trouble, took up her case and granted her the that the Father himself loveth us and that he
necessary assistance and justice. has a due time for the deliverance of those who
God Not Unjust Though He Delay are his from the bondage of the Adversary, of
The parable does not compare this unjust sin and death. The time may seem long, but if
judge with our heavenly Father, and thus imply the proper faith be exercised a blessing will
that the latter is an unjust judge. On the con- come with every step of the delay that will more
trary it contrasts the two and gives us the than compensate.
thought, the lesson, that if an unjust judge Our Lord concludes this parable by saying,
would finally grant relief simply from selfish “I tell you that he will avenge them speedily.”
motives, surely our heavenly Father, who is This may mean that when the Lord’s time shall
neither unjust nor unloving nor careless of the come for the delivering of his people he will
interests of his people, will heed their prayers. make a short work with the great Adversary
If, therefore, a matter be one that in our judg- and all the machinery of unrighteousness
ment is very importune, demanding our earnest which, under the prince of this world, has come
prayers, and if the answer to those prayers be to occupy so prominent a place in the affairs of
not quickly forthcoming, we can neither con- life—in opposing truth, righteousness, etc. Or
clude that God is an unjust judge who cares not on the other hand it might be understood to
for us because we cannot bribe him nor other- mean that the Lord will really not long delay in
wise advantage him, nor are we to think of him bringing in his Kingdom of righteousness. From
as selfishly careless of our interests except as the human standpoint the more than eighteen
we would bother him; but we are to think of centuries from the time our Lord redeemed the
him as our loving heavenly parent, whose arm world until now, the time for the setting up of
is not shortened that he cannot assist us, whose his Kingdom, seems a long time: How could it

be spoken of as “speedily”? We reply that “a day vengeance, and the year of recompense for the
with the Lord is as a thousand years”: hence controversy of Zion.”—Isa. 63:4; 34:8.
from this standpoint the whole period would be Taken as a whole, the lesson to the Lord’s
less than two days. What we need today is to people through this parable is that we are to
take the Lord’s standpoint in viewing matters. have patience, not attempt to render vengeance
Both views are Scriptural, and therefore we upon our opposers, but to love our enemies and
need not dispute as to which one the Lord in- to do good to them that despitefully use us, and
tended. Possibly he meant that we should take to look to the Lord for such relief as he sees
both. proper to send; and though we find the full
measure of relief long deferred, we are to have
Shall He Find The Faith?
rest and refreshment through faith that the
Separate and distinct from the parable the
time is coming when all the gracious promises
Lord interjects the statement, “Nevertheless,
will be abundantly fulfilled, “According to thy
when the Son of man cometh shall he find faith
faith be it unto thee.”
on the earth?” The intimation is that at the sec-
Those who believe little of the Lord’s prom-
ond coming of the Lord for the establishment of
ises, who trust him little, will pray to him little,
his Kingdom the true faith would be seriously
will exercise little faith, and will have little joy
lacking, almost extinct—just as at the first ad-
and blessing in consequence. Those, on the con-
vent we read, “He came unto his own [people]
trary, who have faith, and who go continually to
and his own received him not.” So, in the end
the throne of grace and appreciate the Lord and
of this age, our Lord’s second presence for the
trust in the glorious outcome of their prayers
establishment of his Kingdom will similarly try
and labors, will have joy now and fullness of joy
and test nominal spiritual Israel. Again he will
by and by.
come unto his own and his own will receive him
not—he will not find the necessary faith in the Prayers of The Self-Righteous Not Acceptable
earth. However, as respects the first advent we The Pharisees were a very moral class
read, “But to as many as received him to them amongst the Jews, devout, at least outwardly,
gave he liberty,” etc. So at the second advent, to very exact, though inwardly, the Lord tells us,
as many as have faith and receive him, to these they were far from right. He alone was compe-
also similarly he will grant a special blessing. tent to make the terrible arraignment that they
Associating these words with the parable were like sepulchers, beautifully whitened on
foregoing the implication is that the Church, the outside but inwardly full of corruption.
the very elect, the little flock, throughout the There is a similar class in Christendom today,
Gospel age will be expected to look to the Lord who are outwardly moral, very particular,
continually for help and deliverance, but that exact, scrupulous, and yet not pleasing to the
they will not actually be helped or delivered Lord. They are proud of their righteousness,
until the First Resurrection, at the Master’s and seem to fail to realize that if they are natu-
second advent, at the time he will set up his rally less depraved than some others they have
Kingdom. It is in line with this that the Apostle nothing therein to boast of, because they are
exhorts us saying, “Brethren, avenge not your- still far from being actually perfect. This para-
selves, but rather give place unto wrath: for it ble is intended to show that God would look
is written, Vengeance is mine; I will repay, with more sympathy, more compassion, upon
saith the Lord.” (Rom. 12:19.) Hence we find the more depraved man if he were the more
the Scriptures throughout indicating clearly honest and more humble rather than on the
that the second advent of our Lord will be a morally better but less humble.
time of tribulation to the world in general, a The parable pictures two men going up to the
day of vengeance, a day of rectifying the wrongs Temple according to the Jewish custom to pray:
of the people. Thus through the Prophet the the one was a self-righteous Pharisee, a moral
Lord declares, “The day of vengeance is in mine man, in many respects a good man, but very
heart, and the year [time] of my redeemed is conscious of all his righteous deeds and per-
come;” and again, “It is the day of the Lord’s functory observances of divine rules; the other

man was of a lower class and cast, who had see, rejecting the imputed righteousness of the
more weaknesses and blemishes and who real- Atonement Day sacrifices. The condition would
ized his condition. The Pharisee, we are told, be similar today to us if we boasted in ourselves
stood and prayed with himself: apparently his in any sense or degree. Such a man offering
prayers did not ascend to the Lord, and it would such a prayer should know that it does not go to
be strictly true, therefore, to say that he prayed God, that it was merely self-adulation and that
with himself, heard himself pray, congratulated he profiteth nothing by it. We are in the right
himself in the prayer, and rejoiced in his own attitude when we realize that our sufficiency is
self-consciousness generally. His prayer was of God, who has made us to differ and who
not the kind which the Father invites, for he keeps us by his own power, covers us with the
seeketh such to worship him as worship him in robe of Christ’s righteousness and is preparing
spirit and in truth; and it seems impossible for us for the glory, honor and immortality which
any one to come before the Lord in a proper he has promised us if we are faithful in obedi-
manner who does not appreciate his own weak- ence to his lessons and guidance.
nesses, imperfections, blemishes, and acknowl- All the Lord’s people should be able to assure
themselves at the throne of grace that they are
edges these and seeks the divinely arranged
not extortioners, not unjust, not adulterers, nor
means for covering them.
like other men. This is all in harmony with our
Prayer of The Self-Righteous Lord’s declaration, “If ye were of the world the
The Pharisee said, “God, I thank thee that world would love its own: but because ye are
I am not as other men, extortioners, unjust, not of he world, but I have chosen you out of the
adulterers, or even as this publican.” It is quite world, therefore the world hateth you.” We are
true that such a prayer uttered truthfully to be glad if we find these evidences of our sepa-
would imply a compassion of heart for which we rateness from the world, but we are not to boast
might well give thanks to God. All Christians of them nor to consider that they are of our own
by virtue of their relation to God, the covering institution nor attempt to take credit for them.
of their sins, the begetting of the Spirit, the As already shown, we are what we are by the
transforming work progressing in their hearts, Lord’s grace.
have every reason to give thanks to the Lord The Pharisee as a part of his boast claimed
that they differ from the majority of their fel- that he fasted twice in the week, as well as gave
low-creatures. But they have nothing whereof tithes of everything that he acquired. In this
to boast, for, as the Apostle remarks, What have fasting he was going beyond anything that the
we that we have not received from the Lord? Law required, and doubtless felt that he was to
Who hath made us to differ? (1 Cor. 4:7.) If, be especially commended therefore. But not so
therefore, the difference between ourselves and from the Lord’s standpoint—works can never
others be recognized as of the Lord and his justify us. If we were to fast, starve ourselves to
work of grace in us and not of ourselves, this is death, it would not be meritorious; no works
the proper attitude of heart, and all who have can be of value except as based upon proper rec-
this realization may properly enough give ognition of our own imperfections and proper
thanks to the Lord that in this respect they are acceptance of divine justification, which is
different from others because he hath made us granted to us now through faith in Jesus, and
to differ, because by his grace we are what we which in that day was typically imputed to all
are. the members of the Jewish nation through the
The difficulty with the Pharisee of the para- typical sacrifices of their Day of Atonement. As
ble was that he prayed with himself, congratu- for fasting, the Lord’s people today will find
lated himself, and merely pretended to give plenty of things from which they may well fast.
thanks to the Lord for these differences. He did Fasting simply signifies self-denial, and self-
not thank the Lord that he had made him to denials of food are not the greatest nor the most
differ, but thanked the Lord that he had made estimable in God’s sight, we may be sure. There
himself to differ—he was trusting in his own are other desires of the flesh which all who are
works of the flesh, which could never be accept- the Lord’s true followers are to strive to control
able to the Lord, and was, therefore, as a Phari- and diminish and starve out, that they might

proportionately flourish and be nourished spiri- dards, inwardly, from God’s standpoint, his was
tually and made strong. the better heart of the two, the more hopeful.
Boasting of Giving Tithes He was not trusting in himself, and was in a
The tithe-giving was proper. God had en- better condition, therefore, to receive the grace
joined, as a mark of respect for him, that one- of God upon the only terms upon which it could
tenth (or tithe) of all increase of herd or flock or be obtained, humble faith. Our Lord indicates
field should be set apart peculiarly to his ser- that of the two this one—outwardly less noble,
vice: and obedience to this arrangement was less moral—was inwardly more acceptable to
nothing to boast of, particularly when it is re- the Father, justified rather than the Pharisee.
membered that the Lord is the bountiful giver And then, as a lesson based upon this, comes
of all good. Where then was the room for pride the word,
and boasting in connection with such tithe-
giving? It showed a self-satisfied condition of “Everyone That Exalteth Himself Shall Be
heart, unready to make the still greater conse- Abased; And He That Humbleth Himself Shall
cration required of all who would be accepted as Be Exalted”
members of the house of sons, the followers of Is it not remarkable that so frequently
Jesus, who are expected to consecrate their all throughout the Scriptures the Lord calls atten-
to the Lord, and thenceforth to act as stewards tion to the great necessity for humility, assur-
who will be prepared to give an account of the ing us that without it, whatever may be our
use of every dollar, every talent, every opportu- conditions, our qualifications, we could by no
nity. Are the saints inclined to boast of their means enter the Kingdom. In the parable just
self-denials or services? Let them reckon the considered this quality of humility is illustrated
matter carefully and see how little the most in the publican, the lack of it is illustrated in
energetic is able to accomplish, and then doubt- the Pharisee. To reason the matter out we can
less with shame many will confess how little of see that only the humble minded could possibly
all they desired to accomplish they have been be prepared to confess themselves sinners and
able to render unto the Lord. unworthy of divine favor and love, needing jus-
“God Be Merciful To Me A Sinner” tification, forgiveness, provided for us in Christ.
The publican was a sample of those who Not only so, but even after exercising such
made no profession of great piety. Humble- humility and coming to the Lord and being ac-
minded people, they realized that they did not cepted of him, if the humility be lost our gra-
live up to the grand requirements of God’s per- cious standing in Christ is forfeited. Pride
fect Law, and, discouraged by the assertions of signifies self-satisfaction, and the correspond-
the Pharisees that they could obey and live ing ignoring of the all-sufficiency of our glorious
up to those requirements, these more humble- Head, who said to us, “Without me ye can do
minded ones were often in a discouraged atti- nothing.”—John 15:5.
tude, and sometimes in consequence lapsed into Alas, that so many of those who have some
carelessness and sinful ways. In the parable knowledge of God and of his plan of salvation
the publican stands afar off; he did not ap- are hindered from laying hold in a proper man-
proach close to the holy precincts of the Temple; ner by a lack of humility and readiness to see
he stood at a goodly distance. He recognized their own faults, confess them and to accept
the great difference between God’s perfection divine mercy and grace. Alas, also, that so
and his own personal unworthiness, imperfec- many, after having exercised faith and been
tion and sinfulness. He smote upon his breast, washed from their old sins, are through lack of
upon his heart, as though indicating that he humility led to haughtiness, high-mindedness,
accepted the divine sentence of death as well which in one way or another is sure to work
deserved, merited, yet he appealed for mercy— injury to us as New Creatures—sure to blast
Lord have mercy upon me, I am a sinner! Al- the prospect for a share in the Kingdom in
though outwardly not as moral nor as good a which only those who humble themselves shall
man as the other, judged by any human stan- be exalted.

32 Perea Swings down through Perea; teaches on divorce 19:1-12 10:1-12
Perea Rich young man; illustration of laborers in vineyard 19:16–20:16 10:17-31 18:18-30
Matthew 19:1-30 Good Master, what good thing shall I do,

And it came to pass, that when Jesus had that I may have eternal life? And he said
finished these sayings, he departed from unto him, Why callest thou me good?
Galilee, and came into the coasts of Judea there is none good but one, that is, God:
beyond Jordan; And great multitudes fol- but if thou wilt enter into life, keep the
lowed him; and he healed them there. The commandments. He saith unto him,
Pharisees also came unto him, tempting Which? Jesus said, Thou shalt do no mur-
him, and saying unto him, Is it lawful for a der, Thou shalt not commit adultery, Thou
man to put away his wife for every cause? shalt not steal, Thou shalt not bear false
And he answered and said unto them, witness, Honor thy father and thy mother:
Have ye not read, that he which made
and, Thou shalt love thy neighbor as thy-
them at the beginning made them male
self. The young man saith unto him, All
and female, And said, For this cause shall
these things have I kept from my youth
a man leave father and mother, and shall
up: what lack I yet? Jesus said unto him,
cleave to his wife: and they twain shall be
one flesh Wherefore they are no more If thou wilt be perfect, go and sell that
twain, but one flesh. What therefore God thou hast, and give to the poor, and thou
hath joined together, let not man put shalt have treasure in heaven: and come
asunder. They say unto him, Why did and follow me. But when the young man
Moses then command to give a writing of heard that saying, he went away sorrow-
divorcement, and to put her away? He ful: for he had great possessions. Then
saith unto them, Moses because of the said Jesus unto his disciples, Verily I say
hardness of your hearts suffered you to unto you, That a rich man shall hardly
put away your wives: but from the begin- enter into the kingdom of heaven. And
ning it was not so. And I say unto you, again I say unto you, It is easier for a
Whosoever shall put away his wife, except camel to go through the eye of a needle,
it be for fornication, and shall marry than for a rich man to enter into the king-
another, committeth adultery: and whoso dom of God. When his disciples heard it,
marrieth her which is put away doth com- they were exceedingly amazed, saying,
mit adultery. His disciples say unto him, If Who then can be saved? But Jesus beheld
the case of the man be so with his wife, it them, and said unto them, With men this
is not good to marry. But he said unto is impossible; but with God all things are
them, All men cannot receive this saying, possible. Then answered Peter and said
save they to whom it is given. For there unto him, Behold, we have forsaken all,
are some eunuchs, which were so born
and followed thee; what shall we have
from their mother’s womb: and there are
therefore? And Jesus said unto them, Ver-
some eunuchs, which were made eunuchs
ily I say unto you, That ye which have fol-
of men: and there be eunuchs, which have
lowed me, in the regeneration when the
made themselves eunuchs for the king-
dom of heaven’s sake. He that is able to Son of man shall sit in the throne of his
receive it, let him receive it. Then were glory, ye also shall sit upon twelve
there brought unto him little children, that thrones, judging the twelve tribes of
he should put his hands on them, and Israel. And every one that hath forsaken
pray: and the disciples rebuked them. But houses, or brethren, or sisters, or father,
Jesus said, Suffer little children, and forbid or mother, or wife, or children, or lands,
them not, to come unto me: for of such is for my name’s sake, shall receive a hun-
the kingdom of heaven. And he laid his dredfold, and shall inherit everlasting life.
hands on them, and departed thence. But many that are first shall be last; and
And, behold, one came and said unto him, the last shall be first.

Matthew 20:1-16 they said, Moses suffered to write a bill of
For the kingdom of heaven is like unto a divorcement, and to put her away. And
man that is a householder, which went out Jesus answered and said unto them, For
early in the morning to hire laborers into the hardness of your heart he wrote you
his vineyard. And when he had agreed this precept. But from the beginning of the
with the laborers for a penny a day, he creation God made them male and female.
sent them into his vineyard. And he went For this cause shall a man leave his father
out about the third hour, and saw others and mother, and cleave to his wife; And
standing idle in the marketplace, And said they twain shall be one flesh: so then they
unto them; Go ye also into the vineyard, are no more twain, but one flesh. What
and whatsoever is right I will give you. therefore God hath joined together, let not
And they went their way. Again he went man put asunder. And in the house his
out about the sixth and ninth hour, and disciples asked him again of the same
did likewise. And about the eleventh hour matter. And he saith unto them, Whoso-
he went out, and found others standing ever shall put away his wife, and marry
idle, and saith unto them, Why stand ye another, committeth adultery against her.
here all the day idle? They say unto him, And if a woman shall put away her hus-
Because no man hath hired us. He saith band, and be married to another, she
unto them, Go ye also into the vineyard; committeth adultery. And they brought
and whatsoever is right, that shall ye young children to him, that he should
receive. So when even was come, the lord touch them: and his disciples rebuked
of the vineyard saith unto his steward, those that brought them. But when Jesus
Call the laborers, and give them their hire, saw it, he was much displeased, and said
beginning from the last unto the first. And unto them, Suffer the little children to
when they came that were hired about the come unto me, and forbid them not: for of
eleventh hour, they received every man a such is the kingdom of God. Verily I say
penny. But when the first came, they sup- unto you, Whosoever shall not receive the
posed that they should have received kingdom of God as a little child, he shall
more; and they likewise received every not enter therein. And he took them up in
man a penny. And when they had received his arms, put his hands upon them, and
it, they murmured against the goodman of blessed them. And when he was gone
the house, Saying, These last have forth into the way, there came one run-
wrought but one hour, and thou hast ning, and kneeled to him, and asked him,
made them equal unto us, which have
Good Master, what shall I do that I may
borne the burden and heat of the day. But
inherit eternal life? And Jesus said unto
he answered one of them, and said,
him, Why callest thou me good? there is
Friend, I do thee no wrong: didst not thou
none good but one, that is, God. Thou
agree with me for a penny? Take that
knowest the commandments, Do not com-
thine is, and go thy way: I will give unto
mit adultery, Do not kill, Do not steal, Do
this last, even as unto thee. Is it not law-
not bear false witness, Defraud not, Honor
ful for me to do what I will with mine
thy father and mother. And he answered
own? Is thine eye evil, because I am
and said unto him, Master, all these have
good? So the last shall be first, and the
I observed from my youth. Then Jesus
first last: for many be called, but few
beholding him loved him, and said unto
chosen.
him, One thing thou lackest: go thy way,
Mark 10:1-31 sell whatsoever thou hast, and give to the
And he arose from thence, and cometh poor, and thou shalt have treasure in
into the coasts of Judea by the farther heaven: and come, take up the cross, and
side of Jordan: and the people resort unto follow me. And he was sad at that saying,
him again; and, as he was wont, he and went away grieved: for he had great
taught them again. And the Pharisees possessions. And Jesus looked round
came to him, and asked him, Is it lawful about, and saith unto his disciples, How
for a man to put away his wife? tempting hardly shall they that have riches enter
him. And he answered and said unto into the kingdom of God! And the disciples
them, What did Moses command you? And were astonished at his words. But Jesus

answereth again, and saith unto them, therein. And a certain ruler asked him,
Children, how hard is it for them that trust saying, Good Master, what shall I do to
in riches to enter into the kingdom of God! inherit eternal life? And Jesus said unto
It is easier for a camel to go through the him, Why callest thou me good? none is
eye of a needle, than for a rich man to good, save one, that is, God. Thou
enter into the kingdom of God. And they knowest the commandments, Do not com-
were astonished out of measure, saying mit adultery, Do not kill, Do not steal, Do
among themselves, Who then can be not bear false witness, Honor thy father
saved? And Jesus looking upon them and thy mother. And he said, All these
saith, With men it is impossible, but not have I kept from my youth up. Now when
with God: for with God all things are pos- Jesus heard these things, he said unto
sible. Then Peter began to say unto him, him, Yet lackest thou one thing: sell all
Lo, we have left all, and have followed that thou hast, and distribute unto the
thee. And Jesus answered and said, Verily poor, and thou shalt have treasure in
I say unto you, There is no man that hath heaven: and come, follow me. And when
left house, or brethren, or sisters, or he heard this, he was very sorrowful: for
father, or mother, or wife, or children, or he was very rich. And when Jesus saw
lands, for my sake, and the gospel’s, But that he was very sorrowful, he said, How
he shall receive a hundredfold now in this hardly shall they that have riches enter
time, houses, and brethren, and sisters, into the kingdom of God! For it is easier
and mothers, and children, and lands, for a camel to go through a needle’s eye,
with persecutions; and in the world to than for a rich man to enter into the king-
come eternal life. But many that are first dom of God. And they that heard it said,
shall be last; and the last first.
Who then can be saved? And he said, The
Luke 18:15-30 things which are impossible with men are
And they brought unto him also infants, possible with God. Then Peter said, Lo, we
that he would touch them: but when his have left all, and followed thee, And he
disciples saw it, they rebuked them. But said unto them, Verily I say unto you,
Jesus called them unto him, and said, Suf- There is no man that hath left house, or
fer little children to come unto me, and parents, or brethren, or wife, or children,
forbid them not: for of such is the king- for the kingdom of God’s sake, Who shall
dom of God. Verily I say unto you, Whoso- not receive manifold more in this present
ever shall not receive the kingdom of God time, and in the world to come life
as a little child shall in no wise enter everlasting.
THE CAMEL AND THE NEEDLE’S EYE—Reprints, p. 4658

MATTHEW 19:13-26.
“Jesus said, Suffer little children to come unto me and forbid them not,
for of such is the Kingdom of Heaven.”
EN ROUTE toward Jerusalem the Master was From this we are not to understand that the
met by mothers desiring to have his blessing Kingdom of Heaven will be composed of little
upon their children. The Apostles, realizing the children. This erroneous idea has gone broad-
greatness of their Master and the importance of cast, and such an impression respecting the
his time, forbade this and rebuked the mothers. Kingdom has thus resulted. On the contrary, no
little children can get into the Kingdom. Only
When Jesus heard, he called them and said:
those who have the hearing of faith are even
“Suffer little children, and forbid them not, to
“called” to the Kingdom and its glories. Our
come unto me; for such is the kingdom of Lord’s blessing upon little children merely sig-
heaven,” and he put his hands in blessing upon nified his sympathy and love and his apprecia-
their heads. tion of the purity and innocence of childhood.

Those who will be of the Kingdom of God must tain of all goodness? But answering your ques-
be like little children in the sense of being sim- tion; if you would enter into eternal life, keep
ple hearted, true, honest and trustful of their the commandments. The young man replied,
heavenly Father—of such-like will be the inher- Which? The Master answered, “Thou shalt do
itors of the Kingdom. no murder, nor commit adultery, nor steal, nor
Another account tells us of Jesus’ further bear false witness, but honor thy father and thy
words to the effect that all who would be his mother and love thy neighbor as thyself.” The
disciples must become as little children—must young man replied, “All these things have I ob-
be like little children in guilelessness, faith, served from my youth. What lack I yet?”
etc. But those who will be heirs of the Kingdom He was a model young man and Jesus loved
will all be “overcomers.” Such take up their him. Evidently he was keeping the Jewish Law
cross and follow the Lord whithersoever he to the extent of his knowledge and ability. He
leaeth. As our Lord could not have taken up his thought that he was loving his neighbor as him-
cross when he was a boy of nine, so likewise self; but this was a mistake which the Lord dis-
children cannot become the followers of Christ closed to him by the following suggestion: “If
in the Scriptural sense until they have reached thou wouldest be perfect, go sell all that thou
the age of discretion, which with some may hast and give to the poor and thou shalt have
occur much earlier than with others. We have treasure in heaven” instead of on earth; sacri-
known children of twelve years or thereabouts fice also your earthly reputation and become
to give excellent evidence of faith, obedience my follower.
and consecration to the Lord’s will and evidence Ah, how the Lord knew to put his finger on
of being begotten of the holy Spirit. These, of the sore spot! The young man had come to him
course, but no other children, could have hope very boastful, very sure that if any one in the
of sharing with Christ in his Millennial King- world was seeking to be in harmony with the
dom. Divine arrangement he was that one. He came
The Young Nobleman’s Test for the Master’s approval, that he might hear
On his journey our Lord was accosted by one him say, “You are the one exception to the
who said, “Good Master, what good things shall rule.” The Lord did not say, “If you love your
I do that I may have eternal life?” He had the neighbor as you love yourself you will at least
right idea, namely, that eternal life is the grand put forth an effort to make that neighbor as
desideratum, the grand hope of all hopes before comfortable as you desire to be comfortable.”
the human family. We are glad of the ques- He was content to be very rich, while some of
tion, for it brought forth the inspired answer, his neighbors whom he thought he loved as he
in which everybody is interested. What is the loved himself were very poor—abjectly, sorrow-
value of the present life, except as it leads us fully so. When Jesus discovered to him the diffi-
up the passageway to eternal life? How utterly culty of his situation, he grasped it at once. He
lost we should feel if assured that at death we saw himself as never before. It became a new
would be blotted out forever! How little in this test with him. Thus it is with all. A previous
life would be worth consideration—how little lesson showed us the Kingdom as a great prize,
it could do toward filling the longing of our a pearl of great value, a treasure, which to pos-
hearts, which yearn for eternal life! sess, will cost all that we have; and this lesson
Our Lord parried the question, in order to points out the same fact.
draw out the young man and make him commit Let us not make the mistake made by some,
himself. “Why do you call me good?” Why do and suppose that the young man who lived so
you acknowledge me as a good teacher? I am honorable a life and failed to gain heaven,
either the Messiah, as I claim, or else an impos- would be thrust down into eternal torment be-
tor and far from good. Do you accept my cause he did not sacrifice his all to become the
Messiahship? If you do not, how can you call me Lord’s disciple. His loss of the Kingdom was a
good or acknowledge that anything could be sufficient penalty without suffering eternal tor-
good that does not proceed from God, the Foun- ment in the future. Such members of the hu-

man family, under the blessed conditions of the that he may obtain it. The rich must give up
Millennial Kingdom, will doubtless make very all to the Lord, and then as stewards of their
rapid progress and will obtain eternal life on riches will be held responsible for their stew-
the plane of human perfection, though not wor- ardship.
thy of the Kingdom honors which belong only to The following little poem describes the nee-
the elect. And the elect are those only who are dle’s eye, or small gate beside the larger gate,
gladly sacrificing their lives and their all to through which the camels might pass into the
gain the great prize. walled city after sundown and without any of
Passing Through The Needle’s Eye their burden. So the rich by unloading and be-
Our Lord commented upon the matter to his coming poor may get into the Kingdom—
disciples and added that the rich must have Through The Needle’s Eye
great difficulty in connection with their en- “Tall was my camel and laden high,
deavor to enter the Kingdom. He said, sympa- And small the gate as a needle’s eye.
thetically, rather than in a denunciatory “The city within was very fair,
manner, “It is easier for a camel to go through And I and my camel would enter there.
the needle’s eye than for the rich to enter the “ ‘You must lower your load,’ the porter cried,
kingdom of God.” This astonished the disciples ‘You must throw away that bundle of pride.’
very greatly, for they knew that the majority
“This I did, but the load was great,
of the religionists of their day belonged to the
Far too wide for the narrow gate.
wealthy class, the Scribes and the Pharisees.
They replied, “Who, then, can get into the King- “ ‘Now,’ said the porter, ‘to make it less,
Discard that hamper of selfishness.’
dom, if these cannot?” Our Lord’s reply was,
“With men this is impossible, but not with “I obeyed, though with much ado,
God.” Men would be inclined to say that Yet still nor camel nor I got through.
God would find no one for the Kingdom at all if “ ‘Ah,’ said the porter, ‘your load must hold
he rejected the rich. Some little package of trust-in-gold.’
In a word, no rich man can get into the King- “The merest handful was all I had,
dom. He must give up everything to the Lord or Yet ‘Throw it away,’ the porter bade.
else be barred from a place in the Kingdom. The “Then lo, a marvel! the camel tall
terms of acceptance are the same to the rich as Shrank to the size of the portal small,
to the poor. He who would have the “pearl of “And all my riches, a vast estate,
great price” must sell all that he has in order Easily passed through the narrow gate!”
LABORERS IN THE VINEYARD—Reprints, p. 5473

MATTHEW 20:1-16.
“He maketh His sun to rise on the evil and on the good,
and sendeth rain on the just and on the unjust.”—Matthew 5:45.
THIS PARABLE is difficult of interpretation so only those at the beginning of the Age had
as to make all of its facts find fulfillment. The definite promise as respects a reward—that all
Great Teacher gave it as a parable of the King- others got merely the assurance that they
dom; hence we know that it applies to the expe- would receive what would be right.
riences of the Church during this Gospel Age. If Another difficulty which we would encounter
we were to apply the different intervals men- in interpreting the parable is how to apply the
tioned to different epochs in this Age, we would murmuring of those who were first called and
have difficulty; for the Apostles and others, last rewarded. Other Scriptures show us that
called early in the Age, did not live and labor the Apostles and others first called in the Gos-
throughout the entire period. Again, in so ap- pel Age will experience their resurrection
plying it, we would face the proposition that change before those who will be living at the

Second Coming of Christ. St. Paul declares that and gave the Jews the privilege of entering into
the dead in Christ shall rise first, and that it. That privilege was a “penny,” or a reward for
then those of us who are alive shall be changed. their faithful endeavor to keep the Law all their
Furthermore, it would be unthinkable that the lives. But when the offer of the Kingdom was
Apostles and others of the early Church would promulgated, some publicans and sinners were
murmur at the reward to be given them. attracted—some who had previously neglected
All of these difficulties must be borne in mind God’s service and labors in the vineyard. These
when we attempt to find a solution of this para- new laborers were received by the Lord Jesus
ble that would fit the experiences of the Church and given an opportunity to become His disci-
as a whole during the Gospel Age. ples.
If we attempt to apply the parable to the The privilege of discipleship was the penny,
individual experiences of God’s people, we have or reward. The Scribes and the Pharisees, who
trouble also. Applying it thus, we might say had been faithful to the Lord God all their lives,
that those who begin a Christian life early, and considered that they should have had some
are found faithful in the Lord’s service at the pre-eminence or preference over the publicans
evening-time of life, would be the ones first and sinners; and they murmured at any ar-
called and promised a reward. Others coming in rangement as unfair which would not give them
later, and serving the Lord’s cause with only the first opportunities of the Kingdom. If publi-
a portion of their time, strength and talent, cans and sinners were to obtain the blessed
would correspond to those who heard the later privilege of discipleship with Messiah, then
call—some even at the eleventh hour. If we in- surely, they thought, some still higher favor
terpret the parable as meaning that all these should come to them. They murmured that
will get a similar reward regardless of the time Jesus received publicans and sinners and ate
spent in the Master’s service, we would still with them.
have difficulty with the fact that those called One of the Master’s parables was intended as
earliest murmured, complained, were dissatis- a special reproof to the Pharisees along this
fied. line. The prodigal son represented a class of
On the contrary, we are surely convinced Jews not living up to their privileges, while the
that any who would murmur against the Lord’s elder brother represented those who had con-
will and His just and loving arrangements for tinuously sought to be earnestly and actively
His people, will never obtain the Kingdom re- engaged in the Father’s business. When some of
ward beyond the veil. We may feel assured that this prodigal class received the Message of God’s
any who receive the Master’s “Well done” and Love from the lips of Jesus and His disciples,
the resurrection change will be far from mur- and returned to the Father’s House and were
muring. They will rejoice and be glad, and feel treated graciously and given the same privilege
more than rewarded for every little service and of sonship as those who had not gone astray,
sacrifice. How then can we apply this parable but who had labored faithfully, the elder-
consistently, in harmony with the teachings of brother class was offended. They murmured,
other Scriptures respecting the reward of the and refused to participate in the feast. Thus
Kingdom class? We can think of only one way, there were some who were first in opportunity,
and that is to apply the parable entirely to pres- but who were last so far as the blessing was
ent-life experiences of the Kingdom class, espe- concerned, and others who were last and least
cially of those who will be living at the close of found opportunity for receiving the Divine
this Gospel Age. blessing sooner and more effectively.
Partly Applicable to The Jews Applicable Also to Christians
For sixteen hundred years and more the The general lesson of the parable would seem
Jews waited for the First Coming of Messiah to be that we should appreciate the fact that
and the blessed opportunities which then would whatever God has to offer is a gift. We should
come. When Jesus began His ministry, He enter His service with loving loyalty to princi-
preached, “The Kingdom of Heaven is at hand,” ple, to righteousness. If we have served many

years, that privilege of service should be es- is the suggestion of those who have selected the
teemed; and our interest in the Lord’s cause Golden Text for this lesson. Be ye like unto your
should make us happy. From such a standpoint Father; for He is kind to the unthankful. “He
of appreciation of the privilege of service, we maketh His sun to rise on the evil and on the
should be glad to see the Lord’s work carried good, and sendeth rain on the just and on the
on, glad to see others enter the service and glad unjust.”—Matthew 5:45.
to see them get the same reward that we hope Lessons of The Golden Text
for ourselves. Only those who have such a More and more we are learning that in a very
broad spirit, such an appreciation of the privi- large and important sense our forefathers dur-
leges of the vineyard, such a sympathy for ing the Dark Ages lost the proper conception of
“as many as the Lord our God shall call”—only God’s character and of His Plan for human sal-
these will be fit for the Kingdom proper and vation. Instead of picturing Him in the creeds
in readiness to receive the special privileges of as loving and gracious, they portrayed Him in
knowledge and opportunity when the Kingdom very different colors. The creeds of the Dark
is ready to be announced. Ages, which have been handed down to us, have
As the typical kingdom was offered to the given us colored and distorted views of the
Jews in Jesus’ day, and as those who were new- teachings of the Bible. Only in recent years are
est in Divine service received the same opportu- Bible students beginning to discern this fact.
nities for a share in the Kingdom with those Nearly all people of intelligence have now cast
who had been long engaged, so apparently it is away the creeds as irrational in the general
to be in the end, or Harvest time, of this Gospel trend of their teaching—in their representation
Age. Those who have all their lives been seek- that God from the beginning purposed a Hell of
ing to be faithful to the Lord and to serve His fire and everlasting torture for nearly all His
cause should remember that they have had that human creatures, numbering thousands of mil-
much more of privilege and blessing. If some lions, and a Paradise of bliss for only a saintly
shall enter the Divine service later, they should handful, an elect few.
be rejoiced with as fellow-servants. But alas, while we have been realizing the
Indeed, all who are servants, according to the errancy of our creeds, and have been discarding
Word of the Lord, should be praying the Master them, many of us have failed to notice how dif-
to send other laborers into the vineyard, in- ferent their teachings are from the teachings of
stead of feeling jealous of any others who might the Bible! But the Bible is being sought after
come. And as greater knowledge of Present again. The colored creed-spectacles which dis-
Truth is now coming as a reward to all who torted our view are being broken to pieces. We
labor at all in the vineyard of the Lord, let us are learning to read the Bible in its own clear
not be surprised if this shall be equally distrib- light, and a blessing proportionately is coming
uted to those who have come in recently and to to us.
those who have been a long time in the Master’s Notice, for instance, this text: “That ye may
service. be the children of your Father which is in
Let us rather rejoice in the Lord’s ways. Let Heaven.” Brother Calvin, Bloody Mary, and
not our hearts be angry because of His gra- thousands of others during the Dark Ages, com-
ciousness to those who have come into the ser- mitted horrible atrocities in the name of reli-
vice even during the eleventh hour. Are they gion, in the name of Jesus, in the name of the
not brethren? Under the terms of the Golden Father, thinking that they were copying God,
Rule should we not wish them to have the same being like their Father in Heaven. But alas,
blessings that we enjoy? Any aloofness on the they knew Him not aright! They had been fol-
part of those who have been longer in the Lord’s lowing demon-drawn pictures which repre-
service—any feeling on the part of such that sented the almighty, gracious God, the Father
they must have more manifestation of the of Mercies, as most devilish in His plans and
Lord’s favor now—is evidently wrong. The Lord arrangements for His human creatures. Now
would have us more like unto Himself. And this we are seeing what Jesus really meant when

He said, “That ye may be the children of your ing; the hobgoblins of the past are fleeing before
Father which is in Heaven.” Now we are includ- its illuminating rays. “Tell the whole world
ing the remainder of His statement: “for He is these blessed tidings.”
kind to the unthankful”; and “He maketh His
The Glorious Character Of Our God
sun to rise on the evil and the good, and
Now when we read our Golden Text we see
sendeth rain on the just and on the unjust.”
that it tells us that as our God is gracious, lov-
Two of the very noblest of Jesus’ disciples
ing, merciful, kind, even to the unthankful,
caught the wrong thought, even though they
even to the unjust, even to sinners, so we
were for awhile personally present with the
should be kind, generous, loving, should do
Master. How much more should we excuse
those who, during a long period of energetic good unto all men as we have opportunity, and
creed-making and of neglect of Bible study, lost especially to the Household of Faith. This view
all proper conception of the Divine character! of God appeals to our hearts; and the more we
The two disciples referred to were James and study this God of Love, the more we realize that
John, the sons of Zebedee. When the Lord and He is the only loving and true God, and that all
His disciples had run short of food, James and of our previous misconceptions were unreal, un-
John went to a city of Samaria to purchase loving, untrue—gods of our own manufacture—
bread. The Samaritans inquired why Jesus did and the more do we see that civilized lands
not come to their city to heal the Samaritan have made creed idols with pen, type, ink and
sick, as well as the Jews. When they learned paper, more horrible than any which the hea-
that His mission for the time was exclusively then ever made of iron, stone, brass or clay.
for the Jews, they were offended and said: Buy “As a man thinketh in his heart, so is he.” If
your bread from Jews, then; we will sell you the ideal of his heart, the God that he worships,
nothing. Then it was that James and John, in- is cruel, vengeful, hateful, devilish, it would be
dignant that their Master, the Heir of all a miracle if that man or woman worshiping
things, should be thus dishonored, asked per- such a false deity would not become more or
mission of Jesus to call down fire upon the less contaminated and be led into more or less
Samaritans, to consume their city. These disci- of wrong thinking and wrong doing. But when
ples thought that they had the spirit of God. we get before the mind’s eye the loving and true
But Jesus said, “Ye know not what manner of God as our ideal, we are more and more
spirit ye are of; for the Son of Man came not to changed and transformed day by day as we dis-
destroy men’s lives, but to save them.” cern our Maker’s gracious character. Uncon-
And if these two dear disciples needed to be sciously we copy this high ideal, and more and
corrected—needed to be shown that they had a more become transformed through the renew-
wrong spirit in wishing to destroy the Samari- ing of our minds, and more and more prove the
tans—how much more would Jesus’ reproof be good and acceptable and perfect will of God in
appropriate to those who in the name of God our daily lives.
would consign all opponents to an eternity of Let us hold fast that which is good—the sure
torture! Word of God. Let us discard the human theories
But such were some of us, in our ignorance, of the Dark Ages, which greatly misrepresented
in our superstition, in our creed-intoxication— to us the Divine Message. Thus we shall be giv-
as a result of drinking the wine of false doc- ing heed to the Master’s words: “Ye shall know
trine. (Revelation 17:1-5; 18:3.) Thank God for the Truth, and the Truth shall make you free.”
the deliverance! Praise His name for the saner “Who trusts in that Word has the sweet hope of life,
views coming to His people! The dawning of the An end of confusion and error and strife.
Morning of a New Dispensation is giving en- Its grace it imparts to the truth-seeking soul,
lightenment. The Sun of Righteousness is ris- Who humbly submits to its righteous control.”

32 Probably Perea Third time Jesus foretells his death, resurrection 20:17-19 10:32-34 18:31-34
Jericho Passing through Jericho, he heals two blind men; 20:29-34 10:46-52 18:35–19:28
visits Zacchaeus; parable of the pounds
Matthew 20:17-34 because they should hold their peace: but

And Jesus going up to Jerusalem took the they cried the more, saying, Have mercy
twelve disciples apart in the way, and said on us, O Lord, thou son of David. And
unto them, Behold, we go up to Jerusa- Jesus stood still, and called them, and
lem: and the Son of man shall be betrayed said, What will ye that I shall do unto you?
unto the chief priests and unto the They say unto him, Lord, that our eyes
scribes, and they shall condemn him to may be opened. So Jesus had compassion
death, And shall deliver him to the Gen- on them, and touched their eyes: and
tiles to mock, and to scourge, and to cru- immediately their eyes received sight, and
cify him: and the third day he shall rise they followed him.
again. Then came to him the mother of
Zebedee’s children with her sons, worship- Mark 10:32-52
ing him, and desiring a certain thing of And they were in the way going up to
him. And he said unto her, What wilt Jerusalem; and Jesus went before them:
thou? She saith unto him, Grant that and they were amazed; and as they fol-
these my two sons may sit, the one on thy lowed, they were afraid. And he took
right hand, and the other on the left, in again the twelve, and began to tell them
thy kingdom. But Jesus answered and what things should happen unto him, Say-
said, Ye know not what ye ask. Are ye ing, Behold, we go up to Jerusalem; and
able to drink of the cup that I shall drink the Son of man shall be delivered unto the
of, and to be baptized with the baptism chief priests, and unto the scribes; and
that I am baptized with? They say unto they shall condemn him to death, and
him, We are able. And he saith unto them, shall deliver him to the Gentiles: And they
Ye shall drink indeed of my cup, and be shall mock him, and shall scourge him,
baptized with the baptism that I am bap- and shall spit upon him, and shall kill him:
tized with: but to sit on my right hand, and the third day he shall rise again. And
and on my left, is not mine to give, but it James and John, the sons of Zebedee,
shall be given to them for whom it is pre- come unto him, saying, Master, we would
pared of my Father. And when the ten that thou shouldest do for us whatsoever
heard it, they were moved with indigna- we shall desire. And he said unto them,
tion against the two brethren. But Jesus What would ye that I should do for you?
called them unto him, and said, Ye know They said unto him, Grant unto us that we
that the princes of the Gentiles exercise may sit, one on thy right hand, and the
dominion over them, and they that are other on thy left hand, in thy glory. But
great exercise authority upon them. But it Jesus said unto them, Ye know not what
shall not be so among you: but whosoever ye ask: can ye drink of the cup that I
will be great among you, let him be your drink of? and be baptized with the baptism
minister; And whosoever will be chief that I am baptized with? And they said
among you, let him be your servant: Even unto him, We can. And Jesus said unto
as the Son of man came not to be minis- them, Ye shall indeed drink of the cup that
tered unto, but to minister, and to give his I drink of; and with the baptism that I am
life a ransom for many. And as they baptized withal shall ye be baptized: But
departed from Jericho, a great multitude to sit on my right hand and on my left
followed him. And, behold, two blind men hand is not mine to give; but it shall be
sitting by the way side, when they heard given to them for whom it is prepared.
that Jesus passed by, cried out, saying, And when the ten heard it, they began to
Have mercy on us, O Lord, thou son of be much displeased with James and John.
David. And the multitude rebuked them, But Jesus called them to him, and saith

unto them, Ye know that they which are And they which went before rebuked him,
accounted to rule over the Gentiles exer- that he should hold his peace: but he cried
cise lordship over them; and their great so much the more, Thou son of David,
ones exercise authority upon them. But so have mercy on me. And Jesus stood, and
shall it not be among you: but whosoever commanded him to be brought unto him:
will be great among you, shall be your and when he was come near, he asked
minister: And whosoever of you will be the him, Saying, What wilt thou that I shall do
chiefest shall be servant of all. For even unto thee? And he said, Lord, that I may
the Son of man came not to be ministered receive my sight. And Jesus said unto him,
unto, but to minister, and to give his life a Receive thy sight: thy faith hath saved
ransom for many. And they came to Jeri- thee. And immediately he received his
cho: and as he went out of Jericho with sight, and followed him, glorifying God:
his disciples and a great number of peo- and all the people, when they saw it, gave
ple, blind Bartimaeus, the son of Timaeus, praise unto God.
sat by the highway side begging. And
when he heard that it was Jesus of Naza- Luke 19:1-28
reth, he began to cry out, and say, Jesus, And Jesus entered and passed through Jeri-
thou son of David, have mercy on me. cho. And, behold, there was a man named
And many charged him that he should Zacchaeus, which was the chief among the
hold his peace: but he cried the more a publicans, and he was rich. And he sought
great deal, Thou son of David, have mercy to see Jesus who he was; and could not for
on me. And Jesus stood still, and com- the press, because he was little of stature.
manded him to be called. And they call And he ran before, and climbed up into a
the blind man, saying unto him, Be of sycamore tree to see him: for he was to
good comfort, rise; he calleth thee. And pass that way. And when Jesus came to the
he, casting away his garment, rose, and place, he looked up, and saw him, and said
came to Jesus. And Jesus answered and unto him, Zacchaeus, make haste, and
said unto him, What wilt thou that I come down; for today I must abide at thy
should do unto thee? The blind man said house. And he made haste, and came
unto him, Lord, that I might receive my down, and received him joyfully. And when
sight. And Jesus said unto him, Go thy they saw it, they all murmured, saying,
way; thy faith hath made thee whole. And That he was gone to be guest with a man
immediately he received his sight, and fol- that is a sinner. And Zacchaeus stood, and
lowed Jesus in the way. said unto the Lord; Behold, Lord, the half of
my goods I give to the poor; and if I have
Luke 18:31-43 taken any thing from any man by false
Then he took unto him the twelve, and accusation, I restore him fourfold. And
said unto them, Behold, we go up to Jeru- Jesus said unto him, This day is salvation
salem, and all things that are written by come to this house forsomuch as he also is
the prophets concerning the Son of man a son of Abraham. For the Son of man is
shall be accomplished. For he shall be come to seek and to save that which was
delivered unto the Gentiles, and shall be lost. And as they heard these things, he
mocked, and spitefully entreated, and added and spake a parable, because he was
spitted on: And they shall scourge him, nigh to Jerusalem, and because they
and put him to death: and the third day thought that the kingdom of God should
he shall rise again. And they understood immediately appear. He said therefore, A
none of these things: and this saying was certain noble man went into a far country to
hid from them, neither knew they the receive for himself a kingdom, and to
things which were spoken. And it came to return. And he called his ten servants, and
pass, that as he was come nigh unto Jeri- delivered them ten pounds, and said unto
cho, a certain blind man sat by the way them, Occupy till I come. But his citizens
side begging: And hearing the multitude hated him, and sent a message after him,
pass by, he asked what it meant. And saying, We will not have this man to reign
they told him, that Jesus of Nazareth over us. And it came to pass, that when he
passeth by. And he cried, saying, Jesus, was returned, having received the kingdom,
thou son of David, have mercy on me. then he commanded these servants to be

called unto him, to whom he had given the austere man, taking up that I laid not down,
money, that he might know how much and reaping that I did not sow: Wherefore
every man had gained by trading. Then then gavest not thou my money into the
came the first, saying, Lord, thy pound hath bank, that at my coming I might have
gained ten pounds. And he said unto him,
required mine own with usury? And he said
Well, thou good servant: because thou hast
been faithful in a very little, have thou unto them that stood by, Take from him the
authority over ten cities. And the second pound, and give it to him that hath ten
came, saying, Lord, thy pound hath gained pounds. (And they said unto him, Lord, he
five pounds. And he said likewise to him, Be hath ten pounds.) For I say unto you, That
thou also over five cities. And another unto every one which hath shall be given;
came, saying, Lord, behold, here is thy and from him that hath not, even that he
pound, which I have kept laid up in a nap- hath shall be taken away from him. But
kin: For I feared thee, because thou art an
those mine enemies, which would not that I
austere man: thou takest up that thou laidst
not down, and reapest that thou didst not should reign over them, bring hither, and
sow. And he saith unto him, Out of thine slay them before me. And when he had thus
own mouth will I judge thee, thou wicked spoken, he went before, ascending up to
servant. Thou knewest that I was an Jerusalem.
THE GREATEST—THE SERVANT—Reprints, p. 4668

MATTHEW 20:17-34.
“The Son of man came not to be ministered unto, but to minister and to give his life a ransom for many.”
AMBITION moves the world—selfish ambition. was foretelling his ignominious sufferings and
A certain kind of ambition—to please God and death; so that two of his beloved followers,
to have his rewards, is encouraged by the ex- James and John, through their mother, impor-
ceeding great and precious promises of God’s tuned a promise that they should sit, the one on
Word. Think of the promise held out to the con- the right hand and the other on the left hand of
secrated, self-sacrificing followers of Jesus— the Great King when his Kingdom should be
that, if faithful unto death, they shall receive established.
the “crown of life,” immortality, and attain a This request drew from the Great Teacher
place with their Master in his Throne—as par- the suggestion that his loving and ambitious
ticipants in the glories and honors of his King- disciples had, perhaps, not fully counted the
dom! There is no earthly appeal to ambition so cost of such exaltation. He inquired if they were
strong as this, which comes from the Creator to willing to drink of his cup of ignominy and re-
such as have the hearing ear of faith. Neverthe- proach, and if they were willing to be baptized
less, the ambitions awakened by these prom- with his baptism, into his death—the sacrifice
ises, we are warned, might become our snares. of all earthly interests. They had counted the
The very condition upon which we may attain cost, and promptly responded as to their will-
the Kingdom is our faithful endurance of ingness. They had learned well the lessons of
shame, contempt, misunderstanding, and our the Great Teacher. He assured them that with
demonstration to the last of humility and abso- this willingness of mind the privilege would be
lute loyalty to God and full resignation to his theirs of sharing his ignominy and his death
providences. Whoever would reign with Messiah and of sitting with him on his Throne. But as
in his approaching Kingdom, for which we pray, respects the chief positions, they were not at his
“Thy Kingdom come, thy will be done on earth disposal. At the conclusion of the testings of his
as in heaven,” must humble himself under the people, those positions of highest honor in the
mighty hand of God, that he may be exalted in Kingdom next to himself will be given accord-
due time.—1 Peter 5:6. ing to the just standards which the Father has
The prospect of the Kingdom was bright be- prepared and established. How we can rejoice
fore the minds of the Apostles, even when Jesus with those Apostles in the fullness of their con-

secration and in the assurance of the Master! Blessing The Blind And The Poor
And we also should strive by faithfulness to Journeying on the Master had an opportu-
attain a place with the Master in his Throne, as nity of exemplifying his position as a servant.
members of his Body, the Church. Two blind men, learning that he was passing,
The ambition of James and John was shown exercised such faith that they hailed him as the
in their desire for places of special nearness to Messiah, the Son of David, entreating Mercy,
the Lord. Jesus did not reprove them specifi- Help, Relief. Instead of passing them by, say-
cally, but indirectly. When the other ten heard ing, You are only blind beggars, anyway, the
how these two had sought to bespeak the chief Master stopped and called them to him and, in
places of honor they were indignant. The Mas- response to their request, touched their eyes,
ter took advantage of the incident to show how and immediately they received sight. Other
different is God’s judgment from that of men. Scriptures indicate that the Great Teacher’s
With men the aggressive and powerful hold the miracles were not performed without cost to
lordship and dominion over the others, but in himself, “Virtue (vitality) went out of him and
the Divine arrangement the order is reversed. healed them all.”—Luke 6:19.
God will honor most and put in the highest He who was rich, for our sakes became poor,
positions, the humble, the submissive, the humbling himself to serve the humblest and
meek. On this incident the Lord based a gen- poorest unfortunates! Here we have an illustra-
eral instruction to his followers on the necessity tion of the spirit of meekness, the spirit of ser-
for humility. We are to take the Divine stand- vice, which must characterize the hearts, and,
point and honor most in the Church those who in some degree, control the lives of all true fol-
most serve the Church, and not those who de- lowers, disciples, of the Great Teacher. If it is
mand service and honors and seek self-exalta- not in our power to open the eyes of the physi-
tion. Our Lord pointed to his own course as an cally blind, it is in our power to help many to a
illustration: they acknowledged him as their clearer insight into the things of God which the
Master, and yet no one served them so much as natural eye hath not seen, nor ear heard—the
did he. Indeed, he came into the world not to be things which God hath in reservation for them
served, but to serve others, even to the extent of that love him and that, loving him, follow in the
laying down his life as the ransom price for footsteps of Jesus. (1 Cor. 2:9.) Let us, then,
many, for the world, to be applied for their re- seek the true, God-given ambition; but let us
lease from sin and death condemnation in God’s specially seek to know and to do the will of our
time—during the Messianic Kingdom. Father in heaven.

440
JESUS FINAL MINISTRY AT JERUSALEM
Nisan 8 Bethany Arrives at Bethany six days before Passover 11:55–12:1
Bethany Feast at Simon the leper’s house; Mary
Nisan 9 anoints Jesus; Jews come to see 26:6-13 14:3-9 12:2-11
Jesus and Lazarus
Bethany-Jerusalem Christ’s triumphal entry into Jerusalem 21:1-11,14-17 11:1-11 19:29-44 12:12-19
cleansing
destroy Jesus
Jerusalem Discussion with Greeks; unbelief of Jews 12:20-50
two sons
marriage feast
Jerusalem, temple Catch questions on tax, resurrection, 22:15-40 12:13-34 20:20-40
commandment
Jerusalem, temple Jesus’ silencing question on Messiah’s 22:41-46 12:35-37 20:41-44
descent
Jerusalem, temple Scathing denunciation of scribes and 23:1-39 12:38-40 20:45-47
Pharisees
26:26-29 14:22-25
24-30 11:23-25]
Jerusalem Denial by Peter and dispersion of apostles 26:31-35 14:27-31 22:31-38 13:31-38
foretold
Jerusalem Helper; mutual love; tribulation; Jesus’ prayer 14:1–17:26
JESUS FINAL MINISTRY AT JERUSALEM 441

Gethsemane Agony in the garden; Jesus’ betrayed and 26:30,36-56 14:26,32-52 22:39-53 18:1-12
arrested
Jerusalem Trial by Annas, Caiaphas, Sanhedrin; 26:57–27:1 14:53–15:1 22:54-71 18:13-27
Peter denies
Jerusalem Judas the betrayer hangs himself 27:3-10 [Acts 1:18,19]
Jerusalem Before Pilate, then Herod, and then back 27:2,11-14 15:1-5 23:1-12 18:28-38
to Pilate
Jerusalem Delivered to death, after Pilate seeks his 27:15-30 15:6-19 23:13-25 18:39–19:16
release
~3 pm Golgotha, Jerusalem Jesus’ death on the cross and associated
27:31-56 15:20-41 23:26-49 19:16-30
Friday events
Jerusalem Jesus’ body removed from the cross and 27:57-61 15:42-47 23:50-56 19:31-42
buried
Jerusalem; Galilee Subsequent appearances of Jesus Christ 28:16-20 [1 Cor. 15:5-7] [Acts 1:3-8] 20:26–21:25
Iyyar 25 Mount of Olives Jesus’ ascension, fortieth day after his [Acts 1:9-12] 24:50-53
near Bethany resurrection
John 11:55 to 12:11 and bare what was put therein. Then said
And the Jews’ passover was nigh at hand: Jesus, Let her alone: against the day of
and many went out of the country up to my burying hath she kept this. For the
Jerusalem before the passover, to purify poor always ye have with you; but me ye
themselves. Then sought they for Jesus, have not always. Much people of the Jews
and spake among themselves, as they therefore knew that he was there: and
stood in the temple, What think ye, that they came not for Jesus’ sake only, but
he will not come to the feast? Now both that they might see Lazarus also, whom
the chief priests and the Pharisees had he had raised from the dead. But the chief
given a commandment, that, if any man priests consulted that they might put Laz-
knew where he were, he should show it, arus also to death; Because that by rea-
that they might take him. Then Jesus six son of him many of the Jews went away,
days before the passover came to and believed on Jesus.
Bethany, where Lazarus was which had Matthew 26:6-13
been dead, whom he raised from the Now when Jesus was in Bethany, in the
dead. There they made him a supper; and house of Simon the leper, There came
Martha served: but Lazarus was one of unto him a woman having an alabaster
them that sat at the table with him. Then box of very precious ointment, and poured
took Mary a pound of ointment of it on his head, as he sat at meat. But
spikenard, very costly, and anointed the when his disciples saw it, they had indig-
feet of Jesus, and wiped his feet with her nation, saying, To what purpose is this
hair: and the house was filled with the waste? For this ointment might have been
odor of the ointment. Then saith one of sold for much, and given to the poor.
his disciples, Judas Iscariot, Simon’s son, When Jesus understood it, he said unto
which should betray him, Why was not them, Why trouble ye the woman? for she
this ointment sold for three hundred hath wrought a good work upon me. For
pence, and given to the poor? This he ye have the poor always with you; but me
said, not that he cared for the poor; but ye have not always. For in that she hath
because he was a thief, and had the bag, poured this ointment on my body, she did
442 JESUS FINAL MINISTRY AT JERUSALEM

it for my burial. Verily I say unto you, made? For it might have been sold for
Wheresoever this gospel shall be preached more than three hundred pence, and have
in the whole world, there shall also this, been given to the poor. And they mur-
that this woman hath done, be told for a mured against her. And Jesus said, Let her
memorial of her. alone; why trouble ye her? she hath
wrought a good work on me. For ye have
Mark 14:3-9 the poor with you always, and whensoever
And being in Bethany in the house of ye will ye may do them good: but me ye
Simon the leper, as he sat at meat, there have not always. She hath done what she
came a woman having an alabaster box of could: she is come aforehand to anoint my
ointment of spikenard very precious; and body to the burying. Verily I say unto you,
she broke the box, and poured it on his Wheresoever this gospel shall be preached
head. And there were some that had throughout the whole world, this also that
indignation within themselves, and said, she hath done shall be spoken of for a
Why was this waste of the ointment memorial of her.
PERFUME VERY PRECIOUS.—Reprints, p. 3534

JOHN 12:1-11.
“She hath done what she could.”—Mark 14:8.
IT WAS Saturday night, as we reckon it, the Jesus in Social Life.
evening following the Jewish Sabbath day— The Master’s words of wisdom and love are
after six p.m.—that Jesus and his disciples and not recorded, but we know on the best of
Lazarus, whom he had previously awakened authority that a good man out of the good trea-
from the sleep of death, with some other friends sure of his heart bringeth forth good things,
of the family, sat down to a feast prepared in and out of the abundance of the heart the
special honor of Jesus at the home of his mouth speaketh. Hence we may know that the
friends, where he was always welcome and day was not given over to frivolity of word or
where he stopped more frequently than at any conduct, but to rest, spiritual enjoyment, which
other house during the period of his ministry, minister to the refreshment of all in the right
so far as the records show. It was at Bethany, attitude of heart. The same rule applies to all of
the home of Lazarus and Martha and Mary. It the Lord’s followers wherever they may be,
was called the house of Simon the leper, one whatever may be their vocation or surround-
supposition being that Simon was the father of ings. Out of the good treasure of their hearts
the family, and another that he was the hus- they can bring forth nothing else but good
band of Martha, who at this time was a widow. things, and if any be otherwise minded let him
Our Lord and his disciples were en route for beware, and correct the difficulty of the heart
Jerusalem, and Bethany was on the way, in the and not merely of the head.
suburbs. They probably arrived on what would We can imagine better than we can portray
correspond to our Friday, or the Jewish sixth the loving sentiments of Lazarus and his sisters
day of the week. Expecting them, Martha and toward Jesus, the one they esteemed so highly,
Mary had provided quite a sumptuous feast, the one who, by calling Lazarus forth from the
and, in harmony with the Jewish rules govern- tomb, had demonstrated his Messiahship and
ing in such cases, the dishes were evidently that in him was the resurrection and the life
power. This was probably the first visit the
prepared in advance, as Sabbath labor was pro-
Lord had made to the Bethany home since that
hibited. No account is given us of that Sabbath great event.
day at Bethany, but we can well imagine the Apparently our Lord had friends in various
delightful social intercourse between the dear walks of life; a few were rich, some were poor,
members of that family and the Lord and his some in moderate circumstances. The Bethany
chosen apostles. household was apparently of a comfortable

class, as was evidenced by the fact that they table and Mary served in an especial manner
had their own home, that they had their own with the ointment. Oriental tables were a com-
tomb, and that on this occasion Mary was able bination of couch and table, and the guests
as well as willing to spend a considerable sum were properly described as reclining at a feast.
of money in doing honor to the Lord by anoint- It was customary to rest the forepart of the
ing him with the very precious spikenard. This body upon one elbow while using the other
reminds us of the prayer of one of old, “Give me hand to convey the food to the mouth, etc. Our
neither poverty nor riches.” Riches are a great Lord thus reclining, both his head and his feet
snare to the many, and the Lord’s word assures were very conveniently accessible to Mary, who
us that not many rich will enter the Kingdom. proceeded to anoint first his head and after-
The attractions of the present life to them will ward his feet with the ointment.
prove too powerful and hinder their fulfillment The word ointment gives rather a misimpres-
of their consecration vows—to sacrifice their sion; the word perfume would more nearly
all, to lay all at Jesus’ feet, to become merely describe the liquid used. Its value is inciden-
his stewards in the use of their temporal oppor- tally mentioned as more than three hundred
tunities and blessings, and to use these wisely pence (v. 5). These silver pence represent about
in his service and in such a manner as to dem- sixteen cents each, and thus estimated the ala-
onstrate the love and loyalty they have pro- baster flask of perfume was worth about forty-
fessed. eight dollars; but counting each penny or
In many respects to have a moderate compe- denarius as a day’s wages at that time (Matt.
tency in life is very desirable, permitting a 20:2), the three hundred pence would be equiv-
more generous treatment of others, greater hos- alent to a year’s wages of a working man, or
pitality, etc.; yet even moderate prosperity about three hundred dollars to six hundred dol-
seems to be more than the majority can stand lars as compared with our day.
and yet be faithful. Consequently we find in This was very precious ointment indeed by
fact what our Lord declared, namely, that the whichever calculation we reckon it, yet that the
heirs of the Kingdom are chiefly of the poor of statement is not overdrawn is attested by
this world—chiefly of those who have little and ancient literature. For instance, we are told
who have little hope for getting more, and that Horace offered to give a cask of wine for a
whose minds consequently are more readily very small box of spikenard—Odes, Ovid, IV,
turned to the heavenly things which the Lord XII, XVII. A perfume even in our day has been
has promised to those who love him supremely. rated as high as $100 per ounce, namely, attar
To whatever extent, therefore, we have com- of roses. At this price, Mary’s “pound” would
fortable surroundings, such as were possessed have been worth $1,200.
by the Bethany household—to whatever extent
“She Hath Done What She Could.”
we have the good things of this present life—in
The use of such expensive perfumes was very
that same proportion we need to be specially on
rare: indeed, even the emperors used it sparing-
guard against the cares of this life and the
ly, but when used it was generally poured upon
deceitfulness of riches and the ambitions and
the head. Mary followed this custom in pouring
hopes and aims of the world, lest these should
it upon the Lord’s head, as Matthew and Mark
lead our hearts away from the loyalty and devo-
recount; but having done this, she proceeded to
tion to the Lord and his cause which full faith
his feet and anointed them with the perfume,
and trust should inspire and sustain. Evidently
and then wiped his feet with the long tresses of
it is possible to be poor in spirit without being
her hair. What a picture of loving devotion is
actually in poverty, but the more there is of
here given us! The feet, always recognized as
earthly prosperity apparently more grace is
the humblest and lowest members of the hu-
needed to keep us in the narrow way.
man frame—the hair of the head, especially of
“Ointment of Spikenard Very Costly.” woman, always recognized as a special treasure
The two sisters evidently had the matter and glory to her—here thus brought together in
planned between them: Martha served at the a way which signified that Mary esteemed her

Lord and Master as infinitely above and beyond the accounts are correct. Judas, no doubt, was
her. She had recognized him first as the most the instigator of the murmuring, some more
wonderful of men, speaking as never man quickly and more thoroughly shared his senti-
spake; she had come afterwards to understand ments, and the remainder of the apostles, prob-
that he was a great teacher, especially sent at a ably influenced by the majority, were inclined
special time; and finally, through the awaken- to yield and to agree that the extravagance was
ing of Lazarus from the sleep of death, she had wrong. But Jesus set the whole matter at rest
evidence that the power of the Almighty was in in a few words, saying, “Let her alone; against
him, that he was none other than the Son of the day of my burying hath she kept this. The
God, and she appropriately did him the rever- poor ye have always with you, but me ye have
ence due to his exalted station. not always.”
She could not put him on the throne of earth, Many of the Lord’s disciples today need to
but she would show that she was his devoted reconstruct their ideas on the subject of econ-
servant forever; she could not glorify him before omy. True, it is necessary for us to be provident
all the people of Israel, but she could glorify not wasteful, and economical not extravagant.
and honor him in her own home; she could not Our Lord frequently inculcated this lesson, as,
tell his praises and sing his worth, but she for instance, when he directed the gathering up
could sing and make melody in her own heart, of the fragments of broken food after feeding
and pour upon him a perfume which not only the multitude. But there is a proper place to
filled her home with its sweet savor, but which draw the line. The person who is economical
has yielded a tender fragrance to the honor of and penurious in his dealings with the Lord is
womankind in general from her day to the pressure to be the loser thereby, as the Scriptures
ent time. “She hath done what she could,” said declare, “The liberal soul shall be made fat;”
the Lord—she has shown her devotion to the and again, “There is he that scattereth yet
best of her ability. How true the remainder of increaseth, and there is he that withholdeth
our Lord’s prophecy on the subject, “Wherever more than is meet [proper] and it tendeth to
this Gospel is preached, this thing shall be told poverty.”
as a memorial of her.” A sweet memorial of a It is a different matter for us to learn to be
sweet character and loving heart. Considered in economical in respect to our own affairs and to
the light of the odor and blessing and refresh- be liberal to the extent of extravagance in mat-
ment which it has shed upon all of the Lord’s ters which pertain to the Lord and his service.
people throughout this Gospel age, Mary’s ala- We sometimes sing, “Thou art coming to a
baster jar of precious perfume, very costly, has King, large petitions with thee bring,” but he
proven to be extremely cheap. who brings large petitions to the throne of grace
“Might Have Been Given To The Poor.” should be sure also that he bring with him a
Our lesson says that Judas protested against large alabaster box of perfume for the Lord—
such a waste of money, and explains that it was not hoping thereby to merit the Lord’s favor nor
not because he cared so much for the poor, as to perfume his requests, but as a mark of his
that he was a thief and regretted that the appreciation of blessings already received.
amount spent for the perfume had not been Those who bring the alabaster boxes of perfume
handed to him as the treasurer for the group of of praise and thankfulness very generally have
disciples, so that he might have misappropri- little to ask. Rather they realize that they are
ated it to himself. This thought is more particu- already debtors to such an extent that they can
larly shown in the revised version, which never show properly their appreciation of
renders it, “He was a thief, and having the bag divine favor. Properly they recognize that day
took away what was put therein.” Matthew by day they are receiving at the Lord’s hands
says “the disciples”—Mark says, “There were exceedingly and abundantly more than they
some”—but John mentions Judas only as doing could ask or wish, and that in the spiritual
this murmuring against the expense involved blessings alone they have what satisfies their
in Mary’s service to her Lord. Quite probably all longings as nothing else can do. Such more

nearly follow the course of Mary and bring ala- fibers of humanity, and through selfishness and
baster boxes of perfume to the Lord—their ambition and desire working upon the warped
prayers and thanksgiving of heart; and asking and twisted elements of humanity, pain, suffer-
nothing, but giving thanks for all things, they ing and want are sure to continue as long as sin
receive from the Master such an outpour of continues. And sin is sure to continue until the
blessing that they are not able to contain it. great Messiah takes to himself his great power
Those who view the matter rightly must cer- and reigns, and subdues sin and all that is con-
tainly feel that none of us have anything wor- trary to righteousness and truth and estab-
thy to present to our Lord—that our very best, lishes the latter upon the earth.
our most costly gifts or sacrifices, are not wor- Until that glorious day shall come, all
thy of him and but feebly express the real senti- through the night of weeping, for now more
ments of our hearts. How glad we are if our than eighteen hundred centuries, the poor have
humble efforts are accepted of the Lord, and been with us and many of them have been the
how we hope that ultimately we shall hear the Lord’s precious ones. Poverty has proven itself
same sweet voice saying of us, “He hath done a blessing in many ways in many senses of the
what he could,” “She hath done what she word under present conditions. Not only does
could.” the fact of poverty and the fear of poverty help
The poet Tennyson beautifully pictures the to keep many in line and make them active in
scene we have been considering in the following the battle of life, and thus develop in them over-
lines— coming qualities, but, on the other hand, the
fact that there is poverty, the fact that we have
“Her eyes are homes of silent prayer, friends and neighbors who need our care and
Nor other thought her mind admits need assistance, is a blessing to those who are
But, he was dead, and there he sits, more comfortably situated themselves, in that
And He that brought him back is there. it develops their sympathy, patience, love, their
“Then one deep love doth supersede desire to do good, their desire to help. He that
All other, when her ardent gaze giveth to the poor lendeth to the Lord and the
Roves from the living brother’s face, Lord will repay him. This promise is so rich and
And rests upon the Life indeed. so plainly stated that the wonder is that there
are not more willing to make investments in
“All subtle thought, all curious fears, harmony with it, and to realize that the Lord
Borne down by gladness so complete, not only repays, but gives large interest.
She bows, she bathes the Saviour’s feet
With costly spikenard and with tears.” “Me Ye Have Not Always.”
The opportunity for honoring the Lord was
The Poor Ever With Us. limited—a little while and his sufferings would
Our Lord’s prophecy that poverty would con- be ended and he would be glorified, beyond the
tinue throughout this Gospel age has been evil, beyond the power of human attention. It
amply fulfilled. Looking forward into the was appropriate then, when viewed from the
future, we rejoice to know that then, under the right standpoint, that Mary should spend a
reign of the Kingdom, there will be no more great price upon her Lord—that the head upon
poor, no more sorrow, no more want. “Every which fell the slanders and anathemas of the
man shall sit under his own vine and fig chief priests and doctors of divinity of that day,
tree, with none to molest or make him afraid.” and upon which shortly the crown of thorns
Those changed conditions will not be the result would be placed, should now be honored by one
of human evolution, human theories, co-opera- amongst a few of those who realized his true
tive societies, unions, trusts, etc. All these vari- worth, his true grandeur, his Kingship, that he
ous panaceas for making everybody rich and was indeed the Son of God. It was appropriate,
comfortable and happy have failed in the past too, that those feet which had trodden the val-
and will continue to be failures in the future. leys and hillsides of Palestine, and that were so
Because of sin warping and twisting the very weary at times, and that symbolized the feet of

consecration treading the narrow, rugged way, we may expect in this present time. And here
and that so soon would be pierced with the comes in a beautiful feature of the divine
nails on the cross, should now be highly hon- arrangement—we may all be of the Mary class
ored by one who appreciated and trusted them, as well as of the feet class. In other words, each
who loved them and who was seeking to walk in member of the body of Christ may to some
the Master’s steps. extent serve the fellow-members of the body,
When we get the right view of the matter, we the fellow-members of the feet, as Mary served
can indeed sympathize with our Lord’s expres- the feet of Jesus.
sion, “Let her alone,” Trouble her not, Take it Let each one of the Lord’s true people as he
not from her—as though when the first motion studies this matter conclude that by the grace
was made to use the spikenard the apostles had of God he will join the Mary class, and purchase
wished to have it spared that they might sell it, spikenard very costly and lavish it upon the
and as though our Lord hindered them from feet of the body of Christ—the Church—the
using persuasion to that end, saying, Let her true members. This will mean love, sympathy,
alone, do not hinder her. kindness, gentleness, patience and assistance
Spikenard Mary represents one of the most and comfort. It will mean large and growing
beautiful elements of Christian character development in all the fruits and graces of the
amongst the Lord’s people from that day until Spirit, whose combined name is Love.
the present. For be it remembered that the Dear readers, let us each remember that
entire Church of Christ in the largest sense is while it is impossible for us to do as Mary did in
the “body of Christ,” as expressed by Jesus and this lesson, it is the privilege of each to do still
also by the apostles. The Mary class, who would more important things for each other, for the
rather purchase perfume at a great cost brethren of Christ now in the world, the feet
whereby to serve the anointed Church, the body members of his body. Hers was a literal per-
of Christ, than to spend the same upon them- fume and in time lost its virtue; but the little
selves, is still with us, and has been of the acts of kindnesses and helpfulness which we
Church for these eighteen centuries. Not only may render one to another will never lose their
was the Head of the body anointed, perfumed, merit in the estimation of our Lord, and never
honored, comforted, cheered, but all of the lose their fragrance to all eternity in the esti-
members since have likewise received a bless- mation of each other. The little things of life,
ing from this class, this spikenard Mary class. the little words, the little tokens, the kind
It is composed not always of the orators, the looks, the little assistances by the way, these
wealthy or the wise—its ministry is unostenta- and not great things are our possibilities, our
tious and to many, especially of the world, it perfumes, the one for the other.
seems foolishness and waste—but the Lord
“Wash One Another’s Feet.”
appreciates it, and so do the members of his
The washing of the feet in olden times in ori-
body who are comforted and refreshed thereby.
ental lands was very necessary to the comfort,
Blessing be upon this Mary class!
and hence to wash one another’s feet would sig-
Honor to Members—Honor to Head. nify to comfort and refresh one another even in
But if there have been members all the way the most menial services. This is the essence of
down who have been comforted in this way, our Lord’s lesson to us, that we should be glad
should we not expect some particular blessing for any opportunity for serving one another, for
of the kind in the end of this age, upon the comforting and helping one another, however
“feet” members? According to our understand- menial the service. Apply this now to the
ing we are now in the closing of this age—the expression of our lesson. Mary washed our
Head has been glorified, many of the members Lord’s feet with perfume, and the Mary class,
of the body have passed beyond the veil, and the most loving and devoted class in the
only the feet are here. Perhaps this very picture Church, are to help one another, to wash one
of Mary’s anointing the feet of our Lord as well another’s feet; and they are to do so not in the
as his head constitutes a type or picture of what rudest and clumsiest manner imaginable, but,

inspired by love and devotion one to another, house, the Church of the Lord, will be filled
they are to wash one another’s feet with the with the sweet odor, even though some disciples
kindness and sympathy and love and apprecia- might mistakenly charge us with being extrav-
tion symbolized by Mary’s spikenard; and their agant with our love and with our devotion, not
comforting of one another is to be with that love understanding that the Master by and by will
and solicitation which was represented by say again, “Let her alone, she hath done what
Mary’s using the very locks of her head for her she could.” Our Lord’s estimate of this
Master’s feet. spikenard and anointing is that it is all that we
We see some evidence that this love, this can do—nothing could be more or better. It
spikenard-Mary love and sympathy, is growing indicates love, great love—and “love is the ful-
amongst the members of the Lord’s body; that filling of the law.”
as they perceive the animosity of the world and “Let us consider one another,” said the Apos-
the flesh and the Adversary against the Lord’s tle—consider one another’s weaknesses, con-
anointed they are all the more devoted one to sider one another’s trials, consider one
another, and all the more disposed to honor one another’s temptations, consider one another’s
another with care and love and sympathy, and efforts to war a good warfare against the world,
to speak and act generously and kindly one the flesh and the Adversary—consider one
toward another. We are glad of this—we know of another’s troubles in the narrow way against
no better evidence of growth in grace on the opposition from within and without, and as we
part of the consecrated. Let the good work go on do so it will bring to our hearts sympathy, a
until we shall have filled the house with the
sympathy which will take pleasure in pouring
perfume of love, until the whole world shall
out the spikenard perfume, very costly, purest
take knowledge of how Christians love one
and best, upon all who are fellow-members of
another—not in a narrow or partisan sense, but
the one body.
in the broad sense that Christ loved all who
Some one has spoken of the great “Society of
love the Father and all who sought to walk in
Encouragers” who do so much to help encour-
the Father’s ways.
age and uplift the footsore and weary in the
Let Us Do It Now. pathway of life. It is not a great society so far as
If Mary had waited another week she might members are concerned, but it is a great society
have used the perfume upon herself but not from the Lord’s standpoint and from the stand-
upon the Lord—within a week from the time of point of all who have been helped and encour-
this incident our Lord was buried, the tomb was aged by it. Spikenard Mary might have been
sealed, the Roman Guard stood before it and said to have been a prominent member in this
there would have been no opportunity even to society of encouragers. We may well imagine
have poured it upon his dead body. How much that as our dear Redeemer was thinking of the
better that she improved the opportunity, that severe trials, including the cross, of the week
she showed the Lord her devotion while he was already begun, Mary’s manifestation of love
still her guest. The parallel is here: it will not and devotion would come to him as a special
be long until all the members of the body of encouragement and refreshment of spirit. So
Christ will have filled their share of the suffer- few seemed to understand him! even his disci-
ings and have passed beyond the veil ples did not appreciate the situation. Here was
“changed.”
one who at least loved him, had confidence in
Wisdom tells us that we should not delay in
him. No doubt it gave him courage for the
bringing our alabaster boxes of ointment and
remaining days of his journey.
pouring their contents upon our dear ones of
the body of Christ, the feet of Christ. No matter The Truth Tersely Stated.
if they do not notice us, or think of us, or pour Respecting the propriety of using present
any upon us as members of the feet; let us do opportunities for the comfort and encourage-
our part, let us be of the Mary class, let us pour ment one of another, a writer has pointedly
out the sweet perfume upon others, and the said:

“Don’t keep the alabaster boxes of your forted and refreshed, others have been angered
love and tenderness sealed up till your —to one the effort was a sweet odor, to the oth-
friends are dead. Fill their lives with glad- ers it was an offensive odor, because of their
ness. Speak approving, cheering words wrong attitude of heart toward the Lord and
while they can hear them … If my friends toward the body of Christ—because, perhaps, of
have alabaster boxes full of the fragrant their ambitions or whatnot that were interfered
perfume of sympathy and affection laid with.
away, which they intend to break over my It was just so at Bethany: the sweet odors
body, I would rather they would bring that filled the house, and the blessing and
them out in my weary and troubled hours, refreshment that came to Mary in connection
and open them, that I may be refreshed with the ministration, had a very different
and cheered by them while I need them. … effect upon Judas. He was angry; his selfish-
I would rather have a plain coffin without ness hindered his appreciation of the honor
a flower, a funeral without a eulogy, than done to the Lord; he could think only of himself
life without the sweetness of love and sym- and what he had hoped to get out of the trans-
pathy. … Flowers on the coffin cast no fra- action, and how, so far as he was concerned, the
grance backward on the weary road.” whole matter was a waste. The sourness that
came to his heart because of its wrong attitude
Mrs. Preston’s poem, “Ante Mortem,” expresses
the same thought thus— is indicated by the testimony that he straight-
”Had I but heard way went to the chief priests to bargain with
One breath of applause, one cheering them for the betrayal of Jesus. Let us, then,
word dear brethren, see to it that our hearts are in a
One cry of ‘Courage!’ amid the strife, loving attitude toward the Lord and not in a
So weighted for me with death or life selfish attitude—that we appreciate everything
How would it have nerved my soul to done in his name and for his body, and that we
strain
Thro’ the whirl of the coming surge be not self-seeking. Otherwise the result will be
again.” with us the savor of death unto death, as it was
with Judas.
Sacrifice of Sweet Odor. This concludes our lesson. It was the next
The Apostle, speaking of the ministries of the day probably that the Jews began to gather in
Church one for another, says that ours is a sac- considerable numbers to see Jesus and Laza-
rifice of sweet odor unto God, but again he adds rus, and to take counsel respecting the putting
that the Gospel referred to is of life unto life to of them to death—“for the good of the cause.”
some and of death unto death to others. That is And, by the way, let us remember that the
to say, good deeds, kind words and efforts will “good of the cause” has nearly always been the
be appreciated by those who are in the right basis for every mean and despicable act against
attitude of heart to appreciate them, while on the Truth from first to last. Let us beware of
the contrary the same good deeds will arouse such a sectarian spirit; let us see to it that our
offence and constitute a bad odor to those who love for the Lord and all of his brethren is sin-
are in a wrong condition of heart. How often cere, and not a personal and selfish one for our-
have we seen it so, that with our best endeavors selves or some denomination, otherwise we
to serve the feet of Christ some have been com- know not into what evils we might be led.

Nisan 9 Bethany-Jerusalem Christ’s triumphal entry into Jerusalem 21:1-11,14-17 11:1-11 19:29-44 12:12-19
cleansing
destroy Jesus
Matthew 21:1-19 when he saw a fig tree in the way, he

And when they drew nigh unto Jerusalem, came to it, and found nothing thereon, but
and were come to Bethphage, unto the leaves only, and said unto it, Let no fruit
mount of Olives, then sent Jesus two dis- grow on thee henceforward forever. And
ciples, Saying unto them, Go into the vil- presently the fig tree withered away. [vs.
lage over against you, and straightway ye 12,13] And Jesus went into the temple of
shall find an ass tied, and a colt with her: God, and cast out all them that sold and
loose them, and bring them unto me. And bought in the temple, and overthrew the
if any man say aught unto you, ye shall tables of the moneychangers, and the
say, The Lord hath need of them; and seats of them that sold doves, And said
straightway he will send them. All this was unto them, It is written, My house shall be
done, that it might be fulfilled which was called the house of prayer; but ye have
spoken by the prophet, saying, Tell ye the made it a den of thieves.
daughter of Zion, Behold, thy king cometh
unto thee, meek, and sitting upon an ass, Mark 11:1-19
and a colt the foal of an ass. And the dis- And when they came nigh to Jerusalem,
ciples went, and did as Jesus commanded unto Bethphage and Bethany, at the
them, And brought the ass, and the colt, mount of Olives, he sendeth forth two of
and put on them their clothes, and they his disciples, And saith unto them, Go
set him thereon. And a very great multi- your way into the village over against
tude spread their garments in the way; you: and as soon as ye be entered into it,
others cut down branches from the trees, ye shall find a colt tied, whereon never
and strewed them in the way. And the man sat; loose him, and bring him. And if
multitudes that went before, and that fol- any man say unto you, Why do ye this?
lowed, cried, saying, Hosanna to the son say ye that the Lord hath need of him;
of David: Blessed is he that cometh in the and straightway he will send him hither.
name of the Lord; Hosanna in the highest. And they went their way, and found the
And when he was come into Jerusalem, all colt tied by the door without in a place
the city was moved, saying, Who is this? where two ways met; and they loose him.
And the multitude said, This is Jesus the And certain of them that stood there said
prophet of Nazareth of Galilee. … And the unto them, What do ye, loosing the colt?
blind and the lame came to him in the And they said unto them even as Jesus
temple; and he healed them. And when had commanded: and they let them go.
the chief priests and scribes saw the won- And they brought the colt to Jesus, and
derful things that he did, and the children cast their garments on him; and he sat
crying in the temple, and saying, Hosanna upon him. And many spread their gar-
to the son of David; they were sore dis- ments in the way: and others cut down
pleased, And said unto him, Hearest thou branches off the trees, and strewed them
what these say? And Jesus saith unto in the way. And they that went before,
them, Yea; have ye never read, Out of the and they that followed, cried, saying,
mouth of babes and sucklings thou hast Hosanna; Blessed is he that cometh in the
perfected praise And he left them, and name of the Lord: Blessed be the kingdom
went out of the city into Bethany; and he of our father David, that cometh in the
lodged there. Now in the morning as he name of the Lord: Hosanna in the highest.
returned into the city, he hungered. And And Jesus entered into Jerusalem, and

into the temple: and when he had looked peace in heaven, and glory in the highest.
round about upon all things, and now the And some of the Pharisees from among
eventide was come, he went out unto the multitude said unto him, Master,
Bethany with the twelve. And on the mor- rebuke thy disciples. And he answered and
row, when they were come from Bethany, said unto them, I tell you that, if these
he was hungry: And seeing a fig tree afar should hold their peace, the stones would
off having leaves, he came, if haply he immediately cry out. And when he was
might find anything thereon: and when he come near, he beheld the city, and wept
came to it, he found nothing but leaves; over it, Saying, If thou hadst known, even
for the time of figs was not yet. And Jesus thou, at least in this thy day, the things
answered and said unto it, No man eat which belong unto thy peace! but now
fruit of thee hereafter forever. And his dis- they are hid from thine eyes. For the days
ciples heard it. And they come to Jerusa-
shall come upon thee, that thine enemies
lem: and Jesus went into the temple, and
shall cast a trench about thee, and com-
began to cast out them that sold and
pass thee round, and keep thee in on
bought in the temple, and overthrew the
tables of the moneychangers, and the every side, And shall lay thee even with
seats of them that sold doves; And would the ground, and thy children within thee;
not suffer that any man should carry any and they shall not leave in thee one stone
vessel through the temple. And he taught, upon another; because thou knewest not
saying unto them, Is it not written, My the time of thy visitation. And he went
house shall be called of all nations the into the temple, and began to cast out
house of prayer? but ye have made it a them that sold therein, and them that
den of thieves. And the scribes and chief bought; Saying unto them, It is written,
priests heard it, and sought how they My house is the house of prayer: but ye
might destroy him: for they feared him, have made it a den of thieves. And he
because all the people was astonished at taught daily in the temple. But the chief
his doctrine. And when even was come, he priests and the scribes and the chief of the
went out of the city. people sought to destroy him, And could
not find what they might do: for all the
Luke 19:29-48
people were very attentive to hear him.
And it came to pass, when he was come
nigh to Bethphage and Bethany, at the John 12:12-19
mount called the mount of Olives, he sent On the next day much people that were
two of his disciples, Saying, Go ye into the come to the feast, when they heard that
village over against you; in the which at Jesus was coming to Jerusalem, Took
your entering ye shall find a colt tied, branches of palm trees, and went forth to
whereon yet never man sat: loose him, meet him, and cried, Hosanna: Blessed is
and bring him hither. And if any man ask the King of Israel that cometh in the name
you, Why do ye loose him? thus shall ye of the Lord. And Jesus, when he had found
say unto him, Because the Lord hath need a young ass, sat thereon; as it is written,
of him. And they that were sent went their
Fear not, daughter of Zion; behold, thy
way, and found even as he had said unto
King cometh, sitting on an ass’s colt.
them. And as they were loosing the colt,
These things understood not his disciples
the owners thereof said unto them, Why
loose ye the colt? And they said, The Lord at the first: but when Jesus was glorified,
hath need of him. And they brought him then remembered they that these things
to Jesus: and they cast their garments were written of him, and that they had
upon the colt, and they set Jesus thereon. done these things unto him. The people
And as he went, they spread their clothes therefore that was with him when he
in the way. And when he was come nigh, called Lazarus out of his grave, and raised
even now at the descent of the mount of him from the dead, bare record. For this
Olives, the whole multitude of the disci- cause the people also met him, for that
ples began to rejoice and praise God with they heard that he had done this miracle.
a loud voice for all the mighty works that The Pharisees therefore said among them-
they had seen; Saying, Blessed be the selves, Perceive ye how ye prevail noth-
King that cometh in the name of the Lord: ing? behold, the world is gone after him.

OUR LORD’S TYPICAL TRIUMPH.—Reprints, p. 1794
MATTHEW 21:1-17; LUKE 19:29-48; JOHN 12:12-19; MARK 11:1-11.
“Hosanna: blessed is he that cometh in the name of the Lord.”
THE LESSONS of this quarter carry our minds heart), while the great covenant blessing would
step by step through the painful scenes attend- be accepted and realized by some from among
ing the last days of our Lord’s life in the flesh, the Gentiles, who should be accounted the seed
ending with his crucifixion, and then introduce of Abraham to whom pertain the promises,—
us to the risen Lord, mighty to save, having the children not according to the flesh, but accord-
keys of death and the grave. In the course of the ing to the spirit, having the faith of Abraham;
last quarter we saw his rising popularity with for, as Jesus said, God was able of the very
the masses of the people, attracted by his mira- stones to raise up children unto Abraham.—See
cles and astonished and fascinated by his teach- Rom. 9:27; Isa. 10:22,23; Rom. 11:7, 11,12; Acts
ings; and, with them, we have marveled at the 13:46; Gal. 3:9,16, 28,29; Matt. 3:8,9.
gracious words that proceeded out of his mouth, It was on account of this covenant of God
and have hung upon his words, and our hearts with their fathers that Jesus, instructed by
have burned within us while the spirit of God these and other prophecies, offered himself
has applied to us also the balm of his counsel. thus to fleshly Israel as their King, although he
And now as we mentally proceed with him knew that, while the masses would give him a
through the last few days of his human life, let royal welcome and hail him with hosannas,
its solemn scenes bring our hearts into yet their unstable and fickle minds, swayed by
closer fellowship and sympathy with that their false teachers and unwilling to act upon
wealth of love and tenderness which so freely their convictions in the face of opposition,
sacrificed all things for our sakes. would, only a few days later, cry, Crucify him!
Three and a half years of public teaching and crucify him!—John 12:1,12,13; 19:6,7,14, 15.
works which testified to the truth of his claims Why then, is it asked, did Jesus go through
as the Messiah, ending with the raising of Laz- this form of assuming kingly authority when he
arus from the dead, culminated in a seeming knew how it would result? We answer that,
triumph which raised high the hopes of his dis- according to the teachings of the Apostle, this
ciples and of many in Israel that now their action was performed as a part of that great
king, their Messiah, had indeed come and that system of types which foreshadowed good
the glory of Israel foretold by the prophets was things to come.
soon to be realized. In this state of the pub- This triumphal entry into Jerusalem,
lic mind the Lord saw his opportunity to fulfill together with its chronological order, prefig-
the prophecy of Zech. 9:9, by publicly essaying ured the coming of Christ as king, in the end of
to assume the kingly office. And not only were this Gospel age, which is the antitype of the
the circumstances thus propitious, as foretold, Jewish age, the two being exact parallels in
but the time had come. both time and circumstances.† According to this
According to God’s covenant with their remarkable parallelism we find the year 1878
fathers (Acts 3:25,26), the gospel of the King- A.D. to be the point of time in this age when the
dom was to be to the Jew first. Yet God knew king, our risen Lord, was due actually to take
beforehand that, as a nation, they would nei- his great power and begin his reign.
ther appreciate nor accept it, and by his That such is the accomplished fact we have
Prophet foretold that only a remnant of the no hesitancy in stating. We have ample proof
nation would prove worthy of the covenant from the sure word of prophecy‡ that the time is
favor, and that the rest would be blinded (as at hand for the setting up of the Kingdom of
they were by their prejudices and hardness of God in the earth under the dominion of his
† See Studies in the Scriptures, vol. 2, chap. 7.
‡ See Studies in the Scriptures, volumes 2 and 3.

Anointed—the Church. Around this fact cluster of God (1 Pet. 4:17), and his great displeasure
truths of deepest moment, not only to Chris- against those who make merchandise of the
tians, but to the whole world, if they were only truth.
wise enough to hear and heed. Then followed the healing of the lame and
Many are blinded to the fact of the Lord’s the blind who came to him in the temple (Matt.
presence, so clearly indicated in the Scriptures, 21:14), showing how the spiritually lame and
by their misapprehension of the manner of his blind in the church here may also be blessed by
coming. Expecting to see him in the flesh, and his healing touch.—Rev. 3:18,19.
his coming to be announced by the blast of a lit- And when the chief priests (Matt. 21:15,16;
eral trumpet and visible to the natural eye in Luke 19:40) expressed their displeasure against
the literal clouds, they are unable to see, to rec- those who glorified the new king (as the chief
ognize, him as having come and as now present, priests—the clergy—do today against those whose
not in the flesh, but a spirit-being, invisible to blindness and lameness the Lord has healed),
the natural eye, yet clearly attested to the eye Jesus said, “I tell you that if these should hold
of faith by the sure word of prophecy, and to their peace, the stones would immediately cry
discern his presence and power in the midst of out.” Why? Because the Prophet Zechariah (9:9)
the clouds of trouble now so rapidly casting had foretold the shouting and rejoicing, and
their dark shadows over the whole world. Nev- now the time had come and the prophecy was
ertheless, these are facts, and of most solemn sure to be fulfilled—“Rejoice greatly, O daugh-
import, especially to all that name the name of ter of Zion; shout, O daughter of Jerusalem:
Christ. You that are faithful they bid to “look behold thy King cometh unto thee,” etc. So it
up, and lift up your heads; for your deliverance was in the type then; and so it is in the antitype
draweth nigh” (Luke 21:28); while you, pro- now. As truly and as necessarily as there was
fessed Christians who have grown lukewarm shouting and rejoicing there, so there is and
and indifferent, and you that are of the world must be now. Great is the joy now among the
seeking to satisfy your soul’s cravings with the saints as they recognize the King; and their
husks of worldly pleasure, all unmindful too of proclamation of his presence and Kingdom is
the cries of the oppressed and the woes of the the “shout,” heard, if not believed. “Yea,” said
suffering, you they bid beware of “a time of the Master, “have ye never read, Out of the
trouble such as never was since there was a mouth of babes and sucklings thou hast per-
nation”—a trouble even now imminent.—Dan. fected praise?” Even so is it now also in this
12:1. antitype of that day; for it is not from the chief
The authoritative course of the Lord upon priests, the clergy, of today that the hosannas
this occasion, in overthrowing the tables of the rise in recognition of the King’s presence and
power here, but out of the mouths of the com-
money-changers in the temple (Matt. 21:12,13),
mon people—“of babes and sucklings” are heard
saying, “It is written, My house shall be called
the notes of praise and jubilee—“Hosanna to
the house of prayer, but ye have made it a den
the Son of David” who has come to reign, and
of thieves,” as a typical act, indicates what is
who is even now setting up his Kingdom.
elsewhere also stated, that in the end of this
age judgment begins with the professed house

Nisan 10 Jerusalem Discussion with Greeks; unbelief of Jews 12:20-50
John 12:20-50 knoweth not whither he goeth. While ye

And there were certain Greeks among have light, believe in the light, that ye
them that came up to worship at the may be the children of light. These things
feast: The same came therefore to Philip, spake Jesus, and departed, and did hide
which was of Bethsaida of Galilee, and himself from them. But though he had
desired him, saying, Sir, we would see done so many miracles before them, yet
Jesus. Philip cometh and telleth Andrew: they believed not on him: That the saying
and again Andrew and Philip tell Jesus. of Isaiah the prophet might be fulfilled,
And Jesus answered them, saying, The which he spake, Lord, who hath believed
hour is come, that the Son of man should our report? and to whom hath the arm of
be glorified. Verily, verily, I say unto you, the Lord been revealed? Therefore they
Except a corn of wheat fall into the ground could not believe, because that Isaiah said
and die, it abideth alone: but if it die, it again, He hath blinded their eyes, and
bringeth forth much fruit. He that loveth hardened their heart; that they should not
his life shall lose it; and he that hateth his see with their eyes, nor understand with
life in this world shall keep it unto life their heart, and be converted, and I
eternal. If any man serve me, let him fol- should heal them. These things said Isa-
low me; and where I am, there shall also iah, when he saw his glory, and spake of
my servant be: if any man serve me, him him. Nevertheless among the chief rulers
will my Father honor. Now is my soul trou- also many believed on him; but because
bled; and what shall I say? Father, save of the Pharisees they did not confess him,
me from this hour: but for this cause lest they should be put out of the syna-
came I unto this hour. Father, glorify thy gogue: For they loved the praise of men
name. Then came there a voice from more than the praise of God. Jesus cried
heaven, saying, I have both glorified it, and said, He that believeth on me, believ-
and will glorify it again. The people there- eth not on me, but on him that sent me.
fore, that stood by, and heard it, said that And he that seeth me seeth him that sent
it thundered: others said, An angel spake me. I am come a light into the world, that
to him. Jesus answered and said, This whosoever believeth on me should not
voice came not because of me, but for abide in darkness. And if any man hear
your sakes. Now is the judgment of this my words, and believe not, I judge him
world: now shall the prince of this world not: for I came not to judge the world, but
be cast out. And I, if I be lifted up from to save the world. He that rejecteth me,
the earth, will draw all men unto me. This and receiveth not my words, hath one that
he said, signifying what death he should judgeth him: the word that I have spoken,
die. The people answered him, We have the same shall judge him in the last day.
heard out of the law that Christ abideth For I have not spoken of myself; but the
forever: and how sayest thou, The Son of Father which sent me, he gave me a com-
man must be lifted up? who is this Son of mandment, what I should say, and what I
man? Then Jesus said unto them, Yet a lit- should speak. And I know that his com-
tle while is the light with you. Walk while mandment is life everlasting: whatsoever I
ye have the light, lest darkness come speak therefore, even as the Father said
upon you: for he that walketh in darkness unto me, so I speak.

CHRIST THE MAGNET—“I WILL DRAW ALL MEN.”—Reprints, p. 2757
JOHN 12:20-33.
“We would see Jesus.”
OUR LORD continued his teachings in the the selection of the Seed of Abraham (Gal.
Temple daily after his triumphal entry into 3:16,29) before the general blessings could come
Jerusalem on the ass,—going to Bethany at upon the world; and the offer of membership in
night, and returning to the Temple each morn- this Seed of Abraham must, according to divine
ing during the few days that intervened prior to arrangement, be to the Jew first.
his arrest and crucifixion. It was at this time It was probably after the interview with the
that certain Greeks sought an interview with Greeks had ended, and while the hearts of the
Jesus, and made known their desires through apostles were beating fast with anticipation
Andrew and Philip, who were probably the only that finally the world was waking up to recog-
two of the disciples who spoke the Greek lan- nize their Master in his true light, and would
guage, they coming from a city (Bethsaida) in shortly exalt him to the high position foretold
for the Messiah, and while their hopes on their
which the Greek language was considerably
own behalf were also running high that they
used, and their names are of Greek origin. It
should be joint-heirs with him in the Kingdom,
was most natural, therefore, that these two that Jesus uttered the words constituting the
should be the mouthpieces of the visitors, to remainder of the lesson. It was a good opportu-
communicate their wishes to our Lord. The rea- nity for him to show them how his sufferings of
son for the request doubtless was that our Lord the immediate future were the foundation upon
at this time was in a part of the Temple inac- which all the future glory must rest. He well
cessible to any except Jews by birth, and these knew what bitter disappointments and heart-
Greeks were Jewish proselytes, hence were not aches would come to his faithful few when they
permitted to approach nearer the holy places would realize the literalness of what he had
than the Court of the Gentiles. Their request already told them respecting his death. He
therefore meant that Jesus should come out to would give them some suggestions which would
where they were for an interview. be helpful to them subsequently, and enable
What may have been the object of their visit them to look through the sufferings to the glo-
we are not told; nor do we presume that our ries in reservation, unseeable except with the
Lord’s words recorded in the succeeding verses eye of faith.
of our lesson were addressed to the Greeks, but It was, we believe, with this thought in mind
rather that a break in the narrative occurs. Our that our Lord declared, “The hour is come that
Lord doubtless responded to their request for the Son of Man should be glorified.” The disci-
an interview, but the substance of their con- ples at first would take this as intimating his
verse has not been considered necessary for the earthly exaltation; but he speedily drew their
Church, and hence has not been recorded. It attention to the fact that while the beginning of
may not be amiss, however, to mention that his glorification was near, it must be preceded
Eusebius, a church historian of early days, re- by the suffering of death. His glorification
lates that an embassy was sent to Jesus by the began in his resurrection from the dead, when
king of Edessa, Syria, inviting him to take up
he was raised in incorruption, in power, a glori-
his abode with him, and promising him a royal
ous spiritual body—“a quickening spirit,” as the
welcome. It would not be surprising if there
were truth in this statement, but we know well Apostle explains. (1 Cor. 15:42-45.) This glorifi-
that our Lord would refuse any such overtures, cation was enhanced when he was received up
for he himself had plainly declared to the disci- into glory in the Father’s presence, there to
ples when he sent them forth, “I am not sent appear on our behalf, and at the right hand of
but to the lost sheep of the house of Israel.” divine power to wait for the appointed time
God had blessings in store for all the families when he should take unto himself his great
of the earth; but not yet, and not in this way. power and reign as King over all the earth,
All things must be done in a divine order and which he had redeemed with his own precious
according to the divine plan, which provided for blood.

“The Hour Is Come!” privileged to consecrate upon the Lord’s altar,
The expression, “The hour is come,” is not and to exchange for the heavenly life, following
necessarily to be understood as signifying sixty in the footsteps of Jesus.
minutes; just as the word “day” does not always And in full accord with this interpretation is
signify twenty-four hours, but a comparatively the next verse, which distinctly speaks of Jesus’
short period or epoch, as, for instance, “Noah’s followers, saying that all who desire to serve
day,” “Moses’ day,” “Jesus’ day,” etc. As com- him, and to be with him, must follow him—fol-
pared with “Jesus’ day” the experiences low him in this experience, which he, as the
referred to were properly enough said to be Forerunner in this way, was already passing
occurring in that “hour,” or short time. through; viz., the consecration and then the
Having thus assured them that the begin- despising of his earthly existence, as compared
ning of his glorification was not far distant, our with the spirit life and heavenly glory prom-
Lord makes very impressive the necessity of his ised.
death, by saying, “Verily, verily,”—that is, It is to their great disadvantage that Chris-
Truly, truly, most positively, emphatically, I tian people so generally fail to discern that
give you the illustration that my glorification, there are to be several different classes of saved
according to the divine arrangement, must ones—the overcomers, the great company and
come through my death, even as a grain of the restitution class. The benevolently disposed
wheat would remain but one grain unless it of those seeking to walk in the footsteps of
were planted, and through the dying of one Jesus, in earthly self-denials and sacrifices, and
grain life and being were given to a number. in despising the present life in comparison with
Had our Lord chosen to do so, he at one time the future one promised, are robbed of much of
had the privilege of remaining alone,—of not
their joy and peace and consolation by the
dying on our behalf. Had he followed this
thought that only such footstep-followers can
course we would still have been unredeemed
ever be with the Lord and honored by the
and he could have brought forth no fruitage.
Father; for they realize that such servants con-
But he had consecrated his life; he had volun-
stitute a “little flock” indeed. The effect of their
tarily engaged to sacrifice himself on behalf of
ignorance of the divine plan is, with many, a
Adam and his race, in compliance with the
hardening of heart in an attempt to be more
Father’s will, and hence he declares that if now
like what they understand God to be, as
he would love his life he would lose it; that on
the contrary, instead of seeking to save himself expressed in what they believe to be his plan of
he must indeed hate or despise the present life eternal torment for all except the little flock.
in comparison with the future and eternal one Others, on the other hand, cultivating their
which the Father had promised him as a benevolence, refuse to believe that the way to
reward for obedience unto death. this association with Jesus and the divine glori-
It will be noticed that in this understanding fication is so narrow—they widen it more and
of it, this 25th verse is applicable to our Lord more to take in their friends, their families,
alone, and not to his followers, for they had no their neighbors, and as many as possible of the
life to lose; they and the whole world were dead, heathen; and thus, unconsciously perhaps,
under condemnation of death, because of father gradually but surely they lower the standard of
Adam’s transgression. Our Lord alone had life, true discipleship, not only for others but also
which he had a right to lay down or exchange in for themselves: they become more and more
order to keep it unto eternal life. Such privi- satisfied with outward forms and ceremonies
leges could not come to his followers until first and platitudes and moralities, and come more
Jesus had given his life “a ransom for all.” and more to consider that their former views
Then as soon as the ransom was given and had were incorrect—when they supposed, in har-
been accepted of the Father, the redeemed ones mony with our Lord’s words, that all who would
(believers justified by their faith) could be reck- be with him and be honored of the Father, must
oned as having life-rights which they would be take up his cross and follow in his footsteps.

The light of this harvest-time now shining who has shown his faithfulness to the Father’s
upon the divine Word and plan makes clear to will in all things. And yet I will not ask even
us, not only the height of the calling of the this concession. Rather, I will submit my will to
“elect” Church to joint-heirship with her Lord the Father’s will most absolutely, and carry out
in his glory, but also the reality of the fact that to the very jot and tittle the spirit as well as the
all who would share that glory in the future, letter of my covenant. Let the Father’s will be
must suffer with him in the present life—must done in every particular; it must be the wisest
be crucified to sin and to self and to the world; and best, else it would not be his plan. It is for
must rise to newness of life in Christ Jesus this very purpose that I came to this hour, that
reckonedly now, actually, if faithful, in the first I might manifest, demonstrate, to the Father
resurrection. But this harvest light makes clear my devotion, my most implicit obedience to his
to us also that the class now called, now will. Proceed, Father! Glorify thine own name
intended of the Father to be joint-sacrificers and in thine own way, at whatever the cost to
with his son and joint-heirs with him of his me!
glory, is altogether but a small fraction of the Then a voice was heard, a voice which some
human family, and that the others who receive understood and which others misunderstood, as
not this high calling are to be otherwise blessed is always the case with the voice of God. The
in due time under the Millennial Kingdom, by world heareth no message; believers hear the
the glorified Jesus and his glorified Church and message partially; but the begotten sons, in
Bride. perfect accord with the Father, hear and under-
Those who have this light and appreciate it stand fully. No doubt our Lord received a bless-
are saved from the discouragements common to ing through this message from the Father, and
others. They can see the reasonableness of
yet he assures us that it was not specially sent
making the way to so high a station as that to
for him, but rather as a demonstration for the
which they are called a very narrow one, which
benefit of the disciples—that they might note
will admit at its opening only those who are jus-
that God attested his teachings. God does not
tified through faith in Christ and who are desir-
today speak to his people by such an audible
ous of pleasing and serving God, and which, at
voice; but he speaks none the less forcibly to
its furthest end, will admit to glory only those
us—through his Word and through his provi-
who have passed faithfully through the experi-
ences of this time, and are found in heart and dences. Yet now, as then, some hear and appre-
character copies of God’s dear Son.—Rom. 8:29. ciate more than others. Some, who have the
“Now is my soul troubled”—my feelings are word of God in their hands appreciate it only as
turbulent; I am in a commotion. Shall I pray, another book, and likewise discern not God’s
Father deliver me from this hour? Shall I not, providences in the affairs of his people. Others
on the contrary, remember that for this very see in the Lord’s Word a message, a good mes-
cause I am come to this hour, that I might sage, and reverence the book and see in his
endure, and that willingly, rather than ask to providences something of the divine care and
be delivered? I might ask the Father for a cer- provision in connection with the body of Christ.
tain kind of deliverance which would not invali- But only the spirit-begotten sons, the members
date the engagement which I made, that I of the body of Christ, today, like the Head eigh-
would give my life in obedience to his will. I teen hundred years ago, hear the Father’s
might ask him to permit some calamity to befall Word, with distinctness and clearness and
me which would result in my death and thus understanding. These also note divine provi-
save me from the peculiarly trying and igno- dences, and are enabled to rejoice in them, and
minious conditions incident to my apprehen- to realize that all things are working together
sion and execution as a criminal—as the worst for good to them because they love God, and
kind of a criminal, a blasphemer against my have been called according to his purpose, and
Heavenly Father. Such a deviation would seem are in the way of responding to that call, seek-
to me not an unreasonable concession for one ing to make their calling and their election sure.

The Prince of This World. reversal and cancellation of the divine sentence
When our Lord said, “Now is the judgment of of mankind unto death, but it will also result in
this world,—now shall the prince of this world the overthrow of the present rule of evil in the
be cast out,” he evidently meant by now the hands of Satan, the prince of this world. He
same as in his previous expression, “The hour shall be cast out; he shall be chained for the
is come.” But a little space of time now inter- period of my Millennial reign, and shall subse-
vened until this would be accomplished. The quently be destroyed. Since the whole matter of
judgment of this world, so to speak, was in the the world’s judgment and the removal of its
balance and would speedily be decided. The present captor through sin was dependent upon
first trial took place in Eden, father Adam our Lord’s victory, it was quite proper that he
being the one who was on trial, and the world of should date all those results from that “hour,”
mankind, still in his loins, was in a certain notwithstanding the fact that it would be centu-
sense on trial, in the balance, with him. That ries before these things would be accom-
trial, as we know, resulted in disaster to Adam plished;—the binding of Satan, the release of
and all his posterity. “By one man’s disobedi- mankind from the Adamic sentence through
ence sin entered into the world, and death as a the instrumentalities of the Millennial King-
result of sin, and so death passed upon all men dom (Christ and the glorified Church), into the
for all [through inherited weaknesses] are sin- glorious liberty (from these things) which
ners.” (Rom. 5:12.) That judgment (trial and belongs to all sons of God, —whatever their
sentence) of the world was unto death; and plane of being. Not that we are to suppose that
Adamic death had reigned up to the time that all men will avail themselves of these heavenly
our Lord spoke, for 4161 years. But now under mercies and privileges, but that all are to have
divine providence, under the grace of God, a a full opportunity to do so; so that whosoever
substitute or ransom had been found, accept- will die the Second Death will die for his own
able to God, and willing to give his life a ran- sins and not through inherited imperfections—
som for Adam and his race. This one was now not because the fathers ate the sour grape of
on trial, and the fate of the whole world was in sin.—Jer. 31:29,30; 1 John 5:16.
the balance and depended upon his victory. When Christ Will Draw All Men.
Hence, as our Lord expressed it, now the The statement of the next verse is in absolute
world’s krisis, or trial, was at its climax, and his accord with this: “I, if I be lifted up, will draw
decision to be faithful to the Father’s will, and all men unto [toward] me.” While, as the narra-
to despise the present life in obedience to that tor records, these words signified by what man-
will, determined that trial favorably to the ner of death Jesus should die—lifted up on the
world; for the Apostle declares that as the cross—nevertheless, they meant more than
world’s condemnation was unto death through this. They meant, also, If I shall faithfully give
Adam, so the world’s justification is unto life my life according to my covenant, and shall
through Christ—that so far as the divine law receive of the Heavenly Father the high exalta-
was concerned Jesus paid the full penalty for tion or lifting up which he has promised, that
the whole world, and hence will have both the exaltation will bring with it the power to bless
right and the opportunity, not only to rescue all the families of the earth; first, according to
mankind from the tomb by an awakening, but the Father’s will and prearrangement, he him-
also to rescue fully and completely so many as self will draw unto me a Church or Bride; I will
will accept the favor, by raising them up fully not draw these, but the Father: “No man can
out of sin and death to perfection and harmony come unto me [in the present time, in the nar-
with God during and at the close of the Millen- row way] except the Father which sent me draw
nial age.—Rom. 5:18,19. him, and I will raise him up [exalt him] at the
Our Lord’s other statement is quite in accord last day”—the Millennial day, “early in the
with this: “Now shall the prince of this world be morning” of that day.—John 6:44; Psa. 46:5.
cast out.” That is to say, the trial now in prog- And when these shall have been thus exalted
ress in my own person will result not only in a as members of my body, raised up as sharers

with me in the first resurrection, then I will right to restore to which I gained for them by
begin my drawing work, which will not be con- not counting my earthly life precious unto me,
fined to a special class, a Royal Priesthood, like but instead by despising it, that I might redeem
the Father’s drawing. Mine will be a general men and gain this high heavenly condition in
drawing: I will draw all men; it will be a univer- which, according to the divine arrangement, I
sal opportunity to come unto me and receive and my servants who will be with me, and
from me, as the Father’s representative, full whom the Father will honor also, and whom I
remission of sins that are past, and such in- will call my Bride and brethren, and joint-heirs,
structions in righteousness, such chastise- shall bless all the families of the earth.—Rev.
ments, such experiences, such judgments, as 22:17; Rom. 8:17; Gal. 3:16,29.
will tend to lift them up, up, up, to the glorious
condition of human perfection from which all
fell through Adam’s transgression, and the

two sons
marriage feast
Matthew 21:19-46 reasoned with themselves, saying, If we

And when he saw a fig tree in the way, he shall say, From heaven; he will say unto
came to it, and found nothing thereon, but us, Why did ye not then believe him? But
leaves only, and said unto it, Let no fruit if we shall say, Of men; we fear the peo-
grow on thee henceforward forever. And ple; for all hold John as a prophet. And
presently the fig tree withered away. And they answered Jesus, and said, We cannot
when the disciples saw it, they marveled, tell. And he said unto them, Neither tell I
saying, How soon is the fig tree withered you by what authority I do these things.
away! Jesus answered and said unto But what think ye? A certain man had two
them, Verily I say unto you, If ye have sons; and he came to the first, and said,
faith, and doubt not, ye shall not only do Son, go work today in my vineyard. He
this which is done to the fig tree, but also answered and said, I will not: but after-
if ye shall say unto this mountain, Be thou ward he repented, and went. And he came
removed, and be thou cast into the sea; it to the second, and said likewise. And he
shall be done. And all things, whatsoever answered and said, I go, sir: and went
ye shall ask in prayer, believing, ye shall not. Whether of them twain did the will of
receive. And when he was come into the his father? They say unto him, The first.
temple, the chief priests and the elders of Jesus saith unto them, Verily I say unto
the people came unto him as he was you, That the publicans and the harlots go
teaching, and said, By what authority into the kingdom of God before you. For
doest thou these things? and who gave John came unto you in the way of righ-
thee this authority? And Jesus answered teousness, and ye believed him not; but
and said unto them, I also will ask you the publicans and the harlots believed
one thing, which if ye tell me, I in likewise him: and ye, when ye had seen it,
will tell you by what authority I do these repented not afterward, that ye might
things. The baptism of John, whence was believe him. Hear another parable: There
it? from heaven, or of men? And they was a certain householder, which planted

a vineyard, and hedged it round about, merchandise: And the remnant took his
and digged a winepress in it, and built a servants, and entreated them spitefully,
tower, and let it out to husbandmen, and and slew them. But when the king heard
went into a far country: And when the thereof, he was wroth: and he sent forth
time of the fruit drew near, he sent his his armies, and destroyed those murder-
servants to the husbandmen, that they ers, and burned up their city. Then saith
might receive the fruits of it. And the hus- he to his servants, The wedding is ready,
bandmen took his servants, and beat one, but they which were bidden were not wor-
and killed another, and stoned another. thy. Go ye therefore into the highways,
Again, he sent other servants more than and as many as ye shall find, bid to the
the first: and they did unto them likewise. marriage. So those servants went out into
But last of all he sent unto them his son, the highways, and gathered together all
saying, They will reverence my son. But as many as they found, both bad and
when the husbandmen saw the son, they good: and the wedding was furnished with
said among themselves, This is the heir; guests. And when the king came in to see
come, let us kill him, and let us seize on the guests, he saw there a man which had
his inheritance. And they caught him, and not on a wedding garment: And he saith
cast him out of the vineyard, and slew unto him, Friend, how camest thou in
him. When the lord therefore of the vine- hither not having a wedding garment? And
yard cometh, what will he do unto those he was speechless. Then said the king to
husbandmen? They say unto him, He will the servants, Bind him hand and foot, and
miserably destroy those wicked men, and take him away, and cast him into outer
will let out his vineyard unto other hus- darkness; there shall be weeping and
bandmen, which shall render him the gnashing of teeth. For many are called,
fruits in their seasons. Jesus saith unto but few are chosen.
them, Did ye never read in the Scriptures,
The stone which the builders rejected, the Mark 11:20-25,27-33
same is become the head of the corner: And in the morning, as they passed by,
this is the Lord’s doing, and it is marvel- they saw the fig tree dried up from the
ous in our eyes? Therefore say I unto you, roots. And Peter calling to remembrance
The kingdom of God shall be taken from saith unto him, Master, behold, the fig
you, and given to a nation bringing forth tree which thou cursedst is withered away.
the fruits thereof. And whosoever shall fall And Jesus answering saith unto them,
on this stone shall be broken: but on Have faith in God. For verily I say unto
whomsoever it shall fall, it will grind him you, That whosoever shall say unto this
to powder. And when the chief priests and mountain, Be thou removed, and be thou
Pharisees had heard his parables, they cast into the sea; and shall not doubt in
perceived that he spake of them. But his heart, but shall believe that those
when they sought to lay hands on him, things which he saith shall come to pass;
they feared the multitude, because they he shall have whatsoever he saith. There-
took him for a prophet. fore I say unto you, What things soever ye
desire, when ye pray, believe that ye
Matthew 22:1-14 receive them, and ye shall have them.
And Jesus answered and spake unto them And when ye stand praying, forgive, if ye
again by parables, and said, The kingdom have aught against any: that your Father
of heaven is like unto a certain king, which also which is in heaven may forgive you
made a marriage for his son. And sent your trespasses. … And they come again
forth his servants to call them that were to Jerusalem: and as he was walking in
bidden to the wedding: and they would the temple, there come to him the chief
not come. Again, he sent forth other ser- priests, and the scribes, and the elders,
vants, saying, Tell them which are bidden, And say unto him, By what authority
Behold, I have prepared my dinner: my doest thou these things? and who gave
oxen and my fatlings are killed, and all thee this authority to do these things? And
things are ready: come unto the marriage. Jesus answered and said unto them, I will
But they made light of it, and went their also ask of you one question, and answer
ways, one to his farm, another to his me, and I will tell you by what authority I

do these things. The baptism of John, was priests and the scribes came upon him
it from heaven, or of men? answer me. with the elders, And spake unto him, say-
And they reasoned with themselves, saying, Tell us, by what authority doest thou
ing, If we shall say, From heaven; he will these things? or who is he that gave thee
say, Why then did ye not believe him? But this authority? And he answered and said
if we shall say, Of men; they feared the unto them, I will also ask you one thing;
people: for all men counted John, that he and answer me: The baptism of John, was
was a prophet indeed. And they answered it from heaven, or of men? And they rea-
and said unto Jesus. We cannot tell. And soned with themselves, saying, If we shall
Jesus answering saith unto them, Neither say, From heaven; he will say, Why then
do I tell you by what authority I do these believed ye him not? But and if we say, Of
things. men; all the people will stone us: for they
be persuaded that John was a prophet.
Mark 12:1-12
And they answered, that they could not
And he began to speak unto them by par-
tell whence it was. And Jesus said unto
ables. A certain man planted a vineyard,
them, Neither tell I you by what authority
and set an hedge about it, and digged a
I do these things. Then began he to speak
place for the wine vat, and built a tower,
to the people this parable; A certain man
and let it out to husbandmen, and went
planted a vineyard, and let it forth to hus-
into a far country. And at the season he
bandmen, and went into a far country for
sent to the husbandmen a servant, that
a long time. And at the season he sent a
he might receive from the husbandmen of
servant to the husbandmen, that they
the fruit of the vineyard. And they caught
should give him of the fruit of the vine-
him, and beat him, and sent him away
yard: but the husbandmen beat him, and
empty. And again he sent unto them
sent him away empty. And again he sent
another servant; and at him they cast
another servant: and they beat him also,
stones, and wounded him in the head, and
and entreated him shamefully, and sent
sent him away shamefully handled. And
him away empty. And again he sent a
again he sent another; and him they
third: and they wounded him also, and
killed, and many others; beating some,
cast him out. Then said the lord of the
and killing some. Having yet therefore one
vineyard, What shall I do? I will send my
son, his well-beloved, he sent him also
beloved son: it may be they will reverence
last unto them, saying, They will rever-
him when they see him. But when the
ence my son. But those husbandmen said
husbandmen saw him, they reasoned
among themselves, This is the heir; come,
among themselves, saying, This is the
let us kill him, and the inheritance shall be
heir: come, let us kill him, that the inheri-
ours. And they took him, and killed him,
tance may be ours. So they cast him out
and cast him out of the vineyard. What
of the vineyard, and killed him. What
shall therefore the lord of the vineyard do?
therefore shall the lord of the vineyard do
he will come and destroy the husband-
unto them? He shall come and destroy
men, and will give the vineyard unto oth-
these husbandmen, and shall give the
ers. And have ye not read this Scripture;
vineyard to others. And when they heard
The stone which the builders rejected is
become the head of the corner: This was it, they said, God forbid. And he beheld
the Lord’s doing, and it is marvelous in them, and said, What is this then that is
our eyes? And they sought to lay hold on written, The stone which the builders
him, but feared the people: for they knew rejected, the same is become the head of
that he had spoken the parable against the corner? Whosoever shall fall upon that
them: and they left him, and went their stone shall be broken; but on whomsoever
way. it shall fall, it will grind him to powder.
And the chief priests and the scribes the
Luke 20:1-19 same hour sought to lay hands on him;
And it came to pass, that on one of those and they feared the people: for they per-
days, as he taught the people in the tem- ceived that he had spoken this parable
ple, and preached the gospel, the chief against them.

MISIMPROVED OPPORTUNITIES TAKEN AWAY—Reprints, p. 4678
MATTHEW 21:23-46.
“Therefore say I unto you, The Kingdom of God shall be taken from you.”
IN this Study the Great Teacher in two para- were branded as publicans, sinners, harlots.
bles portrays the mistake made by the religion- Nevertheless, when Jesus appeared, when
ists of his day. The understanding of these John’s message went forth, and afterwards the
parables gives a clearer insight into the cause teachings of Jesus and the Apostles, these same
which led to the rejection of Israel for a time publicans, sinners, harlots, were the ones ready
from Divine favor. Incidentally, too, we are to to receive him, while the religious, finding that
remember that nominal fleshly Israel was a his message was in conflict with their teach-
prototype of nominal Christendom. Hence we ings, repudiated him. Thus one of the charges
may look for somewhat similar conditions and against Jesus was, “He receiveth publicans and
dealings now in the “harvest” time of this sinners and eateth with them.”
Christian Age.
“Friend of Sinners was his Name”
To get the force of the Lord’s teachings here
and everywhere it is necessary to remember The second parable represents God as the
that the Jewish people had been promised the owner of a great Vineyard, in all respects well
Kingdom of God, of which David’s Kingdom was appointed and furnished for his purpose. This
a type on a small scale. For centuries they had Vineyard represents the Jewish nation and the
been expecting a great King, Messiah, whose Divine promises made to that people—the Law
coming would exalt them and bring them into and all the arrangements of the Law Covenant,
prominence as God’s Kingdom. John the Bap- for their development. This Vineyard the owner
tist, when he came to introduce Messiah, told let out to husbandmen, whose duty it was to
the Jews that unless they would repent and care for the vines and the fruitage and to ren-
come back, to the extent of their ability, into der to the owner the results, except a portion
harmony with God and the Law they need not which they might keep for themselves. These
expect to share in the Messianic Kingdom. husbandmen were the prominent religionists,
Jesus told the people that unless their righ- of whom Jesus said, “The scribes and Pharisees
teousness should exceed the righteousness of sit in Moses’ seat. All, therefore, whatsoever
the scribes and Pharisees, they should in no they bid you observe, that observe and do.”
wise enter into or become members of the long- (Matt. 23:2,3.) The owner properly required
waited-for Kingdom. (Matthew 5:20.) The two returns on his property and sent servants to
parables of this Study illustrate what stood in receive his share of the fruitage. But the hus-
the way of the majority. bandmen, instead of giving them what was due
their Master, abused them by beating, killing
Work Today In My Vineyard and stoning them.
The Jewish people professed to be God’s peo- These servants were the prophets of old, sent
ple, willing to do him service. They were to Israel. They should have received the kindest
treated, not as mere slaves, but, rather, like treatment and an abundance of fruits of meek-
sons. All were told to go and work in God’s vine- ness, gentleness, patience, etc., but, instead,
yard; but they divided into two classes, repre- they were treated as intruders by the leaders of
sented by the two sons, in our first parable. One Israel. Some of them were stoned, some beaten,
of these sons represented the outwardly reli- some murdered, some sawn asunder. Some
gious, pious, who said, Yes, we will serve God. wandered about in sheepskins and goatskins
However, they did not really seek the Divine and dwelt in dens and caves of the earth,
service, but rather the service of their sects and because not appreciated. They were not treated
parties and their own personal aims, honor, as representatives of the owner of the vineyard.
influence and preferment. The other class of Finally the owner sent his Son, saying, “They
Israelites, represented by the other son of the will reverence my Son.” But these same hus-
parable, made no pretense of serving God, and bandmen, the religionists of our Lord’s day,

took counsel to kill him and to seize his inheri- his Word using their positions to entrench
tance. They somehow got the impression that themselves, to hold power over the people, to
they could lord it over God’s heritage and carry out their own schemes. These are inclined
that anybody reproving them or showing up to speak harshly, yea, to “murder” any who
their hypocrisies or liberating the people from come amongst them meekly, humbly, in the
subservience to them, whoever he might be— name of the Lord. They do not literally kill
even the heir—they were at liberty to kill. They them nor “shoot them full of arrows,” but they
crucified him. do behead them in the sense of ostracism. And
What may we presume the owner of that they do shoot out at them the arrows of bitter
Vineyard would do to those wicked husband- words, slanders, etc.
men who, forgetting the ownership of the vine- What will the Husbandman do with such ser-
yard, were using it as their own, mistreating vants? The answer is again that the opportuni-
his servants and crucifying his Son? The Great ties which they have enjoyed will be taken away
Teacher put the question to his hearers, and from them. Thank God that the next step in the
the answer promptly came that the owner program will be that the King’s Son and all of
would destroy those wicked men and let out his the misused servants associated with him will
Vineyard to others who would render him its constitute the new “Kingdom of God’s dear Son”
fruitage. “under the whole heavens.” Matters will be no
This is just what happened. The scribes and longer entrusted to any but the tried, proven,
Pharisees and Doctors of the Law who were faithful.
using God’s promises and blessings and their Jesus, the rejected, “is become the chief cor-
opportunities selfishly and in disregard of the ner-stone” of the great Temple of God, which is
Almighty—these were dispossessed. Their gov- the Church. As the privilege of being God’s
ernment was destroyed and Divine favor and embryotic Kingdom was taken from the Jews
privileges as God’s mouthpieces, which they and given to Christ and the Church, so pres-
once enjoyed, were taken from them and given ently his embryotic Kingdom will be taken from
to others—to the Apostles and their associates, earth entirely—his faithful will be received to
during this Gospel Age. the heavenly plane and power and great glory.
However, as fleshly Israel was a type or pic- Whoever stumbled over Jesus suffered loss in
ture of nominal Spiritual Israel, we may not the sense of being broken, but not beyond possi-
have to look far to find a very similar condition bility of repair. “But upon whomsoever this
of things today. Today also we see some high in stone (Messiah) shall fall, it will grind him to
official position as representatives of God and powder” in the Second Death.—Matt. 21:44.
THE WEDDING FEAST—Reprints, p. 5510

MATTHEW 22:1-14.
“O Jerusalem, Jerusalem, which killest the Prophets, and stonest them that are sent
unto thee; how often would I have gathered thy children together, as a hen gathereth
her brood under her wings, and ye would not!”—Luke 13:34.
HERE WE have another parable of the King- few were “Israelites indeed,” in whom was no
dom. Today’s lesson shows that the promises of guile—not enough to constitute the Kingdom
God and His providences toward Israel under class; hence the call of this Gospel Age, select-
the Law Covenant were all designed to fit and ing from the Gentiles a sufficient number of
prepare the Israelites to be God’s holy nation, saintly characters to be joint-heirs with the
and especially to provide at the coming of Jewish remnant in the Messianic Kingdom.
Christ a sufficient number to constitute the The Kingdom of Heaven, otherwise styled the
elect Church, Messiah’s joint-heirs in the King- Kingdom of God, is not to be an earthly King-
dom—His Bride. The parable shows that only a dom, but a Heavenly one, whose Ruler, the glo-

rified Christ, will not be an earthly king, but a and had made the way for His followers and for
Heavenly Being of the highest rank—of the the Kingdom of which He is to be King.
Divine nature. This Kingdom, representing God At the appropriate time God sent His ser-
and the Heavenly rule, or dominion, is to be vants to call them that were bidden to the wed-
established amongst men for the eradication of ding; but they would not come. John the Baptist
sin. Its first work will be the binding of Satan, and his disciples did this work of calling to the
the “Prince of this world.” Afterward all the attention of the Jewish people the fact that the
works of darkness will be overthrown. The King’s Son was in their midst. He said, “There
overthrow will at first cause a great Time of standeth One among you whom ye know not.”
Trouble, following which, as the Reign of Righ- (John 1:26.) Again he said, “He that hath the
teousness progresses, the curse in its every Bride is the Bridegroom; but the friend of the
form will give way before the blessings of Mes-
Bridegroom, who standeth and heareth Him,
siah’s Kingdom—until there shall be no more
rejoiceth greatly because of the Bridegroom’s
curse, no more sighing, no more crying, no more
voice; this my joy therefore is fulfilled.” (John
dying.
But before this Heavenly Kingdom can be 3:29.) John rejoiced to hear the voice of the
established, it is a part of the Divine decree and Bridegroom. Prophetically he foretold that the
arrangement that there shall be a Bride class calling of the Bride class had come, although he
selected from amongst men. These are begotten himself could not be a member of it.
of the Holy Spirit and are God’s workmanship, Made Light of The Message
in whom He works by the exceeding great and Again other servants were sent forth. Jesus
precious promises of the Scriptures and by the sent His disciples to the Jews, saying, “Tell
providences of life. Thus they are being trans- them that are bidden, Behold, I have prepared
formed in mind and made ready for the glorious My dinner; My oxen and My fatlings are killed,
birth-resurrection by which they will be and all things are ready; come unto the mar-
“changed in a moment, in the twinkling of an riage” feast.
eye,” from earthly nature to Heavenly nature. But was the Message of Jesus and His disci-
Thus they will enter into the joys of their Lord ples received? Nay! The people, under the guid-
by becoming His Bride class, His joint-heirs in
ance of the Scribes and the Pharisees, the
His Kingdom.
theologians of that time, made light of the Mes-
Application of The Parable sage and went their way—one to his farm,
For the development of this Kingdom class another to his merchandise, saying, We do not
the world has now been waiting since the days believe this Message respecting the Kingdom.
of Jesus, when by His death He opened up a Some did even worse than this. They entreated
new Way of Life and became the Advocate these servants shamefully, spitefully, and slew
before the Father for all those desirous of being
them. Not only was Jesus slain by the unbeliev-
His disciples, His joint-heirs, His Bride.
ing ones who had been invited to the feast, but
Today’s lesson takes up the Kingdom project
His faithful disciples also were evilly treated
at the time of our Lord’s earthly ministry. “He
came unto His own, and His own received Him and slain.
Then, as seen in another parable, Jehovah
not. But as many as received Him, to them gave
He power [liberty or privilege] to become sons of was wroth with that people Israel, and sent
God.”—John 1:12. forth His armies, destroyed those murderers
Jehovah Himself is the King who made a and burned up their city. The fact that it was
marriage for His Son—arranging before the the Roman army under Titus which destroyed
foundation of the world that there should be Jerusalem in A.D. 70 did not make it any less
certain joint-heirs with Christ in His Kingdom. the army of Jehovah, for He is able to make the
This marriage, of course, could not take place wrath of man praise Him and able to use whom
until the King’s Son had come into the world He may please as His messengers, or servants.

Gentiles Called To The Wedding Inspecting The Guests
Meantime God said to His servants, the The custom of the Jews, arranged by Divine
Apostles, and to others through them, The wed- providence doubtless, was that at every wed-
ding is provided, but the Jewish nation, which ding feast each guest was to put on a white
was especially invited, have not been found wedding garment, covering his own garments.
worthy of the honor. Go ye therefore into the Thus all at the wedding were on an equal foot-
highways, and as many as ye shall find, bid to ing as respects dignity, because they were the
the marriage feast. So those servants went into guests of the host. So all who come to God’s
the highways and gathered together as many great Feast provided through Christ must
as they found, and brought them in. Thus the come, not through any worthiness of their own
wedding was provided with guests. in the flesh, but acknowledging that they have
Highways represent public concourse, the an insufficiency of merit to be acceptable to
God, and must accept the merit of Christ as
world over. The Lord’s ambassadors were no
making them worthy of the honor to which they
longer to restrict themselves to Jews, but were
aspire in responding to this invitation.
to make known to every people, kindred and
Each guest entering the house was supplied
tongue, the fact that God is now calling out of with the robe, and was expected to put it on
the world a little company, lovers of righteous- immediately. For any one to appear without
ness, to be followers of the Lamb and eventu- that wedding garment would be a mark of dis-
ally to become joint-heirs with the Redeemer in respect to the host who had provided it. Indeed,
His Kingdom. Be it noted that these ambassa- for any one to appear at the wedding without
dors were not to intercept all the people in the the robe would imply that he had taken it off;
highways, but merely to urge upon all those for no one was admitted without the robe. This
whom they met in the concourse, the great priv- is the picture given us in the parable. A guest
ilege of the open door to the Wedding Feast. was found there who had not on the wedding
These were not all saintly, good; some of garment—one, therefore, who in disregard of
them, on the contrary, were bad. The Apostles his host had removed his wedding garment, the
explain this, saying that not many great, not wearing of which was the condition of his
many rich, not many noble, but chiefly the poor, admission.
the mean things of this world, hath God chosen. The words, “When the king came in,” signify
The Apostles speak, along the lines of our les- an inspection just prior to the feast. Since the
son, of the class that God is selecting from the King of the parable is Jehovah Himself, this
world. No matter how mean, no matter how would seem to mean that God takes note
degraded, no matter how ignoble by nature—all through the exhibition of Divine Justice in
who are willing to receive the grace of God may some manner of any one professing loyalty, yet
disregarding the merit of Christ’s death. Or,
be made suitable for the wedding by the cover-
Christ might properly be understood to be
ing of the wedding garment, the Righteousness
referred to as the King in this instance; for at
of Christ.
His coming He is to be invested with Kingly
Indeed, however noble or worthy many are
authority and power by the Heavenly Father,
naturally, they are still not fit for the presence
as our Lord Himself indicates in the parables of
of the King. All who attend this wedding must the Pounds and the Talents. At His Second
have on the wedding garment—must be covered Advent, therefore, He tells us, He will Himself
with the merit of Christ’s Righteousness. The inspect all those who pose as being His faithful
wedding is thus furnished with guests—all that servants—all those who are desirous of enjoy-
the King had intended —every place filled. ing the Wedding Festival.
Thus and otherwise does the Lord indicate that The man found without a wedding garment
the number of the Elect is a definitely fixed one; in the presence of the king we should under-
and that as soon as the special number has stand to represent a class, and not merely one
been found, the call will cease. individual. So we might find just such a class

today, professing to be followers of Christ, pro- lieth in darkness, “in the Wicked One.” We
fessing to be waiting for the marriage of the know also that as soon as the Bride class shall
Lamb, professing to hope to enter into the joys have been completed, a great Time of Trouble
of their Lord, yet telling us that they are no lon- will prepare the world for the blessings of Mes-
ger trusting in the merit of Christ’s Sacrifice for siah’s Kingdom later on. During that trouble all
their standing with the Father. These have
those who are in the darkness will have weep-
rejected Jesus as their Savior, their Redeemer,
ing and gnashing of teeth—discontent, anguish,
the Atoner for their sins. They merely retain
Him as their Teacher, and then, apparently, disappointment, etc., connected with the over-
accept only a part of His teachings. throw of many of their wrongly based human
These are manifestly unfit to be members of hopes and expectations.
the Bride of Christ. Only the loyal, only the Our Lord concluded the parable with the
faithful, are to be of that class. The parable statement, “For many are called, but few are
shows that all those who reject the merit of chosen.” This does not mean, as we once sup-
Christ’s Sacrifice will be rejected from the King- posed, that only an Elect few will get any favor
dom class. They are unable to say how they from God in the future, and that all the remain-
came in without a “wedding garment”; for they der of mankind will be eternally tortured. We
did not come in without it. No one was ever must read it in harmony with the context. The
admitted into the fellowship of the Spirit in the Jewish nation was called, or invited, to the
Church which is the Bride of Christ without
wedding—and failed, except the few “Israelites
first having on the wedding garment of Christ’s
indeed.” For eighteen hundred years the Mes-
merit, covering his imperfection. Those admit-
ting thus that they have taken off the wedding sage has gone out into the highways, to one
garment are cast out summarily. The king said nation after another of the Gentiles, until many
to the servants, “Bind him hand and foot, and have more or less heard the call of the Gospel
cast him into outer darkness. There shall be Age. Yet only a few have accepted and have
weeping and gnashing of teeth.” therefore come into the elect condition. And of
The Outer Darkness those who come into this elect condition there
When our minds were filled with hallucina- will still be a class not properly appreciative
tions of the Dark Ages, we read into this and which will be cast away, or rejected.
into other Scriptures what they do not contain. Again the Master drew attention to the mat-
We assumed that the class represented by the ter, saying, “Fear not, little flock; it is your
man without the wedding garment would be Father’s good pleasure to give you the King-
cast into eternal torment, and there suffer to all dom.” The Little Flock, composed of both Jews
eternity. But now, examining the Scriptures and Gentiles, will through their faithfulness
more carefully, we have perceived that as all of become God’s chosen people, His elect Church,
these guests at the wedding came into the light the Bride of Christ. Then, later on, they with
of the wedding chamber from the darkness of
their Lord will be the Heavenly Father’s
the outside world, so the casting of one of them
Agency for blessing all the non-elect with the
out of the light into the outer darkness would
merely mean the taking from such a one the glorious opportunities of Restitution to all the
knowledge and the joys represented by the wed- earthly blessings and good things lost through
ding-chamber light. Father Adam’s disobedience and fall. “If ye be
As for the outside world, we know that the Christ’s, then are ye Abraham’s Seed and
Apostle John declares that the whole world heirs.”

Nisan 10 Jerusalem, temple Catch questions on tax, resurrection, commandment 22:15-40 12:13-34 20:20-40
Matthew 22:15-40 silence, they were gathered together.

Then went the Pharisees, and took counsel Then one of them, which was a lawyer,
how they might entangle him in his talk. asked him a question, tempting him, and
And they sent out unto him their disciples saying, Master, which is the great com-
with the Herodians, saying, Master, we mandment in the law? Jesus said unto
know that thou art true, and teachest the him, Thou shalt love the Lord thy God with
way of God in truth, neither carest thou all thy heart, and with all thy soul, and
for any man: for thou regardest not the with all thy mind. This is the first and
person of men. Tell us therefore, What great commandment. And the second is
thinkest thou? Is it lawful to give tribute like unto it, Thou shalt love thy neighbor
unto Caesar, or not? But Jesus perceived as thyself. On these two commandments
their wickedness, and said, Why tempt ye hang all the law and the prophets.
me, ye hypocrites? Show me the tribute
money. And they brought unto him a Mark 12:13-34
penny. And he saith unto them, Whose is And they send unto him certain of the
this image and superscription? They say Pharisees and of the Herodians, to catch
unto him, Caesar’s. Then saith he unto him in his words. And when they were
them, Render therefore unto Caesar the come, they say unto him, Master, we
things which are Caesar’s; and unto God know that thou art true, and carest for no
the things that are God’s. When they had man: for thou regardest not the person of
heard these words, they marveled, and men, but teachest the way of God in
left him, and went their way. The same truth: Is it lawful to give tribute to Caesar,
day came to him the Sadducees, which or not? Shall we give, or shall we not
say that there is no resurrection, and give? But he, knowing their hypocrisy,
asked him, Saying, Master, Moses said, If said unto them, Why tempt ye me? bring
a man die, having no children, his brother me a penny, that I may see it. And they
shall marry his wife, and raise up seed brought it. And he saith unto them, Whose
unto his brother. Now there were with us is this image and superscription? And they
seven brethren: and the first, when he said unto him, Caesar’s. And Jesus
had married a wife, deceased, and, having answering said unto them, Render to
no issue, left his wife unto his brother: Caesar the things that are Caesar’s, and
Likewise the second also, and the third, to God the things that are God’s. And they
unto the seventh. And last of all the marveled at him. Then come unto him the
woman died also. Therefore in the resur- Sadducees, which say there is no resur-
rection whose wife shall she be of the rection; and they asked him, saying, Mas-
seven? for they all had her. Jesus ter, Moses wrote unto us, If a man’s
answered and said unto them, Ye do err, brother die, and leave his wife behind him,
not knowing the Scriptures, nor the power and leave no children, that his brother
of God. For in the resurrection they nei- should take his wife, and raise up seed
ther marry, nor are given in marriage, but unto his brother. Now there were seven
are as the angels of God in heaven. But as brethren: and the first took a wife, and
touching the resurrection of the dead, dying left no seed. And the second took
have ye not read that which was spoken her, and died, neither left he any seed:
unto you by God, saying, I am the God of and the third likewise. And the seven had
Abraham, and the God of Isaac, and the her, and left no seed: last of all the
God of Jacob God is not the God of the woman died also. In the resurrection
dead, but of the living. And when the mul- therefore, when they shall rise, whose
titude heard this, they were astonished at wife shall she be of them? for the seven
his doctrine. But when the Pharisees had had her to wife. And Jesus answering said
heard that he had put the Sadducees to unto them, Do ye not therefore err,

because ye know not the Scriptures, nei- acceptest thou the person of any, but
ther the power of God? For when they teachest the way of God truly: Is it lawful
shall rise from the dead, they neither for us to give tribute unto Caesar, or no?
marry, nor are given in marriage; but are But he perceived their craftiness, and said
as the angels which are in heaven. And as unto them, Why tempt ye me? Show me a
touching the dead, that they rise: have ye penny. Whose image and superscription
not read in the book of Moses, how in the hath it? They answered and said, Caesar’s.
bush God spake unto him, saying, I am And he said unto them, Render therefore
the God of Abraham, and the God of unto Caesar the things which be Caesar’s
Isaac, and the God of Jacob? He is not the and unto God the things which be God’s.
God of the dead, but the God of the living: And they could not take hold of his words
ye therefore do greatly err. And one of the before the people: and they marveled at his
scribes came, and having heard them rea- answer, and held their peace. Then came to
soning together, and perceiving that he him certain of the Sadducees, which deny
had answered them well, asked him, that there is any resurrection: and they
Which is the first commandment of all? asked him, Saying, Master, Moses wrote
And Jesus answered him, The first of all unto us, If any man’s brother die, having a
the commandments is, Hear, O Israel; The wife, and he die without children, that his
Lord our God is one Lord: And thou shalt brother should take his wife, and raise up
love the Lord thy God with all thy heart, seed unto his brother. There were therefore
and with all thy soul, and with all thy seven brethren: and the first took a wife,
mind, and with all thy strength: this is the and died without children. And the second
first commandment. And the second is took her to wife, and he died childless. And
like, namely this, Thou shalt love thy the third took her; and in like manner the
neighbor as thyself. There is none other seven also: and they left no children, and
commandment greater than these. And died. Last of all the woman died also.
the scribe said unto him, Well, Master, Therefore in the resurrection whose wife of
thou hast said the truth: for there is one them is she? for seven had her to wife. And
God; and there is none other but he: And Jesus answering said unto them, The chil-
to love him with all the heart and with all dren of this world marry, and are given in
the understanding, and with all the soul, marriage: But they which shall be
and with all the strength, and to love his
accounted worthy to obtain that world, and
neighbor as himself, is more than all
the resurrection from the dead, neither
whole burnt offerings and sacrifices. And
marry, nor are given in marriage: Neither
when Jesus saw that he answered dis-
can they die any more: for they are equal
creetly he said unto him, Thou art not far
unto the angels; and are the children of
from the kingdom of God. And no man
God, being the children of the resurrection.
after that durst ask him any question.
Now that the dead are raised, even Moses
Luke 20:20-40 showed at the bush, when he calleth the
And they watched him, and sent forth spies, Lord the God of Abraham, and the God of
which should feign themselves just men, Isaac, and the God of Jacob. For he is not a
that they might take hold of his words, that God of the dead, but of the living: for all live
so they might deliver him unto the power unto him. Then certain of the scribes
and authority of the governor. And they answering said, Master, thou hast well said.
asked him, saying, Master, we know that And after that they durst not ask him any
thou sayest and teachest rightly, neither question at all.

THREE TEMPTING QUESTIONS—Reprints, p. 4686
MATTHEW 22:15-22;34-46.
“Render unto Caesar the things that are Caesar’s; and unto God the things that are God’s.”
THE Pharisees and Sadducees of our Lord’s that it was lawful to give tribute to Caesar he
day were the leaders of religion. They had would thereby alienate the sympathy of the
formed a trust or federation, so to speak, and multitude, which cried “Hosanna!” after him;
rarely made an attack upon each other, for the Jews held, almost superstitiously, the
although their doctrines were directly idea that they, as God’s Kingdom, must not pay
opposed. The Pharisees acknowledged God tithes to any earthly Kingdom—that it would
and the prophets and the Law, and believed be irreverent to do so, excepting under compul-
in a future life by a resurrection from the sion. We notice how artfully they endeavored to
dead, and believed in a coming Messiah to
ensnare the Master by complimenting him
exalt their nation and through it to bless the
world. The Sadducees believed nothing of the upon his truthfulness, saying, “Master, we
kind—they were agnostics, Higher Critics. know that thou art true!” Not only so, but they
They were making the best of the present life, sought to impress upon him their appreciation
doubting any future existence. The Pharisees of him as a Teacher—that he would teach the
opposed Jesus because he did not acknowl- light, the Truth, at any cost. And so they said,
edge them, but criticized them, and showed “Thou teachest the way of God in truth!” And
the hypocrisies of their claims to be perfect further, they fortified their position by saying,
and holy in the keeping of the Law, and “We know that thou regardest not the person of
reproved them for their lack of sympathy with men!”
the poor and less pretentious. These treacherous compliments were
The Sadducees opposed Jesus because, from intended to ensnare him, but he promptly
their standpoint of unbelief, he was a fraud. answered, “Why tempt ye me, ye hypocrites?”
But even as a fraud they would not have both- Why do you veil your base designs under guise
ered themselves to oppose him, only that they of speaking for the Truth? “Show me the tribute
perceived that he was gaining an influence with money.” This was, literally, the census coin in
the people—an influence which they feared which the tax was to be paid. They handed him
might, sooner or later, lead to some disturbance a denarius, the usual wage for the day laborer,
of the peace and unfavorably influence the con- corresponding in value to about seventeen of
duct of the Roman Empire towards the Jews. So our cents. Jesus asked, “Whose is this image
while the Sadducees and Pharisees both and superscription?” They answered,
opposed Jesus, their opposition was for differ- “Caesar’s.” Jesus replied, “Render unto Caesar
ent reasons. the things that are Caesar’s and unto God the
The triumphal entry of Jesus into Jerusalem, things that are God’s.” No wonder the wily
and the crying of the multitude, “Hosanna to Pharisees were troubled to know how to catch
the Son of David,” the Messiah! awakened envy him in his words! On the contrary, they were
in the minds of the Pharisees. But in the Sad- caught; for all of their complimentary remarks
ducees it produced a fear that the common peo- stood to his credit in the minds of the common
ple should become so aroused as to involve their people.
nation in some strife with the Empire. The Whose Wife Shall She Be?
Pharisees strove to turn away the sympathy of Next, the Sadducees, the agnostics, tried to
the people from the Great Teacher, and, to this entrap the Great Teacher by asking one of their
end, sought to catch him in his words by putt- stock questions. Seven different brothers in
ing the question, turn married the same woman and all died
“Is It Lawful To Give Tribute?” before she did. To which of them will she be
They reasoned that if Jesus would say, It is wife in the resurrection? They did not ask, To
not lawful, they would have little difficulty in which will she be wife in heaven or Purgatory
having him arrested as a leader of sedition and or eternal torture, for neither Jesus nor the
thus compel Pilate to put him to death. They Jews held any such teaching. The Pharisees
reasoned further that if Jesus should answer and Jesus taught the resurrection of the dead,

and it was against this teaching that the Sad- Of course the question was too deep for the
ducees aimed their sarcastic question. Pharisees. The Great Teacher could answer all
Note the majesty of the Master’s answer: “Ye of their questions, but they could not answer
do err, not knowing the Scriptures, neither the his. How beautifully clear we see it to be that
power of God!” You do not understand the the Messiah, according to the flesh, was born of
Scripture teaching respecting such questions, the lineage of David, but that God’s purposes
and you are ignoring in your question the great were not fully accomplished in Messiah of the
Divine power which, at that resurrection time, flesh—that he lay down his flesh, sacrificially,
will be exercised and will straighten out all the and was raised from the dead to the plane of
difficulties of the situation. Then the Great
glory, honor and immortality, “far above angels,
Teacher proceeded to inform them that such as
principalities and powers.” We perceive that in
would (gradually) attain to the resurrection,
the days of his flesh he was the Son of David,
such as would get a complete raising up out of
sin and death conditions, would “neither marry but that in his glorification he is David’s Lord
nor be given in marriage,” but would be sexless, in that David will receive through him, in due
as are the angels. Thus the supposed great time, not only resurrection from the dead, but
and un an swer able question of the Sadducees also the blessings of participation in the Messi-
fell flat and their ignorance was exposed. anic Kingdom. The father of Messiah in the
flesh will thus become the son of the Messiah of
Which Is The Great Commandment? glory, whose earthly life is to be the restitution
Next, one of the Doctors of the Law endeav- price for the whole world, including David.
ored to entrap the Lord on a question of the rel-
Thus it is written, “Instead of thy fathers shall
ative importance of the Divine commandments,
be thy children, whom thou mayest make
asking which Jesus considered the great one of
princes (rulers) in all the earth.”—Psa. 45:16.
all. The Great Teacher promptly divided the ten
commandments into two, according to the Law An Illustration in an Earthly Prince
(Deut. 6:5), and answered, “Thou shalt love the At a German function in Berlin the story
Lord thy God with all thy heart, and with all goes that a Colonel met a young officer
thy soul, and with all thy mind.” This is the unknown to him whose only decoration was a
first and great (chief) commandment. And the large medallion set in brilliants. The Colonel
second is like unto it—“Thou shalt love thy inquired, “Lieutenant, what is that you have
neighbor as thyself. On these two command- on?” The young man replied modestly, “An
ments hang all the Law and the Prophets.” order, Colonel.” The Colonel replied, “Not a
What could the Lawyer say to such a summari- Prussian Order; I know of none such.” “An Eng-
zation of the Law? He had nothing left to say.
lish Order, Colonel,” said the young man. “And
He was answered as never before.
who in the world gave it to you?” asked the Col-
Then Jesus Turned Questioner onel. The reply was, “My grandmother.” The old
The Great Teacher asked the Pharisees, Colonel began to think that the young man was
“What think ye of the Messiah? Whose Son is making game of him and inquired, “And who
he?” They answered, “The Son of David.” The may your grandmother be?” To his utter aston-
Teacher then queried, “How then doth David in ishment and dismay the answer was, “Queen
spirit (prophetically) call him Lord, saying, The Victoria, of England.” Here was a Prince in dis-
Lord said unto my Lord, Sit thou on my right guise. And so Jesus was the great King of Glory
hand till I make thine enemies thy footstool? If in disguise. “He was in the world and the world
David then calleth him Lord, how is he his was made by him, and the world knew him
Son?” not.”—John 1:10.

Nisan 11 Jerusalem, temple Jesus’ silencing question on Messiah’s descent 22:41-46 12:35-37 20:41-44
Jerusalem, temple Scathing denunciation of scribes and Pharisees 23:1-39 12:38-40 20:45-47
Matthew 22:41-46 prayer: therefore ye shall receive the

While the Pharisees were gathered greater damnation. Woe unto you, scribes
together, Jesus asked them, Saying, What and Pharisees, hypocrites! for ye compass
think ye of Christ? whose son is he? They sea and land to make one proselyte, and
say unto him, The son of David. He saith when he is made, ye make him twofold
unto them, How then doth David in spirit more the child of hell than yourselves. Woe
call him Lord, saying, The LORD said unto unto you, ye blind guides, which say, Who-
my Lord, Sit thou on my right hand, till I soever shall swear by the temple, it is noth-
make thine enemies thy footstool? If ing; but whosoever shall swear by the gold
David then call him, Lord, how is he his of the temple, he is a debtor! Ye fools and
son? And no man was able to answer him blind: for whether is greater, the gold, or
a word, neither durst any man from that the temple that sanctifieth the gold? And,
day forth ask him any more questions. Whosoever shall swear by the altar, it is
nothing; but whosoever sweareth by the gift
Matthew 23:1-39 that is upon it, he is guilty. Ye fools and
Then spake Jesus to the multitude, and to blind: for whether is greater, the gift, or the
his disciples, Saying, The scribes and the altar that sanctifieth the gift Whoso there-
Pharisees sit in Moses' seat: All therefore fore shall swear by the altar, sweareth by it,
whatsoever they bid you observe, that and by all things thereon. And whoso shall
observe and do; but do not ye after their swear by the temple, sweareth by it, and by
works: for they say, and do not. For they him that dwelleth therein. And he that shall
bind heavy burdens and grievous to be swear by heaven, sweareth by the throne of
borne, and lay them on men's shoulders; God, and by him that sitteth thereon. Woe
but they themselves will not move them unto you, scribes and Pharisees, hypocrites!
with one of their fingers. But all their works for ye pay tithe of mint and anise and
they do for to be seen of men: they make cummin, and have omitted the weightier
broad their phylacteries, and enlarge the matters of the law, judgment, mercy, and
borders of their garments, And love the faith: these ought ye to have done, and not
uppermost rooms at feasts, and the chief to leave the other undone. Ye blind guides,
seats in the synagogues, And greetings in which strain at a gnat, and swallow a camel.
the markets, and to be called of men, Woe unto you, scribes and Pharisees, hypo-
Rabbi, Rabbi. But be not ye called Rabbi: for crites! for ye make clean the outside of the
one is your Master, even Christ; and all ye cup and of the platter, but within they are
are brethren. And call no man your father full of extortion and excess. Thou blind
upon the earth: for one is your Father, Pharisee, cleanse first that which is within
which is in heaven. Neither be ye called the cup and platter, that the outside of
masters: for one is your Master, even them may be clean also. Woe unto you,
Christ. But he that is greatest among you scribes and Pharisees, hypocrites! for ye are
shall be your servant. And whosoever shall like unto whited sepulchers, which indeed
exalt himself shall be abased; and he that appear beautiful outward, but are within full
shall humble himself shall be exalted. But of dead men's bones, and of all unclean-
woe unto you, scribes and Pharisees, hypo- ness. Even so ye also outwardly appear
crites! for ye shut up the kingdom of righteous unto men, but within ye are full of
heaven against men: for ye neither go in hypocrisy and iniquity. Woe unto you,
yourselves, neither suffer ye them that are scribes and Pharisees, hypocrites! because
entering to go in. Woe unto you, scribes and ye build the tombs of the prophets, and
Pharisees, hypocrites! for ye devour widows' garnish the sepulchers of the righteous, And
houses, and for a pretence make long say, If we had been in the days of our

fathers, we would not have been partakers marketplaces, And the chief seats in the
with them in the blood of the prophets. synagogues, and the uppermost rooms at
Wherefore ye be witnesses unto yourselves, feasts: Which devour widows' houses, and
that ye are the children of them which killed for a pretence make long prayers: these
the prophets. Fill ye up then the measure of shall receive greater damnation. And Jesus
your fathers. Ye serpents, ye generation of sat over against the treasury, and beheld
vipers, how can ye escape the damnation of how the people cast money into the trea-
hell? Wherefore, behold, I send unto you sury: and many that were rich cast in much.
prophets, and wise men, and scribes: and And there came a certain poor widow, and
some of them ye shall kill and crucify; and she threw in two mites, which make a far-
some of them shall ye scourge in your syna- thing. And he called unto him his disciples,
gogues, and persecute them from city to and saith unto them, Verily I say unto you,
city: That upon you may come all the righ- That this poor widow hath cast more in,
teous blood shed upon the earth, from the than all they which have cast into the trea-
blood of righteous Abel unto the blood of sury: For all they did cast in of their abun-
Zechariah son of Barachias, whom ye slew dance; but she of her want did cast in all
between the temple and the altar. Verily I that she had, even all her living.
say unto you, All these things shall come
upon this generation. O Jerusalem, Jerusa- Luke 20:41 to 21:4
lem, thou that killest the prophets, and And he said unto them, How say they that
stonest them which are sent unto thee, how Christ is David's son? And David himself
often would I have gathered thy children saith in the book of Psalms, The Lord said
unto my Lord, Sit thou on my right hand,
together, even as a hen gathereth her
Till I make thine enemies thy footstool.
chickens under her wings, and ye would
David therefore calleth him Lord, how is he
not! Behold, your house is left unto you
then his son? Then in the audience of all the
desolate. For I say unto you, Ye shall not
people he said unto his disciples, Beware of
see me henceforth, till ye shall say, Blessed
the scribes, which desire to walk in long
is he that cometh in the name of the Lord.
robes, and love greetings in the markets,
Mark 12:35-44 and the highest seats in the synagogues,
And Jesus answered and said, while he and the chief rooms at feasts; Which devour
taught in the temple, How say the scribes widows' houses, and for a show make long
that Christ is the son of David? For David prayers: the same shall receive greater
himself said by the Holy Ghost, the LORD damnation. And he looked up, and saw the
said to my LORD, Sit thou on my right rich men casting their gifts into the trea-
hand, till I make thine enemies thy foot- sury. And he saw also a certain poor widow
stool. David therefore himself calleth him casting in thither two mites. And he said, Of
Lord; and whence is he then his son? And a truth I say unto you, that this poor widow
the common people heard him gladly. And hath cast in more than they all: For all these
he said unto them in his doctrine, Beware of have of their abundance cast in unto the
the scribes, which love to go in long cloth- offerings of God: but she of her penury hath
ing, and love salutations in the cast in all the living that she had.

THE GREAT COMMANDMENTS—Reprints, p. 5521
MARK 12:28-44.
“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with
all thy strength, and with all thy mind; and thy neighbor as thyself.”—Luke 10:27.
ON THE question day when the Doctors of God will be manifested to all of His creatures,
Divinity sought to entrap our Lord many ques- to the intent that, coming to a knowledge of
tions were asked. A week ago we considered that love in due time, they may renounce sin
one. The final question constitutes today’s and accept the Divine provision—receiving in
Study. A Scribe, a man of more than average return under Messiah’s Kingdom the great
education, had heard the various questions pro- blessing of Restitution of mental, moral and
pounded and had perceived how well our Lord physical perfection, lost through Father Adam’s
had answered them. Then he essayed a ques- disobedience.
tion—quite probably in all sincerity, and not
with a view to entrap Jesus. He asked, “What is The Second Commandment
the chief commandment of all?”—doubtless Jesus proceeded beyond the question, and de-
referring to the Decalogue. Jesus replied that clared that the Second Commandment stands
the first, the chief, of all the commandments is, related to the First; namely, “Thou shalt love
“Hear, O Israel: The Lord our God is One Lord; thy neighbor as thyself.” Again we stand all
and thou shalt love Jehovah thy God with all astonished with wonder at how much is stated
thy heart, and with all thy soul, and with all in very few words. Many a volume is written
thy mind, and with all thy strength; this is the that contains far less. No other religion than
chief commandment.” that of the Bible reveals such a God of mercy
Our Lord here made a quotation from the Old and compassion, as manifested by His loving
Testament. (Deuteronomy 6:4,5.) How wonder- provision for the welfare of His creatures. No
fully comprehensive the statement! Who today, other religion even hints at love in return. No
hundreds of years afterwards, could more com- other religion suggests so high a standard of
pletely epitomize the great truth of this text? dealing with our fellow men.
Heavenly Wisdom was manifested in its first This Law of God, now nearly four thousand
statement. The same Heavenly Wisdom was years old, was probably more or less made
manifested in our Lord’s reference to it. He known through the Jews to other nations and
added nothing, because nothing could be added. peoples (Deuteronomy 4:6-8); but none of them
Moreover, we are daily seeing more clearly grasped its true import. The closest approach to
the force of this expression—Love. Love is the this sentiment is probably found in the writings
principal thing! Many in times gone by, accord- of Confucius, to the effect that one should not
ing to the creeds professed, might have changed do to others what he would not have others do
this statement to read that we should dread, to him. But oh, what a contrast! One is merely a
fear, tremble; for the Almighty God of the Uni- negative statement; the other is a positive
verse, we were told, had a great hell of torture one—“Thou shalt love thy neighbor as thyself.”
prepared from before man’s creation, in which Truly, there is something about the Law of
He purposed that the great majority of human- God which stamps it as Divine. How beautiful
ity should be eternally tormented. But that was the world would be, with all its thorns, thistles
in the creeds. The Bible stands out distinctly and difficulties, if men were only able and will-
separate from all human creeds and supersti- ing to live up to these two grand Laws—each
tions, and tells us that God is Love, that He is man loving the Heavenly Father supremely,
the Father of Light and Mercy, from whom serving Him with every power and talent, and
cometh down every good and perfect gift. loving his neighbor as himself, seeking to serve
The Bible, too, tells us of the Divine forgive- that neighbor as he might have opportunity!
ness, Divinely arranged for through the pre- That would be Paradise. Thank God, this is just
cious blood of Christ from before the foundation what we are assured the world will yet be,
of the world. It tells us also that this forgive- when the Messianic Kingdom is established.
ness of sins is not merely for the Church, the The Divine arrangement which provided the
Elect, the little handful now being called out death of Christ as an offset for Adam’s sin has
from the world; but that eventually the Love of also provided the Reign of Christ as the offset

of the reign of Sin and Death. And the Divine “God looketh on The Heart”
promise assures us that ultimately all who love The Temple at Jerusalem was still new, and
and desire righteousness and truth shall be money was needed for its maintenance, etc. The
blessed and perfected, and shall have everlast- people were privileged to contribute, and appar-
ing life. It assures us also that the earth, God’s ently did so with willing hearts. However much
misled by the traditions of the elders—other-
footstool, will be made glorious, during the
wise the teachings of their forefathers—how-
thousand years of Messiah’s Reign; and that ever confused they were by the misleadings of
eventually all lovers of sin, refusing to make their blinded Doctors of Divinity, they had a
progress in righteousness, will be destroyed desire to serve God and to worship Him. This
from amongst the people in the Second Death. was manifested by their readiness to bring
Thus will the happy Day be ushered in for their money and to cast it into the treasure
which we have so long prayed: “Thy Kingdom boxes of the Temple, which stood near its door-
come; Thy will be done on earth, even as it is way.
done in Heaven.” Then will be fulfilled the Jesus was sitting opposite these treasure
promise that every knee shall bow and every boxes, and took note how all classes contrib-
tongue confess, and the whole earth be filled uted—the rich of their abundance, the poor of
their penury. There came along a widow who
with the glory of God.
put into the treasure box two mites—the small-
“Not Far From The Kingdom” est copper coins in circulation—each one worth
The Scribe was impressed, and conceded the about one-eighth of a cent. We need not assume
truth of Jesus’ answer. He said, “Master, Thou that the poor widow put this in in an ostenta-
hast said the truth; for there is one God; and tious manner; for the coins were too small to
there is none other but Him; and to love Him boast about. We shall assume that Jesus, by
Divine power, knew the woman, her circum-
with all the heart, and with all the understand-
stances and the amount of her gift. He made it
ing, and with all the soul, and with all the a text for a little sermon to the Apostles. He
strength, and to love one’s neighbor as himself, declared that yonder poor woman had made a
is much more than all whole burnt offerings larger contribution in the sight of God than had
and sacrifices.” anybody else who had contributed. To their
“And when Jesus saw that he answered dis- wonderment He explained that she had practi-
creetly, He said unto him, Thou are not far from cally cast in all that she had—her living—while
the Kingdom of God!” By this the Master meant the others had merely contributed certain por-
that the Scribe was very near to the point tions from their abundance—portions the loss
where he might become one of His disciples— of which they perhaps would not seriously feel.
one of those waiting for the Kingdom, hoping This little incident shows us the Lord’s
for it, striving for it, preparing for it. It was appre ciation of sacrifices and services. It is
not the great things that any of us do, or
such “Israelites indeed,” in whom was no guile, attempt to do, that the Lord highly esteems.
that Jesus especially sought to gather from The very small affairs of our lives, the very
amongst the Jewish people, preparatory to small sacrifices, the very small self-denials,
throwing open to the Gentiles the door to King- that in the world’s sight would be nothing, in
dom privileges. The Jews understood that at the Master’s sight will be great, if they denote
His coming Messiah would select a Kingdom love, devotion and self-sacrifice to the Lord
class, to which would be granted Divine power. and His Cause.
This is just what Jesus was doing. His words, Moreover, the Lord knew that the woman
His teachings, were drawing some and repel- was giving money to an institution which was
ling others. repudiating Him and which shortly would be
All the sincere, all the honest-hearted, are destroyed because of being unworthy to con-
tinue. But whatever might be the condition of
like this young Scribe—not far from the King- others, the Lord looked at the heart of this
dom. If their honesty, their sincerity, lead them contributor and the motive for the gift—“She
to zeal to know and to do the will of the Father, hath done what she could.” For aught we
then they will be blessed; for “the secret of the know she became ultimately a disciple. It is of
Lord is with them that reverence Him, and He just such self-sacrificing material that the
will show them His Covenant.” Lord makes disciples.

Matthew 24:1-51 days! But pray ye that your flight be not

And Jesus went out, and departed from in the winter, neither on the sabbath day:
the temple: and his disciples came to him For then shall be great tribulation, such as
for to show him the buildings of the tem- was not since the beginning of the world
ple. And Jesus said unto them, See ye not to this time, no, nor ever shall be. And
all these things? verily I say unto you, except those days should be shortened,
There shall not be left here one stone there should no flesh be saved: but for the
upon another, that shall not be thrown elect's sake those days shall be shortened.
down. And as he sat upon the mount of Then if any man shall say unto you, Lo,
Olives, the disciples came unto him pri- here is Christ, or there; believe it not. For
vately, saying, Tell us, when shall these there shall arise false Christs, and false
things be? and what shall be the sign of prophets, and shall show great signs and
thy coming, and of the end of the world? wonders; insomuch that, if it were possi-
And Jesus answered and said unto them, ble, they shall deceive the very elect.
Take heed that no man deceive you. For Behold, I have told you before. Wherefore
many shall come in my name, saying, I if they shall say unto you, Behold, he is in
am Christ; and shall deceive many. And the desert; go not forth: behold, he is in
ye shall hear of wars and rumors of wars: the secret chambers; believe it not. For as
see that ye be not troubled: for all these the lightning cometh out of the east, and
things must come to pass, but the end is shineth even unto the west; so shall also
not yet. For nation shall rise against the coming of the Son of man be. For
nation, and kingdom against kingdom: wheresoever the carcass is, there will the
and there shall be famines, and eagles be gathered together. Immediately
pestilences, and earthquakes, in divers after the tribulation of those days shall the
places. All these are the beginning of sor- sun be darkened, and the moon shall not
rows. Then shall they deliver you up to be give her light, and the stars shall fall from
afflicted, and shall kill you: and ye shall be heaven, and the powers of the heavens
hated of all nations for my name's sake. shall be shaken: And then shall appear the
And then shall many be offended, and sign of the Son of man in heaven: and
shall betray one another, and shall hate then shall all the tribes of the earth
one another. And many false prophets mourn, and they shall see the Son of man
shall rise, and shall deceive many. And coming in the clouds of heaven with power
because iniquity shall abound, the love of and great glory. And he shall send his
many shall wax cold. But he that shall angels with a great sound of a trumpet,
endure unto the end, the same shall be and they shall gather together his elect
saved. And this gospel of the kingdom from the four winds, from one end of
shall be preached in all the world for a heaven to the other. Now learn a parable
witness unto all nations; and then shall of the fig tree; When his branch is yet
the end come. When ye therefore shall tender, and putteth forth leaves, ye know
see the abomination of desolation, spoken that summer is nigh: So likewise ye, when
of by Daniel the prophet, stand in the holy ye shall see all these things, know that it
place, (whoso readeth, let him under- is near, even at the doors. Verily I say
stand:) Then let them which be in Judea unto you, This generation shall not pass,
flee into the mountains: Let him which is till all these things be fulfilled. Heaven and
on the housetop not come down to take earth shall pass away, but my words shall
any thing out of his house: Neither let him not pass away. But of that day and hour
which is in the field return back to take his knoweth no man, no, not the angels of
clothes. And woe unto them that are with heaven, but my Father only. But as the
child, and to them that give suck in those days of Noah were, so shall also the

coming of the Son of man be. For as in yourselves. And while they went to buy,
the days that were before the flood they the bridegroom came; and they that were
were eating and drinking, marrying and ready went in with him to the marriage:
giving in marriage, until the day that Noah and the door was shut. Afterward came
entered into the ark, And knew not until also the other virgins, saying, Lord, Lord,
the flood came, and took them all away; open to us. But he answered and said,
so shall also the coming of the Son of man Verily I say unto you, I know you not.
be. Then shall two be in the field; the one Watch therefore, for ye know neither the
shall be taken, and the other left. Two day nor the hour wherein the Son of man
women shall be grinding at the mill; the cometh. For the kingdom of heaven is as a
one shall be taken, and the other left. man traveling into a far country, who
Watch therefore: for ye know not what called his own servants, and delivered
hour your Lord doth come. But know this, unto them his goods. And unto one he
that if the goodman of the house had gave five talents, to another two, and to
known in what watch the thief would another one; to every man according to
come, he would have watched, and would his several ability; and straightway took
not have suffered his house to be broken his journey. Then he that had received the
up. Therefore be ye also ready: for in such five talents went and traded with the
an hour as ye think not the Son of man same, and made them other five talents.
cometh. Who then is a faithful and wise And likewise he that had received two, he
servant, whom his lord hath made ruler also gained other two. But he that had
over his household, to give them meat in received one went and digged in the
due season? Blessed is that servant, earth, and hid his lord's money. After a
whom his lord when he cometh shall find long time the lord of those servants com-
so doing. Verily I say unto you, That he eth, and reckoneth with them. And so he
shall make him ruler over all his goods. that had received five talents came and
But and if that evil servant shall say in his brought other five talents, saying, Lord,
heart, My lord delayeth his coming; And thou deliveredst unto me five talents:
shall begin to smite his fellow servants, behold, I have gained beside them five
and to eat and drink with the drunken; talents more. His lord said unto him, Well
The lord of that servant shall come in a done, thou good and faithful servant: thou
day when he looketh not for him, and in hast been faithful over a few things, I will
an hour that he is not aware of, And shall make thee ruler over many things: enter
cut him asunder, and appoint him his por- thou into the joy of thy lord. He also that
tion with the hypocrites: there shall be had received two talents came and said,
Lord, thou deliveredst unto me two tal-
weeping and gnashing of teeth.
ents: behold, I have gained two other tal-
Matthew 25:1-46 ents beside them. His lord said unto him,
Then shall the kingdom of heaven be lik- Well done, good and faithful servant; thou
ened unto ten virgins, which took their hast been faithful over a few things, I will
lamps, and went forth to meet the bride- make thee ruler over many things: enter
groom. And five of them were wise, and thou into the joy of thy lord. Then he
five were foolish. They that were foolish which had received the one talent came
took their lamps, and took no oil with and said, Lord, I knew thee that thou art a
them: But the wise took oil in their vessels hard man, reaping where thou hast not
with their lamps. While the bridegroom sown, and gathering where thou hast not
tarried, they all slumbered and slept. And strewed: And I was afraid, and went and
at midnight there was a cry made, Behold, hid thy talent in the earth: lo, there thou
the bridegroom cometh; go ye out to meet hast that is thine. His lord answered and
him. Then all those virgins arose, and said unto him, Thou wicked and slothful
trimmed their lamps. And the foolish said servant, thou knewest that I reap where I
unto the wise, Give us of your oil; for our sowed not, and gather where I have not
lamps are gone out. But the wise strewed: Thou oughtest therefore to have
answered, saying, Not so; lest there be put my money to the exchangers, and
not enough for us and you: but go ye then at my coming I should have received
rather to them that sell, and buy for mine own with usury. Take therefore the

talent from him, and give it unto him Mark 13:1-37
which hath ten talents. For unto everyone And as he went out of the temple, one of
that hath shall be given, and he shall have his disciples saith unto him, Master, see
abundance: but from him that hath not what manner of stones and what buildings
shall be taken away even that which he are here! And Jesus answering said unto
hath. And cast ye the unprofitable servant him, Seest thou these great buildings?
into outer darkness: there shall be weep- there shall not be left one stone upon
ing and gnashing of teeth. When the Son another, that shall not be thrown down.
And as he sat upon the mount of Olives
of man shall come in his glory, and all the
over against the temple, Peter and James
holy angels with him, then shall he sit
and John and Andrew asked him privately,
upon the throne of his glory: And before Tell us, when shall these things be? and
him shall be gathered all nations: and he what shall be the sign when all these
shall separate them one from another, as things shall be fulfilled? And Jesus answer-
a shepherd divideth his sheep from the ing them began to say, Take heed lest any
goats: And he shall set the sheep on his man deceive you: For many shall come in
right hand, but the goats on the left. Then my name, saying, I am Christ; and shall
shall the King say unto them on his right deceive many. And when ye shall hear of
hand, Come, ye blessed of my Father, wars and rumors of wars, be ye not trou-
inherit the kingdom prepared for you from bled: for such things must needs be; but
the foundation of the world: For I was the end shall not be yet. For nation shall
hungry, and ye gave me meat: I was rise against nation, and kingdom against
thirsty, and ye gave me drink: I was a kingdom: and there shall be earthquakes
stranger, and ye took me in: Naked, and in divers places, and there shall be fam-
ye clothed me: I was sick, and ye visited ines and troubles: these are the begin-
me: I was in prison, and ye came unto nings of sorrows. But take heed to
me. Then shall the righteous answer him, yourselves: for they shall deliver you up
saying, Lord, when saw we thee hungry, to councils; and in the synagogues ye
shall be beaten: and ye shall be brought
and fed thee? or thirsty, and gave thee
before rulers and kings for my sake, for a
drink? When saw we thee a stranger, and
testimony against them. And the gospel
took thee in? or naked, and clothed thee? must first be published among all nations.
Or when saw we thee sick, or in prison, But when they shall lead you, and deliver
and came unto thee? And the King shall you up, take no thought beforehand what
answer and say unto them, Verily I say ye shall speak, neither do ye premeditate:
unto you, Inasmuch as ye have done it but whatsoever shall be given you in that
unto one of the least of these my breth- hour, that speak ye: for it is not ye that
ren, ye have done it unto me. Then shall speak, but the Holy Ghost. Now the
he say also unto them on the left hand, brother shall betray the brother to death,
Depart from me, ye cursed, into everlast- and the father the son; and children shall
ing fire, prepared for the devil and his rise up against their parents, and shall
angels: For I was hungry, and ye gave me cause them to be put to death. And ye
no meat: I was thirsty, and ye gave me shall be hated of all men for my name's
no drink: I was a stranger, and ye took sake: but he that shall endure unto the
me not in: naked, and ye clothed me not: end, the same shall be saved. But when
sick, and in prison, and ye visited me not. ye shall see the abomination of desolation,
Then shall they also answer him, saying, spoken of by Daniel the prophet, standing
Lord, when saw we thee hungry, or where it ought not, let (him that readeth
understand,) then let them that be in
athirst, or a stranger, or naked, or sick, or
Judea flee to the mountains: And let him
in prison, and did not minister unto thee?
that is on the housetop not go down into
Then shall he answer them, saying, Verily the house, neither enter therein, to take
I say unto you, Inasmuch as ye did it not any thing out of his house: And let him
to one of the least of these, ye did it not that is in the field not turn back again for
to me. And these shall go away into ever- to take up his garment. But woe to them
lasting punishment: but the righteous into that are with child, and to them that give
life eternal. suck in those days! And pray ye that your
flight be not in the winter. For in those

days shall be affliction, such as was not when shall these things be? and what sign
from the beginning of the creation which will there be when these things shall come
God created unto this time, neither shall to pass? And he said, Take heed that ye
be. And except that the Lord had short- be not deceived: for many shall come in
ened those days, no flesh should be my name, saying, I am Christ; and the
saved: but for the elect's sake, whom he time draweth near: go ye not therefore
hath chosen, he hath shortened the days. after them. But when ye shall hear of wars
And then if any man shall say to you, Lo, and commotions, be not terrified: for
here is Christ; or, lo, he is there; believe these things must first come to pass; but
him not: For false Christs and false proph- the end is not by and by. Then said he
ets shall rise, and shall show signs and unto them, Nation shall rise against
wonders, to seduce, if it were possible, nation, and kingdom against kingdom:
even the elect. But take ye heed: behold, And great earthquakes shall be in divers
I have foretold you all things. But in those
places, and famines, and pestilences; and
days, after that tribulation, the sun shall
fearful sights and great signs shall there
be darkened, and the moon shall not give
be from heaven. But before all these, they
her light, And the stars of heaven shall
fall, and the powers that are in heaven shall lay their hands on you, and perse-
shall be shaken. And then shall they see cute you, delivering you up to the syna-
the Son of man coming in the clouds with gogues, and into prisons, being brought
great power and glory. And then shall he before kings and rulers for my name's
send his angels, and shall gather together sake. And it shall turn to you for a testi-
his elect from the four winds, from the mony. Settle it therefore in your hearts,
uttermost part of the earth to the utter- not to meditate before what ye shall
most part of heaven. Now learn a parable answer: For I will give you a mouth and
of the fig tree; When her branch is yet wisdom, which all your adversaries shall
tender, and putteth forth leaves, ye know not be able to gainsay nor resist. And ye
that summer is near: So ye in like man- shall be betrayed both by parents, and
ner, when ye shall see these things come brethren, and kinsfolk, and friends; and
to pass, know that it is nigh, even at the some of you shall they cause to be put to
doors. Verily I say unto you, that this gen- death. And ye shall be hated of all men for
eration shall not pass, till all these things my name's sake. But there shall not a hair
be done. Heaven and earth shall pass of your head perish. In your patience pos-
away: but my words shall not pass away. sess ye your souls. And when ye shall see
But of that day and that hour knoweth no Jerusalem compassed with armies, then
man, no, not the angels which are in know that the desolation thereof is nigh.
heaven, neither the Son, but the Father. Then let them which are in Judea flee to
Take ye heed, watch and pray: for ye the mountains; and let them which are in
know not when the time is. For the Son of the midst of it depart out; and let not
man is as a man taking a far journey, who them that are in the countries enter
left his house, and gave authority to his thereinto. For these be the days of ven-
servants, and to every man his work, and geance, that all things which are written
commanded the porter to watch. Watch ye may be fulfilled. But woe unto them that
therefore: for ye know not when the mas-
are with child, and to them that give suck,
ter of the house cometh, at even, or at
in those days! for there shall be great dis-
midnight, or at the cockcrowing, or in the
tress in the land, and wrath upon this peo-
morning: Lest coming suddenly he find
ple. And they shall fall by the edge of the
you sleeping. And what I say unto you I
say unto all, Watch. sword, and shall be led away captive into
all nations: and Jerusalem shall be trod-
Luke 21:5-38 den down of the Gentiles, until the times
And as some spake of the temple, how it of the Gentiles be fulfilled. And there shall
was adorned with goodly stones and gifts, be signs in the sun, and in the moon, and
he said, As for these things which ye in the stars; and upon the earth distress
behold, the days will come, in the which of nations, with perplexity; the sea and
there shall not be left one stone upon the waves roaring; Men's hearts failing
another, that shall not be thrown down. them for fear, and for looking after those
And they asked him, saying, Master, but things which are coming on the earth: for

the powers of heaven shall be shaken. yourselves, lest at any time your hearts
And then shall they see the Son of man be overcharged with surfeiting, and
coming in a cloud with power and great drunkenness, and cares of this life, and so
glory. And when these things begin to that day come upon you unawares. For as
come to pass, then look up, and lift up a snare shall it come on all them that
your heads; for your redemption draweth dwell on the face of the whole earth.
nigh. And he spake to them a parable; Watch ye therefore, and pray always, that
Behold the fig tree, and all the trees;
ye may be accounted worthy to escape all
When they now shoot forth, ye see and
these things that shall come to pass, and
know of your own selves that summer is
now nigh at hand. So likewise ye, when ye to stand before the Son of man. And in
see these things come to pass, know ye the daytime he was teaching in the tem-
that the kingdom of God is nigh at hand. ple; and at night he went out, and abode
Verily I say unto you, This generation shall in the mount that is called the mount of
not pass away, till all be fulfilled. Heaven Olives. And all the people came early in
and earth shall pass away: but my words the morning to him in the temple, for to
shall not pass away. And take heed to hear him.
WISE AND FOOLISH VIRGINS—Reprints, p. 3867

MATTHEW 25:1-13.
“Watch, therefore, for ye know neither the day nor the hour when the Son of man cometh.”
PROBABLY on the last Sunday of his earthly Kingdom of heaven be likened unto ten virgins,
ministry our Lord foretold the destruction at who took their lamps and went forth to meet
Jerusalem, the scattering of his followers, a the Bridegroom.” The parable has not been
long period of wars, rumors of wars, etc., and applicable all the way down through the Gospel
finally his second coming, as recorded in Mat- age, but to our understanding is applicable
thew, 25th chapter. This information was most now, because we are living in the end of the
appropriate to the apostles at this very time, for age, at the time when the Bridegroom will be
their expectation had run in a different direc- present—at the time when the wise virgins will
tion—they had been expecting the exaltation of
go in to the wedding and the foolish will be
the Lord as the Messiah, and that Jerusalem
excluded. The understanding of this parable at
would be the seat of his empire. They had
asked, When shall these things be? and, What the present time, therefore, should be meat in
shall be the sign of thy presence? and Jesus, in due season to all who are the Lord’s true follow-
his great prophecy of Matthew 24, had ex- ers.
plained these matters, indicating to them that Throughout the Scriptures the Church is rep-
his second coming would be in strenuous times, resented as a Bride in preparation for her mar-
when, if it were possible, the very elect would riage. The Bridegroom uniformly is the Lord
be deceived—in which, as it was in the days of Jesus, to whom belongs the entire inheritance,
Noah, so it would then be in the days of the Son and the opportunity granted to the Lord’s fol-
lowers in the present time is that of becoming
of Man, that the multitude of the world would
his Bride and joint-heirs. They have no status
be eating and drinking, planting and building,
or relationship to the King eternal except as
marrying and giving in marriage, and be
they obtain it by union with the King’s Son. The
unaware of the storm impending and the con-
type of this in the Old Testament is a very
summation of the age preparatory to the begin-
beautiful one: Abraham typified the Heavenly
ning of the new age, of his Kingdom.
Father, very rich; Isaac typified our Lord Jesus,
To impress the matter upon their minds, he
the seed of promise, the heir of all; Abraham’s
gave the parable of the ten virgins—five wise servant, sent to call a wife for Isaac, beautifully
and five foolish. The scene of the parable is laid typified the holy Spirit, which, during this Gos-
near to the close of the Gospel age, as is indi- pel age, has been selecting the Church, of which
cated by its opening statement, “Then shall the the Apostle says, I have espoused you as a

chaste virgin unto one husband, which is resentatives and princes of the Kingdom
Christ.—2 Cor. 11:2. amongst men.—Matt. 11:11; Heb. 11:39,40; Psa.
Throughout the Gospel age this Church, 45:16.
under the guidance and protection of the holy
Spirit, has been approaching the Father’s house Two Classes of Virgins
of many mansions, the heavenly Kingdom, the Having the parable then located before our
glorious conditions promised in joint-heirship minds as belonging somewhere about the pres-
with the Bridegroom. If we rightly understand ent time, we note the fact that it refers only to
the matter we are now at the end of the jour- virgins—pure ones. The parable does not refer
ney, and the Bride class, typified by Rebecca, is to the world at all, nor even to nominal Church
putting on the vail and alighting from
the camel and being received by the heavenly people. Both of its classes represent Christians,
Bridegroom. As the entire matter has occupied the Kingdom of heaven class, believers, conse-
a long period of nearly nineteen centuries, so crated believers, believers who have heard the
the coming features are occupying several years Gospel of the Kingdom, who are expecting the
for their accomplishment. Soon the Bride will King at his second advent and who have lamps,
be with the Bridegroom and in the Sarah tent— and who get from their lamps light, information
joint-heirs with him in the Abrahamic Cove- and instruction. These two classes of pure ones,
nant. It is in harmony with this that the Apos- separate from the world, informed respecting
tle assures us that “if ye be Christ’s then are ye
the Bridegroom’s coming and Kingdom and
Abraham’s seed, and heirs according to the
promise.”—Gal. 3:29. waiting for them, represent the two classes of
Several of the Lord’s parables related to this the consecrated—the “Little Flock” and the
marriage of the King’s Son, and his last mes- “Great Company,” the “more than conquerors”
sage to the Church tells us of how ultimately and the conquerors “through great tribulation.”
the Bride, the Lamb’s wife, shall shine forth (Rom. 8:37; Rev. 7:14.) These are the same two
resplendent in the Kingdom, and she is symbol- classes that are represented in the Tabernacle
ized by the New Jerusalem. The announcement type by the two goats, one of which became the
is there made, too, of the Marriage Supper of Lord’s goat for the sacrifice and the other the
the Lamb after the Bride, the Lamb’s wife, scapegoat, only that in the Tabernacle type the
shall have made herself ready. (Rev. 19:7-9.) goats represented the two classes all the way
John the Baptist as a prophet referred to this down through the Gospel age as well as particu-
relationship between Christ and the Church, larly at its close, while the two classes in the
saying, “He that hath the Bride is the Bride- parable under consideration represent the
groom; but the friend of the Bridegroom when Church only in the present time in the end of
he heareth his voice rejoiceth greatly. This my this age.
joy is fulfilled.” John realized that he was nei- Evidently the Lord’s object in giving the par-
ther a member of the Bride class nor was he the able was two-fold: first, to give a salutary les-
Bridegroom. He recognized Jesus as the Bride- son to the apostles and the entire Church of
groom, and was glad to be honored of God as this Gospel age on the necessity for alertness,
the servant of the Bridegroom and Bride to give watching and praying, anticipating and prepar-
the introduction. The high position John will ing for the coming King and his Kingdom that
occupy in the future, as one of the faithful they might be constantly ready for a share
prophets of whom our Lord said there was none therein. Second, the parable was specially
greater, is assured; but we have the Lord’s intended for us living in this time, to let us see
assurance that the least one, the humblest one that it would not be sufficient to be hoping and
in the Bride class of this Gospel age, the least praying for the Kingdom and in a general way
one in this Kingdom class, will be greater than expecting the Bridegroom, but that we must be
John the Baptist, because these are to be joint- so alert and so full of enthusiasm for the event
heirs in the Kingdom, partakers of the glory, that it would lead us to make the wisest possi-
honor, immortality, while John and the faithful ble preparation for it, that we might not be dis-
of the past will be upon the earth plane as rep- appointed at the final moment.

Second Adventists in The Parable to prove who are the wise and who are the fool-
True to the picture of the parable, a move- ish. A certain amount of oil, a certain amount of
ment took place amongst the Lord’s people of consecration, a certain amount of the holy
all denominations in the last century, which Spirit, was necessary to be counted in with the
culminated in what was known as the Second virgins at any stage; but a larger measure is
Advent movement. The virgins, the pure ones necessary now in the time of the actual pres-
amongst Christians all over the world, were ence of the Bridegroom, in the time of actual
aroused with the thought that the coming of the joining in the procession—more truth, more
Bridegroom was near, and a general lamp trim- light, are now due, and must be possessed by
ming, a general investigation of the Bible espe- those who would go in to the wedding.
cially on that subject resulted. True to the The virgins merely represent the Lord’s peo-
parable, the expectation of those dear people ple in general at this time, so that many are
was disappointed—“the Bridegroom tarried,” now amongst them who had nothing to do with
and while he tarried “they all slumbered and the Adventist movement of 1844. However, the
slept.” The lamps were measurably neglected general spirit must be the same, love for the
and a general stupor fell upon this class. Indeed Bridegroom, expectancy of his presence in the
we may properly enough agree that many of the Kingdom and a desire above all things to be
virgins not only slept but dreamed most pecu- prepared to enter in with him before the door is
liar, fantastic and unreasonable things. But by shut. The question now then is, Who has a suf-
and by came the midnight announcement, ficiency of oil, of light, of the holy Spirit, from
“Behold the Bridegroom!” which this illumination proceeds, to be able to
This cry has been going forth ever since A.D. stand in the procession of the virgins who will
1874, and in response to it all of the virgin class enter in with the Bridegroom before the door
everywhere are awakening and a fresh exami- closes? It is an important question, and one
nation of the divine Word is in progress, the which appeals to every one who has his lamp
lamps are being trimmed. Amongst those who burning. How necessary that we see to it that
hear the announcement are some who insist we have a good supply of the Spirit of the
that it is a false cry: they have become so Lord—the spirit of meekness, patience, gentle-
drowsy, so overcharged with the cares of this ness, long suffering, brotherly kindness, love.
life, so comfortably nestled, that although they We may be sure that unless we have a good
love the Bridegroom and desire above all things supply of these our lamps will go out.
to be ready to receive him, they are unprepared, “Give Us of Your Oil”
refuse to investigate, and merely murmur to To illustrate this holy Spirit, this spirit of
themselves, “Yes, we love the Bridegroom, we consecration which all of the wise virgins must
will surely be ready to receive him, we have have in full measure in order to maintain their
long been waiting for him, but not yet, not yet. light and their place in the Bridegroom’s favor
Soul, take thine ease; no one knows anything and to gain an entrance to the marriage, the
about the matter; those who are announcing Lord in the parable represents the foolish vir-
the Bridegroom are surely in error.” gins as asking the wise for some of their oil, and
As days and weeks and years roll by more then shows the impossibility of its being thus
and more of the virgins awaken, and as they do obtained from one another. The fruits and
so the investigation begins, the trimming of the graces of the holy Spirit cannot be had for the
lamps. Then it is discovered that some, who asking; they must be bought in the market of
thought they were ready to enter into the joys experience—they are of gradual growth and
of their Lord, find that they are deficient in the cost painstaking care of words and thoughts
all-important oil, which represents the holy and doings. It is because these fruits of the
Spirit, and from which alone comes their Spirit are so difficult of attainment and cost
enlightenment. The delay of the Bridegroom such a price of self-sacrifice and sacrifice of
thus serves as a test to the virgins invited to go worldly interests that they are valuable in the
in with him to the marriage—the delay serves Lord’s sight.

None can get too much of this holy Spirit, Bridegroom, and expressions of joy in
none can secure an over supply for his own use connection with his presence and the antici-
so that he could supply others from his abun- pated entrance with him to the marriage.
dance. The Bridegroom has made in advance
“And The Door Was Shut”
abundant provision by which all those who are
To our understanding the wise virgins have
invited to go in with him to the marriage may
been entering into the marriage since the
be properly equipped, not only with robes and
autumn of 1878, A.D., and are still entering in—
lamps, but also with the oil; and if any are care-
passing beyond the vail, changed in a moment,
less in the procurement of the oil, they thus
“in the twinkling of an eye.” (1 Cor. 15:52.) Soon
indicate their unfitness to be of the class who
the entire First Resurrection will be complete,
are to enter with the Bridegroom before the
door is shut. This is the essence of the Lord’s the last member being changed. Then and there
instruction by this parable—that those who the door will be shut and no more will be per-
hope to enter into the Kingdom and share its mitted to enter. Thank God that this does not
glories with him must expect to make prepara- signify so dreadful a condition as some of the
tion in advance. If they wait until the moment Lord’s dear people think. It does not mean the
for the door to close, however willing they may close of the door of hope, and that all outside,
be, however anxious, they will not be pre- the foolish virgins as well as the world, will go
pared—the preparation requires time, patience, down to hopeless despair in the Second Death.
care. It does mean, however, the close of the great
We meet continually those who give evidence and grand opportunity which will never open
of being true Christians, “virgins,” pure of again—it signifies the completion of the King-
heart, of intention, who are considerably inter- dom class, the Bride class, the close of the nar-
ested in the heavenly Bridegroom, in the gath- row way to glory, honor, immortality and joint-
ering for the marriage supper, but who have heirship with Christ.
little light upon these interesting subjects. The foolish virgins go and buy the precious
They sometimes say to us, “Give us of your oil and get their lamps trimmed and burning,
light, tell us how you know these things, why but too late for the marriage, too late to be of
you feel so sure about them while others are those who will be the Bride, the Lamb’s wife.
asleep. We are awake enough, but our lamps And thus in the parable it is represented that
give no light.” We answer that it is impossible when they knock the Bridegroom will say, “I do
to give them faith in these things by proxy; that not recognize you as being members of the
there is only one way to obtain the light, and Bride class; you must not come in.” Instead of
that is through a patient, persevering study of entering into the joys of the Lord with the oth-
the divine Word under the guidance of the holy ers they will be permitted for a time at least to
Spirit. We inform them that patient persever- have their portion in the great time of trouble
ance in well doing, in Scriptural study, in culti- which will then prevail throughout the world;
vating the fruits and graces of the Spirit, are weeping and gnashing of teeth, sorrow, disap-
necessary in order to have this oil and its light. pointment, chagrin, will be the portion not only
They express regret, for they are so over- of the foolish virgins but of all the families of
charged with the cares of this life or the deceit- the earth in that time. We are glad to know
fulness of riches, or family pride, or what not, that that great day of trouble will prepare the
that they have not the time to give to their spir- world of mankind for the glorious conditions of
itual development and the study of the Word. the Millennial Kingdom, which will then
We are sorry and disappointed at such; we shortly be ushered in. The Sun of Righteous-
would that they could enjoy with us the bless- ness will arise with healing in its beams, and
ings of a good supply of oil and the clear light of many people shall go and say, “Come, let us go
our lamps as they are now shining. We can do up to the mountain of the Lord’s house; he will
no more than tell them how and where the oil, teach us of his ways and we will walk in his
the light, must be obtained. We must go on in paths. For the law shall go forth from Mount
our personal preparation and in our hastening Zion [the glorified Kingdom, the heavenly King-
to hold up our lights in our salutation of the dom], and the Word of the Lord from Jerusalem

[from the earthly representatives of the heav- found and the door will be shut. All in this
enly Kingdom].”—Mal. 4:2; Isa. 2:3. watching attitude of heart, with the full mea-
How inconsistent the thought that the folly of sure of the Spirit of the Lord in their hearts will
these virgins should not only exclude them be very quickly attracted by the first intimation
from the Kingdom blessings, but that even after that the Bridegroom is present. These, trim-
they get the oil of the holy Spirit later on they ming their lamps, examining the Scriptures,
should be consigned to an eternity of torture or will quickly discern the truthfulness of the
loss! How unreasonable! how inconsistent! On announcement, and speedily prepare and take
the contrary, how much in harmony with the their places with the wise virgins. The
general divine character and program is this announcement, the truth upon this subject, is
parable as we have here pictured its fulfill- indeed a testing, proving which of the professed
ment. We can sympathize with the foolish vir- virgins of the Lord have the oil in their vessels,
gins while we cannot commend them, but must the right spirit of humility, patience, love, devo-
reprove them. We can look forward to the time tion, interest in the things of the Bridegroom.
when they, as the great company of Revelation Such and such only are desired by the Bride-
7, shall wash their robes and make them white groom or will be permitted to enter.
in the blood of the Lamb, and be ushered into In view of this it is evident that our work in
the presence of the Lord and the Bride and the present time is not only to proclaim the
become, as represented in Psalm 45, the vir- Bridegroom’s presence but to assist those who
gins, the Bride’s companions and co-laborers in have the oil in their vessels to trim their lamps.
the Kingdom work—servants before the throne, If it is not already too late to go to buy the oil it
where they might have been, by proper love and soon will be, and hence our special care should
zeal and knowledge in the present time, mem- be in respect to those who have the oil of the
bers of the Bride class, in the throne. Lord’s Spirit but who are still asleep or drowsy
and need to have an announcement of his pres-
“Neither The Day Nor The Hour”
ence brought kindly, patiently, perseveringly to
Our Lord concludes the parable with the
their attention.
words, “Watch, therefore, for ye know neither
It is not the supposition of the parable that
the day nor the hour.” The revised version
omits from verse 13 the words, “wherein the when the time comes that the Bridegroom’s
Son of man cometh,” because these are not presence is announced the virgins will not
found in any of the old Greek MSS. The thought, know of it. How could they trim their lamps and
however, is practically the same —Watch, go out to meet him and go in with him without
because ye know neither the day nor the hour assurance of his presence? The watching sug-
in which this parable will be fulfilled. The gested therefore by our Lord refers to the time
watching, no doubt, has been beneficial to the prior to the presence. Those virgins who real-
Lord’s people all through the Gospel age, and is ize that the Bridegroom has come, those who
still more profitable to the wise virgin class of have trimmed their lamps, those who have
the present day, because it explains to these joined his procession, are not watching for his
their circumstances, conditions, etc. All of the coming, but know of his presence, because
wise virgin class should be in the attitude com- that day and hour has come and has not found
manded in this parable; they should have a them unprepared, without sufficient oil.
knowledge of the fact that the Bridegroom is Let us praise God for the blessings and mer-
coming; they should have lamps and a full sup- cies already ours, and go on faithfully rejoicing
ply of oil. Those living in this ready condition in the light of our lamps and in the anticipation
will be neither alarmed nor surprised at the of the glorious nuptial feast and the later glori-
message when they hear it as it is now going ous work, with the Bridegroom, of blessing all
forth, “Behold the Bridegroom is present.” We the families of the earth. He that hath this
are living in the parousia (presence) of the Son knowledge will by it be separated more and
of Man —the wise virgins are already falling more from the world and its spirit, and be grad-
into line in the procession and entering in to ually more and more transformed from glory to
the marriage; the full number will soon be glory in the likeness of the Bridegroom.

“TO EVERY MAN ACCORDING TO HIS SEVERAL ABILITY.”—Reprints, p. 2764
MATTHEW 25:14-30.
“So, then, everyone of us shall give an account of himself before God.”—Romans 14:12.
IT WAS ON the way from Jericho toward Jeru- which he was about to accomplish at Calvary;
salem that our Lord gave the Parable of the Ten and incidentally to be crowned, highly exalted
Pounds, delivered one each to ten servants. and honored far above angels, principalities
(Luke 19:11,12. See our issue of Dec. 1.) The and powers, at the right hand of divine favor,
Parable of the Talents which we are now con- and there to remain till the appointed time for
sidering is a different one in several particu- him to take possession of his Kingdom under
lars, tho bearing close resemblance to the other. the whole heavens, to subdue it and to bring it
It was part of our Lord’s teaching to his disci- into full accord with the divine government,
ples during the few days preceding his crucifix- that God’s will should be done on earth as it is
ion, probably the Tuesday preceding it, on the done in heaven.
evening journey from Jerusalem to Bethany. The expression “far country,” would give the
This parable illustrates to us the differing abili- thought of a considerable time to elapse
between the Master’s leaving and his return to
ties of God’s people in respect to his service, and
establish his Millennial Kingdom. Meantime
how each is accountable according to his ability,
the apostles were to understand that they
and that the same results are neither required
themselves were his servants to whom he
nor expected from all, but simply faithfulness
entrusted his property, and that he would
by each in the use of that ability and opportu- expect them to be faithful in guarding all of his
nity which he possesses. interests and affairs, and promoting the same
The Revised Version notes the fact that the according to their several abilities. But since
words, “the Kingdom of Heaven,” in the open- the parable covers the long period of eighteen
ing verse, are not found in the ancient MSS., hundred years, and looks down to certain ser-
but this does not interfere with the thought vants living at the time of the Master’s return,
that it is the Kingdom of Heaven in embryo it is evident that it was intended to include, not
(the Church) that is discussed, and that is lik- the apostles only, but, as our Lord’s prayer
ened to these servants who receive the tal- expressed the matter, “All those who shall
ents; for this parable, it is to be remembered, believe on me through their word.” We are to
followed immediately the Parable of the Ten notice distinctly that the parable does not con-
Virgins, which is declared to be an illustra- cern the world; nor do the decisions mentioned
tion of the Kingdom. The Parable of the Tal- as taking place at the second coming of our
ents, therefore, merely continues the thought Lord in any sense of the word represent deci-
respecting the Kingdom class, making these sions respecting the world, but merely decisions
fresh observations respecting it. respecting the Church. Nor are we even to
Altho a number of servants are implied, yet understand that the parable includes the gen-
only a sample illustration of three is given, eral “household of faith;” but simply and only
leaving it to be inferred that the others were the specially consecrated servants of the Lord,
more or less distinctly represented in these to whom he has committed certain responsibili-
three, without attempting to show or to teach ties; viz., those only who have been begotten of
which of the classes would predominate. In this the holy spirit.
respect also this parable corresponds to the In the early Church, following the Pentecos-
Parable of the Pounds. This parable was evi- tal outpouring of the holy spirit, every conse-
dently, like the other, to prepare the minds of crated believer received a gift or talent, and
the apostles for our Lord’s departure from the some received many of these, as the Apostle
present life—to the “far country,” heaven itself, says: “The manifestation of the spirit [a portion,
there to appear in the presence of God to pres- at least one talent] is given to every man [in
ent on behalf of mankind the sacrifice for sins this consecrated Church] to profit withal.” Each

had a responsibility in proportion as he had tal- The parable shows that five-talent people
ents or gifts of the spirit, and hence the Apostle amongst the Lord’s servants are not to measure
Paul, having more than the others, had a themselves with others and to say, I have done
greater responsibility because he had greater enough; certainly more than A., who has one
opportunities; and we judge that he measured talent, but as much as B., who has two talents.
up to these responsibilities in a manner most Rather, each disciple is to seek to know truth-
acceptable to the Master. (1 Cor. 14:18.) But fully just what talents of natural ability and
those gifts must have ceased within a short opportunity the Master has committed to his
time after the death of the Apostles, because we care, and to seek to use everyone of these as
most clearly find that the gifts of the spirit were fully, as thoroughly and as constantly as possi-
imparted to believers only through the laying ble, so that the results may be much fruit,
on of hands of the apostles—that they did not much praise, much service, much honor to the
come supernaturally from God to every individ- Lord. And as this parable should be a check
ual,—and that those who possessed the gifts upon those servants who have five talents, to
themselves, except the apostles, could not com- hinder them from taking a slothful view of the
municate them to others.—Acts 8:12-20. matter so it should also be an encouragement to
The object of those gifts, as we have already those having fewer talents of ability and oppor-
seen, was the establishment of the early tunity, showing them that the Lord will not
Church, but with its establishment their neces- expect as great things from them as he would
sity ceased, and hence the gifts ceased in that expect from those having greater opportunities
form, and have since continued with the Lord’s and greater natural talents. It teaches such
that they should do with their might what their
people in a very different form; that is to say,
hands find to do, and realize that this reason-
since then the natural gifts or talents which
able service is what the Lord expects and what
each person possesses through birth, education
he proposed to reward in each. The servant who
and training are reckoned, when he is conse-
had only one talent of ability and opportunity
crated to the Lord and accepted by him, as
should have felt equally his responsibility, and
being owned or possessed by the man’s new or
might equally have had the Master’s approval
holy spirit, and hence are reckoned as talents
had he been faithful, in which event, no doubt,
or abilities committed to his care, and for the his one talent would have increased to two.
use of which he will be held responsible in the Our Lord’s arrangement of the parable, that
outcome. If he remained one of the world he the person who received the one talent was the
would have other responsibilities, but no such one who digged in the earth and buried it,
as are implied in this lesson, which represents should not be understood to mean that the one-
only the responsibilities of the consecrated ser- talented people are more likely than others of
vants in the use of their Master’s spiritual the Lord’s servants with more talents to thus
goods. neglect and misuse them. So far as observation
We may safely say that there are compara- teaches, we might conclude that proportion-
tively few five-talent servants amongst the ately as many of the two-talented and five-tal-
Lord’s people: the majority of the saints may ented dig in the earth and hide their talents, as
safely be considered as being of the one- and of those who possess only one; and of course
two-talent classes. There are not many five-tal- their so doing would be proportionately more
ent people in the world anyway, and it would blameworthy than that of the one-talented
appear that the world, the flesh and the devil man. Why, then, is the one-talented man cho-
bid so high for the services of these few that the sen as an illustration of these talent-burials?
number of them to become the Lord’s servants, We answer, that it is to show the responsibility
and to make consecration of their five talents of those who have least—that the Lord expects
fully and exclusively to his service, is compara- even the least of his consecrated people to know
tively small—“not many wise after the flesh, of, and to use the talents he has in his posses-
not many mighty, not many noble.” sion, and that he will not hold guiltless even

those who have the smallest ability to serve To our understanding we are now living in
him and his brethren and his truth and who “the days of the Son of Man,” and he is now
neglect to use it. As the responsibilities accom- reckoning with his servants in this the day of
panying a larger number of talents would be his revelation. We understand, according to the
greater, so the losses in their case would be Scriptures, by faith and not by sight, that the
greater, and thus the punishment more severe. reckoning was to begin with those servants who
“After a long time the lord of those servants had fallen asleep, and that “we who are alive
cometh and reckoneth with them.” By these and remain unto the coming of the Lord” should
words our Lord gave to the disciples as clear an not prevent or hinder them, nor take prece-
intimation as was proper of the fact that they dence to them in this matter of being reckoned
were not to expect him to return and reckon with and rewarded. (1 Thess. 4:15-17.) To our
with them in a very few days, a few months or a understanding, as already shown in the Studies
few years; but when they subsequently asked in the Scriptures series, 1878 marked the date
him respecting the particular time, he refused for our Lord’s assumption of Kingly authority
them, saying that it was not for them to know and his judgment upon Babylon the Great,
the times and the seasons, which the Father characterizing her as “fallen,” and calling for all
had put in his own power. And so for eighteen the people of God to come out of her: and that it
hundred years the Lord’s people have been left marked also the date for the faithful
without clear information on this subject. This, overcomers of the past to have a share in
however, does not militate against the thought the first resurrection—to enter into the joys of
that it is the privilege of God’s people now to their Lord, and hear his words, “Well done,
good and faithful servants.” In harmony with
know something of the times and seasons,
this, it is our understanding that all of this
because the due time has come in which the
class are now enjoying the glory, honor and
Father wishes to communicate these;—the time
immortality promised to the faithful. This work
mentioned through the Prophet Daniel, when
of judging the servants is totally distinct from
the [truly] wise shall understand, as we saw in
the judging of the world—the world’s judg-
the preceding lesson.—Dan. 12:10; 1 Thess. 5:4;
ment is very different everyway, and is to take
John 16:13.
place during the Millennial age, and is repre-
There is no intimation in the parable that the
sented in the Parable of the Sheep and the
disciples would die and go to their Lord, and be
Goats, the scene of which is located “when the
reckoned with and rewarded then, as many be- Son of Man shall sit upon the throne of his
lieve to have been the case. The Scriptures are glory,” at which time the faithful servants of
harmonious and consistent with themselves in the present age, whose trial is now in progress,
their teachings, and not only declare that and whose reckoning and rewards are shown in
“David is not ascended into the heavens,” and the parable of the lesson, will sit with the Lord
that “no man hath ascended up to heaven” save in his throne as he has promised.—Rev. 3:21.
Jesus, but they declare also that our Lord will As other Scriptures show, “we who are alive
come a second time, to receive his people unto and remain unto the presence of the Lord” will
himself and to then reward them. The Apostle not be omitted from the company of the glori-
Paul, who was one of these five-talented ser- fied, altho our being alive will not give us prece-
vants, declares respecting himself, “I have dence to them. The inspection and rewarding of
fought a good fight, I have finished my course; I the Lord’s servants having begun in 1878 as
have kept the faith. Henceforth there is laid up respects those that had fallen asleep, is since
for me [in reservation, in waiting] a crown of progressing in respect to those who remain:
righteousness which the Lord, the righteous these are granted a reasonable time in which to
Judge, will give me in that day, and not to me finish up their contract of full consecration,—to
only, but also unto all them that love his become ripe “wheat”—and to render up their
appearing.”—2 Tim. 4:7,8; John 3:13; 14:3; Acts accounts. Each of the elect now, as he finishes
2:34. his course, reports immediately, and does not

need to “sleep” in death, to wait for the coming The lesson of this to every one of the Lord’s
of the King, but is immediately, in the moment consecrated people is plain: we are to “seek first
of death, changed, “in a moment, in the twin- [chiefly] the Kingdom of God.” It is to be our
kling of an eye,” experiencing fully and chief concern and to receive from us all the
instantly the first resurrection blessing of glory, time, attention, thought, energy, influence and
honor and immortality—in the moment of means we have—the things needful for the
death. present life being understood to be excepted;
Realizing from this view of the parable that and our love and zeal will be manifested by the
the Lord’s people of today are represented in it, proportion of these even, which we are willing
it is for each one of the consecrated (while yet it to sacrifice in the interest of heavenly things.
is called day—before the night cometh) to make The reward given to the faithful servants
a full and thorough inspection of himself: and to was the same in each case—the entering into
determine to what extent he has talents, abili- the joys of the Lord; and we may reasonably
ties, privileges, opportunities, to serve the Lord, understand that this will mean that the cup of
and to what extent he is using these; and to joy to each will be full. In this, too, we have a
remember that his share in the reward depends great encouragement for all, and one which per-
upon his faithfulness in the use of his talents. haps is specially needed by the majority of the
There may be instances in which persons of five Lord’s servants, who possess only one or two
talents will use three of them faithfully in the talents of opportunity, etc. They have an
Lord’s service, and bury the other two in busi- equally good opportunity of entering into the
ness and cares of this life—“in the earth,” in joys of the Lord as tho they had five or ten tal-
earthly affairs. There may be instances in ents; and the reward, “Well done, good and
which those who have two talents use one for faithful servant,” will be truly meant for, and as
the Lord’s service and bury the other one; but fully appreciated by the one as the other.
the fact that our Lord does not give such illus- The reward to these servants is in full har-
trations would lead us to question the probabil- mony with the foregoing application of the par-
ity of such a course. Some might plan certain able, and shows that during the Millennial age
things respecting two talents for heavenly the faithful servants, the “elect” of this Gospel
things and three for earthly things; or of one for age, will be the rulers of the world, “joint-heirs
earthly things and the other for heavenly with Jesus Christ their Lord” in his Kingdom,
things; but the result probably would be either and upon his throne of rulership; for the reward
that he would become thoroughly immersed in specifies, “Thou has been faithful over a few
the earthly things, and bury all his talents things; I will make thee ruler over many
there, or else that his heart would become so things.” If the parable were intended to repre-
thoroughly infused with the Lord’s spirit and sent the world’s judgment, such a conclusion
the desire to serve his cause that all of his tal- would be inappropriate, because by the time
ents would be thus employed. This tendency the world’s judgment will have ended there will
and result is implied by our Lord’s statement no longer be necessity for rulership in this
on another occasion: “Ye cannot serve God and sense; for, as the Apostle declares, Christ shall
Mammon.” “No man can serve two masters.” reign [during the Millennium] until he shall
Experience and observation corroborate this; have put down all authority, etc., and then he
and hence as a rule we find that people are shall deliver up the Kingdom to God, even the
either cold or hot in spiritual things; either it is Father. The rule, or reign of righteousness, the
the Kingdom of heaven first and far above all Mediatorial Kingdom, is to be established dur-
other considerations, demanding and receiving ing the Millennial age,—thus to overthrow the
the very best we have of time, energy and influ- rule of unrighteousness now prevailing
ence; or else the Kingdom of heaven is amongst men, and to lift mankind in general
neglected and forgotten, and time and influence out of the present condition of sin and death—
are spent in money-getting or other selfish and to deliver as many of them as will accept the
earthly occupations of mind and body. deliverance from the power of Satan into the

liberty of sons of God. And with the accomplish- darkness.” Neither does our Lord mention the
ment of this work the time for all such ruling demon-tormentors, generally believed in.
will be at an end; hence this parable is a strong We offer another and much more reasonable,
lesson in support of the pre-millennial coming much more consistent, interpretation of our
of our Lord and exaltation of his faithful, the Lord’s words. The servant who fails to use pres-
elect Church. ent privileges of consecration and service and
The servant who hid his talent in the earth, sacrifice will find the opportunity taken from
and who failed to use it, endeavored to justify him. He will have it no more; neither will he
his course by blaming the Master with being have any share in the reward given to the over-
too hard and exacting. And so it is with many, comers;—he will suffer this great loss. He is
who, having taken upon themselves the vows of represented as going into “outer darkness,”
consecration to the Lord, subsequently fail to implying that he had already been in the light
perform them. They are disposed to blame the of divine favor, blessing, privilege, knowledge
Lord rather than to blame themselves; and this of divine things;—that he would lose this
course indicates what their real lack is,—Love. enlightenment, and that his understanding
They do not love the Lord fully, truly, suffi- would become darkened as respects spiritual
ciently, and their course reveals this fact. Had things. It is “outer darkness,” because it is the
they loved him they would have delighted to do darkness common to and resting upon the
to their ability his will; and only such are whole world of mankind;—only the consecrated,
blessed with rewards. accepted of the Lord, being permitted to come
The punishment of those who failed to per- fully into the clear light of the knowledge of the
form their covenant as servants, who failed to Lord and of his plan now shining. Any others
use the talents provided for them under this than these, upon whom this light may tempo-
covenant, is shown to be great loss;—but not rarily fall, have it only in a secondary sense, at
the loss which many suppose, whose minds are very most, and see not the glorious things
blinded by the theory that eternal torment is themselves, but merely, so to speak, their
the wages for sin, and that it is visited upon all reflections. The unfaithful servant is to be cast
except the “overcomers” of this Gospel age. completely out of all favor; even the reflected
Such claim that the unfaithful servant would light will be obscured from his vision, and he
be delivered over to Satan and be tortured in will find himself, now or shortly, in the dark-
flaming fire, and so blind are many of the advo- ness of the world as respects the divine plan,
cates of this theory that they read all this into work, etc. And there he will share with the
our Lord’s statement in this very parable; but world in its great time of trouble with which
instead of mentioning flames of fire, which this age is about to close, a time of trouble
would surely make the place light, our Lord which is fittingly pictured in the parable by the
mentions darkness as his portion—“outer weeping and gnashing of teeth.
PARABLE OF THE SHEEP AND THE GOATS.—Reprints, p. 2606

“These shall go away into everlasting punishment,
but the righteous into life eternal.”—Matthew 25:31-46.
WHILE THE Scriptures, as we have shown, do emphatically this is true. In glancing back over
not teach the blasphemous doctrine of everlast- the plan of the ages, there is nothing which
ing torment, they do most emphatically teach gives such conclusive evidence of a Divine
the everlasting punishment of the wicked, the Director as the order observed in all its parts.
class represented in the parable as “goats.” Let God has had definite and stated times and
us examine the parable, and then the sentence seasons for every part of his work; and in the
pronounced at its close. end of each of these seasons there has been a
It has been truly said that “Order is Heaven’s finishing up of its work and a clearing off of the
first law;” yet few, we think, have realized how rubbish, preparatory to the beginning of the

new work of the dispensation to follow. Thus in the living nations before Christ, and, in their
the end of the Jewish age order is observed—a appointed time and order, the dead of all
harvesting and complete separation of the nations shall be called to appear before the
“wheat” class from the “chaff,” and an entire re- judgment seat of Christ—not to receive an
jection of the latter class from God’s favor. With immediate sentence, but to receive a fair and
the few judged worthy in the end of that age, a impartial, individual trial (Ezek. 18:2-4,19,20)
new age—the Gospel age—began. And now we under the most favorable circumstances, the
find ourselves amidst the closing scenes, the result of which trial will be a final sentence, as
“harvest,” of this age: the “wheat” and the worthy or unworthy of everlasting life.*
“tares” which have grown together during this The scene of this parable, therefore, is laid
age are being separated. With the former class, after the time of trouble, when the nations shall
of which our Lord Jesus is the Head, a new age have been subdued, Satan bound (Rev. 20:1,2)
is about to be inaugurated, and these “wheat” and the authority of Christ’s kingdom estab-
are to reign as kings and priests in that new lished. Ere this, the bride of Christ (the over-
dispensation, while the “tare” element is judged coming Church) will have been seated with him
as utterly unworthy of that favor. in his throne of spiritual power and will have
While observing this order with reference to taken part in executing the judgments of the
the Jewish age and the one just closing, our great day of wrath. Then the Son of man and
Lord informs us through the parable under con- his bride, the glorified Church, will be revealed
sideration that the same order will be observed and be seen by men, with the eyes of their
with reference to the age to follow this Gospel understanding and shall “shine forth as the sun
age. in the kingdom of their Father.”—Matt. 13:43.
The harvest of the Jewish age was likened to Here is the New Jerusalem as John saw it
the separation of wheat from chaff; the harvest (Rev. 21), “that holy city [symbol of govern-
of this age to the separation of wheat from ment] … coming down from God out of
tares; and the harvest of the Millennial age to heaven.” During the time of trouble it will be
the separation of sheep from goats. coming down, and before the end of it, it will
That the parable of the sheep and the goats have touched the earth. This is the stone cut
refers to the Millennial age is clearly indicated out of the mountains without hands (but by the
in verses 31 and 32—“When the son of man power of God), and it will then have become a
shall come in his glory, and all the holy great mountain (kingdom), filling the whole
angels with him, then shall he sit upon the earth (Dan. 2:35), its coming having broken to
throne of his glory, and before him shall be pieces the evil kingdoms of the prince of dark-
gathered all nations; and he shall separate ness.—Dan. 2:34,35.
them one from another, as a shepherd divideth Here is that glorious city (government), pre-
his sheep from the goats.” As in the present age pared as a bride adorned for her husband (Rev.
every act of those on trial (the Church) goes to 21:2), and early in the dawn of the Millennium
make a part of that character which, in due the nations will begin to walk in the light of it.
time, will determine the final decision of the (Verse 24.) These may bring their glory and
Judge in our case, so will it be with the world honor into it, but “there shall in no wise enter
(the “nations”) in the age to come. As in the into it [or become a part of it] anything that
present age the trial of the majority of the indi- defileth,” etc. (Verse 27.) Here, from the midst
vidual members of the Church ends, and the of the throne, proceeds a pure river of water of
decision of their case is reached, long before the life (truth unmixed with error), and the Spirit
end of the age (2 Tim. 4:7,8), so under the Mil- and the Bride say, Come, and take it freely.
lennial reign the decision of some individual (Rev. 22:17.) Here begins the world’s probation,
cases will be reached long before the end of the the world’s great judgment day—a thousand
age (Isa. 65:20); but in each age there is a “har- years.†
vest” or general separating time in the end of But even in this favored time of blessing and
the age. healing of the nations, when Satan is bound,
In the dawn of the Millennial age, after the evil restrained, mankind in process of release
“time of trouble,” there will be a gathering of from the grasp of death, and when the knowl-
† See Studies in the Scriptures, vol. 1, chap. 8, “The Day of Judgment.”

edge of the Lord fills the earth, two classes will (love), and who will have exhibited it in their
be developed, which our Lord here likens to characters, are to be installed as the subordi-
sheep and goats. These, he tells us, he will sep- nate rulers of earth for future ages.
arate. The sheep class—those who are meek, In the end of the Millennial age, in the final
teachable and willing to be led, shall, during adjustment of human affairs, Christ thus
the Millennial age, be gathered at the Judge’s addresses his sheep: “Come, ye blessed, …
right hand—symbol of his approval and favor; inherit the kingdom prepared for you from the
but the goat class, self-willed and stubborn, foundation of the world.”
always climbing on the rocks—seeking promi- It is manifest the “sheep” here addressed, at
nence and approval among men—and feeding the close of the Millennium, are not the sheep
on miserable refuse, while the sheep graze in of the Gospel age, the Gospel Church, but those
the rich pastures of the truth furnished by the “other sheep” to whom the Lord referred in
Good Shepherd —these are gathered to the John 10:16. And the kingdom prepared for
Judge’s left hand, the opposite of the position of them in the divine plan, from the foundation of
favor—as subjects of his disfavor and condem- the world, is not the kingdom prepared for the
nation. Gospel Church. The Church will receive her
This work of separating sheep and goats will kingdom at the beginning of the Millennium;
require all of the Millennial age for its accom- but this is the kingdom prepared for the “sheep”
plishment. During that age, each individual, as of the Millennial age. Their kingdom will be the
he comes gradually to a knowledge of God and dominion of earth which was originally given to
his will, takes his place at the right hand of Adam, but which was lost through sin, and
favor or the left hand of disfavor, according as which is again to be restored when man is
he improves or misimproves the opportunities brought to perfection, and so made fit to receive
of that golden age. By the end of that age, all and enjoy it. That dominion will not be a
the world of mankind will have arranged dominion of some of the race over others, but a
themselves, as shown in the parable, into two joint dominion, in which every man will be a
classes. king, and all will have equal rights and privi-
The end of that age will be the end of the leges in appropriating and enjoying every
world’s trial or judgment, and then final dispo- earthly good. It will be a sovereign people—a
sition will be made of the two classes. The great and grand republic on a basis of perfect
reward of this “sheep” class will be granted righteousness, wherein the rights of every man
them because, during the age of trial and disci- will be conserved; because the golden rule will
pline, they cultivated and manifested the beau- be inscribed on every heart, and every man will
tiful character of love, which Paul describes as love his neighbor as himself. The dominion of
the fulfilling of the Law of God. (Rom. 13:10.) all will be over the whole earth, and all its rich
They will have manifested it to each other in and bountiful stores of blessing. (Gen. 1:28;
their times of sorest need; and what they will Psa. 8:5-8.) The kingdom of the world, to be
have done for one another the Lord will count given to the perfected and worthy ones of
as done unto him, counting them all as his the redeemed race at the close of the Millen-
breth ren—children of God, though they will be nium, is clearly distinguished from all others by
of the human nature, while he is of the divine. being called the kingdom prepared for them
The condemnation of the “goat” class is “from the foundation of the world,” the earth
shown to be for the lack of this spirit of love. having been made to be the everlasting home
Under the same favorable circumstances as the and kingdom of perfect men. But the kingdom
“sheep,” they willfully resist the moulding bestowed upon Christ, of which the Church, his
influence of the Lord’s discipline, and harden “bride,” becomes joint-heir, is a spiritual king-
their hearts. The goodness of God does not lead dom, “far above angels, principalities and pow-
them to true repentance; but, like Pharaoh, ers,” and it also shall “have no end”—Christ’s
they take advantage of his goodness and do Millennial Kingdom, which will end, being
evil. The “goats,” who will not have developed merely a beginning of Christ’s power and rule.
the element of love, the law of God’s being and (1 Cor. 15:25-28.) This endless heavenly, spiri-
Kingdom, will be counted unworthy of everlast- tual kingdom was prepared long before the
ing life, and will be destroyed; while the earth was founded—its inception being recog-
“sheep,” who will have developed God-likeness nized in Christ, “the beginning of the creation

of God.” It was intended for Christ Jesus, the workers with God. We are here reminded of the
First Begotten; but even the Church, his bride illustration given in the case of Lazarus: Jesus
and joint-heir, was chosen or designed also, in only awakened him from death, and then were
him, before the foundation of the world.—Eph. the rejoicing friends permitted to loose him
1:4. from his grave clothes and to clothe and feed
The kingdom or rule of earth, is the kingdom him.
that has been in preparation for mankind from
Further, these are said to be “sick and in
the foundation of the world. It was expedi-
ent that man should suffer six thousand years prison” (more properly, under ward or watch).
under the dominion of evil, to learn its inevita- The grave is the great prison where the mil-
ble results of misery and death, in order by con- lions of humanity have been held in uncon-
trast to prove the justice, wisdom and goodness scious captivity; but when released from the
of God’s law of love. Then it will require the sev- grave, the restoration to perfection is not to be
enth thousand-years, under the reign of Christ, an instantaneous work. Being not yet perfect,
to restore him from ruin and death, to the per- they may properly be termed sick, and under
fect condition, thereby fitting him to “inherit ward: not dead, neither are they yet perfected
the kingdom prepared for him from the founda- in life: and any condition between those two
tion of the world.” may be properly symbolized by sickness. And
That kingdom, in which all will be kings, will they will continue to be under watch or ward
be one grand, universal republic, whose stabil- until made well—physically, mentally and mor-
ity and blessed influence will be assured by the
ally perfect. During that time there will be
perfection of its every citizen, a result now
abundant opportunity for mutual helpfulness,
much desired, but an impossibility because of
sin. The kingdom of Christ during the Millen- sympathy, instruction and encouragement, and
nium will be, on the contrary, a theocracy, any failure to assist will mark a lack of the
which will rule the world (during the period of Lord’s spirit of love.
its imperfection and restoration) without Since all mankind will not be raised at once,
regard to its consent or approval. but gradually, during the thousand years, each
The brethren of the Gospel Church are not new group will find an army of helpers in those
the only “brethren” of Christ. All who at that who will have preceded it. The love and benevo-
time will have been restored to perfection will lence which men will then show to each other
be recognized as sons of God—sons in the same (the brethren of Christ) the King will count as
sense that Adam was a son of God (Luke 3:38)— shown to him. No great deeds are assigned as
human sons. And all of God’s sons, whether on the ground for the honors and favors conferred
the human, the angelic or the divine plane, are upon the righteous: they will have simply come
brethren. Our Lord’s love for these, his human into harmony with God’s law of love and proved
brethren, is here expressed. As the world now it by their works. “Love is the fulfilling of the
has the opportunity to minister to those who law” (Rom. 13:10), and “God is love.” So, when
are shortly to be the divine sons of God, and man is restored again to the image of God—
brethren of Christ, so they will have abundant “very good”—man also will be a living expres-
opportunity during the age to come to minister sion of love.
to (each other) the human brethren. “Inherit the kingdom prepared for you from
The dead nations when again brought into the foundation of the world,” does not signify a
existence will need food, raiment and shelter. rule independent of the divine law and suprem-
However great may have been their possessions acy: for although God gave earth’s dominion to
in this life, death will have brought all to a com- man at first, and designs restoring it to him
mon level: the infant and the man of mature when he has prepared him for the great trust,
years, the millionaire and the pauper, the we are not to suppose that God intends man to
learned and the unlearned, the cultured and rule it, otherwise than as under, or in harmony
the ignorant and degraded: all will have an with, his supreme law. “Thy will be done in
abundant opportunity for the exercise of benev- earth as in heaven,” must forever be the princi-
olence, and thus they will be privileged to be co- ple of government. Man thenceforth will rule

his dominion in harmony with the law of heav- tered not to their necessities, thus continually
en—delighting continually to do his will in proving yourselves out of harmony with the
whose favor is life, and at whose “right hand heavenly city (Kingdom); for “there shall in no
[condition of favor] there are pleasures forever- case enter into it anything that defileth.” The
more.” (Psa. 16:11.) Oh! who would not say, decision or sentence regarding this class is—
“Haste ye along, ages of glory!” and give glory “Depart from me into everlasting fire [symbol
and honor to him whose loving plans are blos- of destruction], prepared for the devil and his
soming into such fullness of blessing? angels.” Elsewhere (Heb. 2:14) we read without
Let us now examine the message to those on symbol that Christ “will destroy … him that
the left—“Depart from me, ye cursed” (con- had the power of death, that is, the devil.”
demned)—condemned as unfit vessels for the “And these [the “goats”] shall go away into
glory and honor of life, who would not yield to everlasting [Greek, aionios—lasting] punish-
the moulding and shaping influences of divine ment, but the righteous into life eternal [Greek,
love. When these, “brethren,” were hungry and aionios—lasting.]” The punishment will be as
thirsty, or naked, sick, and in prison, ye minis- lasting as the reward. Both will be everlasting.

26:26-29 14:22-25
24-30 11:23-25]
Matthew 26:1-5,14-29 Where wilt thou that we prepare for thee

And it came to pass, when Jesus had fin- to eat the passover? And he said, Go into
ished all these sayings, he said unto his the city to such a man, and say unto him,
disciples, Ye know that after two days is The Master saith, My time is at hand; I
the feast of the passover, and the Son of will keep the passover at thy house with
man is betrayed to be crucified. Then my disciples. And the disciples did as
assembled together the chief priests, and Jesus had appointed them; and they made
the scribes, and the elders of the people, ready the passover. Now when the even
unto the palace of the high priest, who was come, he sat down with the twelve.
was called Caiaphas, And consulted that And as they did eat, he said, Verily I say
they might take Jesus by subtlety, and kill unto you, that one of you shall betray me.
him. But they said, Not on the feast day, And they were exceeding sorrowful, and
lest there be an uproar among the people. began every one of them to say unto him,
… Then one of the twelve, called Judas Lord, is it I? And he answered and said,
Iscariot, went unto the chief priests, And He that dippeth his hand with me in the
said unto them, What will ye give me, and dish, the same shall betray me. The Son
I will deliver him unto you? And they cov- of man goeth as it is written of him: but
enanted with him for thirty pieces of sil- woe unto that man by whom the Son of
ver. And from that time he sought man is betrayed! it had been good for that
opportunity to betray him. Now the first man if he had not been born. Then Judas,
day of the feast of unleavened bread the which betrayed him, answered and said,
disciples came to Jesus, saying unto him, Master, is it I? He said unto him, Thou

hast said. And as they were eating, Jesus eat, Jesus took bread, and blessed, and
took bread, and blessed it, and broke it, broke it, and gave to them, and said,
and gave it to the disciples, and said, Take, eat: this is my body. And he took
Take, eat; this is my body. And he took the cup, and when he had given thanks,
the cup, and gave thanks, and gave it to he gave it to them: and they all drank of
them, saying, Drink ye all of it; For this is it. And he said unto them, This is my
my blood of the new testament, which is blood of the new testament, which is shed
shed for many for the remission of sins. for many. Verily I say unto you, I will
But I say unto you, I will not drink hence- drink no more of the fruit of the vine, until
forth of this fruit of the vine, until that day that day that I drink it new in the kingdom
when I drink it new with you in my of God.
Father's kingdom.
Luke 22:1-30
Mark 14:1,2,10-25 Now the feast of unleavened bread drew
After two days was the feast of the pass- nigh, which is called the Passover. And the
over, and of unleavened bread: and the chief priests and scribes sought how they
chief priests and the scribes sought how might kill him; for they feared the people.
they might take him by craft, and put him Then entered Satan into Judas surnamed
to death. But they said, Not on the feast Iscariot, being of the number of the
day, lest there be an uproar of the people. twelve. And he went his way, and com-
… And Judas Iscariot, one of the twelve, muned with the chief priests and captains,
went unto the chief priests, to betray him how he might betray him unto them. And
unto them. And when they heard it, they they were glad, and covenanted to give
were glad, and promised to give him him money. And he promised, and sought
money. And he sought how he might con- opportunity to betray him unto them in
veniently betray him. And the first day of the absence of the multitude. Then came
unleavened bread, when they killed the the day of unleavened bread, when the
passover, his disciples said unto him, passover must be killed. And he sent Peter
Where wilt thou that we go and prepare and John, saying, Go and prepare us the
that thou mayest eat the passover? And passover, that we may eat. And they said
he sendeth forth two of his disciples, and unto him, Where wilt thou that we pre-
saith unto them, Go ye into the city, and pare? And he said unto them, Behold,
there shall meet you a man bearing a when ye are entered into the city, there
pitcher of water: follow him. And whereso- shall a man meet you, bearing a pitcher of
ever he shall go say ye to the goodman of water; follow him into the house where he
the house, The Master saith, Where is the entereth in. And ye shall say unto the
guestchamber, where I shall eat the pass- goodman of the house, The Master saith
over with my disciples? And he will show unto thee, Where is the guestchamber,
you a large upper room furnished and pre- where I shall eat the passover with my
pared: there make ready for us. And his disciples? And he shall show you a large
disciples went forth, and came into the upper room furnished: there make ready.
city, and found as he had said unto them: And they went, and found as he had said
and they made ready the passover. And in unto them: and they made ready the
the evening he cometh with the twelve. passover. And when the hour was come,
And as they sat and did eat, Jesus said, he sat down, and the twelve apostles with
Verily I say unto you, One of you which him. And he said unto them, With desire I
eateth with me shall betray me. And they have desired to eat this passover with you
began to be sorrowful, and to say unto before I suffer: For I say unto you, I will
him one by one, Is it I? and another said, not any more eat thereof, until it be ful-
Is it I? And he answered and said unto filled in the kingdom of God. And he took
them, It is one of the twelve, that dippeth the cup, and gave thanks, and said, Take
with me in the dish. The Son of man this, and divide it among yourselves: For I
indeed goeth, as it is written of him: but say unto you, I will not drink of the fruit of
woe to that man by whom the Son of man the vine, until the kingdom of God shall
is betrayed! good were it for that man if come. And he took bread, and gave
he had never been born. And as they did thanks, and broke it, and gave unto them,

saying, This is my body which is given for hast no part with me. Simon Peter saith
you: this do in remembrance of me. Like- unto him, Lord, not my feet only, but also
wise also the cup after supper, saying, my hands and my head. Jesus saith to
This cup is the new testament in my him, He that is washed needeth not save
blood, which is shed for you. But, behold, to wash his feet, but is clean every whit:
the hand of him that betrayeth me is with and ye are clean, but not all. For he knew
me on the table. And truly the Son of man who should betray him; therefore said he,
goeth, as it was determined: but woe unto Ye are not all clean. So after he had
that man by whom he is betrayed! And washed their feet, and had taken his gar-
they began to inquire among themselves, ments, and was set down again, he said
which of them it was that should do this unto them, Know ye what I have done to
thing. And there was also a strife among you? Ye call me Master and Lord: and ye
them, which of them should be accounted say well; for so I am. If I then, your Lord
the greatest. And he said unto them, The and Master, have washed your feet; ye
kings of the Gentiles exercise lordship also ought to wash one another's feet. For
over them; and they that exercise author- I have given you an example, that ye
ity upon them are called benefactors. But should do as I have done to you. Verily,
ye shall not be so: but he that is greatest verily, I say unto you, The servant is not
among you, let him be as the younger; greater than his lord; neither he that is
and he that is chief, as he that doth serve. sent greater than he that sent him. If ye
For whether is greater, he that sitteth at know these things, happy are ye if ye do
meat, or he that serveth? is not he that them. I speak not of you all: I know whom
sitteth at meat? but I am among you as I have chosen: but that the Scripture may
he that serveth. Ye are they which have be fulfilled, He that eateth bread with me
continued with me in my temptations. And hath lifted up his heel against me. Now I
I appoint unto you a kingdom, as my tell you before it come, that, when it is
Father hath appointed unto me; That ye come to pass, ye may believe that I am
may eat and drink at my table in my king- he. Verily, verily, I say unto you, He that
dom, and sit on thrones judging the receiveth whomsoever I send receiveth
twelve tribes of Israel. me; and he that receiveth me receiveth
him that sent me. When Jesus had thus
John 13:1-30 said, he was troubled in spirit, and testi-
Now before the feast of the passover, fied, and said, Verily, verily, I say unto
when Jesus knew that his hour was come you, that one of you shall betray me. Then
that he should depart out of this world the disciples looked one on another,
unto the Father, having loved his own doubting of whom he spake. Now there
which were in the world, he loved them was leaning on Jesus' bosom one of his
unto the end. And supper being ended, disciples, whom Jesus loved. Simon Peter
the devil having now put into the heart of therefore beckoned to him, that he should
Judas Iscariot, Simon's son, to betray ask who it should be of whom he spake.
him; Jesus knowing that the Father had He then lying on Jesus' breast saith unto
given all things into his hands, and that he him, Lord, who is it? Jesus answered, He it
was come from God, and went to God; He is, to whom I shall give a sop, when I
riseth from supper, and laid aside his gar- have dipped it. And when he had dipped
ments; and took a towel, and girded him- the sop, he gave it to Judas Iscariot, the
self. After that he poureth water into a son of Simon. And after the sop Satan
basin, and began to wash the disciples' entered into him. Then said Jesus unto
feet, and to wipe them with the towel him, That thou doest, do quickly. Now no
wherewith he was girded. Then cometh he man at the table knew for what intent he
to Simon Peter: and Peter saith unto him, spake this unto him. For some of them
Lord, dost thou wash my feet? Jesus thought, because Judas had the bag, that
answered and said unto him, What I do Jesus had said unto him, Buy those things
thou knowest not now; but thou shalt that we have need of against the feast;
know hereafter. Peter saith unto him, or, that he should give something to the
Thou shalt never wash my feet. Jesus poor. He then having received the sop
answered him, If I wash thee not, thou went immediately out: and it was night.

1 Corinthians 11:23-25 the same manner also he took the cup,
For I have received of the Lord that which when he had supped, saying, This cup is
also I delivered unto you, That the Lord the new testament in my blood: this do
Jesus the same night in which he was ye, as oft as ye drink it, in remembrance
betrayed took bread: And when he had of me.
given thanks, he broke it, and said, Take,
eat: this is my body, which is broken for
you: this do in remembrance of me. After
THE LAST SUPPER—Reprints, p. 3363

MATTHEW 26:17-30
JESUS AND the apostles came to Bethany, the lamb, and the sprinkling of its blood upon
near Jerusalem, that they might eat the Pass- the doorposts of the houses, as a memorial of
over Supper in the holy city, and that our Lord what took place in Egypt on the night in which
might suffer at the hands of his enemies, as he the Lord spared the first-born of Israel under
had foretold his disciples—that thus he might the blood and slew the first-born of the Egyp-
accomplish an atonement for the sins of the tians, and thus made the latter willing to let his
people. His arrival was just a week before his people go free. It was for the eating of this
crucifixion. The following day at the supper memorial lamb on the night previous to the
Mary anointed him. On the next day he rode on beginning of the Passover feast-week that our
the ass into Jerusalem, was not received, wept Lord sent his disciples to make ready, as
over the city, and said, “Your house is left unto explained in our lesson.
you desolate.” On the following day he visited Luke tells us that it was Peter and John who
the temple, driving out the money changers
were sent on this mission, and Mark tells us
with the scourge of cords. The next day he gave
that they were to know the man at whose house
his last public teaching in the temple, declaring
the feast would be held by his carrying a
himself to be the light of the world. Every night
he seems to have returned to Bethany to the pitcher of water. It has been surmised by some
house of Lazarus and Martha and Mary, which that the house was that of Mark’s mother,
was also the home of himself and the apostles Mary, and that the upper room thus used was
whenever they were in that vicinity. The next the same one in which the apostles subse-
day, Wednesday, the Lord remained in Bethany quently met and where the pentecostal blessing
in retirement, and on Thursday sent two of his was poured out upon them. We do know that it
disciples to make ready the Passover, which was at the house of this Mary that many gath-
was eaten by himself and the twelve that ered to pray for the release of Peter from
night—“the same night in which he was be- prison. It was a “large upper room” and was
trayed.” already prepared with a suitable dining couch
The feast of Passover lasted a week, and was of proper dimensions. It has been surmised that
one of the most important celebrated under the Jesus took this indirect way of indicating the
Jewish arrangement. During that week, leaven, place that Judas might not be informed until
as a type of sin, was carefully put away from all the time for the gathering, so that there might
the food and destroyed in every house, in inti- be no interruption of the feast and our Lord’s
mation of the holiness and purity, the subsequent discourses, recorded in John 14:17,
unleavenness, of the Lord’s people—spiritual on the part of those who were seeking his
Israel—typically represented by natural Israel. apprehension. Peter and John made ready the
The whole week was a festival of rejoicing Passover in the sense of furnishing and prepar-
because of God’s deliverance of Israel from the ing the lamb, the unleavened bread, bitter
bondage of Egypt. The feast-week began on the herbs and the fruit of the vine, and in the eve-
15th day of the first month, Jewish reckoning, ning at the appropriate time the entire com-
but it was preceded on the 14th by the killing of pany gathered for the celebration.

A Lesson in Humility. serve them in the most menial capacity also.
Luke only records (22:24-30) that there was Valuable lesson! May it never lose its import
strife amongst the apostles on this occasion, amongst the Lord’s true followers. Some, how-
though John (13) also implies this. We are not ever, have erred in supposing that this became
to suppose that the apostles were actuated an institution or ordinance similar to the Lord’s
wholly by ambition and selfishness. We may Supper and baptism: to our understanding the
well suppose that the strife was for position of lesson to be conveyed by this symbol, and its
nearness to the Master because of their love for application to each of us at any time and at any
him. The Lord improved the opportunity to give place, would be that we should seek to render
them a most wonderful discourse, which doubt- some useful service to the brethren regardless
less lasted them through the remainder of their of how menial it might be, and that so doing to
lives. They had arrived late in the afternoon, them it would be reckoned of the Lord as
over dusty roads, and, not being of the wealthy though done unto him.
class, no servants were there to receive them “Better That He Had Not Been Born.”
and to wash their feet; and instead of thinking It was while they were at supper that Jesus,
to do this one for another, to their mutual com- appearing very sorrowful, gave as an explana-
fort, they had been striving with one another tion that it would be one of his own chosen
for favored positions at the table, John evi- twelve that would betray him and thus become
dently gaining the most desired position next to accessory to his death—one of those who dipped
the Master—possibly accorded him because he with him in the dish, partaking of the same
was not only a relative, and one whom Jesus supper, the same bread, the same roasted lamb.
specially loved, but also because he was the Then he pointed out that although this was all
youngest of their number. written, and thus no alteration would be found
The customs of olden times differ from those in respect to the divine plan, nevertheless it
of the present in many respects. In eating they signified a very gross breach of friendship—one
reclined on a couch surrounding a table. They sad to contemplate. It really made no difference
leaned on their left elbow and used the right to the Lord, so far as his intention and conse-
hand for conveying food to the mouth; thus cration were concerned, whether he were
their heads were brought comparatively close apprehended by the rulers without any
together, while their feet extended out behind betrayal or whether the betrayal were by a
over the couch. Apparently permitting the dis- comparative stranger or by a disciple: the fact
pute to run its course and the supper to begin, would make no change in the divine arrange-
Jesus arose, and going behind them began to ment; but it was a cause for great sorrow that it
wash the feet of one after another of them. Such should be one who had been a bosom friend and
a service rendered to them by the Master was of disciple.
course a severe reproof. They should have “It had been good for that man if he had not
thought of washing his feet and each other’s been born,” implies to us that, from the Lord’s
and now probably wished that they had done standpoint, Judas had already experienced so
so, but at the time each was apparently intent large a measure of knowledge and opportunity
upon establishing the fact that he was in no for better things that his responsibility for his
degree inferior to the others. They had forgot- act was complete, and that there would be no
ten so soon the lesson of a short time before— hope for him at any time in the future. We will
that he who would be greatest amongst them certainly have no objection to it if the Lord
should be servant of all. Our Lord here had the should find some excuse for granting Judas a
opportunity of illustrating this very matter: he further opportunity for correcting his character,
was willing to serve them all, was continually but we see no Scriptural reason for thinking
serving them all in the spiritual things, and there will be such further opportunity. From
hence they regarded him truly and properly as our standpoint it appears as though he sinned
their Master; but now he showed them his against great light, experience and knowl-
humility to the extent that he was willing to edge—contact with the Lord and under the

power of the holy Spirit—one of those commis- blood of our Lord. In absolute proof of this note
sioned to heal diseases and cast out devils in the fact that our Lord at the time he used these
the name of the Lord, and as his representa- words had not yet been broken and his blood
tive, and using his power. His end was a sad had not yet been shed. Hence to have used
one: every suicide by his act confesses his wish these expressions in any other way than the
that he had never been born. way we do use them, namely, as meaning that
the bread and the wine represented his body
“Lord, Is It I?”
and his blood, would have meant to misrepre-
Another account tells us that each of the dis-
sent the truth—to have falsified; and we cannot
ciples inquired of the Lord. “Is it I?” and last of
perceive that this was done or would have been
all Judas. The others felt sure that they had
proper to have been done by the Lord or any of
nothing to do with it and wished the Lord to
his followers.
confirm their innocency, and the eleven having
The bread, as our Lord explained, repre-
asked and no response from the Lord indicating
sented the bread from heaven—his flesh which
their culpability, the implication would be that
he sacrificed for the sins of the world. He
Judas was the one; yet such was his spirit of
invites all of his followers to eat of it, and we
bravado that he also asked the Master, “Is it I?”
partake of his flesh when we appropriate to
Jesus answered him, “Thou hast said,” or “It is
ourselves the blessings, the mercy, the grace
you.” How noble was the Lord’s reproof; he
secured by the breaking of his body. We thus
could have scarcely said less—not a threat, not
appropriate to ourselves the benefits of the sac-
an imprecation, not a manifestation of bitter-
rifice which secures to us the forgiveness of sins
ness, but merely an expression of sorrow and of
and reconciliation with the Father.
pity. What a lesson for us! Our enemies are to
be pitied, not hated; to be blessed as far as we “The Blood of The New Covenant.”
are able, but never to be cursed. It is well for all He took the cup and gave thanks and gave it
of Jesus’ disciples to watch and pray against to the apostles, saying, “Drink ye all of it, for
any Judas-like disposition to sell the Lord or this is my blood of the New Covenant which is
his Truth or his brethren for money or other shed for many for the remission of sins.” This
selfish considerations. Knowing that there will represents my blood—it will continue to repre-
be others of the Judas class, let us guard our sent my blood with you and with all my dear
hearts and ask, “Lord, is it I?” followers at all times, and will be to you on such
While they were eating the Passover Supper occasions a reminder of my death and of the
prescribed by the Jewish Law, or rather while covenant which was thus sealed between God
they were still at the table after they had fin- and sinners by myself as the great Mediator
ished the supper proper, Jesus took some of the between God and man.
remaining bread—which in shape at least more The New Covenant or New Testament sealed
particularly resembled what we today would by the blood of Christ is the one that is men-
call crackers—he blessed it, broke it and gave it tioned throughout the Old Testament and
to his disciples saying, “Take, eat, this is my referred to by the Apostle in his letter to the
body.” Another evangelist adds, “broken for Hebrews (8:6-13; 10:29; 12:20). It supersedes
you.” Romanists and some Protestants claim the Law Covenant. The latter, mediated
that in consequence of the form of this state- through Moses, provided that whosoever would
ment, “this is my body,” and the next state- do the commandments of the Law should have
ment, “this is my blood,” we should understand everlasting life; but the New Covenant provides
that whenever the memorial bread and fruit of for mercy, and, recognizing the fact that in our
the vine have been consecrated they are fallen condition we cannot do the things we
changed from being bread and wine and become would, the Mediator of the New Covenant, by
the actual body of Christ and his actual blood. his death on behalf of the people, is able to keep
We dissent from this as being most unreason- Justice whole and yet deal with us according to
able and most untrue; the bread and the wine our intentions instead of according to our actual
merely symbolized or represented the body and accomplishments, and meanwhile to lift man-

kind up, up, up, out of degradation to that The New Wine—The Joys of The Kingdom.
plane or condition of being where they will be Our Lord declared that he would no more
able to do perfectly all the good desires of true participate in the fruit of the vine until he
and honest hearts. would drink it new in the Kingdom. The
The Apostle Paul shows us that this bread thought is not that he would drink new or
and cup had a still further and broader signifi- unfermented wine in the Kingdom with them,
cation. He it was who had so clear an under- but that until in the Kingdom the new or
standing of the “mystery”—Christ in you—that antitypical thing represented in the wine would
we are members of the mystical body of Christ, not be fulfilled. When the Kingdom shall come
participators now in his sufferings, and, if all the sufferings and trials of the present time
will be past, the treading of the winepress, the
faithful, to be members of his glorious body and
wine making, will all be over, and instead the
participators also in his glory. From this stand-
wine shall be that of joy and exhilaration, rep-
point, as the Apostle explains, the broken loaf
resenting the joys and the blessings beyond
represents not only the breaking of the Lord imagination or expression that will be the por-
Jesus personally, but the breaking of all his tion of all those who truly have fellowship with
mystical members throughout this Gospel age; our Redeemer in the sufferings of this present
and the drinking of the cup was not only his time and also in the glories that shall follow.
own participation in death that he might thus The Kingdom time is very close at hand now—
seal the New Covenant on behalf of mankind, certainly 1800 years and more nearer than it
but that his invitation to us to join with him in was when our Lord spoke these words—and the
partaking of the cup, “Drink ye all of it,” evidences of its steady inauguration are multi-
implied that we could have participation with plying on every hand. Our hearts should be pro-
him in the sufferings and death in the present portionately rejoicing in anticipation and we
time—participation with him in the inaugura- should proportionately be faithful in the pres-
tion of the New Covenant conditions during the ent time in the drinking of the cup of sorrow,
Millennial reign. How grand is the thought, suffering, shame and contumely, and thus testi-
how deep, how broad! What a wonderful privi- fying of our love and our loyalty.
lege that we should be permitted to fill up that Following this was the discourse which has
which is behind of the afflictions of Christ and blessed so many of the Lord’s people down
to look forward to a participation in his glories through intervening centuries recorded by John
(chapters 15, 16, 17). Then they sang a hymn
in the future. From this standpoint we see fresh
and went out to the Mount of Olives—to the
force in his word to the apostles noted in a pre-
Garden of Gethsemane and to fresh trials upon
vious lesson, namely, “Are ye able to drink of
all of the disciples. So it has seemed to us that
the cup that I shall drink of, and be baptized with every recurrence of the Memorial season,
with the baptism that I am baptized with?” As and every fresh symbolization of our pledge to
not every one is worthy to be invited to such the Lord, come fresh trials, fresh testings, fresh
participation, so also not every one who is siftings upon the Lord’s people. Who shall be
invited will so appreciate the privilege as to able to stand? Let us hold fast the confidence of
participate in this matter joyfully and grate- our rejoicing firm unto the end, hold fast the
fully. Let us each resolve and say to the Lord, faithful Word, hold fast the exceeding great and
as did James and John, “Lord, we are able”—we precious promises, hold fast to our Passover
are willing. By thine aid we will come off con- Lamb, our Deliverer!
querors and more than conquerors.

Nisan 14 Jerusalem Denial by Peter and dispersion of apostles foretold 26:31-35 14:27-31 22:31-38 13:31-38
Matthew 26:31-35 Peter, the cock shall not crow this day,
Then saith Jesus unto them, All ye shall be before that thou shalt thrice deny that
offended because of me this night: for it is thou knowest me. And he said unto them,
written, I will smite the shepherd, and the When I sent you without purse, and scrip,
sheep of the flock shall be scattered and shoes, lacked ye any thing? And they
abroad. But after I am risen again, I will said, Nothing. Then said he unto them,
go before you into Galilee. Peter answered But now, he that hath a purse, let him
and said unto him, Though all men shall take it, and likewise his scrip: and he that
be offended because of thee, yet will I hath no sword, let him sell his garment,
never be offended. Jesus said unto him, and buy one. For I say unto you, that this
Verily I say unto thee, That this night, that is written must yet be accomplished
before the cock crow, thou shalt deny me in me, And he was reckoned among the
thrice. Peter said unto him, Though I transgressors: for the things concerning
should die with thee, yet will I not deny me have an end. And they said, Lord,
thee. Likewise also said all the disciples. behold, here are two swords. And he said
unto them, It is enough.
Mark 14:27-31
And Jesus saith unto them, All ye shall John 13:31-38
be offended because of me this night: Therefore, when he was gone out, Jesus
for it is writ ten, I will smite the shep- said, Now is the Son of man glorified, and
herd, and the sheep shall be scattered. God is glorified in him. If God be glorified
But after that I am risen, I will go before in him, God shall also glorify him in him-
you into Galilee. But Peter said unto him, self, and shall straightway glorify him. Lit-
Although all shall be offended, yet will tle children, yet a little while I am with
not I. And Jesus saith unto him, Verily I you. Ye shall seek me: and as I said unto
say unto thee, That this day, even in this the Jews, Whither I go, ye cannot come;
night, before the cock crow twice, thou so now I say to you. A new commandment
shalt deny me thrice. But he spake the I give unto you, That ye love one another;
more vehemently, If I should die with as I have loved you, that ye also love one
thee, I will not deny thee in any wise. another. By this shall all men know that
Like wise also said they all. ye are my disciples, if ye have love one to
another. Simon Peter said unto him, Lord,
Luke 22:31-38 whither goest thou? Jesus answered him,
And the Lord said, Simon, Simon, behold, Whither I go, thou canst not follow me
Satan hath desired to have you, that he now; but thou shalt follow me afterwards.
may sift you as wheat: But I have prayed Peter said unto him, Lord, why cannot I
for thee, that thy faith fail not: and when follow thee now? I will lay down my life for
thou art converted, strengthen thy breth- thy sake. Jesus answered him, Wilt thou
ren. And he said unto him, Lord, I am lay down thy life for my sake? Verily, ver-
ready to go with thee, both into prison, ily, I say unto thee, The cock shall not
and to death. And he said, I tell thee, crow, till thou hast denied me thrice.
SELF-CONFIDENCE IS WEAKNESS—Reprints, p. 4711

MATTHEW 26:31-35,69-75.
“Let him that thinketh he standeth take heed least he fall.”—1 Corinthians 10:12.
ST. PETER has proven to be one of the most and its weaknesses. He was the first of the
helpful of Christ’s twelve Apostles, and the twelve Apostles to acknowledge the Master as
secret of his assistance lies in the Scriptural the Messiah, the Sent of God; he was the first of
revelation of his human nature, its strength the twelve to deny him. He was the only one of

the twelve who drew his sword in the Master’s in Peter we have the greatest human revealed
defense and the only one who, later, swore that in the New Testament. I do not say the greatest
he never knew him. By Divine arrangement, to man in his achievement or in one particular
him were given the keys with which to open the capacity of his being, but the most wonderful
door to the High Calling—to the Kingdom. At revelation of human nature. This man of intelli-
Pentecost he used one of the keys of power and gence was perpetually making blunders. This
boldly proclaimed to the Jews the opening of man of emotions was guilty of such impulse
the way to glory, honor and immortality. A lit- that he worked harm in the very cause he
tle later, at the appointed time, he opened the desired to help.”
door to the same High Calling for the Gentiles Of St. Peter Southouse says: “Peter was an
when, by his preaching, Cornelius, the first average man, and for this reason he comes
Gentile acceptable to God, was received and nearer to us than some of his colleagues do. But
begotten of the holy Spirit, this fact giving average men have their splendid moments,
evidence that the middle-wall of partition, pre- such as when St. Peter tried to walk on the
viously separating Jew and Gentile, had been water, for in this action he tried to do a thing
broken down. Yet, after all this knowledge and for which he seemed to have no abilities. He set
special opportunity, this great man subse- out to do some thing of which he had no experi-
quently dissembled to the extent of ignoring ence. A swift glance amongst the men and
God’s grace to the Gentiles as being sufficient, women whom we know will be enough to prove
discriminating between Jews and Gentiles and that it is never safe to prophesy the achieve-
their equality before the Lord. ments of which they are capable, for extraordi-
But in all these experiences St. Peter dis- nary things have been done by the last man in
played the fact that his heart, at its core, was the world.”
Dr. Davis said about St. Peter: “Peter was in-
loyal to God, to truth, to righteousness, and
tellectual. He asked Jesus more questions than
that the weaknesses, the faults, the blemishes
any other of the Apostles. The capacity for ask-
of his character were of his flesh and not of his
ing questions is a revelation of the intellectual.
real heart intention. For his denial of the Mas-
It may also be a revelation of ignorance; but the
ter he wept bitterly. And for his failure to recog-
man who never asks a question is certainly
nize the Gentiles he made full reparation most
deficient in his intellectuality. … Peter was a
humbly. The same exhibition of human nature
man of heart, sobbing and impetuous. His vir-
which makes St. Peter attractive is that which tues and his faults had their common root in
made David, the Prophet and king of Israel, his enthusiastic disposition. It is to his praise
attractive. He was not so saintly that he could that, along with the weed of rash haste, there
not make a mistake. He was not so far above grew more strongly into his life the fair plant of
the remainder of humanity that they could not burning love and ready reception of Truth.
realize in him a fellow-creature. Yet withal he
was not so debased as to make him abhorrent. “Take Heed To Yourselves”
His weaknesses were fully offset by the abun- One of the great lessons which the Master
dant evidence of his heart-loyalty to God and to taught his followers, and which all in the
righteousness. His very experiences in stum- School of Christ must learn, is that, with burn-
bling and recovery have so saturated his ing love and zeal for God and for righteousness,
Psalms that they touch a responsive chord in we should also have moderation—exercising
nearly every heart which is loyal to God and the spirit of a sound mind. Christ’s followers
which has had any degree of experience with are exhorted to be “wise as serpents and harm-
sin and weakness—its own and those of others. less as doves.” Their wisdom is not to be merely
the selfish kind, which would look out for its
How Others Saw St. Peter own interests, but of the generous kind which
Peter remains even today the most fascinat- looks out for the interests of all, and particu-
ing of that band of men who surrounded our larly for the interests of the Lord’s cause and
Lord in the days of his earthly pilgrimage. G. C. for any share therein which he may entrust to
Morgan said of Peter: “Now I am convinced that us.

In the course of his instructions, Jesus had declared, “Though I should die with thee, yet
said to his disciples, in advance of the trying will I not deny thee.” And so said all of the
hour of his betrayal—“All ye shall be offended eleven. Their hearts were good. And the Lord
because of me this night; for it is written (in the looketh upon the heart. Our study now passes
Prophets), I will smite the Shepherd and the to verse 69. The Master had been arrested. The
sheep of the flock shall be scattered abroad. But scattered disciples had fled. St. John, because
after I am risen again I will go before you into of an acquaintance with the high priest’s fam-
Galilee.”—Matt. 26:31,32. ily, penetrated further into the palace than St.
Then spoke the impulsive Peter, “Though all Peter, who stood in the court-yard. A maid of
shall be offended because of thee, yet will I the palace recognized St. Peter as one of Jesus’
never be offended.” (V. 33) Alas! how little did disciples and so declared publicly. Fearful that
this courageous man understand the nature of he might share the fate of the Master, St. Peter
the trials and difficulties immediately before denied his identity, declaring that he knew
him, or realize the weak points of his own nothing about the matter. A little later another
impulsive nature. Yet if we are grieved with his declared the same. St. Peter emphasized his
denial of the Master, we must rejoice to note his denial with an oath, declaring that he knew not
faith and love and zeal, as manifested in his Jesus. Later the word spread throughout the
acknowledgment of Jesus as the Messiah and court-yard and many took it up, declaring that
his later declaration that nothing should ever they believed what the maid said and that St.
shake his loyalty. Peter had the Galilean dialect, anyway. To
However, it is the specially loyal and ardent emphasize the denial St. Peter began to curse,
that the Adversary seeks most persistently to and to swear that he knew not the man.
entrap. Thus Jesus, on this very occasion, Directly after, cock-crowing began. Then St.
explained to St. Peter, “Satan hath desired to Peter remembered the words of his Master,
have thee that he might sift thee” (Luke 22:31); “Before cock-crowing thou shalt deny me
that he might separate you from your loyalty to thrice.”
Christ and discourage you from discipleship, Alas! he had been too sure of his own stabil-
overwhelming you with fear and with your own ity, too confident of his loyalty. He was
weaknesses. The Master added, “But I have entrapped by the Adversary along the very line
prayed for thee that thy faith fail not.” We may of his boasting. Another account says that
well understand that the same loving Master Jesus turned and looked at Peter! That look
still assists all of his true, warmhearted follow- was sufficient. It spoke volumes to St. Peter’s
ers, whatever their weaknesses of heredity. We loyal heart. It was not a look of disdain, nor one
may well understand, too, that he is able to of anger, we may be sure. It was a look of loving
develop all such into strong characters, if they sympathy. It melted St. Peter’s heart. He went
abide in his love, continuing in their zeal. He is out and wept bitterly. The followers of the Mas-
able to make all things work together for their ter today, beset by weaknesses and frailties and
good—even the weaknesses of heredity may temptations of the Adversary, have the lesson
work out for the faithful that “far more exceed- of St. Peter’s experience as a warning to be con-
ing and eternal weight of glory” which the Lord fident in the Lord and to look to him for assis-
has promised. tance, rather than to be self-confident. And
“Before The Cock Crow” those who fail today have St. Peter’s experience
The Master discerned the danger of his lov- as a lesson of the Lord’s sympathy and pity.
ing but impetuous follower, and uttered a They, too, should weep bitterly for transgres-
warning word, that before cock-crowing he sions and repent and profit by their experi-
would deny his Master. How improbable this ences.
seemed to St. Peter! How he courageously

Nisan 14 Jerusalem Helper; mutual love; tribulation; Jesus’ prayer 14:1–17:26
John 14:1-31 and ye in me, and I in you. He that hath

Let not your heart be troubled: ye believe my commandments, and keepeth them,
in God, believe also in me. In my Father's he it is that loveth me: and he that loveth
house are many mansions: if it were not me shall be loved of my Father, and I will
so, I would have told you. I go to prepare love him, and will manifest myself to him.
a place for you. And if I go and prepare a Judas saith unto him, not Iscariot, Lord,
place for you, I will come again, and how is it that thou wilt manifest thyself
receive you unto myself; that where I am, unto us, and not unto the world? Jesus
there ye may be also. And whither I go ye answered and said unto him, If a man
know, and the way ye know. Thomas saith love me, he will keep my words: and my
unto him, Lord, we know not whither thou Father will love him, and we will come
goest; and how can we know the way? unto him, and make our abode with him.
Jesus saith unto him, I am the way, the He that loveth me not keepeth not my
truth, and the life: no man cometh unto sayings: and the word which ye hear is
the Father, but by me. If ye had known not mine, but the Father's which sent me.
me, ye should have known my Father These things have I spoken unto you,
also: and from henceforth ye know him, being yet present with you. But the Com-
and have seen him. Philip saith unto him, forter, which is the Holy Ghost, whom the
Lord, show us the Father, and it sufficeth Father will send in my name, he shall
us. Jesus saith unto him, Have I been so teach you all things, and bring all things
long time with you, and yet hast thou not to your remembrance, whatsoever I have
known me, Philip? he that hath seen me said unto you. Peace I leave with you, my
hath seen the Father; and how sayest peace I give unto you: not as the world
thou then, Show us the Father? Believest giveth, give I unto you. Let not your heart
thou not that I am in the Father, and the be troubled, neither let it be afraid. Ye
Father in me? the words that I speak unto have heard how I said unto you, I go
you I speak not of myself: but the Father away, and come again unto you. If ye
that dwelleth in me, he doeth the works. loved me, ye would rejoice, because I
Believe me that I am in the Father, and said, I go unto the Father: for my Father
the Father in me: or else believe me for is greater than I. And now I have told you
the very works' sake. Verily, verily, I say before it come to pass, that, when it is
unto you, He that believeth on me, the come to pass, ye might believe. Hereafter
works that I do shall he do also; and I will not talk much with you: for the
greater works than these shall he do; prince of this world cometh, and hath
because I go unto my Father. And whatso- nothing in me. But that the world may
ever ye shall ask in my name, that will I know that I love the Father; and as the
do, that the Father may be glorified in the Father gave me commandment, even so I
Son. If ye shall ask any thing in my name, do. Arise, let us go hence.
I will do it. If ye love me, keep my com-
mandments. And I will pray the Father, John 15:1-27
and he shall give you another Comforter, I am the true vine, and my Father is the
that he may abide with you forever; Even husbandman. Every branch in me that
the Spirit of truth; whom the world cannot beareth not fruit he taketh away: and
receive, because it seeth him not, neither every branch that beareth fruit, he
knoweth him: but ye know him; for he purgeth it, that it may bring forth more
dwelleth with you, and shall be in you. I fruit. Now ye are clean through the word
will not leave you comfortless: I will come which I have spoken unto you. Abide in
to you. Yet a little while, and the world me, and I in you. As the branch cannot
seeth me no more; but ye see me: bear fruit of itself, except it abide in the
because I live, ye shall live also. At that vine; no more can ye, except ye abide in
day ye shall know that I am in my Father, me. I am the vine, ye are the branches:

He that abideth in me, and I in him, the hated both me and my Father. But this
same bringeth forth much fruit: for with- cometh to pass, that the word might be
out me ye can do nothing. If a man abide fulfilled that is written in their law, They
not in me, he is cast forth as a branch, hated me without a cause. But when the
and is withered; and men gather them, Comforter is come, whom I will send unto
and cast them into the fire, and they are you from the Father, even the Spirit of
burned. If ye abide in me, and my words truth, which proceedeth from the Father,
abide in you, ye shall ask what ye will, he shall testify of me: And ye also shall
and it shall be done unto you. Herein is bear witness, because ye have been with
my Father glorified, that ye bear much me from the beginning.
fruit; so shall ye be my disciples. As the
John 16:1-33
Father hath loved me, so have I loved
These things have I spoken unto you, that
you: continue ye in my love. If ye keep
ye should not be offended. They shall put
my commandments, ye shall abide in my
you out of the synagogues: yea, the time
love; even as I have kept my Father's
cometh, that whosoever killeth you will
commandments, and abide in his love.
think that he doeth God service. And
These things have I spoken unto you, that
these things will they do unto you,
my joy might remain in you, and that your because they have not known the Father,
joy might be full. This is my command- nor me. But these things have I told you,
ment, That ye love one another, as I have that when the time shall come, ye may
loved you. Greater love hath no man than remember that I told you of them. And
this, that a man lay down his life for his these things I said not unto you at the
friends. Ye are my friends, if ye do what- beginning, because I was with you. But
soever I command you. Henceforth I call now I go my way to him that sent me;
you not servants; for the servant knoweth and none of you asketh me, Whither goest
not what his lord doeth: but I have called thou? But because I have said these
you friends; for all things that I have things unto you, sorrow hath filled your
heard of my Father I have made known heart. Nevertheless I tell you the truth; It
unto you. Ye have not chosen me, but I is expedient for you that I go away: for if
have chosen you, and ordained you, that I go not away, the Comforter will not
ye should go and bring forth fruit, and come unto you; but if I depart, I will send
that your fruit should remain: that what- him unto you. And when he is come, he
soever ye shall ask of the Father in my will reprove the world of sin, and of righ-
name, he may give it you. These things I teousness, and of judgment: Of sin,
command you, that ye love one another. because they believe not on me; Of righ-
If the world hate you, ye know that it teousness, because I go to my Father, and
hated me before it hated you. If ye were ye see me no more; Of judgment, because
of the world, the world would love his the prince of this world is judged. I have
own: but because ye are not of the world, yet many things to say unto you, but ye
but I have chosen you out of the world, cannot bear them now. Howbeit when he,
therefore the world hateth you. Remem- the Spirit of truth, is come, he will guide
ber the word that I said unto you, The you into all truth: for he shall not speak of
servant is not greater than his lord. If himself; but whatsoever he shall hear,
they have persecuted me, they will also that shall he speak: and he will show you
persecute you; if they have kept my say- things to come. He shall glorify me: for he
ing, they will keep yours also. But all shall receive of mine, and shall show it
these things will they do unto you for my unto you. All things that the Father hath
name's sake, because they know not him are mine: therefore said I, that he shall
that sent me. If I had not come and spo- take of mine, and shall show it unto you.
ken unto them, they had not had sin: but A little while, and ye shall not see me: and
now they have no cloak for their sin. He again, a little while, and ye shall see me,
that hateth me hateth my Father also. If I because I go to the Father. Then said
had not done among them the works some of his disciples among themselves,
which none other man did, they had not What is this that he saith unto us, A little
had sin: but now have they both seen and while, and ye shall not see me: and again,

a little while, and ye shall see me: and, John 17:1-26
Because I go to the Father? They said These words spake Jesus, and lifted up his
therefore, What is this that he saith, A lit- eyes to heaven, and said, Father, the hour
tle while? we cannot tell what he saith. is come; glorify thy Son, that thy Son also
Now Jesus knew that they were desirous may glorify thee: As thou hast given him
to ask him, and said unto them, Do ye power over all flesh, that he should give
inquire among yourselves of that I said, A eternal life to as many as thou hast given
little while, and ye shall not see me: and him. And this is life eternal, that they
again, a little while, and ye shall see me? might know thee the only true God, and
Verily, verily, I say unto you, That ye shall Jesus Christ, whom thou hast sent. I have
weep and lament, but the world shall glorified thee on the earth: I have finished
rejoice: and ye shall be sorrowful, but the work which thou gavest me to do. And
your sorrow shall be turned into joy. A now, O Father, glorify thou me with thine
woman when she is in travail hath sorrow, own self with the glory which I had with
because her hour is come: but as soon as thee before the world was. I have mani-
she is delivered of the child, she fested thy name unto the men which thou
remembereth no more the anguish, for joy gavest me out of the world: thine they
that a man is born into the world. And ye were, and thou gavest them me; and they
now therefore have sorrow: but I will see have kept thy word. Now they have
you again, and your heart shall rejoice, known that all things whatsoever thou
and your joy no man taketh from you. And hast given me are of thee. For I have
in that day ye shall ask me nothing. Ver- given unto them the words which thou
ily, verily, I say unto you, Whatsoever ye gavest me; and they have received them,
and have known surely that I came out
shall ask the Father in my name, he will
from thee, and they have believed that
give it you. Hitherto have ye asked noth-
thou didst send me. I pray for them: I
ing in my name: ask, and ye shall receive,
pray not for the world, but for them which
that your joy may be full. These things
thou hast given me; for they are thine.
have I spoken unto you in proverbs: but
And all mine are thine, and thine are
the time cometh, when I shall no more
mine; and I am glorified in them. And now
speak unto you in proverbs, but I shall
I am no more in the world, but these are
show you plainly of the Father. At that day
in the world, and I come to thee. Holy
ye shall ask in my name: and I say not Father, keep through thine own name
unto you, that I will pray the Father for those whom thou hast given me, that they
you: For the Father himself loveth you, may be one, as we are. While I was with
because ye have loved me, and have them in the world, I kept them in thy
believed that I came out from God. I came name: those that thou gavest me I have
forth from the Father, and am come into kept, and none of them is lost, but the son
the world: again, I leave the world, and go of perdition; that the Scripture might be
to the Father. His disciples said unto him, fulfilled. And now come I to thee; and
Lo, now speakest thou plainly, and these things I speak in the world, that
speakest no proverb. Now are we sure they might have my joy fulfilled in them-
that thou knowest all things, and needest selves. I have given them thy word; and
not that any man should ask thee: by this the world hath hated them, because they
we believe that thou camest forth from are not of the world, even as I am not of
God. Jesus answered them, Do ye now the world. I pray not that thou shouldest
believe? Behold, the hour cometh, yea, is take them out of the world, but that thou
now come, that ye shall be scattered, shouldest keep them from the evil. They
every man to his own, and shall leave me are not of the world, even as I am not of
alone: and yet I am not alone, because the world. Sanctify them through thy
the Father is with me. These things I have truth: thy word is truth. As thou hast sent
spoken unto you, that in me ye might me into the world, even so have I also
have peace. In the world ye shall have sent them into the world. And for their
tribulation: but be of good cheer; I have sakes I sanctify myself, that they also
overcome the world. might be sanctified through the truth.

Neither pray I for these alone, but for that they also, whom thou hast given me,
them also which shall believe on me be with me where I am; that they may
through their word; That they all may be behold my glory, which thou hast given
one; as thou, Father, art in me, and I in me: for thou lovedst me before the foun-
thee, that they also may be one in us: dation of the world. O righteous Father,
that the world may believe that thou hast the world hath not known thee: but I have
sent me. And the glory which thou gavest known thee, and these have known that
me I have given them; that they may be thou hast sent me. And I have declared
one, even as we are one: I in them, and unto them thy name, and will declare it:
thou in me, that they may be made per- that the love wherewith thou hast loved
fect in one; and that the world may know me may be in them, and I in them.
that thou hast sent me, and hast loved
them, as thou hast loved me. Father, I will
“I AM THE WAY, THE TRUTH AND THE LIFE.”—Reprints, p. 2453

JOHN 14:1-14
AFTER washing the disciples’ feet, and after Kingdom and the blessing that should come to
the sop had been given to Judas, and he had all the families of the earth through it. The
gone out; and after telling the disciples that whole question before their minds was respect-
they all would be offended that night because of ing Jesus:—Was he indeed the Messiah, or had
him, and answering Peter that he would deny they built some false expectations upon his
him thrice before the cock crew, we may well wonderful words and deeds? How should they
suppose that the hearts of the eleven were understand it if now, after three and a half
heavy, disturbed, troubled with fearful years of ministry he should die at the hands of
forebodings. Had they indeed been deluded, or his enemies, instead of establishing his King-
had they misunderstood the Master when he dom and subduing all things to himself, as they
told them that he was the Messiah, the heir of had expected? He had said that he was going
the Kingdom, and that they should sit with him away, and that whither he went they could not
in his throne? How could they interpret his lan- come. How could they understand these mat-
guage, seeing that only five days before he had ters, and harmonize them?
received the hosannas of the multitude as the They had not yet learned the meaning of the
Son of David, the King of Israel, when riding on words which early in his ministry our Lord had
the ass? What could it mean that the Master addressed to Nicodemus—“Except a man be
was now “exceeding sorrowful” and spoke of born again, he cannot see the Kingdom of
betrayal, and of their dispersion and of his own God;”—“Except a man be born of water and of
death? spirit, he cannot enter into the Kingdom of
It was in answer to these their troubled God.” (John 3:3,5.) But these were spiritual
thoughts that our Lord spoke to them the beau- truths, and could not be appreciated until Pen-
tiful words of comfort and consolation recorded tecost would bring them the anointing of the
in the 14th, 15th, 16th and 17th chapters of holy spirit, and permit them to “comprehend
John’s Gospel, beginning—“Let not your hearts with all saints the lengths and breadths and
be troubled: ye believe in God, believe also in heights and depths” of the divine plan. But they
me.” did need some comfort, and the Master pro-
The apostles were already consecrated to God ceeded to give them the best and the strongest
as his servants, before they came in contact spiritual food, instruction, that they were able
with Jesus; they already believed in God, to receive. He had many things to tell them, but
trusted in him, were Israelites indeed without they could not bear them then, could not under-
guile. This is testified to further by our Lord’s stand them, until the anointing of the holy
prayer, in which he says, “Thine they were, and spirit would prepare their hearts.
thou gavest them me.” The trouble in their Our Lord began by reviving in them their
hearts was not in respect to the foundations of faith in the Father and in his plan, saying, Ye
their hopes, for these were all established. They believe in God,—believe also in me: recognize
not only knew and trusted God, but knew and the fact that all of the Father’s plan will be
trusted also the promises of God respecting the accomplished, and inasmuch as you have seen

my loyalty to the Father in word and in deed, him no more as the man, but that in due time,
and inasmuch as you have seen the Father’s at his second coming, they also should be
power unto good works manifested in me, let “changed” from human conditions to spirit con-
faith’s anchor hold; continue to trust me, conditions, and “be like him and see him as he
tinue to have confidence, and you shall have a is.”—1 John 3:2.
blessing; wait for the development of the divine It was necessary, also, that, after laying
plan, and it will more than satisfy your highest down his life, he should ascend to the Father
expectations. You are perplexed because I said and present his sacrifice as on man’s behalf—as
that I am going away—going to the Father, but man’s ransom—and this he did: the Pentecostal
let me explain to you that my going is in your blessing was the divine attestation that the sac-
interest: I go to prepare a place for you in my rifice for sins was accepted of the Father on
Father’s house of many apartments; and as man’s behalf, and that hence the resulting
surely as I do this I will come again and receive blessing came forth upon all who accepted
you unto myself, that we may henceforth be Jesus as their Redeemer.
together forever. The interim between our Lord’s death and
Thus, in a few words, the Master declared his second advent is not long from any stand-
the work of the Gospel age, pointing to his sec- point of faith. (1) It is not long from God’s
ond advent and the glorification of the Church standpoint, for, as the Apostle Peter declares,
at the end of the age. He did not here stop to “A thousand years are as one day” with the
give them detailed explanations of the trials of Lord. (2 Pet. 3:8.) (2) It is not long from the
faith and of patience through which they must standpoint of true believers, for to none of them
pass; this he had done on other occasions, is the average of life and waiting above fifty
warning and cautioning them (Matt. 24); now years. We are not to take the longest and most
their hearts were troubled, and he would incongruous view of this period—not to feel as
merely console them with the assurance that tho we had been living for eighteen hundred
his going away was necessary, that his second years in waiting expectancy: “Sufficient unto
coming would be certain, and that the gather- the day is the evil thereof,” and sufficient to
ing of all to everlasting fellowship with him in each individual is his own share in the trials,
the mansions prepared was assured. polishing and preparations for the coming of
The Father’s House is really the Universe, the Bridegroom to receive him unto himself.
and figuratively speaking heaven is his throne, While it is an affair of the Church as a whole in
the earth his footstool. Divine providence has one sense of the word, it is an individual affair
made abundant arrangement for the everlast- in the most important sense of the word to each
ing blessedness of all the sons of God. In the of the Lord’s followers.
divine arrangement a provision had been made “And whither I go ye know, and the way ye
for man when in harmony with God, before the know.” For three years our Lord had been mak-
fall, but by reason of sin all of man’s rights to a ing himself known to his disciples, and also
place in the everlasting abode of the just had making them acquainted with the Father’s
been forfeited, and at the time of our dear character; and hence, when he now informed
Redeemer’s discourse he was in the world for them that he was going home to the Father,
the very purpose of redeeming man and all his they were to feel that they knew the Father
forfeited rights and possessions. (Luke 19:10; better than ever, and could better than ever
Eph. 1:14.) The purchase had not yet been com- appreciate such a home of righteousness and
pleted—our Lord intended to finish the ar- true happiness as he would provide and main-
rangements therefor within a few hours at tain. Moreover, their experience with the Lord,
Calvary. But this would cost the sacrifice of and under his instructions and leading, had
himself—the full surrender of the man Christ made them acquainted with the way to God,
Jesus as a man, and he could be with them no even tho they did not recognize it as such.
longer as a man. The hope was that by his obe- Hence our Lord’s declaration, “I am the Way,
dience to the divine will he should not only the Truth and the Life—no man cometh to the
redeem Adam and his race by the sacrifice of Father but by me.”
himself, the man Christ Jesus, but that he Our Lord was the “Way” in that only through
would be raised from death to a new nature on his sacrifice, the “ransom,” imputing his merit
a higher plane—the divine nature. Thus it was to sinners, could they be made acceptable to the
necessary that he should go away from them as Father or be received back again into fellowship
the man Christ Jesus, and that they should see with him. He was the “Truth” in the sense that

only through his words, his instructions, his He would have them understand the unity
guidance, could there be any hope of coming subsisting between the Father and himself, his
into harmony with the spirit of God, the spirit will was buried into the Father’s will, he would
of truth. He was the “Life” in that all the race have no other; “Not my will, but thine, be done.”
was dead, under divine sentence—had forfeited He would have them understand that the
the rights of life—and none could come again Father, by his power, by his spirit, dwelt in him
into life conditions except through him— also, so that his words and works fully and com-
through the life which he gave for ours. Thus he pletely represented the Father. He declared to
is our Ransom, or Way; our Teacher or Instruc- them that the works which they had witnessed
tor in righteousness, in the truth, and our Life- during his ministry fully attested this power of
giver;—“Neither is their salvation in any the Highest resting upon him and operating
other.” “No man cometh unto the Father but by through him. And this seems to have fully sat-
me”—no man need hope for any place in any of isfied the apostles, and to have brought rest to
the mansions of the Father’s house by any their hearts.
other way, by any other truth, by any other As a further explanation of the necessity for
life.—Acts 4:12; John 14:6. his going to the Father, our Lord declares that
And so also Christ will be the Way, the Truth as a result of his going his followers should do
and the Life to the world of mankind in the greater works than he had done. It may per-
Millennial age. And as the Lord, by his sacrifice haps be proper to think that some of these
and offering, opened for the Gospel Church, his “greater works” will occur after the Kingdom
bride, an abode in the heavenly division of has been established—the great work of awak-
God’s mansion, or house, so by the same sacri- ening the world of mankind from the sleep of
fice he redeemed and will restore and give to death and restoring the willing and obedient to
mankind (to as many as obey him—Acts 3:23) a the full perfection of human life. That, truly,
home in the earthly divisions of the Father’s will be a greater work than our Lord Jesus
house, which will then again become a Paradise accomplished at his first advent, for then his
greatest work was the awakening of the sleep-
of God.
Much as the apostles esteemed the Master, it ing ones without bringing them to the full per-
fection of human nature.
was difficult for them to grasp the thought of
But in our opinion this is not the only sense
his perfection—that he was the very image of
in which the Lord’s followers are to understand
God in flesh. (1 Tim. 3:16.) They had heard him that their works shall be greater than those of
tell, and indeed knew also from the Law, that the Master. The Lord’s works were on a fleshly
“God is a spirit”—not flesh, and hence not visi- plane as a matter of necessity. The holy spirit
ble. They had heard him declare previously, had not yet come—could not come until after he
also, “No man hath seen God at any time; the had given the ransom price and had pre-
only begotten Son, … he hath revealed him.” sented it to the Father, and it had been
(John 1:18.) But they had never grasped the accepted. Consequently, those to whom he min-
thought that in seeing Jesus they saw the most istered (even his disciples, not being begotten of
that was possible to be seen of the divine char- the spirit) could not be instructed from that
acter—its likeness, its perfect image in flesh. standpoint. Their ears were heavy as respected
It was therefore necessary that the Master earthly things, but in regard to heavenly things
should call their attention to this fact, saying, they could understand nothing; for, “The natu-
“He that hath seen me hath seen the Father.” ral man receiveth not the things of the spirit of
He did not mean them to understand that he God, neither can he know them, because they
was the Father, for this he had distinctly dis- are spiritually discerned.” It is since Pentecost
claimed repeatedly, telling them that the that “God hath revealed them [spiritual things]
Father was greater, and that the works which unto us by his spirit,” which “searcheth all
he did were done by the Father’s power. (John things, yea, the deep things of God.”—1 Cor.
14:28,10.) Nor did he mean them to understand 2:10,14; John 3:12.
that in seeing him they had seen an invisible In the midst of the house of servants, not yet
being, as God is invisible. He did mean them to begotten of the spirit—not yet granted the priv-
understand that in seeing his character, his ilege of sonship (John 1:12), our Lord could do
motives, his love, they had seen a true expres- and teach on no higher plane than the earthly,
sion that most faithfully represented the except as he “spoke unto the people in parables
Father in all these particulars. and dark sayings,” which in due time the

Church would understand, under the leading of leges of these still greater works are yet with
the holy spirit. It was in consequence of this the Lord’s people. Blessed are those who appre-
that our Lord’s miracles were all physical, and ciate their great privileges, and are about the
his plain understandable teachings were all on Father’s business with energy, with zeal. But
a plane appreciable by the natural man. those who, having received a talent of the Lord,
But when the holy spirit was come, after bury it in the earth—in business, in pleasure,
Pentecost, the Lord’s people, in his name, and in society—cannot expect to be received of the
as his representatives, began to do greater, Master at his second coming, nor to hear him
more wonderful works than those which he say, “Well done, good and faithful servant,
himself had performed. Did the Lord open the
eyes of the blind? His followers were privileged enter thou into the joys of thy Lord.”
to open the eyes of men’s understandings. Did As indicating how fully he would still con-
the Lord heal the physically sick? His disciples tinue to be the active agent of the Father in all
were permitted to heal the spiritually diseased. things relating to the Church, our Lord assures
Did the Lord cure physical leprosy? It was the us that such things as we ask of the Father he
privilege of his followers to heal spiritual lep- (Jesus) will do for us, that the Father may be
rosy, sin. Did our Lord revive the dead? It glorified in the Son. The Father hath commit-
was the privilege of his followers to preach a ted all things into the hands of the Son; never-
Gospel by which many “passed from death unto theless, in everything the Son acknowledges
life” in a much higher sense. And these privi- the Father and gives glory to his name.
“HE SHALL GIVE YOU ANOTHER COMFORTER.”—Reprints, p. 2455

JOHN 14:15-27
CONTINUING his discourse to his troubled manifested himself appeared miraculously and
disciples at the time of his instituting the disappeared likewise—he came and went as the
Memorial of his own death, our Lord not only wind.—John 3:8; Luke 24:26,31; Acts 1:3,4.
promised to come again and receive them to The holy spirit would be another Comforter,
himself in due time, but additionally he prom- but the comfort would be of the same kind. In-
ised the Comforter, the Holy Spirit, during the deed, our word “comfort” does not properly
interim of his absence. Since he was about to represent the thought of the text, which rather
lay down the human nature he could no longer is, to strengthen, to sustain: the holy spirit
would not be merely a consoler of woes, a
be with them as the man Christ Jesus—in his
soother of fears, in the sense of our word com-
resurrection he would become again a spirit fort, but it would quicken their understandings,
being like unto the Father, and could no more strengthen their zeal, and energize them for
be seen by his disciples than the Father could doing and enduring such things as divine provi-
be seen by them, until the time would come dence might permit to come upon them for their
when the entire Church, complete, would be correction in righteousness, and in order to
“changed,” made “like him” (and like the make them “meet for the inheritance of the
Father) and see him, and be with him, and saints in light.”
share his glory. His resurrection “change” made The holy spirit or holy influence that should
necessary either the leaving of his disciples come to the Church and abide with it through
alone, without any help or aid during the Gos- the age, to supervise and direct in the interest
pel age, or else that help be granted them in of the faithful, was to be a representative of
some other manner. The few occasions on which both the Father and the Son. Indeed, the
thought that the holy spirit is the representa-
our Lord appeared to his disciples after his res-
tive of the Lord Jesus with the Church is so
urrection, for a few moments each, were mirac- strongly put that sometimes the Lord himself
ulous manifestations, simply for the purpose of and his spirit or influence are spoken of inter-
assuring them that he was no longer dead, and changeably; as for instance, when he said to
that having risen from the dead he was no lon- them, “Lo, I am with you alway, even unto the
ger controlled by human conditions. Hence, as a end of the age.” (Matt. 28:20.) And again, “I
part of the lesson, the flesh bodies in which he will not leave you comfortless; I will come to

you [through the holy spirit].” And again, “In tion, of the will, of the heart, that the Lord
that day ye shall know that I am in my Father, regards in his consecrated people, and not
and ye in me, and I [through the holy spirit] in merely the control of the earthen vessel. Hence,
you, … and I will manifest myself to him some whose hearts are thoroughly loyal to the
[through the holy spirit]. … And we [the Father Lord may be pleasing to him, while not the
and the Son] will come unto him, and make our
most pleasing to some of those with whom they
abode with him [through the holy spirit].” —
Vss. 18,20,23. come in contact; while others, “highly esteemed
Thus it is that those who receive the holy amongst men” because of outward moralities,
spirit, the spirit of the truth, the spirit of love, may be an “abomination” in the sight of God,
the spirit of the Father, the spirit of Christ, are because of coldness or dishonesty of heart.
enabled to see Jesus, and have a new life begun (Luke 16:15.) Nevertheless, he that hath the
in them. (Vs. 19.) They see with the eyes of new hope in him, and the new spirit, will seek
their understanding, and do not walk in dark- to purify himself, not only in his thoughts, but
ness. They hear the voice of the Lord, saying, also in his words and deeds and all his affairs,
“This is the way; walk ye in it.” They taste the inward and outward.—1 John 3:3.
good Word of God, and realize that he is very It should not be overlooked that, altho the
gracious. They feel the love of God shed abroad holy spirit, like all other favors, is of the
in their hearts, producing in them love for the
Father, it, like all others of his gifts, comes to
brethren and all the good fruits of the spirit—
meekness, gentleness, patience, long-suffering, us through the Son, and not by any direct rela-
brotherly-kindness, love.—Isa. 30:21; 1 Pet. 2:3; tionship between the Father and us. As we saw
Rom. 5:5; Col. 3:12, 13. in our previous lesson that our prayers ad-
These experiences, however, are promised dressed to the Father are to be answered by the
conditionally—they are not promised to those Son,—“Whatsoever ye shall ask in my name
who have never heard of the grace of God, but that will I do, that the Father may be glorified
to those who have heard, to “as many as the in the Son: If ye shall ask anything in my name
Lord our God shall call,” who, hearing his com- I will do it;”—so we see in this lesson that the
mandments, are moved by responsive love to do gift of the holy spirit comes to us, not because of
them. Such have the Father’s love, such have any direct relationship between the Father and
the love of the Son, and such shall have the fel- us, but at the instance of our Lord Jesus. “I will
lowship both of the Father and the Son through pray the Father, and he shall give you another
the medium or channel of the holy spirit. This comforter”—at my request and my account the
is declared in the 15th and 16th verses, and Father will do this for you. (Vs. 16.) The same
again in the 21st, 23rd and 24th. Not only are thought is again expressed in vs. 26, “The holy
faith and obedience of the heart necessary, spirit whom the Father will send in my name.”
before any can come into the spirit-begotten The lesson to us here is, that our only stand-
condition, but a continuance and growth in ing before the Father as yet is a reckoned
faith and in obedience are necessary in order to one—in Christ, as members of his body,—our
a continuance and growth in the spirit of holi- Lord Jesus represents the Father to us and rep-
ness, or the holy spirit, the spirit of fellowship resents us to the Father. The comfort and
with the Father and with the Son. strength of the holy spirit imparted to us is the
It is one thing to have a begetting of the Father’s, the spirit of truth, all of which ema-
spirit, and quite another matter to attain to nates from the Father: it reaches us not
that condition urged by the Apostle, saying, “Be directly, but only through our Lord and Head,
ye filled with the spirit.” (Eph. 5:18.) The mea- Jesus. In a word, we have no standing whatever
sure of our filling will correspond with the mea- with the Father, and will not have any, until by
sure of our emptying of the spirit of selfwill, his grace, through our Lord Jesus, we shall
and filling with the spirit of faith and obedi- have been “made meet for the inheritance of the
ence. And altho the obedience cannot do other- saints in light,” and by the “change” of the first
wise than manifest itself in the daily life, resurrection shall be perfected in his likeness,
nevertheless it is the obedience of the inten- which is the divine likeness: then and thereaf-

ter, being actually perfect, and not merely sent on account of and at the instance of Jesus
reckonedly perfect, we may have an individual our Redeemer, Mediator and Head, will be our
standing with the Father, but not before. instructor—using various instrumentalities for
Hence it is that if any one lose his relation- bringing the instruction to us—the Word of
ship to Christ through the loss of his faith in truth, the writings of the apostles, and the vari-
the precious blood, or through the loss of the ous helps and agencies which the Lord, through
holy spirit, through wilful sin, such an one falls the holy spirit, has and shall from time to time,
out of the protection, the care, the covering of as needed, provide to his flock.
Jesus, the Mediator of the New Covenant,—and How beautiful, how consoling to their trou-
falls into the hands of the living God,—which bled hearts, and how refreshing to ours, is the
means a judgment according to facts and legacy of love and peace left to us by our dear
works; and to all imperfect creatures this Redeemer, as expressed in the 27th verse!
means death. (Heb. 10:31.) Hence also the ex- “Peace I leave with you, my peace I give unto
hortation of the Scriptures, that we abide in you; not as the world giveth give I unto you. Let
him, that we remain under the blood of sprin- not your heart be troubled, neither let it be
kling, that we abide in his love.—John 15:4, afraid.” This peace and joy which surpasseth
6,10; 1 John 2:24-29. human understanding, was not given to the
Our Lord pointedly declares that he who does world, nor is it given to the nominal Christian
not seek to please him by conforming to his in- professor, nor to the formalist and ritualist,
structions, thereby manifests that he does not however zealous they may be. It is intended for
love him. (Vss. 23,24.) Surely there can be no and can be had only by those who receive riches
better test of love than devotion, and no better
of grace through the holy spirit—those who by
test of devotion than obedience. Our enlight-
obedience to the truth and its spirit grow up
ened consciences render hearty assent to the
into Christ their living Head in all things. Such
Master’s words, and with the Apostle we ex-
have peace, deep and abiding, and ever increas-
claim, “The love of Christ constraineth us, for
ing proportionately as they come to compre-
we thus judge that, if one died for all, then all
hend with all saints through faith and
were dead, and that he died for all, that they
who live [justified and begotten to newness of obedience the riches of divine grace—the
life] should henceforth not live unto them- lengths and breadths and heights and depths of
selves, but unto him who died for us, and rose the love of God.
again.”—2 Cor. 5:14,15. This is not worldly peace, not the peace of
The Master pointed out to us distinctly that indifference and carelessness, not the peace of
in keeping his sayings we are not merely pleas- sloth, not the peace of self-indulgence, not the
ing and obeying him, but that he is in all this peace of fatalism; but it is the peace of Christ—
matter the mouthpiece of Jehovah, the Father, “my peace.” Looking back we can see that the
and consequently that in pleasing and obeying Master preserved his peace with God under all
him we are pleasing and obeying the Father. conditions. It is a peace which implicitly trusts
This much he could tell them while still with to the divine wisdom, love, justice and power, a
them, but he had many things that he desired peace which remembers the gracious promise
to make known to them, and that were neces- made to the Lord’s faithful—that nothing shall
sary for them to know, but that they could not be any means hurt his faithful, and that all
receive as yet, because the holy spirit had not things shall work together for good to them that
yet come upon them, and could not until after love God. This peace can accept by faith what-
the ransom sacrifice had been made at Calvary ever divine providence permits, and can look
and offered in the Holy of Holies, after he through its tears with joyful expectancy for the
ascended up on high, there to appear in the ultimate blessings which the Master has prom-
presence of God for us.—John 7:39; Heb. 9:24. ised, and of which the present peace and joy are
Our Lord’s assurance is that this Comforter merely foretastes.
or strengthener, the holy spirit of the Father,

THE TRUE VINE AND ITS FRUIT.—Reprints, p. 3544
JOHN 15:1-12.
“Herein is my Father glorified, that ye bear much fruit.”—John 15:8.
FOLLOWING the institution of the Memorial the two vines, and of noticing also that the vine
Supper, the Lord and his disciples, excepting of the earth is a counterfeit of the heavenly
Judas, who had gone to betray him, went forth vine. In proportion as we see this matter clearly
from the upper room toward the Garden of it will assist us not only in the understanding of
Gethsemane. It was while the disciples were the Lord’s parable, but also in our application of
troubled in heart in respect to various things it in our daily lives. We will be in less danger of
the Lord had said unto them and his declara- misunderstanding, misconstruing and being
tions respecting his coming death, and while deceived by the false vine, or by the false
the Lord, too, had in mind the parting from his branches and the false principles represented
disciples and their future experiences, that he in connection with its development, for it is not
gave them the parable of the Vine. Some have under the divine Husbandman’s care.
inferred that this, like other of the Lord’s para-
bles, was an object lesson—that something seen The True Vine
by them all suggested it. Some surmise that the The vine of the earth is the nominal Chris-
vineyards on the route offered the suggestion, tian system organized along the lines of earthly
and others that their journey probably led past wisdom. Its branches are the various sects and
the golden gate of the Temple, on which there parties of Christendom. Its fruitage is cathe-
was a large golden vine, which Josephus drals, temples, tabernacles, chapels, orphan-
describes as having had clusters as large as a ages, hospitals, etc., political power, honor of
man: another Jewish writer declares that its men, wealth and social standing. It is great and
“leaves and buds were wrought in gleaming, influential in the world, and has the spirit of
reddish gold, but its clusters of yellow gold and the world running through its branches and
its grapestones of precious stones.” According to governing all of its affairs, and brings forth a
Jewish authorities, this vine kept growing by fruitage which is not entirely bad, but which is
means of offerings of a leaf or a cluster or a entirely earthly, and which is relished and
branch by the wealthy, just as some to-day appreciated because it is earthly and practical
present memorial windows to churches. In any rather than heavenly. This vine has grown
event the Lord and the apostles must fre- wonderfully, has some three hundred branches
quently have seen this golden vine. and claims four hundred million adherents, and
The Lord announced himself as the true Vine through its untold wealth of property and in its
and his Father as the true Husbandman who adherents it may be said to practically control
planted the true vine, and his followers as the the wealth of the world.
true branches of that vine. The expression “true Great is the vine of the earth, wonderful in
vine” suggests a false vine, and this thought is the eyes of men. But the harvesting time will
accentuated and elaborated in our Lord’s last show that these nominal systems are not the
message to his people in the symbols of Revela- vine of Jehovah’s right-hand planting (Isa.
tion. There he speaks of the gathering of the 60:21), and it is, therefore, the system which
fruitage of the “vine of the earth,” and the cast- the Lord declares he will utterly uproot and
ing of the same into the wine-press of the wrath destroy, and whose destruction is so graphically
of God at the end of this age. (Rev. 14:19.) described in Revelation. In the wine-press of
There was, therefore, a deeper meaning in our the wrath of God, in the great time of trouble
Lord’s words, “true vine,” than the apostles which is nearing—which we believe the Scrip-
could have possibly gathered from them. We tures to teach will be fully upon the world ten
who are living at a time when both the true years from now—the blood of Babylon’s grapes
vine of the Father’s planting and the false vine will mean a flood of trouble and anguish to the
of the earth, earthly, have developed, have world. By that time, however, the true vine and
opportunity for noticing the difference between its branches will all have been glorified, and the

results of their proper fruit-bearing will mean relationship to the Lord are individual, per-
blessings to all the families of the earth. sonal matters; that we are not saved by
Let us consider carefully the “true Vine” and congregations and sects and parties and fami-
our relationship as branches of it, and the char- lies, but that individually and personally we
acter of the fruit which the great Husbandman must be united to the vine if we would have the
expects, that this last of our Lord’s parables sap, if we would have the life, if we would be
may greatly profit us, strengthen us, encourage counted members of the Church, which is his
us, assist us as it was intended that it should. body.
The Vine of The Earth Many Illustrations of Our Oneness
In the true Vine the branches are not sects, It is remarkable how fully the Lord has cov-
parties, and it is only by delusions of the Adver- ered the whole range of illustration in describ-
sary that any who are his people recognize ing the oneness subsisting between himself and
these systems of men. As the apostles were not his consecrated followers. He gives us an illus-
Presbyterians, Methodists, Lutherans, etc., nei- tration from the mineral kingdom, saying that
ther should any of the Lord’s followers be such, we are living stones built together upon him as
and it is only because we have been blinded by the foundation and capstone, to be the Temple
the Adversary’s misteachings that any of the of our God. From the animal kingdom our Lord
true children of God are in such error, and so drew illustrations of this oneness, likening him-
we understand this parable and other teachings self to the good Shepherd and his true followers
of the Word. The apostles did not join each to the sheep under his care, one with him in fel-
other, but each Apostle was united in heart, in lowship. From the vegetable kingdom he drew
faith, in hope, in love, in devotion to the Lord the illustration of this lesson—I am the Vine, of
himself. And so we should not join the apostles, which my true disciples are the branches. From
nor say, I am of Paul, I am of Peter, etc., but the family relationship he drew an illustration
each should individually join the Lord as a of the true husband and true wife, and their
member, as a branch; each must have the sap of complete, thorough union of heart and of every
the vine if it would bear fruit. Sectarian sap is interest. From the family again he drew
of no value in producing the real fruitage which another illustration representing the Creator
the Lord desires—it is only a hindrance. By this as the Father, himself as the elder Son and all
we do not mean that none of the branches of the of his followers as brethren. From the human
true Vine are by mistake associated with the body we have another illustration, Jesus him-
nominal Church system, the vine of the earth. self being the Head over the Church, which is
We recognize that this is so, and we also recog- his body, for, as the Apostle declares, we are
nize the Lord’s voice calling—“Come out of her, members in particular of the body of Christ. In
my people, that ye be not partakers of her sins proportion as our faith can grasp these declara-
and receive not of her plagues” —the great tions, in proportion as we can realize their
troubles coming upon her, mother and daugh- truthfulness, in that same proportion we may
ters. have strong faith and confidence that he who
As the branches do not represent denomina- has begun the good work in us is both able and
tions and sects, but the individuals who are willing to complete it. Whoever of a loyal, obedi-
united to the Lord, so the teaching of the para- ent heart can exercise faith has thus provided
ble is that our Lord does not prune sects and for himself strength and grace for every time of
denominations but the individual Christians, need, for every hour of trial, for every difficulty
whoever and wherever they may be—“The Lord and perplexity and for all the affairs of life—the
knoweth them that are his.” Our Lord’s word on ballast which will give equilibrium and enable
the subject is, “Every branch in me that beareth us to profit by all of life’s experiences, the bitter
not fruit he taketh away, and every branch that as well as the sweet.
beareth fruit he purgeth [pruneth] it, that it Our Lord’s declaration that where two or
may bear more fruit.” Everything in the Scrip- three of his disciples are met together in his
tures teaches us that our salvation and our name they constitute a Church or body of

Christ, and he as the head is with them for allowed to take their own course and to develop
their blessing in proportion as their hearts are themselves as branches merely, and hence the
loyal to him and seeking his guidance, leads us wise husbandman, noting the bud, is pleased
to conclude likewise that wherever two or three with it, and pinches off the sprout of the vine
of his members are there we have a representa- beyond the bud, not to injure the branch but to
tion of the vine, and they may have all the make it more fruitful. So with us who have not
blessings of branches and all the privileges of only joined the Lord by faith and consecration
fruit bearing. Very evidently, however, the Lord and been accepted as branches, but who as
did not wish us to understand that in every lit- branches desire to bring forth good fruitage,
tle company of those who have named the name which the Lord seeks in us—we need the Hus-
of Christ there would be so thorough a purging, bandman’s care so that we may bring forth the
so thorough a burning, that only the true much fruit, so that the fruit that we bear may
branches would remain. His intima tion is that be more to his pleasement, large fruit, luscious
he deals with us individu ally, as well as fruit, good fruit, valuable fruit. The methods of
collectively, and that if we would maintain our the Lord’s prunings should be understood by all
personal relationship to him it must be by the the branches, otherwise they may be discour-
receiving of the sap from the vine, the receiving aged and droop and fail to bring forth the
of the holy Spirit, as one of the results of the proper fruitage.
union and fellowship with him. It would appear that the great Husbandman
So surely as we receive the holy Spirit into prunes the branches of the Christ sometimes by
good and honest hearts the result will be a ten- taking away earthly wealth or property, or
dency to fruit-bearing, but the illustration our sometimes by hindering cherished schemes and
Lord gives teaches that some may become true plans. Sometimes he prunes us by permitting
branches in the vine and yet overlook and not persecutions and the loss of name and fame,
possess the fruit-bearing disposition. Some- and sometimes he prunes by permitting the
times a healthy, strong branch develops from a loss of earthly friendships toward which the
good stock and root but has no fruit-bearing tendrils of our hearts extended too strongly,
qualities. The husbandman with a trained eye and which would have hindered us from bear-
discerns between buds which would bring forth ing the much fruit which he desires. Sometimes
grape clusters and the buds which would have he may permit sickness to afflict us as one of
only leaves. Those which do not have the fruit these prunings, as the prophet declared,
buds are known as “suckers”—because they “Before I was afflicted I went astray.” Many
merely suck the juices of the vine and bring others of the Lord’s dear people have found
forth no fruitage such as the husbandman some of their most valuable lessons on the bed
seeks. These are pruned or cut off, so that the of affliction.
strength of the vine may not be wasted in such Some have written us how they were too
merely outward splendor, but may be conserved busy, too much absorbed in earthly matters and
for its purposes of fruit bearing. Evidently a interests that seemed to press for attention, so
class of true professors resemble these suckers, that they had not the proper time to give to the
who selfishly would draw to themselves as study of the Divine Plan of the Ages and the
much of the righteousness of the Vine as possi- cultivation of their own hearts and the bearing
ble, and would make a fair outward show in the of the fruits of the Spirit, and how the Lord in
world with leaves or professions, but would much mercy had laid them aside for a season,
have no thought of bringing forth the fruitage and given them the opportunities which they
which the Lord requires and which can only be needed for thought and for Christian develop-
ment, for growth in knowledge that they might
brought forth through sacrifice.
have growth in grace. So far, then, from the true
The Object of Pruning branches esteeming the prunings of the Hus-
Aside from the suckers there are branches bandman to be injuries and wounds, they
which, while having fruit buds, would never should conclude that according to the good
bring the fruit to a good ripe development if promises of the Word all things are working

together for good to them that love him —to the him we can do nothing, have no fruit that the
true fruit-bearing branches of the true Vine. Father will accept.
Such prunings, instead of causing discourage- What is the nature of this fruit-bearing? How
ments, should be to us, rightly understood, may we know the fruitage which the Father
sources of encouragement. We realize that the seeks? We answer that many, under the
world is left to itself; that the vine of the earth misguidance and wrong example of the vine of
has not special prunings of the Lord, and that the earth, incline to think of grand earthly tem-
when we have these special prunings it is an ples, orphanages, etc., as being the fruits which
evidence that the Father himself loveth us and the Lord desires to see well developed. We
is caring for our best interests. answer, No. If these were the fruits, then Jesus
and the apostles bore no fruits: they built no
“Now Ye Are Clean”
churches or cathedrals or temples, they neither
Applying this lesson to his disciples our Lord
built nor founded orphanages or asylums or
intimated that the proper pruning work had al-
hospitals. If these were the fruitage which the
ready been done on them up to date, and in the
Father seeks, then the Lord and the apostles
Lord’s providences they had been purged of an
erred totally. But we hold that they did not err,
unfruitful branch, Judas. He therefore said to
that the error rather has come from another
them, “Now ye are clean through the word I
quarter; that the vine of the earth guided by the
have spoken unto you” —you are justified and
spirit of the world has taken a utilitarian direc-
accepted because of your faith, obedience and
tion, and is bringing forth the fruitage of the
loyalty. What a joy the eleven must have felt
kind which the world approves.
when they heard those words, and what a joy
we may properly feel as we realize the truth of The World Makes Provision
the same words applied to ourselves. Praise the We are not saying a word against hospitals,
Lord for this great gift of his favor through asylums, etc.,—we believe them to be very good,
Christ —that we have in him not only the for- very desirable, very proper adjuncts of society
giveness of sins and the covering of his robe of and civilization,—but we believe that the world
righteousness, but that through him we are is thoroughly capable of providing for all those
accepted of the Father as branches of the true things, and that the world is quite ready to pro-
Vine, clean through the acceptance of the mes- vide for them; indeed we find that the world
sage or word sent to us. But this is not all, this really does make provision as it is. For instance,
is merely the beginning. The thing necessary to the various St. Francis, St. James, and St.
be remembered is that our ultimate blessing Agnes hospitals, asylums, etc., Protestant and
and acceptance of the Father will depend upon Catholic, all seek support from the donations of
our abiding continually in this blessed close the State for their maintenance and all get
relationship of branches in the Vine. them, and the State might just as well, and
If we will not bear the fruitage we may not better in some respects, have full charge of
remain in this relationship; if we do bear the these. And indeed we are not sure but that it
fruits, if we have that spirit and disposition, does have full charge of them now as fully as
and desire the Lord’s grace and strength and possible. Not that we wish to intimate that
assistance, his grace will be sufficient for every there are none of the true branches of the true
time of need and we will come off conquerors Vine connected with any of these earthly insti-
and more than conquerors through him who tutions; but we hold that these are not their
loved us and bought us with his precious blood. fruitage according to the Lord’s parable, and
The bearing of the fruit which the Father that if they are members of the body as well as
desires cannot be accomplished, we cannot be members of Babylon, they must bear the fruit
pleasing to him, except as we are related to of the Vine of the Father’s planting as well as
Christ and as his fruit is born in us by our rela- be identified with other good fruits.
tionship to him and the power of his Spirit and The fruits of the Spirit are sometimes taken
his Word working in us to will and to do of his to be activities in the service of the Truth, as,
good pleasure. The assurance is that if we abide for instance, the scattering of the Truth, the
in him we will bear much fruit and that without talking of the Truth, the bringing of some out of

darkness into the light and knowledge of the such faithfulness in the presentation of the
Truth, the expenditure of money for the pub- Truth as might lead us to martyrdom, that our
lishing of the Truth,—all these are sometimes bodies might be burned. If the burning of the
considered the fruits which the Lord expects of body or the loss of all our goods comes in such a
the branches. Not so! The fruits are something course through our faithfulness to the princi-
still nobler and grander than these things, and ples of righteousness, through our love and loy-
are described by the Apostle as the fruits of the alty to the Lord, then happy are we indeed.
Spirit. The Spirit of the Vine must permeate all Withered Branches Burned
the branches, and the fruit of the Vine must be The declaration that those who will not bear
in every branch. These fruits of the Spirit are the fruit of the Vine will be cut off from being
enumerated—meekness, gentleness, patience, branches and will wither and ultimately be
long suffering, brotherly kindness, love; if these burned, seems to imply the second death, utter
things be in us and abound, says the Apostle, destruction of the class indicated. This is not
they make us to be neither barren nor unfruit- the worldly class, for they were never united to
ful in the knowledge of our Lord and Savior. Christ, never were branches in the Vine and
These fruits are all one in some particulars: hence never were on trial in this respect. It
that is to say, the essence of proper Christian refers only to those who have gone the lengths
patience is love; the essence of hope and faith of making a full consecration to the Lord, a full
and joy is love for our Father, and our confi- union with him, a thorough consecration and
dence in his love, as expressed in his promises begetting of the holy Spirit. These words, then,
to us. So the name of all these fruits and graces seem to correspond with the Apostle’s declara-
of the Spirit is expressed in the one word, Love. tion, “It is a fearful thing to fall into the hands
These are the fruits which must be found in of the living God.”
every branch if it would retain its place as a The world is not in the hands of the living
branch and be of the glorified Vine by and God, but is at the present time reckoned as dead
by. Let us not deceive ourselves into thinking in Adam, under the Adamic sentence, not being
that other things will do, and that we may pass judged by the Lord. The Church only is reck-
the divine inspection without these. The other oned as free from Adamic condemnation and
things, the good works, the seeking of the placed on trial or judgment, and these only,
Truth, the distribution of the literature, etc., therefore, could fall out of the hands of Christ,
are only to be acceptable to the Father in pro- the Mediator, and into the hands of the Father
portion as they are the results of this fruitage in the sense here indicated. Being cut off from
in our hearts. The Apostle expresses this force- Christ their case is hopeless; for such we can
fully when he says, If I should give my body to look forward to nothing better than the second
be burned and all my goods to feed the poor, death. Even then we are glad that the theory of
and have not love, it would profit me nothing. eternal torment is not true; that when they die
The same thought is true in regard to service the death of utter extinction they have suffered
to the Lord: if we should spend every day and all that God has pronounced, terrible as that
every hour in harvest work, if we should give loss will be to those who appreciate everlasting
all our money to printing tracts and books, or life.
use ourselves in any other way for the service of This statement about the branches cut off,
the Lord’s cause, it would profit nothing unless withered and burned does not seem to take cog-
it were the result of love in our hearts. We see, nizance at all of the household of faith class,
then, that the thought is that we must cultivate which, though believing in Jesus, never comes
in our hearts the graces of the holy Spirit, to the point of becoming branches or members
meekness, gentleness, patience, etc., love, and in the Christ. Nor does it seem to take into con-
that we must have these in abounding measure sideration the great company. Indeed this class
to be pleasing to the Lord, to bear “much fruit.” is mentioned in but few Scriptures and then
The expression of these fruits, therefore, obscurely, the Lord thus indicating, we believe,
undoubtedly will be through various channels, that none were called to such a company. The
perhaps of giving goods to the poor, perhaps of Apostle speaks of some as being “saved so as by

fire,” and a little suggestion in this same line our Redeemer loves us, his branches or mem-
might be taken from the Master’s words that, bers. What a wonderful thought this is, that our
being cut off as branches, they wither and are Master has toward us the same kind of love
burned—burned as branches, destroyed as that the Father has toward him! Could our
members of the company to which they origi- faith always grasp this thought and maintain
nally were by covenant attached, but not neces- this hold, we should indeed have nothing to
sarily destroyed individually to all eternity. wish or to fear—our summer would last all the
The Apostle speaks of this class saying that year. The next thought suggested is that having
themselves shall be saved so as by fire, but reached, having attained this high position in
their works shall suffer loss. Perhaps we should the Lord’s favor, if we are his disciples and
consider these as being included in this manner truly appreciate what he has done for us in this
in the Lord’s statement. respect, we will desire to continue in his love.
Fruits of Membership In The Vine Next in order come the terms and conditions
Our Lord proceeds to tell us what some of the upon which we may continue in that love,
fruits of this union with him will be:— namely, that we keep his commandments.
First, such may ask whatsoever they will and By way of showing us that this is not an
it shall be done unto them. There is only one unreasonable proposition, our Lord declared
condition or limitation, namely, that before that these are the same terms on which the
they are thus prepared to ask they must see to Father deals with him, namely, “Even as I have
it that they give attention to the Lord’s word kept my Father’s commandments and abide in
that they may ascertain what is his will and his love.” We cannot expect to abide in the
what they may ask according to his will. Those Lord’s love and be careless of his injunctions.
who abide in Christ must have no will of their The measure of our faithfulness to him will be
own, theirs must be the will of their Head, and indicated by our obedience to him, as the mea-
their Head has already declared that his will is sure of his love for the Father was indicated by
the Father’s will. These, then, are the limita- his obedience to the Father. The Apostle inti-
tions, that we have the Father’s will in our mates this same thought and adds a little to it,
hearts and the Father’s promises in our hearts; saying, “For this is the love of God that we keep
then our requests will be in conformity to these his commandments, and his commandments
and the Lord will be pleased to grant all such. are not grievous.” (1 John 5:3). It is not enough
The second fruitage or result will be that the that we keep the commandments, but that we
Father will be glorified the more in proportion keep them lovingly and loyally, of good
as our fruit increases, and on these terms our pleasure, that we do not consider them grievous
discipleship shall continue, namely, that we but rather are to be glad to be in line, in har-
shall habitually seek to know and to do the mony, with all the Lord’s righteous provisions
Father’s will and to glorify and honor him by and arrangements. Let us all more and more
lives obedient to his will. Anything short of this seek this spirit of full heart-harmony with all
would forfeit our discipleship. Not that it would the principles of righteousness laid down by our
be forfeited instantly, as though the Lord would Lord Jesus—his commandments.
take occasion to cast us off lightly; but that it is Our Lord’s commandments are not the ten
a part of our covenant relationship that we will commandments of Moses, but more or less
grow in grace, grow in knowledge, grow in har- according to the standpoint of expression. They
mony with God, grow in the fruits of the Spirit, are less in the sense of requirements on our
and if we turn from this engagement or con- flesh; they are more as respects the require-
tract we cannot be considered as retaining our ments on our hearts. Briefly summed up he
relationship as disciples, members. tells us that his law is love with all our heart,
The third fruit or evidence of this member- mind, soul, and strength to the Father and for
ship in the Vine and of our continued growth as our neighbor as for ourselves. This is possible to
branches is stated in verse nine, namely, that our regenerated hearts though not possible to
as the Father loved the Lord Jesus, the Vine, so our imperfect flesh. The Lord’s requirement,

therefore, is that with our hearts we serve this it knoweth us not even as it knew him not; it
law of God and with our flesh we shall do to the knows not of our joys in the Master’s service
best of our ability, and we have the assurance even as it never appreciated the joys of our
that in the resurrection we shall have the new Lord in doing the Father’s will, even at the sac-
bodies in which we shall be able to serve the rifice of his life.
Lord thoroughly, completely, satisfactorily.
“As I Have Loved You”
My Joy Remain, Your Joy Be Full It does not astonish us that the Lord directs
Our Lord concluded this little lesson, so short that we love one another, but we stand amazed
and yet so full of meaning and depth, by an with the thought contained in these words, “As
illustration of why he gave it, saying, “These I have loved you.” How can we love one another
things have I spoken unto you that my joy may with the same love which the Lord has for each
be in you and that your joy may be filled full.” of us? is our first inquiry. We reply that this is
This is my commandment that ye love one impossible at first, but as we become more and
another even as I have loved you.” Wonderful more filled with the Spirit of the Lord, we ap-
words of life are these that have come down to proximate more nearly to this standard of per-
us through the centuries, that have helped to fect love to all that are his, a love that not only
cheer and encourage so many of the Lord’s fol- would refuse to do injury to another, but a love
lowers in the narrow way. which would delight to do good to a brother,
Many are the objections that are raised to yea, to do good at the expense of one’s own time
pure and undefiled religion: Some complain and convenience. Thus Jesus loved us all and
that it is gloomy, joyless, a fetter upon heart redeemed us with his precious blood, and to
and brain; that it drives men from every temple whatever extent we grow in grace, knowledge
of pleasure with a whip of small cords; that it and love of him, in that same proportion we are
posts notice, “No trespassing here,” in every Christlike and have a Christlike love. This love
field of enjoyment. Our answer must be that is the fulfilling of the Law, and whoever has
this is a mistake: that these are the words of such a love for the brethren will have undoubt-
those who know not, neither do they under- edly a full, sympathetic love for the whole
stand the things whereof they speak. Those groaning creation, and will be glad to do now
who have truly made a covenant with the Lord, the little that is possible to be done on their
who have truly accepted him, who have truly behalf, and doubly glad that the Lord in his
laid down their lives at his feet and become his own good time and pleasure has a great and
followers in sincerity, are filled with his joy, as wonderful blessing for every member of Adam’s
he promised; and it is an increasing joy, which race.
day by day and year by year becomes more Some one has said, “Do not imagine that you
nearly complete—a joy which will not be com- have got these things because you know how to
plete, however, until that which is perfect shall get them. As well try to feed upon a cook book.”
come and that which is in part shall be done There is a good and an important thought here:
away, until in the resurrected condition we it is very important that we should know these
shall see as we are seen and know as we are things and understand the Lord’s plans and ap-
known and appreciate to the full the joys of our preciate the principles laid down in his Word,
Lord, hearing his welcome invitation, “Enter but though we had all knowledge it would not
thou into the joys of thy Lord.” benefit us unless we used it. Let us not think of
We enter now into those joys through faith, getting the benefit of the Lord’s gracious provi-
through anticipation, through rest of heart, but sions by merely learning how to get them, but
by and by we shall enter upon them in the let us take the necessary steps—see that we are
actual sense. Meantime it is the world, that has fully his, see that we live close to him, see that
not submitted itself to the Lord, that has not we are fruit bearers, see that we abide in his
appreciation of the joys of the Lord, that is full love, in the Father’s love, in the love for one
of selfishness and ambition and strife and envy; another, which he has enjoined.

THE HOLY SPIRIT PROMISED—Reprints, p. 4164
JOHN 16:4-15.
“I will pray the Father, and he will send you another comforter,
that he may abide with you forever.—John 14:16.
OUR LORD, on the way to Gethsemane on the power, the influence which he would exert on
night of his betrayal, gave the discourse of this their behalf the holy Spirit, the Spirit of God,
lesson to his disciples. He had been telling the Spirit of Christ, the Spirit of the truth. As
them what they must expect as his followers; the influence thus to be exerted upon them
that they would be misunderstood, persecuted, would be sustaining and comforting, the Lord
reviled, because of their faithfulness to him and denominated this Spirit or power a comforter, a
to the brethren whom he represented—“But sustainer, a helper. He did not say that he
these things have I told you that when the time would send another person to deal with them;
shall come ye may remember that I told you of no other person could deal with them better
them.” (v. 4.) He had not told them of all that than himself. It was a spirit, an influence, a
they might expect, intimating this when he power which he would send, and this would
said, “I have many things to tell you, but ye fully represent the Father and fully represent
cannot bear them now.” The same may be said himself, so that in having the holy Spirit they
to be true of all that ever become the Lord’s dis- would be having the fellowship of the Father
ciples. They see a sufficiency of light for one and the fellowship of the Son. This holy Spirit
step at a time, but the trials and difficulties is properly enough spoken of in the masculine,
future are graciously held from them that they even as the Father and the Son are represented
may not be overwhelmed by them. “Sufficient in the masculine. As it stands the propriety is
unto the day is the evil thereof.” This was not obvious.
deception, not the alluring of his disciples into
doing something contrary to their wills. At the The Holy Trinity
very outstart the Master assures us that unless During the “dark ages” a great deal of confu-
we take up our cross and follow him we cannot sion of thought prevailed and the clear teach-
be his disciples. If we take this step honestly ings of the Scriptures were lost sight of. Indeed,
and sincerely we see plenty of difficulty in con- the Bible for a time was little in use. The Bish-
nection therewith, without knowing particulars ops were credited with being the equals of the
of the troubles to come. Indeed, if we knew of apostles in inspiration, under the doctrine of
our future trials we should be unjustly over- the Apostolic Succession. Hence, when these
whelmed thereby, since at first we could but met in councils their vote or decision on a doc-
imperfectly appreciate the meaning of our trine was accepted as apostolic, authoritative.
Lord’s words, “My grace is sufficient for thee; Seemingly it was overlooked that the Lord
my strength is made perfect in your weakness,”
chose but twelve apostles and said nothing
and the assurance that he will not suffer us to
about any successors to them, and that in Reve-
be tempted above that which we are able, but
will with every temptation provide a way of lation he intimated there would be no succes-
escape. (2 Cor. 12:9; 1 Cor. 10:13.) Hence, as the sors when he pointed out the New Jerusalem
Lord’s people take one step after another they with twelve foundations only, and in those
find these promises quite true; they find them- twelve foundations the names of the twelve
selves sustained, they find they have no more apostles of the Lamb.—Rev. 21:14.
than they can bear, and that although their tri- Quite early in the second century the influ-
als are indeed severer than at the beginning of ence of the Grecian philosophy upon the
the way, yet these can be overcome, because of Church is quite noticeable, and various errors
growth in grace and knowledge. became prominent. One of these especially
The power by which the Lord would grant his related to our Lord, practically putting him on a
aid to his persecuted followers during his per- par with the Grecian philosophers, Socrates
sonal absence was something difficult for them and Plato, and denying his special birth and his
to understand. In our lesson the Master makes pre-human existence. In combating those errors
the matter as plain as possible, calling the some, loyal to the Lord, went to the other

extreme and declared him, contrary to his own cost of his own life in pursuance of the divine
words, equal to the Father. (John 10:29; 14:28.) purposes. This we have already seen from John
Next came disputation respecting the holy 1:1—that our Lord, before he came into the
Spirit, and these same extremists took the world, before the world was made by him as the
ground that there are three gods, the Father, Father’s agent, was the Logos, the Word, the
the Son and the holy Spirit, “equal in power Messenger of the God, Jehovah, and that he
and glory.” was a God, a mighty one, superior to angels, the
Peculiarly enough, after claiming that they one “by whom all things were made that were
were equal, which implies that they are not the made; and without him was not anything made
same in person, but different persons, the claim that was made.”
was made that they are really one in person. It will be noticed that the Apostle, in speak-
Of course, such unscriptural, illogical reasoning ing of the Father and the Son, refers to them as
cannot support itself, and hence those taking separate persons, and that he does not refer to
this position were driven to various expedients the holy Spirit as another God, nor as the third
and subterfuges of argument. At times some of part of God. Not that the Apostle ignores the
them claimed that there are really three Gods holy Spirit however, for throughout all of his
in one person, while others claimed that there epistles it is recognized as the Spirit of the
are really three persons in one God, and not Father and the Spirit of the Son, representing
being able to explain either of the nonsensical both Father and Son in the Church. Nor are we
statements, they have resorted to that word so to understand that the holy Spirit is a spirit
useful to error and superstition, namely, “Mys- being—as when we read, “God is a spirit”—but
tery,” “Mystery.” They tell us that the matter of that the word used signifies the spirit of a
the Trinity is so mysterious that neither they being, the power, influence, will, purpose,
nor anyone need to understand it. If they do not strength or whatever proceeds from the person.
understand it they, indeed, should not discuss The holy Spirit is said to proceed from the
it; but this should not hinder others who can Father and from the Son as an influence or
understand it, and who see most clearly that power, and this influence or power in the
the entire mystery is of their own making; that Church of consecrated believers operates in
turn upon those with whom they mingle. It is
the Bible teaching on the subject is most clear,
always a good and holy spirit or influence, and
simple, harmonious and satisfactory.
is thus clearly distinct from the spirit of the
When the Apostle discusses the question of
world, the disposition of the world, the influ-
God he says to us, There is one living and true
ence of the world, the spirit of sin, the spirit of
God, not three! He proceeds to say that this one
anti-Christ, etc.
living and true God is the Father; then he adds
that there is one Lord Jesus Christ. (1 Cor. 8:6.) “The Holy Spirit Was Not Yet Given”
As we have already seen this same Apostle Our Lord gently broke to his sorrowing, be-
declares that the Father highly exalted the wildered disciples the news of his prospective
Lord Jesus and gave him a name which is departure to the Father who sent him. They did
above every name; that all men should honor not ask where, for they believed his word, that
the Son even as they honor the Father. (Phil. he had come forth from the Father and that he
would return to the Father who sent him. But
2:9,10; John 5:23.) This means that there are
sorrow had filled their hearts. What would they
two persons, for in no other way could one exalt
do without the Lord! How could the promise of
and honor another; and if the Son is to be hon- the Kingdom ever be fulfilled if he went away!
ored as is the Father it follows, as other Scrip- Had they been following a delusion for three
tures show, that he is now partaker of the years? They would not doubt the Lord, but they
divine nature and that he was exalted to this were perplexed. Our Lord, therefore, explained
high honor and dignity—“far above angels, that if they understood matters properly, it
principalities and powers”—as a reward for his would relieve them of much of their distress, as
obedience to the Father’s will, in having come it really was to their advantage, in their inter-
into the world and redeemed mankind at the est, that he should go away. Had he not gone

away it would have been impossible for the work or mission. How much more satisfactory
Father to beget them of the Spirit and recognize is the true thought respecting the holy Spirit
them as sons of God; hence it would not have than the absurd and unscriptural ones! We
been possible for them ever to be more than might remark in this connection that the word
human beings, ever to become spirit beings or “him” of verse 7 in the Greek could, with equal
partakers of the divine nature, together with its propriety, be translated “it”—“I will send it
glories and honors. Indeed, without the depar- unto you”—nevertheless, we have no objection
ture of our Lord it would have been impossible whatever to urge against the use of the word
for them to attain even to human restitution, Him, since this holy Spirit or influence is of or
for the entire work of salvation, both as from him, the Father. Similarly the word “he”
respects the Church and the world, was in verse 8 could, with equal propriety, accord-
dependent upon our Lord’s fulfilling the ing to the Greek, be translated “it.”
demands of justice. On the following day, as the Not The Spirit of The World
Lamb of God, he died for the sin of Adam, which Among the various false ideas of the opera-
rested upon the entire race, and on the third tions of the holy Spirit is one which claims that
day the Father raised him up by his own power. the holy Spirit as a person has been busy going
In this great transaction on our behalf a most hither and thither all through this Gospel Age
important work was accomplished; but the ben- convincing people of sin and converting them to
efits of that work, under the divine arrange- righteousness. Some go so far in the erroneous
ment, could not come either to the Church or to thought as to tell us that no one could be con-
the world, until first our Lord would ascend on verted from sin unless God’s holy Spirit miracu-
high and appear in the presence of the Father lously operated upon him. If these thoughts
and present the merit of his sacrifice as an approximated the truth in any degree they
oblation on behalf of his people. Had Jesus would imply that God alone is responsible for
remained with his followers all through this the fact that the world is not converted today,
age, even as a spirit being (as he was with them because the holy Spirit has failed to do its part
during the forty days), no one could have been in converting and reproving and convicting. But
begotten of the holy Spirit. It was necessary for all this is a serious mistake.
Christ to ascend and present the merit of his The holy Spirit does not operate at all in the
sacrifice before we could be accepted and hearts of the world; but, as our Lord declares, It
adopted, before we could receive the holy Spirit. shall be in you, his disciples, the Spirit of the
When the apostles received the holy Spirit at Father, the Spirit or disposition of the Son, the
Pentecost, they said, “This is that which was spirit of the truth, the spirit of a sane mind, the
spoken of by the Prophet Joel”—not, This is he spirit of holiness to the Lord. None of these
who was spoken of by the Prophet Joel. They qualities of the holy Spirit is found in the sinful
called it a baptism with the holy Spirit! A bap- world; they belong to and are intended only for
tism with a person is not a conceivable or the “sanctified in Christ Jesus.” The power of
proper thought; nor could it be a proper thought God operates upon the hearts that are fully con-
that the holy Spirit as a person is personally secrated to him, energizing them, cleansing
present in each believer’s heart! Whenever we them, separating them from the spirit of the
attach the thought of personality it implies world and using them in the divine service. The
place. Thus we see that God is a spirit, not that spirit of the world is the spirit of sin and self-
God is spirit; but we do not speak of the holy ishness; the Spirit of the Lord is the spirit of
Spirit as being separate, as though it were a holiness and consecration to the divine will.
person separate and distinct from the Father “He Will Reprove The World”
and from the Son; it is referred to in the Scrip- How, then, will the holy Spirit in you
tures as the Spirit of God, belonging to God, reprove them? We answer that all of the
emanating from God; a Spirit of Christ, ema- Church, begotten of the holy Spirit and thus
nating from Christ; a Spirit or influence or enlightened, are to let their light so shine
power which is all pervasive, which can exer- before men that it will reprove the world. That
cise itself in any place or in any number of which reproves the world is the holiness of the
places at any time and perform any kind of Church. The Spirit of the Lord, the disposition

of the Lord in his people, brings reproof to those those who give the instruction, the spirit-
who are living in sin. It was so in our Lord’s enlightened ones, will find it necessary to make
case, as he declared. The Father’s Spirit was clear that no one can come into accord with the
imparted to him in this special sense at the Father through any works of righteousness of
time of his baptism; as John testified, “I beheld his own, but that the forgiveness, the covering
the holy Spirit descending and resting upon for sins provided through the merit of Christ’s
him and abiding.” He received the Father’s sacrifice is necessary.
Spirit without measure, without limitation, for, (3) The Spirit of the Lord in his people will
as the perfect one, in the image and likeness of convince their neighbors, all who come within
God, he could receive the Spirit of God in full the range of their light and their message, that
measure. We, on the contrary, imperfect, defec- the present life is not all that there is, that
tive through the fall, can receive the Spirit only there is a trial purposed in God’s arrangement
in limited measure because of our defects— for the whole world of mankind, a judgment, a
some more and some less; but, thank God, it is test. Whoever hears this message must concede
the privilege of each to be more and more filled its reasonableness, and it becomes a basis for
with the holy Spirit and sanctified by it as the joy and hope to all those who desire eternal life.
days go by. Our Lord’s light, which he let shine Such as are rightly and deeply exercised by
before men, was a great one. Our lights are fee- these convictions will seek the Lord and his
ble in comparison; but we are to emulate our various means of grace in the present life that
Lord’s example, and be more and more filled they may also have their judgment and trial as
with the spirit of the truth, the light of the part of the Church. But such as are not thus
truth, and let it shine forth with wisdom upon exercised or influenced are to be instructed
all those who are in range of our influence. through the Church; in proportion, however, as
The effect of this will be three-fold, as stated they have light or knowledge they have respon-
in verses 8-11. sibility. In God’s plan he has provided a day of
(1) “It will reprove the world of sin”—that is judgment in the future for the world, in which
to say, it will make the world conscious of its all shall have full opportunity of being judged,
sinful condition; it will show to the world more of being tested along the lines of their loyalty to
and more the exceeding sinfulness of sin. Many the Lord. Nevertheless their conduct in the
of the world have so lost the image of God and present life has to do with that future judgment
are so devoid of conscience that they cannot or trial. In proportion as they may disobey their
with great distinctness discriminate between conscience and fail to follow the leadings of the
honesty and dishonesty, between truth and fal- truth in the present time, they will have
sity, between righteousness and sin. The world stripes, difficulties to overcome in the future,
has been in the habit of measuring itself with and to whatever extent they now seek to live in
itself; but now in Christ and his Church the accord with righteousness they will lay up for
Lord has established a new standard for the themselves a blessing which shall assist them
world; and the Church, not only by its words, in that day of judgment.
but also by its actions, is to uphold the glorious “Because They Believed Not”
standards of the Lord’s words along the lines of The holy Spirit of truth in the Church will
justice and love. make known to the world that their continu-
(2) It is not enough that the world be con- ance in the attitude of sinners, “children of
victed of sin; it needs to understand something wrath,” is because they do not believe in and
about righteousness, the opposite of sin; that a accept of Christ and his meritorious sacrifice
considerable measure of righteousness is possi- for sin. The holy Spirit in the Church will make
ble and that the difficulty in attaining it is due known to the world that there is such a thing as
to the fallen nature. The world is to be con- righteousness, an imputed righteousness which
vinced that righteousness is the proper stan- has been secured by our Lord Jesus through his
dard, the only one which God could recognize, sacrifice, which he presented before the Father.
and that in his wonderful plan he has arranged The holy Spirit in the Church will instruct the
for eternal life to be granted only to the righ- world that the present order of things cannot
teous. In this connection it is unavoidable that continue, that a new order of things will be ush-

ered in at the second advent of our Lord, as he everlasting Son, our Lord. For a full discussion
has already redeemed the world, thus securing of this subject see Studies in the Scriptures, vol.
the legal right to dispossess Satan, the prince of 5, chap. 8.
the present order of evil.
“Give You Another Comforter”
“He Will Show You Things To Come” Our Golden Text is beautiful, helpful.
Our Lord prepared his followers for a still Indeed, our Lord explains that the holy Spirit
larger amount of instruction after his ascension as a comforting influence, as a guide, as an
than they had received from him during his instructor and helper to the Lord’s people in the
presence. He explains that the necessity for this narrow way would be a gift from the Father.
was their unpreparedness until they should be This agrees with the Apostle’s statement in the
endued with power from on high. Until this record of the Pentecostal blessing. Explaining
they would be natural men, and, as the Apostle the matter, the Apostle Peter said that our
points out, “The natural man receiveth not the Lord, having been exalted to the right hand of
things of the Spirit of God, neither can he know divine power, received this holy Spirit, power,
them, because they are spiritually discerned.” from the Father and shed it forth or sprayed it
This is the explanation, then, of why our Lord forth upon his followers at Pentecost. These
Jesus did not present as deep teachings along descriptions fit well to the right view of the holy
spiritual lines as did some of the apostles. It Spirit, but are very much out of line with the
was not inability on his part to present them, wrong view, that the holy Spirit is a person.
but those truths would have been meat out of How could a person be sprayed or shed forth!
season to his disciples, which might have How could one equal in authority pray to
choked them, injured them. Hence the deeper another that a third one equal to either of them
things of our Lord’s teachings were stated con- should be shed forth as a gift! The inconsistency
siderably in parabolic form, which would not of the error is very manifest as soon as our eyes
hurt them at the time and which later they open to its falsity. But how beautiful is the true
would come to appreciate and understand. thought; that as soon as our Lord Jesus had
Thus he said again, “I have told you earthly appeared before the Father as our Advocate
things and ye believed not [are unable to and had presented at the Mercy Seat the merit
receive them], how would you believe if I told of his sacrifice on our behalf, the Father was
you of heavenly things?”—John 3:12. well pleased to grant his holy Spirit, his holy
But the spirit of truth, when it shall come, influence and power upon us, and adopt us
will guide you into all truth, yet it will be only a into his family and treat us as sons!
channel and not an authority, for it will make How precious is the thought that the Pente-
known to you various features of the divine costal blessing was not merely for those who
plan and these will include things not yet made received it, but for the entire Church, as shown
manifest to you, but which in due time will be in the type! The kings, as well as the priests, in
brought to your attention through the Word the olden times were anointed, set apart to spe-
and through the influence of the holy Spirit. I cial service, and Christ and his Church are the
shall be glorified by this holy Spirit, for it will true kings and the true priests of the
be my things that will be shown unto you, for Melchizedec order, through whose ministries as
all things that the Father hath are mine; there- kings and priests all the families of the earth
fore, said I, that he [it] shall take of mine and will be blessed. Our Lord is the Head, we are
shall show them unto you. Note in this state- his members in particular. The coming of the
ment the prominence of the Father. All things holy Spirit upon him to fit and prepare him to
are of the Father, but the Father hath made the be the King, to fit and prepare him to be the
Son joint-heir with him, his associate, and Priest of the Melchizedec order, was symbolized
nothing is said to belong to the holy Spirit, in the type by the anointing of oil. Thus the
because it is merely the divine channel or Prophet speaks of this anointing as being
agency through which communications, bless- poured upon Aaron’s head and running down
ings, instructions, etc., will be communicated. his beard even unto the skirts of his garments.
The holy Spirit is not a person, but the spirit or This, as we see, represents the adoption of the
influence or power of the Almighty God and his holy Spirit, which came upon our Lord Jesus

the Head at his baptism, and which was shed tures, causing our hearts to burn within us as
forth at Pentecost upon all those who were we are brought to a still greater appreciation of
ready and waiting to be accepted as his mem- the lengths and breadths and heights and
bers, and we who since have believed on him depths of our Father’s glorious plan of salvation
through their word have come into membership for ourselves and all the families of the earth!
in the same Body and have received of the same This abiding was not to be a temporary
anointing; and “this anointing which ye matter, for a day, a month, a year, but to the
received of him abideth in you,” and shall be in end of the age, age-lasting, for the entire
you. This anointing did not represent a person, period. How glad we are that this is so, and
but an influence and blessing. how blessed are the instructions and guid-
What a satisfaction, what a comfort has come ance which we have enjoyed! Truly, as our
to the Lord’s people through their privilege of Lord said, the holy Spirit shows us things to
being used by him and adopted into his family come, and explains to us things that are past.
by the begetting of the holy Spirit, the adoption How many of our blessings are along the line
of the holy Spirit, the anointing of the holy of appreciation of coming things—the Millen-
Spirit, the holy influence, the blessing of the nial Kingdom, the times of restitution, the
Father and of the Son, guiding our judgments, uplifting and strengthening of all the families
guiding our hearts, opening to us the Scrip- of the earth!
“I PRAY FOR THEM.”—Reprints, p. 3551

JOHN 17:15-26
ON THE night of the institution of the memo- for good. But our Lord’s constant attitude of
rial of his death, our Lord, so far from being prayer without ceasing did not hinder his more
concerned wholly with himself and his particular devotions when he turned aside from
approaching crucifixion, was specially thinking the affairs of life to speak to the Father in
of and praying for his disciples. The closing secret—sometimes briefly and sometimes
verse of John 16 records his words of admoni- spending a whole night in prayer in the moun-
tion, “These things have I spoken unto you that tain solitude. Though he loved his disciples
in me ye may have peace. In the world ye shall they were not yet begotten of the Holy Spirit
have tribulation: but be of good cheer; I have and could not fully comprehend matters from
overcome the world.” These words spake Jesus his standpoint. The Father alone was able to
and lifted up his eyes to heaven in prayer for comprehend the full situation, and hence the
his disciples, saying, “I pray for them: I pray very isolation of our Lord from all human help
not for the world, but for those whom thou hast drew him the nearer and the oftener to the
given me; for they are thine, and thine are Father in prayer.
mine; and I am glorified in them. And now I am So it is or should be with the Lord’s followers.
no more in the world, but these are in the Proportionately as we grow in his character
world, and I come to thee. Holy Father, keep likeness we will similarly pray without ceasing
through thy own name those whom thou hast and in everything give thanks, singing and
given me.” making melody in our hearts to the Lord, real-
Our Lord’s entire life furnishes an illustra- izing him as the center of all our hopes and
tion of what the Apostle commends to all the ambitions and joys. And similarly we will avail
Church in the words, “Pray without ceasing.” ourselves of the privilege of more formal
Our Lord evidently was always in that prayer- approaches to the throne of grace, to obtain
ful attitude of heart, which was filled with mercy and find grace to help in time of need.
thankfulness to the Father in respect to all of Similarly also, in proportion as at times we may
life’s affairs, which recognized his guardian find that our dear ones either of earthly or spir-
care, which trusted him, confided in him and in itual relationship are unable to sympathize
every distressing circumstance looked to him to with our experiences, we may be profited by
overrule and to cause all experiences to work such a lack of earthly sympathy in that the

experiences will send us the more frequently to five hundred brethren who up to that time had
the heavenly Comforter from whom we will believed on him with sincere hearts. Not only
derive the greater blessing and joy. so, but (v. 20) he extended the petition so as to
cover all of a similar class even to the end of the
The Church Not The World
age—all who should believe on him so thor-
In this prayer, as elsewhere throughout the
oughly, so sincerely, that their faith would sep-
inspired Word, a sharp line of distinction is
arate them from the world to be his disciples,
drawn as between the Church and the world. A
his followers in the narrow way in very truth.
great loss is sustained by those who do not see
this, for it wonderfully assists in the “rightly What He Did Not Pray For
dividing of the Word of Truth.” “God so loved As we look out over the world to-day and take
the world,” Jesus “by the grace of God tasted a view of the nominal Christian Church, and at-
death for every man,” and was a propitiation for tempt to put ourselves in the place of the nomi-
the sins of the whole world, yet he is not of the nal Christian believer and his professed view of
world, and those who become his disciples are matters, and if, then, we suppose that the Lord
not of the world. “Ye are not of the world even prayed for the present condition of things, his
as I am not of the world.” The losing of the clear prayer would be something like this:
line of distinction between the Church and the I pray that my followers may become very
world has been a serious injury to true Chris- numerous, very wealthy and very learned, that
tianity. they may be the notables of the world. I pray
The world has appropriated some of the that they may be divided up into great denomi-
promises and customs and ceremonies which nations, some holding one fragment of truth
more or less resemble or counterfeit the graces and some another, blending the same with
of the Church, and this is called civilization, much of inconsistency and error. I pray that
and thus a large proportion of the world are there may be a dignified class, self-satisfied and
today mistakenly recognized as part of the reverential in form, who may be known as Epis-
Church. This is to their disadvantage, for not copalians. I pray for another dignified class who
discerning that those who are of the Church will hold the Westminster Confession of Faith,
must be begotten again, that in the resurrec- and subsequently in 1902 supplement it with a
tion they may be born again, they are merely briefer statement which, in effect, will contra-
deceiving themselves. It is a disadvantage also dict it. I pray for another great schism under
to the true Church, the true followers of the the leadership of Wesley, which shall mingle
Lord, whose new natures must contend with with its devotions many worldly customs and
the weaknesses of the flesh, and whose flesh attractions, and shall prosper greatly and be
seeks to justify itself by common custom, and to able to boast the building of one church every
claim that to go much beyond the common stan- day in the year. I pray for another great sect or
dard is to be fanatical, extremists. The Lord’s party of my followers, to name my name and be
people need to remember that, judged from the the followers of Luther. I pray for the great
standpoint of the world and the nominal Roman Catholic Church, which will claim to be
Church, they must be extremists if they would my kingdom, claim to reign in power and great
come up to the standards set for them by the dignity and honor over the kingdoms of the
Lord and the apostles—standards illustrated in earth, claim that its head and representative is
the lives of Jesus and the apostles, in their self- my vicegerent, the spiritual emperor of the
denials even unto death. world. I pray that its cunning policy may keep
Our Lord prayed not for the world, because my Word from reaching the public, and that it
the Lord’s time for dealing with the world had may represent my great sacrifice for sins in its
not yet come—would not come until after the innumerable sacrifices of the mass, and that it
selection of the Church, the body of Christ. He may prosper and “wear out the saints of the
prayed for the apostles especially, because they most high God.”
would be his special representatives in the I pray also for all the little sects and parties
world, and his prayer included also all of the and splits, that they may prosper, that each

may think that they have the truth and be sat- evil. Christendom is practically in the same
isfied with their creeds, and be hindered from condition today that Judaism was in when it
searching the Scriptures to know therefrom the crucified the Lord and persecuted his followers.
way, the truth and the life. I pray for all these Then the chief sect of the Jews called them-
that they may be thus scattered and separated selves God’s holy people (the meaning of the
and have fences between each other. I pray fur- word Pharisee), and the whole nation stood on
ther that they may not only have denomina- a plane of outward morality which the Lord
tional lines to separate them, but, additionally, declared was in his sight a farce. He called the
politi cal lines and lines of national prejudice, leaders whited sepulchers, inwardly full of cor-
so that millions of them of one party or nation-
ruption. He told them that while they washed
ality may threaten and make war upon and
the outside of the cup they left it filthy within;
slaughter those of another nationality or party.
that while they made broad their phylacteries
I pray that these national distinctions amongst
them shall run so high that it will require hun- and prayed in public, in their hearts they were
dreds of millions of dollars every year for far from a condition of holiness or love—so far
armies and weapons and battleships to fight that they would be willing to wrongfully take a
each other or to threaten each other or to intim- home from a poor widow if the outward forms of
idate each other. I pray all this that the hea- the law permitted and if the transaction would
then world may be charmed with the glorious not bring too much reproach. (Matt. 23:14,23-
effect of my teachings upon Christendom, and 28.) It is much the same today; there is an out-
that all the heathen may say with one voice, ward gloss or veneer that in many cases is hyp-
Let us also become partisan and sectarian. Let ocritical, an outward form of worship, a
us also arm and fight. Let us also learn of the drawing near with the lips while the heart is
practices of these Christian nations that they far from him, busy with fashion and dress and
do not have the entire monopoly of profanity pleasure and money-making idolatries, if not
and drunkenness and debauchery, that we may with grosser sins.
share in these. Our Lord prayed that his true followers
What Our Lord Did Pray For might be kept by heavenly power free from such
Very different was our Lord’s petition. His conditions—out of sympathy with them, not of
prayer represents his disciples as being a small them. And we believe this has been true all
minority in the world, hated of the world, down throughout this Gospel age. We believe
opposed by the world, misunderstood by the that the Lord’s prayer has been fulfilled, and
world, not many great, not many wise, not that his scattered little flock, the branches of
many learned, not many rich, not many noble— the true vine, have flourished in heart, spiritu-
chiefly the poor and altogether a “little flock.” ally, keeping up a separate life entirely from
The characteristics of the disciples whom Jesus the nominal system, which is only a part of the
personally gathered were to be expected in all world. We believe that the same is true today,
who should afterward be gathered to him as his and that these in the world but not of it are
true followers.
now, in the harvest time, being called out of
Notwithstanding the great array of Christian
Babylon, “Come out of her, my people, that ye
nations and Christian sects, the Lord “knoweth
be not partakers of her sins and receive not of
them that are his;” and in harmony with this
prayer he has not during the age separated his her plagues.” But as the entire number of Isra-
people from the world, but left them in the elites who returned from Babylon when the
world, merely separating them so far as the opportunity offered was only about 50,000, so
heart is concerned—“I pray not that thou we may expect here that the Lord has so
shouldst take them out of the world, but that arranged matters respecting the popularity of
thou shouldst keep them from the evil.” We are error and the unpopularity of the Truth, that
not to say that the evil is good, we are not to say the number ready and glad to forsake all to fol-
that the world has become saintly; it is still low the Truth and the right will be few.

“Sanctify Them Through Thy Truth” ises of the divine Word be not received into the
The prayer, continuing, points out two heart to satisfy its cravings or longings, it will
things—first, how the Lord’s followers will be feed upon other things; and the world, the flesh
kept, and, secondly, why they will be kept. (1) and the devil are all crowding upon it, offering
They will be kept because they are not of the various attractions, some of which will be
world, because they have taken a positive stand received if the heart be not filled and kept
on the Lord’s side, because they have filled. Thus our Lord’s parable represents a
reckonedly died to the world and sin and been heart swept and garnished, with the devil cast
begotten again of the holy Spirit to newness of out, and then that heart, still empty, is repre-
life. (2) They will be kept in the world, but not sented as being re-entered by seven devils. Our
of it, by the power of the Truth in their hearts. hearts need not only to be cleansed from sin
The Truth will sanctify or separate them. Not through justification of life, through faith in
any truth, not all truth, but the Truth—the Christ, but they need also to be filled with the
Truth of the divine revelation respecting the Lord himself; and our Lord, who calls himself
divine character and the divine plan, and their the Truth, furnishes to our hearts various
relationship to these. Summing this all up the truths as food, as nourishment, as filling our
Lord declares, “My Word is Truth”—the Truth hearts and satisfying our cravings, and by thus
which only sanctifies and separates my disci- filling he sanctifies those who hunger and
ples from the world. thirst after righteousness, and thus separates
We are aware that “doctrine” has become them completely and keeps them separate from
very unpopular in every quarter of the world the world, its spirit, its hopes, its aims, its
and in the nominal Church. No wonder! The ambitions.
doctrines, the creeds, of the various sects and
God’s Power in God’s Time
parties of Christendom are so mingled with
Have we love for righteousness? We cannot
error, so offensive to the spiritual senses of the
hope to find it in the world, nor hope to estab-
spiritual mind, that they could have no plea-
lish it here under present conditions. We are
sure in partaking of such things from their
obliged to admit that nothing short of God’s
tables. The prophet describes the matter, say-
promised Kingdom can establish righteousness;
ing, “All tables are full of vomit”—every creed
hence our hearts, as Noah’s dove, return to the
formulated in the Dark Ages is necessarily
Lord as the center and fountain of righteous-
repulsive today. But the Truth, “Thy Word is
ness. Have we a desire for peace and joy? Our
Truth,” never becomes stale, never becomes
past experience in the world convinces us that,
rancid or offensive; it is still the Bread from
while the whole world is seeking for happiness,
Heaven, it is still the Word of Life; and all who
it has not found it. We who have found the Lord
are of the Truth, all who have progressed from
have found the secret of happiness, the Chris-
being merely babes in Christ and by partaking
tian’s secret of having every day a happy one.
of the meat of his Word have come to an appre-
Do we long for power and influence that we
ciation of it, all who have been weaned from the
may exercise them for good? The Word of Truth
milk and drawn from the breasts, can say with
assures us that it is impossible to find them in
the poet respecting the wonderful story of the
present conditions, but that we shall, if faithful,
divine plan,
attain to the power and glory, honor and
“It Satisfies My Longings As Nothing Else immortality, in the First Resurrection, and that
Can Do” then our grandest hopes and ideals will be real-
The Truth has a sanctifying power in the ized in the Kingdom blessings that will come to
heart because it fills the longings of the heart. all the families of the earth. Do riches seem
Every heart has talents and appeals which attractive to us? The Scriptures hold out the
demand operation, activity. Something must be true riches, and assure us that in following the
supplied to meet the hungerings and thirstings Lord all things are ours by faith now, and shall
of these various talents and qualities of the be actually ours by and by, when we become our
mind. If the exceeding great and precious prom- Master’s associates in the heavenly Kingdom.

Our Lord declares, “As thou hast sent me reward that his followers might have a share in
into the world, even so have I also sent them it, that they might become his joint-heirs, being
into the world.” It is evident enough how the set apart and brought to this honor through the
Father sent the Son, who left the glory which Truth, through the great and precious promises
he had with the Father before the world was bestowed upon them. This same thought seems
made flesh and dwelt amongst us; but in what to be presented in the words (vs. 22,23)—“The
sense are we sent into the world, we who are glory which thou gavest me I have given them,
born of the world? Of course the apostles were that they may be one even as we are one: I in
specially sent once, but all the Lord’s followers them and thou in me, that they may be made
are sent in a sense or degree. We are not sent perfect in one; and that the world may know
until we are separated from the world to be his that thou hast sent me, and hast loved them, as
in heart and in truth. Then he gave us a com- thou hast loved me.”
mission or a message, a work to do in the world The love of God pervades our hearts so that
in his name and for the cause which he repre- selfishness has no room there, and thus it was
sents, namely, the cause of righteousness. So, that our dear Redeemer, instead of feeling jeal-
then, the true followers of the Lord are ambas- ous that any others should be exalted to the
sadors for God, representatives for Jesus. As he divine nature, participators in the Kingdom, in
was in the world, so are we in the world; hence this prayer to the Father declares his full acqui-
he calls upon us to walk as children of the light, escence in the plan, his hearty cooperation, his
to oppose sin in ourselves, and to use our influ- joy to have it so. What a thought this gives to us
ence in all proper ways in opposition to sin and as the prospective Bride, already espoused to
in favor of righteousness and truth and right. the heavenly Bridegroom. He is pleased to exalt
Glory Shared With Church us from our lowly estate to be one with himself
Continuing our Lord declares, “For their in his Kingdom, in his throne, in his Father’s
sakes I sanctify myself, that they also might be love.
sanctified through the truth.” This seems to Wonder of wonders! Where will the divine
carry with it the thought, elsewhere suggested compassion cease! While we were yet sinners,
in this prayer, that our Lord had by this time under divine condemnation of death, we were
come to a full realization of the Father’s plan, loved and redeemed at a great price; and now,
namely, that his disciples were to be developed having been redeemed, we hear the voice celes-
for the purpose of becoming his joint-heirs in tial saying, “Come up higher,” yea, even to the
the Kingdom, sharers in his glory. At first throne, to joint-heirship with the King of kings,
thought such a sharing of the great glory of the Lord of lords, the only begotten of the
the Kingdom might appear to be a lessening of Father, full of grace and truth. Could we keep
the great glory of Jesus, just as the appoint- ever before our minds this grand display of love
ment of the seventy elders of Israel to be associ- and unselfishness how thoroughly it would
ates with Moses in judging Israel seemed at scatter from the minds of all who are seeking to
first to be a contraction or diminution of the be copies of God’s dear Son every thought of
dignity or authority of Moses. rivalry one with another. How it would cause us
But as Moses in the type was very meek, and to rejoice in the growing usefulness and
gladly welcomed all the elders to joint-service, advancement in the Lord’s service of every
saying, “Would God that all the Lord’s people member of the body. How we should more and
were prophets, and that the Lord would put his more feel what the Scriptures describe as “in
Spirit upon them!” (Num. 11:29), so the Lord honor preferring one another,” and which
Jesus, so far from feeling that the gathering out rejoices in the prosperity of a brother, in his
of the Church to be his joint-heirs in the King- growing usefulness in the Church, in the grow-
dom would diminish his glory, joined heartily in ing evidences of his favor with God and man.
the divine plan, and declares here that he set Those who can thus rejoice in the prosperity of
himself apart, he separated himself from that the fellow-members of the body have another
feature of the glory and dignity of the Father’s evidence of their growth in the likeness of our

great and glorious Head. Those who are with- himself and the Father—they are not one in
out this sentiment should strive for it and be person but one in spirit, purpose, will; for our
very discontented until it is attained. Lord declares that he always does the Father’s
will, those things which are pleasing in the
“That They All May Be One”
Father’s sight. And thus we abide in his love
The spirit of trusts and combinations which
and abide in him by doing his will, which is the
is abroad in the world and which is permeating
Father’s will, and thus Father and Son and the
everything has the effect of combining congre-
Church, the Bride, are all one—in spirit and in
gations, combining denominations, and in gen-
truth.
eral is leading on rapidly to the formation of
great religious trusts, whose development will With Christ, Sharing His Glory
be a serious menace to the liberties of the Our Lord’s words (v. 24), “Father, I will that
Lord’s truly consecrated people, but not an they also whom thou hast given me go with me
injury to their spiritual interests. On the con- where I am, that they may behold my glory
trary, it will prove a blessing to the Lord’s little which thou hast given me.” This is not a peti-
flock in that it will more particularly differenti- tion, but a declaration of the Lord’s will, as
ate them and confirm to them the teachings of though he were saying, Father, I understand
the Scriptures, separating them the more com- that this is thy will in respect to these my fol-
pletely from the nominal systems and the bind- lowers, and I will it also, acquiescing in this
ing in bundles of the tares, giving them the great and liberal arrangement which thou hast
while the confirmations of the Scriptures, made. I will be glad to have my followers ulti-
which clearly predict this condition in the end mately on the same plane of glory with me, and
of this age as preceding the collapse of great that they may there be blessed by seeing and
Babylon.—Rev. 18:21. sharing the glories thou hast conferred upon
Our Lord’s prayer, “That they all may be me whom thou hast loved always even before
one,” has been fulfilled throughout the age. All the foundations of the world —even before the
who have been truly his have had a oneness of arrangements were made for these my disci-
heart, a oneness of purpose, a oneness of spirit, ples.
with the Father and with the Son—a fellowship The closing words of the prayer are beautiful
divine which cannot be produced by earthly and give us an insight into the Lord’s confi-
creeds and fetters. So it is to-day, and so it is dence in the Father and fellowship with him.
always between those who are truly the Lord’s. He knew the Father, and so he has declared
They know each other not by outward pass- respecting us that this is the highest evidence
words or grips or signs, but by the touch of faith that could be granted us of our acceptance with
and love which it gives and which each recog- the Father and of our participation in the life
nizes. “By this shall all men know that ye are eternal which he has provided, namely, “This is
my disciples, in that ye have love one for life eternal, that they might know thee, the
another.” “We know we have passed from death only true God, and Jesus Christ whom thou
unto life because we love the brethren.” True, hast sent.” Our Lord declares, “O righteous
we love all men and seek to serve all as we have Father, the world hath not known thee: but I
opportunity, but, as the Apostle explains, “espe- have known thee, and these have known that
cially the household of faith,” especially those thou hast sent me.” And I have made known
who love the Lord and are trusting in the pre- unto them thy name, thy character, thy great-
cious blood, and are fully consecrated to him ness, thy goodness, thy love, thy benefactions,
and, so far as they are able, doing his will and and will make known still further as they are
seeking to further know that will day by day. able to bear it, as they grow in knowledge of the
This union between those who are the Lord’s Truth, that the love wherewith thou hast loved
people is evidently not the union of person. The me may be in them and I in them.
Lord’s followers are not one in person but in How wonderful is this love of God and love
spirit. And this is the illustration which the of Christ! How impossible it seems for us to
Lord gives of the oneness which exists between measure its lengths and breadths and heights

and depths! Those who have accepted the pany, all who continue to trust in Jesus and
Lord as their Redeemer and have entered into continue to hold the faithful Word. But in pro-
covenant relationship with him, giving him portion as this love of God dwells in us richly,
their little all and accepting from him a par- in proportion as Christ is enthroned in our
ticipation in all these blessings of his provi-
hearts, in that same proportion we will have a
sion, if ever cast down because of weakness or
opposition or what not, should call to mind responsive love which will delight to do those
this great love which the Father has for us things which are pleasing in our Father’s
and which the Son shares, the love which not sight and acceptable to our Lord, and in the
only redeemed us while we were yet sinners, same proportion we will be loth to do any-
but which since then has called us to such thing which would bring a cloud between the
wonderful blessings and privileges, making Lord and our souls. Let us, then, have fresh
us joint-heirs with Christ our Lord, if so be we
courage because of what we discern of the
suffer with him;—this love will not be lightly
turned away, this love would chasten us lengths and breadths and heights and depths
rather than permit us to fall away into the of love divine, and let this love of God con-
second death; this love will finally deliver, strain us to greater zeal and devotion to him
either in the little flock or in the great com- and to his cause.
CHARACTER-LIKENESS TO THE LORD—Reprints, p. 5358

“I pray for them … that they may be one, … that they may be made perfect in one, … that the
world may know that Thou hast … loved them as Thou hast loved Me.”—John 17:9,20-23.
THESE WORDS, we remember, were uttered His first work for dealing with the world of
by our Lord on the night of His betrayal, sup- mankind—before He would become the world’s
posedly while on the way from the “upper room” Savior and the Mediator of the New Cove-
where the Memorial was observed to the Gar- nant—was the election of the Church. This was
den of Gethsemane. The ones He evidently the work which He had now begun, and He was
prayed for were the twelve Apostles, or rather committing to them the testimony. He desires
the eleven, by this time; for in conjunction He that all the Church have a oneness of purpose,
says, “I have lost none of them, save the son of a oneness of will with His will. And we can see
perdition.” But the context shows that His that this could be obtained only in the one
prayer includes His faithful followers all the way—by fully surrendering our will. And this,
way down the Age. He says, “Neither pray I for the Scriptures declare, is done by becoming
these alone, but for all those who shall believe dead.
on Me through their word.” He prayed that His
Two Causes of Dissension
followers might be one, even as He and His
A man or woman is merely what his will is
Father were one—the same kind of oneness, a
and what that will can make out of the body
oneness of mind.
and its circumstances. And so at the very begin-
This text is one of the best proofs that the
ning of our discipleship, the first thing is to see
Lord Jesus and the Father are not one in per-
that we are dead as respects our will, and alive
son. He could not have prayed for all of the toward the Lord Jesus Christ. All who do this
Church to be one in person. It is a oneness of He calls New Creatures. He grants them the
will, a full harmony of will, a oneness of pur- Holy Spirit, that the new mind, the new will,
pose. The Lord said, “Not My will, but Thine be may be theirs. In proportion as they obtain the
done.” He thus came into full oneness, harmony new mind, the new will, in that same propor-
with the Father—with the Father’s will, the tion will the oneness with one another exist.
Father’s Plan. It is not a mutual concession, That which causes dissension amongst the
where each gives up some of his rights in order Lord’s people is either a lack of loyalty or a lack
to become one. of knowledge. If it is a lack of loyalty, they will

gradually drift away. The Lord does not choose fect bodies. And those who show their loyalty in
to force any of His family. He is choosing such fighting against the world, the flesh and the
as worship Him in spirit and in truth, such as Adversary, to the end, will be joint-heirs with
are in every respect loyal. He has set aside for Christ, sharers in His Kingdom, executors of
the purpose of selecting this class the entire the Divine Program for the blessing of the
Gospel Age. This work of selecting has been in world of mankind.
progress for nearly nineteen centuries. And this
An Astounding Statement
company will be a Little Flock. They will, evi-
At the Epiphania, or bright shining, of the
dently, be a very select class. They are required
Lord’s manifestation, God will have completed
to walk by faith, not by sight.
His present work of directing the Church, and
Not many have the loyalty to God and to
the world will be informed that they are under
righteousness to walk that way and to count
a different Dispensation. When the world shall
the world as loss and dross—as nothing, with
have come to understand the matter fully, they
all its projects. As the disloyal ones leave the
will know the truth of our Lord’s words, in His
ranks, more and more the loyal ones will find
last prayer with His disciples, that the Father
themselves drawn together, and more and more
loves the Church as He loves the Lord Jesus
of oneness will be found among those who are
Christ. This is a very astounding statement. It
faithful. This would necessarily be true in every
shows that there is nothing selfish in our Lord.
time and in every country. All who are thor-
He did not say, “They will always be inferior to
oughly loyal would desire to do the Father’s
Me. They will never have the glory that I shall
will, desire to lay down their lives in the
have.”
Father’s service. And this desire would make
On the contrary, the Lord Jesus knows that
them one.
the Heavenly Father will exercise His Love
Friction Minimized With Maturity along the lines of principle, character. And all
The Lord speaks of their being perfected in who will be members of the same glorious com-
one. As each individual member makes prog- pany must have the same glorious character
ress, he becomes more worthy to fill the place or that our Lord had; that is to say, they must be
use the opportunity provided for him. And thus loyal to the core. They must have demon-
the Body becomes more efficacious. But the strated that they loved righteousness and hated
thought that our Lord here expresses is rather iniquity. We read, “Thou hast loved righteous-
that of completeness. He is referring to the ness and hated iniquity; therefore God, even
end of the Age, when the work will be com- Thy God, hath anointed Thee with the oil of
pleted, perfected, when they will all be one. But gladness above Thy fellows.” (Hebrews 1:9.) So
the grand consummation will be effected by He was anointed to be the Head of the Church
something which the Lord will Himself do. We class. But the Church class are declared in this
find that, necessarily, because of the differences Scripture to be His associates—not of inferior-
of our flesh, we cannot in everything see exactly ity, but of common fellowship, being on one
alike. Now we can only see more or less plane. And the world will then know that the
obscurely. Father loved the Church as He loved Jesus. We
At present we cannot see fully and com- understand that the Church will be on the
pletely. Consequently there will always be more same plane with her Lord Jesus. Nevertheless,
or less friction, even amongst those who are we are to keep in mind that God “made Him to
fully consecrated to do the Father’s will. This be Head over all—God blessed forever!” The
friction should become minimized, as we Church will never be on an equality of position
become mature. But we cannot see eye to eye with Christ.
until the glorious consummation, when we This is very wonderful to us, that our Heav-
shall have experienced the resurrection change, enly Father should love us as He loved Christ,
“in a moment, in the twinkling of an eye.” that the Lord would love the jewel, in the mire
“Flesh and blood cannot inherit the Kingdom of or wherever it might be found! The Lord Jesus
God.” We are to have our trial in these imper- has been selecting these characters out of the

mire of human sin. And those who prove to be “ ‘When thou passest through the waters,
of the “more than conqueror” class—loyal as the I will be with thee!’
Lord Jesus was loyal—the Father will love as Sure and sweet and all-sufficient
He loved the Lord Jesus, and will glorify them Shall His presence be.
with His Son. All God’s billows overflowed Him
In th’ great Atoning Day;
Now He only leads thee through them
With thee all the way.”

Nisan 14 Gethsemane Agony in the garden; Jesus’ betrayed and arrested 26:30,36-56 14:26,32-52 22:39-53 18:1-12
Matthew 26:30, 36-56 and elders of the people. Now he that

And when they had sung a hymn, they betrayed him gave them a sign, saying,
went out into the mount of Olives. … Then Whomsoever I shall kiss, that same is he:
cometh Jesus with them unto a place hold him fast. And forthwith he came to
called Gethsemane, and saith unto the Jesus, and said, Hail, master; and kissed
disciples, Sit ye here, while I go and pray him. And Jesus said unto him, Friend,
yonder. And he took with him Peter and wherefore art thou come? Then came
the two sons of Zebedee, and began to be they, and laid hands on Jesus, and took
sorrowful and very heavy. Then saith he him. And, behold, one of them which were
unto them, My soul is exceeding sorrow- with Jesus stretched out his hand, and
ful, even unto death: tarry ye here, and drew his sword, and struck a servant of
watch with me. And he went a little far- the high priest's, and smote off his ear.
ther, and fell on his face, and prayed, say- Then said Jesus unto him, Put up again
ing, O my Father, if it be possible, let this thy sword into his place: for all they that
cup pass from me: nevertheless not as I take the sword shall perish with the
will, but as thou wilt. And he cometh unto sword. Thinkest thou that I cannot now
the disciples, and findeth them asleep, pray to my Father, and he shall presently
and saith unto Peter, What, could ye not give me more than twelve legions of
watch with me one hour? Watch and pray, angels? But how then shall the Scriptures
that ye enter not into temptation: the be fulfilled, that thus it must be? In that
spirit indeed is willing, but the flesh is same hour said Jesus to the multitudes,
weak. He went away again the second Are ye come out as against a thief with
time, and prayed, saying, O my Father, if swords and staves for to take me? I sat
this cup may not pass away from me, daily with you teaching in the temple, and
except I drink it, thy will be done. And he ye laid no hold on me. But all this was
came and found them asleep again: for done, that the Scriptures of the prophets
their eyes were heavy. And he left them, might be fulfilled. Then all the disciples
and went away again, and prayed the forsook him, and fled.
third time, saying the same words. Then
cometh he to his disciples, and saith unto Mark 14:26,32-52
them, Sleep on now, and take your rest: And when they had sung a hymn, they
behold, the hour is at hand, and the Son went out into the mount of Olives. … And
of man is betrayed into the hands of sin- they came to a place which was named
ners. Rise, let us be going: behold, he is Gethsemane: and he saith to his disciples,
at hand that doth betray me. And while he Sit ye here, while I shall pray. And he tak-
yet spake, lo, Judas, one of the twelve, eth with him Peter and James and John,
came, and with him a great multitude with and began to be sore amazed, and to be
swords and staves, from the chief priests very heavy; And saith unto them, My soul

is exceeding sorrowful unto death: tarry withdrawn from them about a stone's
ye here, and watch. And he went forward cast, and kneeled down, and prayed, Say-
a little, and fell on the ground, and prayed ing, Father, if thou be willing, remove this
that, if it were possible, the hour might cup from me: nevertheless not my will,
pass from him. And he said, Abba, Father, but thine, be done. And there appeared an
all things are possible unto thee; take angel unto him from heaven, strengthen-
away this cup from me: nevertheless not ing him. And being in an agony he prayed
what I will, but what thou wilt. And he more earnestly: and his sweat was as it
cometh, and findeth them sleeping, and were great drops of blood falling down to
saith unto Peter, Simon, sleepest thou? the ground. And when he rose up from
couldest not thou watch one hour? Watch prayer, and was come to his disciples, he
ye and pray, lest ye enter into temptation. found them sleeping for sorrow, And said
The spirit truly is ready, but the flesh is unto them, Why sleep ye? rise and pray,
weak. And again he went away, and lest ye enter into temptation. And while he
prayed, and spake the same words. And yet spake, behold a multitude, and he that
when he returned, he found them asleep was called Judas, one of the twelve, went
again, (for their eyes were heavy,) neither before them, and drew near unto Jesus to
wist they what to answer him. And he kiss him. But Jesus said unto him, Judas,
cometh the third time, and saith unto betrayest thou the Son of man with a
them, Sleep on now, and take your rest; it kiss? When they which were about him
saw what would follow, they said unto
is enough, the hour is come; behold, the
him, Lord, shall we smite with the sword?
Son of man is betrayed into the hands of
And one of them smote the servant of the
sinners. Rise up, let us go; lo, he that
high priest, and cut off his right ear. And
betrayeth me is at hand. And immediately,
Jesus answered and said, Suffer ye thus
while he yet spake, cometh Judas, one of
far. And he touched his ear, and healed
the twelve, and with him a great multitude
him. Then Jesus said unto the chief
with swords and staves, from the chief
priests, and captains of the temple, and
priests and the scribes and the elders. And the elders, which were come to him, Be ye
he that betrayed him had given them a come out, as against a thief, with swords
token, saying, Whomsoever I shall kiss, and staves? When I was daily with you in
that same is he; take him, and lead him the temple, ye stretched forth no hands
away safely. And as soon as he was come, against me: but this is your hour, and the
he goeth straightway to him, and saith, power of darkness.
Master, master; and kissed him. And they
laid their hands on him, and took him. And John 18:1-12
one of them that stood by drew a sword, When Jesus had spoken these words, he
and smote a servant of the high priest, went forth with his disciples over the
and cut off his ear. And Jesus answered brook Cedron, where was a garden, into
and said unto them, Are ye come out, as the which he entered, and his disciples.
against a thief, with swords and with And Judas also, which betrayed him, knew
staves to take me? I was daily with you in the place: for Jesus ofttimes resorted
the temple teaching, and ye took me not: thither with his disciples. Judas then, hav-
but the Scriptures must be fulfilled. And ing received a band of men and officers
they all forsook him, and fled. And there from the chief priests and Pharisees, com-
followed him a certain young man, having eth thither with lanterns and torches and
a linen cloth cast about his naked body; weapons. Jesus therefore, knowing all
and the young men laid hold on him: And things that should come upon him, went
he left the linen cloth, and fled from them forth, and said unto them, Whom seek ye?
naked. They answered him, Jesus of Nazareth.
Jesus saith unto them, I am he. And Judas
Luke 22:39-53 also, which betrayed him, stood with
And he came out, and went, as he was them. As soon then as he had said unto
wont, to the mount of Olives; and his dis- them, I am he, they went backward, and
ciples also followed him. And when he was fell to the ground. Then asked he them
at the place, he said unto them, Pray that again, Whom seek ye? And they said,
ye enter not into temptation. And he was Jesus of Nazareth. Jesus answered, I have

told you that I am he: if therefore ye seek unto Peter, Put up thy sword into the
me, let these go their way: That the say- sheath: the cup which my Father hath
ing might be fulfilled, which he spake, Of given me, shall I not drink it? Then the
them which thou gavest me have I lost band and the captain and officers of the
none. Then Simon Peter having a sword Jews took Jesus, and bound him,
drew it, and smote the high priest's ser-
vant, and cut off his right ear. The ser-
vant's name was Malchus. Then said Jesus
THE LORD BETRAYED.—Reprints, p. 2467

JOHN 18:1-14
“He is despised and rejected of men.”—Isaiah 53:3.
AFTER THE Last Supper, and after his dis- John, his closest companions, a little farther
course to the disciples respecting the Vine and with him, and cautioning them all to watch and
the branches, came our Lord’s beautiful prayer pray, because it was an hour of special trial.
recorded in John’s 17th chapter. Then, probably Going a little farther by himself, he communed
about midnight, Jesus, with the eleven, passed with the Father in secret. His feelings were not
outside the gate of Jerusalem, crossed the little and could not be shared even by his beloved dis-
brook called Cedron, and on the farther hill ciples; they could not appreciate the trial
above it entered the olive orchard known as the through which he was passing; they had not yet
Garden of Gethsemane: perhaps it was a public been begotten of the spirit. Thus in his most
garden, or possibly the property of some one trying hour Jesus was alone—“Of the people
friendly to our Lord. What purports to be its there was none with me.”—Isa. 63:3.
site is now maintained as a garden, and has It is difficult for the majority, even of Chris-
been for centuries. It is in charge of monks who tian people, to appreciate the true character of
take pleasure in receiving visitors to view it. our dear Lord’s trial, which in this instance so
There are about six or eight very large and evi- wrought upon his nervous system as to produce
dently very old olive trees in this garden at the a bloody sweat. Many compare our Lord’s
present—they give evidence of being at least course with that of some of his martyr followers
one thousand years old, but possibly are much who have gone forth into death with remark-
older. able courage, and in contrasting matters they
While talking with his disciples and praying are inclined to wonder why our Lord, who was
for them our Lord seemingly was full of good perfect, should have endured so much more a
courage: while exhorting them that their hearts passion of suffering than his imperfect follow-
be not troubled evidently his own heart was not ers. To grasp the true situation it is necessary
cast down. But as the little company wended its that several things be borne in mind:—
way to Gethsemane we may well suppose that a (1) For our Lord, who had a perfect right to
great weight fell upon our dear Redeemer’s sen- life, to lay it down in death, was a very different
sibilities. We can imagine him saying, “My soul matter from the laying down of a forfeited and
is exceeding sorrowful, even unto death.” (Matt. impaired life on the part of those who could not
26:38.) The present visit to Gethsemane, there- hope to keep it long anyway. (2) Our race,
fore, was evidently very different from previous already nine-tenths dead, has but a feeble
visits. Some appreciation of the momentous appreciation of the great value of life—all of its
occasion was no doubt inspired in the hearts of experience having been in connection with
the Apostles by the Master’s dejection, and yet dying, it has come to regard death with equa-
they probably but slightly comprehended what nimity. But not so our Lord, the “prince of life,”
was about to come to pass. who had been with the Father from the begin-
Arrived at the Garden, we glean from other ning, and by whom all things were made—he
Evangelists that our Lord left eight of the Apos- realized life as a very precious boon, privilege,
tles near the gate, taking Peter, James and enjoyment. To him, therefore, death must have

been much more terrible than to us who are fering more than the sinner suffered, in order
already nine-tenths dead, and correspondingly to pay man’s ransom price. Hence his prayer for
blunted in all of our sensibilities. True he had a time was, “If it be possible, let this cup pass
the Father’s assurance that if faithful unto from me.” The Apostle also notes this distinc-
death he should have a resurrection, and tion, saying, he “became obedient unto death,”
unquestionably he believed the Father’s prom- and then adds “even the death of the cross.”—
ise—all of his course in life gives abundant evi- Phil. 2:8.
dence of his implicit faith in the Father. And The death of the cross, with its attendant dis-
yet in his case this must have been a crucial honor, reproach, etc., so far as we may be able
trial to faith, much more so than with us. As we to judge, was not necessary as our ransom
have only a shred of a forfeited life to lay down, price, because the penalty did not read, In the
so we have on the other hand, not only the day that thou eatest thereof thou shalt surely
Father’s promise of a future life through Christ, die with public reprobation and dishonor by
but we have the example of the Father’s power crucifixion. Since the penalty was death (Gen.
in the resurrection of our dear Redeemer: but 2:17), we may suppose that our Lord’s death by
our Lord Jesus had no such evidence of the any means would have fully paid man’s ransom
divine power; he himself, according to the price. However, the additional features were
divine promise, was to be the “first-born from deemed necessary by the Father, and the “cup”
the dead,” a first-fruit unto God of his crea- did not pass. The Father required this extreme
tures.—Col. 1:18; 1 Cor. 15:20. of obedience as a test, a proof not only to him-
But all this had already been counted, self but before all his intelligent creatures of
weighed and accepted from the very beginning the absolute loyalty of heart of his “well beloved
of his ministry. He had already informed the Son,” upon whom he designed shortly thereaf-
disciples that it was necessary that he should ter to confer the great blessing and high exalta-
lay down his life for the sheep, and that he was tion of his own divine nature and joint-heirship
about to do so. (John 10:15.) We are not to in his Kingdom. And the loyalty of our dear
assume, therefore, when our dear Redeemer Redeemer was fully attested, as the Apostle
prayed, “Father, if it be possible let this cup declares; he “despised the shame,” that is to
pass from me,” that he meant if it were possible say, the shame was as nothing in his sight in
he might escape dying. He well knew, and had comparison with the accomplishment of the
already explained to the Apostles, that the Father’s purposes, the pleasing of the Father.
drawing of the world could not take place (Heb. 12:2.) So long as he thought there was a
except he were lifted up as the sin-offering— possibility of the elimination of the shame fea-
that it was absolutely necessary that he should ture, he was nervously anxious to have it so, if
die for our sins and enter into his glory.—John possible; but as soon as he realized that this
3:14; 12:32. was not the Father’s will his heart instantly
The cup which he prayed might pass from responded, “Not my will but thine be done.”
him, if possible, we must therefore suppose to Decision respecting the Father’s will immedi-
have been the shame and ignominy of arrest as ately brought strength; he was now prepared
a law-breaker, a public trial and conviction, and for any experience, “strong in the Lord and in
subsequent crucifixion as a malefactor. It was the power of his might.”
one thing to die for our sins, as men generally Meanwhile Judas, who some days before had
die, without special shame or contumely; it was engaged with the high-priest to betray Jesus,
another thing that he should die with such and who left the upper room immediately after
extreme shame, dishonor and contempt. Quite the Supper to carry out his nefarious plan, had
probably in the Father’s wisdom this last fea- received of the chief priests and Pharisees a
ture was kept more or less hidden from our band of men, with a person in charge as an offi-
dear Redeemer until just about the time of its cer, whose mission it was to arrest Jesus in the
accomplishment. And apparently our Lord Jesus night and to secure his execution before the
did not see any absolute necessity for his suf- Passover. We must wholly disagree with the

common thought that this “band” consisted of perverted condition of mind, seem to realize
an army of three to six hundred Roman sol- that the position of traitor is amongst the most
diers. They certainly acted very differently from despicable on the calendar, and such treachery
soldiers ordinarily under such circumstances. as that of Judas, against such kindness and
Besides, the record by all of the Evangelists is love and goodness as that of his Master, we
that this band was sent, not by Pilate nor by may be thankful is not so very common. And
Herod, the Roman representatives, but by the yet there are correspondencies in the experi-
chief priests and Pharisees, who we know had ences of the Lord’s people, “in perils amongst
no command whatever of the Roman garrison. false brethren.” It behooves us each to look to it
To our understanding this band which appre- that we permit nothing akin to the spirit of
hended Jesus was very similar to the one men- Judas to rankle in our hearts. Our Lord puts
tioned in John 7:32-46. the “members of his body” in such matters on a
It would appear that the Jewish Sanhedrin plane with himself, and assures us that who-
exercised a certain amount of authority in ever shall injure one of the least of these his
respect to religious matters, and were permit- brethren, it were better for him that a millstone
ted to make arrests, but not to execute crimi- were hanged about his neck and he were
nals without the consent of the Roman drowned in the depth of the sea.—Matt. 18:6.
governor. We remember that the apostles were Of course there will always be a motive,
arrested on several occasions by such officers of good or bad, back of every deed done to the
the Jews.—See Acts 5:17, 18,22,25-40. under-members of his body as well as to the
Both Matthew and Mark speak of this aggre- Head. To find strong motives is not to find valid
gation, under officers from the chief priests and excuses for treacheries. So far as our experience
Pharisees, as a “multitude,” and our Lord’s and judgment go, the lesson is that such treach-
words indicate that they were armed with ery from “false brethren” usually has its spring
sticks and swords such as were common to the in covetousness, lust for influence, power or
people in general, and he does not mention position, and the desire to glorify such unholy
spears, which would probably have been a part ambitions cannot fail to corrupt any heart
of the armament of a band of Roman soldiers. which entertains them. As one has said—
This thought is further emphasized by the fact “Sow a thought, you reap an act;
that it was the high priest’s servant who evi- Sow an act, you reap a habit;
dently made the first assault upon Jesus, and Sow a habit, you reap a character;
received a blow from Peter’s sword. If Roman Sow a character, you reap a destiny.”
soldiers had the matter in charge the high Judas had been doing some of this sowing of
priest’s servant no doubt would have been less evil thoughts for a considerable time before his
officious. thoughts took outward shape in evil acts. He
It is presumed, and apparently on good was covetous of wealth and of influence; he
grounds, that this company seeking Jesus, became the treasurer of the little group of disci-
under the guidance of Judas, went first to the ples, and the intimation of the Scriptures is
upper room which our Lord and the Apostles that he purloined to his own private uses a por-
had left probably less than an hour before. tion of the contributions. As usual, his love for
Finding that Jesus and the eleven were gone, money increased the more he exercised it, until
Judas knew that he would be most likely to find he was willing to betray his Master for thirty
them in the Garden of Gethsemane, for “Jesus pieces of silver—equivalent to about twenty
ofttimes resorted thither with his disciples.” dollars of our money, tho representing in value
John’s account omits the particulars of the of labor a much larger sum. It would seem, too,
betrayal given by the other Evangelists: possi- that Judas was looking forward to the promised
bly the loving disciple felt so much ashamed of Kingdom, and probably anticipated a high posi-
the facts that he preferred not to mention them. tion as royal treasurer of that Kingdom.
Certainly very few acts of treachery ever paral- It is quite possible, indeed probable, we
leled this one, and all mankind, even in their think, that Judas was seriously disappointed in

respect to the result of his betrayal. Apparently that our Lord, instead of fleeing from them,
he expected that our Lord would deliver himself advanced to them, and inquired whom they
by miraculous power from the hands of his ene- sought. Quite possibly some of those in the
mies. This is the most charitable view we would “band” had previous knowledge of the Lord—of
know how to take of his treacherous conduct: his miracles, power over devils, etc., and this
it relieves the blackness of the act only a very may have been the reason for their manifesta-
little, however, for he who would be willing to tion of weakness in retreat and falling to the
despitefully use his best friend, even tempo- ground. Or it is possible that our Lord exercised
rarily, for a money consideration, gives evi- over them a superior mental power which pro-
dence of having prostituted every good and duced this effect, for the purpose of showing
noble sentiment of his being to his love of that he had full power to resist them if he had
money. Indeed, the love of honor may have had chosen to use it.
considerable to do with the matter, for he may The same lesson, we believe, is taught by
have hoped by bringing about this crisis that Peter’s use of the sword upon the high priest’s
our Lord would be compelled to set up the long- servant. We are to remember that one of the
promised Kingdom, or else to own that all his Evangelists records that our Lord instructed
claims and promises were fraudulent. the apostles to take swords with them, and that
Judas surely did succeed in expediting mat- when two were found he said, “It is enough.”
ters, and in bringing about the installation of (Luke 22:36,38.) Our Lord had no thought of
the embryo Kingdom of God; but not in the having his disciples war a carnal warfare on his
manner he expected, nor in any degree to his behalf, as he subsequently stated, “If my king-
own honor or advantage. Thus it must be with dom were of this world then would my servants
those who receive the truth and who profess fight, that I should not be delivered to the
discipleship under it—not in the love of the Jews.” (John 18:36.) The two swords were suffi-
truth, but in the love of honors hoped for, either cient to show that our Lord’s apprehension was
present or future. Let us all who have named not because there were no means of defense,
the name of Christ take heed and watch and nor because of cowardice on the part of his dis-
pray lest there should be in any of us any of the ciples, but merely because of his submission—
elements of this vile character. And let us knowing that his hour was come, and that thus
remember that there are various secret ways, it behooved him to suffer for our sins and to
as well as the more outward ones, in which we enter into his glory.—Luke 24:46.
may betray the Lord and the “brethren.” After this one manifestation of power, as
The evangelist declares that Jesus knew in indicating his full ability to cope with that mul-
advance all things that would come upon him. titude, and indeed his power to have more than
We are elsewhere told that while he prayed, twelve legions of angels to defend him, had he
“There appeared an angel unto him from so desired (Matt. 26:53), we find our Lord fully
heaven, strengthening him.” (Luke 22:43.) This submitting himself to capture, merely making
ministry may have consisted in informing him condition that the disciples might go their way.
of the Father’s will in respect to what things he How grand the character which at such a
should suffer, and how they were to be moment, under such trying conditions, could so
expected, and this knowledge that the matter fully forget self and feel interested merely in
was settled, and the assurance that the Father the welfare of others! How like what we should
would overrule it all, strengthened his heart expect of Him!
and gave him the great calmness which we “That the saying might be fulfilled which he
observe in all his subsequent course. spake, Of them which thou gavest me I have
The “band” sent to apprehend him evidently lost none.” We understand the writer to mean
expected that they might be obliged to seek for that here again in the Master’s course we find
him in the shadows of the trees, etc., and hence an exemplification of his care for his disciples,
they were provided with torches and lanterns. as enunciated in his prayer just before leaving
Unquestionably they were greatly surprised the upper room. While the thought of his prayer

was chiefly in respect to their spiritual inter- vant of God, a son who learned obedience by the
ests, that none of them should be lost, we do things which he suffered. “The cup which the
well to notice this as a corroborative illustra- Father hath given me, shall I not drink it?”
tion of our Lord’s care of the physical interests Indeed, this was the strength of his victory—his
of all who become his disciples. Not a hair of will was fully submitted to the Father’s will,
their heads shall fall; nothing shall be permit- and his faith grasped the fact that the Father
ted to injure them—every event and affair of permitted no unnecessary evils to come upon
life will be overruled for their highest good.— him, but only such as he could and would over-
Matt. 6:32,33. rule for good.
It was probably when Jesus began to be There is a valuable lesson here for all who
bound that Peter drew his sword in his defense; are seeking to walk in the footsteps of the great
perhaps he remembered the Lord’s words of a High Priest,—for all the Royal Priesthood. We
few hours previous, to the effect that his follow- also are to remember that so long as we abide
ers would all forsake him, and his own promise, in Christ, and seek to walk in his footsteps, all
“Although all shall be offended, yet will not I.” the trying experiences of life are carefully mea-
(Mark 14:29.) Noble, zealous Peter! We love sured for us by the Lord—that he does not pour
him for his noble expression of sentiment, and into our cup of sorrow and trial any bitter expe-
for his heroic defense of the Master with the riences that are not needful to us, and that will
sword against superior numbers. It is the cus- not subsequently work out for us a far more
tom of many to decry Peter’s action, as another exceeding and eternal weight of glory. (2 Cor.
of his rash errors. We are to remember, how- 4:17.) With these assurances, and with the evi-
ever, that the Apostles had not yet received the dences of the Father’s faithfulness to our glori-
holy Spirit and therefore could not clearly fied Master and Forerunner, we indeed may
appreciate the fact that the Kingdom to which have strong consolation who have fled for ref-
they were called is a spiritual Kingdom. uge to the hope set before us in the Gospel.—
Besides, as we have seen, he was merely follow- Heb. 6:18-20.
ing the Lord’s counsel in taking the sword with The healing of the smitten ear, our Lord’s
him, and evidently also carrying out the divine last miracle, was most beautifully illustrative
purpose in using it. We see nothing to blame, of his character and teachings. It exemplified
everything to commend. It was a sign of larger his words, “Love your enemies, do good to them
import than Peter and the others there real- that persecute you.” It showed that he was
ized. filled with the divine love which his teachings
But having permitted the matter to go thus inculcated, and that he had no bitterness
far, our Lord restrained Peter, saying, “Suffer toward those who despitefully used and perse-
yet thus far. Put up thy sword into the sheath; cuted him.
the cup which my Father hath given me, shall I The binding of our Lord seems to have been
not drink it?” And so saying he touched his entirely unnecessary, except as the “band”
wounded enemy and healed him. The disciples might desire to make an exhibition of their
were to see, understand, be fully assured, that prowess to those who had sent them. Our Lord
our Lord, in delivering himself to his enemies, seems to have remonstrated in respect to this,
did it voluntarily, and hence the proceedings as per the account given in Mark 14:48,49: “Are
were so pantomimed as to enforce this lesson. ye come out as against a thief, with swords and
How the grace of humility shines out in all with staves, to take me? I was daily with you in
the little affairs of our dear Redeemer’s minis- the Temple, teaching, and ye took me not. But
try; even at this moment of his surrender to his the Scriptures must be fulfilled.” It was then
enemies he does not boast that his course is a that the eleven forsook him and fled. Judas con-
voluntary one, nor seek praise as a martyr! He tinuing with the band went to the house of
declares the simple truth, that the Father Annas the priest, who doubtless had bargained
required this of him as an evidence of his per- with Judas, and no doubt it was at this time
sonal loyalty to him. He confesses himself a ser- that the thirty pieces of silver were paid over,

Judas having now shown a fulfillment of the such betrayals—especially if they be “false
contract. Poor wretched man! The Son of man brethren” who have enjoyed some knowledge of
indeed went to death, as it had been written of the truth. In every instance, however, it will be
him, but this made none the less horrible the observed that altho the trials worked out bless-
treachery, the covetousness and murderous
ing for the Lord and will do so also for all the
spirit that delivered him up to his enemies. So
faithful who suffer with him, the rewards of
with the members of the body of Christ: it must
needs be that offences come—it is a part of the unrighteousness sought by those who take
divine plan that the body of Christ should fill Judas’ course never yield them the honors and
up that which is behind of the afflictions of the blessings they coveted, and for which they sold
Head (Col. 1:24)—but this makes none the less themselves to work evil.
sinful the conduct of those who have to do with

Nisan 14 Jerusalem Trial by Annas, Caiaphas, Sanhedrin; Peter denies 26:57–27:1 14:53–15:1 22:54-71 18:13-27
Matthew 26:57 to 27:1 palms of their hands, Saying, Prophesy

And they that had laid hold on Jesus led unto us, thou Christ, Who is he that smote
him away to Caiaphas the high priest, thee? Now Peter sat without in the palace:
where the scribes and the elders were and a damsel came unto him, saying,
assembled. But Peter followed him afar off Thou also wast with Jesus of Galilee. But
unto the high priest's palace, and went in, he denied before them all, saying, I know
and sat with the servants, to see the end. not what thou sayest. And when he was
Now the chief priests, and elders, and all gone out into the porch, another maid saw
the council, sought false witness against him, and said unto them that were there,
Jesus, to put him to death; But found This fellow was also with Jesus of Naza-
none: yea, though many false witnesses reth. And again he denied with an oath, I
came, yet found they none. At the last do not know the man. And after a while
came two false witnesses, And said, this came unto him they that stood by, and
fellow said, I am able to destroy the tem- said to Peter, Surely thou also art one of
ple of God, and to build it in three days. them; for thy speech betrayeth thee. Then
And the high priest arose, and said unto began he to curse and to swear, saying, I
him, Answerest thou nothing? what is it know not the man. And immediately the
which these witness against thee? But cock crew. And Peter remembered the
Jesus held his peace. And the high priest word of Jesus, which said unto him,
answered and said unto him, I adjure thee Before the cock crow, thou shalt deny me
by the living God, that thou tell us thrice. And he went out, and wept bitterly.
whether thou be the Christ, the Son of When the morning was come, all the chief
God. Jesus saith unto him, Thou hast said: priests and elders of the people took
nevertheless I say unto you, Hereafter counsel against Jesus to put him to death:
shall ye see the Son of man sitting on the
right hand of power, and coming in the Mark 14:53 to 15:1
clouds of heaven. Then the high priest And they led Jesus away to the high priest:
rent his clothes, saying, He hath spoken and with him were assembled all the chief
blasphemy; what further need have we of priests and the elders and the scribes. And
witnesses? behold, now ye have heard his Peter followed him afar off, even into the
blasphemy. What think ye? They palace of the high priest: and he sat with
answered and said, He is guilty of death. the servants, and warmed himself at the
Then did they spit in his face, and buf- fire. And the chief priests and all the council
feted him; and others smote him with the sought for witness against Jesus to put him

to death; and found none. For many bare Peter sat down among them. But a cer-
false witness against him, but their witness tain maid beheld him as he sat by the
agreed not together. And there arose cer- fire, and ear nestly looked upon him, and
tain, and bare false witness against him, said, This man was also with him. And
saying, We heard him say, I will destroy this he denied him, saying, Woman, I know
temple that is made with hands, and within him not. And after a little while another
three days I will build another made without saw him, and said, Thou art also of
hands. But neither so did their witness them. And Peter said, Man, I am not.
agree together. And the high priest stood up And about the space of one hour after
in the midst, and asked Jesus, saying, another confidently affirmed, saying, Of
Answerest thou nothing? what is it which a truth this fellow also was with him: for
these witness against thee? But he held his
he is a Galilaean. And Peter said, Man, I
peace, and answered nothing. Again the
know not what thou sayest. And immedi-
high priest asked him, and said unto him,
ately, while he yet spake, the cock crew.
Art thou the Christ, the Son of the Blessed?
And Jesus said, I am: and ye shall see the And the Lord turned, and looked upon
Son of man sitting on the right hand of Peter. And Peter remembered the word
power, and coming in the clouds of heaven. of the Lord, how he had said unto him,
Then the high priest rent his clothes, and Before the cock crow, thou shalt deny
saith, What need we any further witnesses? me thrice. And Peter went out, and wept
Ye have heard the blasphemy: what think bitterly. And the men that held Jesus
ye? And they all condemned him to be mocked him, and smote him. And when
guilty of death. And some began to spit on they had blindfolded him, they struck
him, and to cover his face, and to buffet him on the face, and asked him, saying,
him, and to say unto him, Prophesy: and Prophesy, who is it that smote thee? And
the servants did strike him with the palms many other things blasphemously spake
of their hands. And as Peter was beneath in they against him. And as soon as it was
the palace, there cometh one of the maids day, the elders of the peo ple and the
of the high priest: And when she saw Peter chief priests and the scribes came
warming himself, she looked upon him, and together, and led him into their council,
said, And thou also wast with Jesus of Naza- saying, Art thou the Christ? tell us. And
reth. But he denied, saying, I know not, he said unto them, If I tell you, ye will
neither understand I what thou sayest. And not believe: And if I also ask you, ye will
he went out into the porch; and the cock not answer me, nor let me go. Hereafter
crew. And a maid saw him again, and began shall the Son of man sit on the right
to say to them that stood by, This is one of hand of the power of God. Then said
them. And he denied it again. And a little they all, Art thou then the Son of God?
after, they that stood by said again to Peter, And he said unto them, Ye say that I
Surely thou art one of them: for thou art a
am. And they said, What need we any
Galilaean, and thy speech agreeth thereto.
fur ther wit ness? for we ourselves have
But he began to curse and to swear, saying,
heard of his own mouth.
I know not this man of whom ye speak. And
the second time the cock crew. And Peter John 18:13-27
called to mind the word that Jesus said unto And led him away to Annas first; for he
him, Before the cock crow twice, thou shalt was father in law to Caiaphas, which was
deny me thrice. And when he thought the high priest that same year. Now
thereon, he wept. And straightway in the Caiaphas was he, which gave counsel to
morning the chief priests held a consultation the Jews, that it was expedient that one
with the elders and scribes and the whole man should die for the people. And Simon
council, and bound Jesus, and carried him
Peter followed Jesus, and so did another
away, and delivered him to Pilate.
disciple: that disciple was known unto the
Luke 22:54-71 high priest, and went in with Jesus into
Then took they him, and led him, and the palace of the high priest. But Peter
brought him into the high priest's house. stood at the door without. Then went out
And Peter followed afar off. And when that other disciple, which was known unto
they had kindled a fire in the midst of the high priest, and spake unto her that
the hall, and were set down together, kept the door, and brought in Peter. Then

saith the damsel that kept the door unto struck Jesus with the palm of his hand,
Peter, Art not thou also one of this man's saying, Answerest thou the high priest so?
disciples? He saith, I am not. And the ser- Jesus answered him, If I have spoken evil,
vants and officers stood there, who had bear witness of the evil: but if well, why
made a fire of coals; for it was cold: and smitest thou me? Now Annas had sent him
they warmed themselves: and Peter stood
bound unto Caiaphas the high priest. And
with them, and warmed himself. The high
priest then asked Jesus of his disciples, Simon Peter stood and warmed himself.
and of his doctrine. Jesus answered him, I They said therefore unto him, Art not thou
spake openly to the world; I ever taught also one of his disciples? He denied it, and
in the synagogue, and in the temple, said, I am not. One of the servants of the
whither the Jews always resort; and in high priest, being his kinsman whose ear
secret have I said nothing. Why askest Peter cut off, saith, Did not I see thee in
thou me? ask them which heard me, what the garden with him? Peter then denied
I have said unto them: behold, they know again: and immediately the cock crew.
what I said. And when he had thus spo-
ken, one of the officers which stood by
THE GREAT HIGH PRIEST ARRAIGNED.—Reprints, p. 2469

JOHN 18:15-27.
“He came unto his own, and his own received him not.”—John 1:11.
ALTHO it is declared that all the disciples fled, eyes of all just persons, and how much blessing
John points out that Peter and himself followed it would have brought to him!
at a distance. Their deep interest in the Master Peter’s failure to take the proper course
would not permit them to go to their homes; brought him later to a still more trying situa-
they must keep him in sight, and note how tion, when a kinsman of the man whose ear he
things would go with him to the very last. They had cut off asked him point-blank the question,
were powerless to assist him against such great “Did not I see thee in the garden with him?”
odds, and in the face of his own refusal to be Matters were getting pretty close for poor
assisted, but they were not powerless to love Peter. It was more now than a question of leav-
still. John, it seems, was somewhat acquainted ing the fire and the privileges and honor of the
at the high priest’s palace, and readily gained high priest’s court: it was now a question of his
entrance, not only for himself but for Peter. identity as the one who had defended Jesus
But these favors and privileges became tests with a sword, and hence a question of his own
to Peter, and led to his denial of the Lord. And arrest and trial at the same tribunal with the
so it is with some of the Lord’s followers of Master. One false step leads naturally to
today. When they are by themselves, or with another; to have now declared for Jesus would
others of like precious faith, they are bold and have been a public testimony that he was a liar,
courageous to confess the Lord and to serve in addition to leading to his apprehension, and
him, but if perchance they get into palaces or so Peter concluded that in self-defense he must
amongst the servants and officers and high not only repeat the lie, and again deny the Mas-
priests of nominal Christianity they are ter, but to make the matter more strong before
ashamed of the Master and fear to confess him, his accusers he began to curse and to swear
lest they should be cast out of the privileges that he knew not Jesus.
enjoyed in the society of those who have not yet Poor Peter! Truly, as our Lord told him,
recognized the truth. Far better would it have Satan had desired to have him, to sift him, and
been for poor Peter had he openly declared, surely he was being severely sifted at this time.
“Yes, I am one of his disciples, and since I pre- It seems almost a miracle that he recovered his
sume that none such are wanted here I will go balance and repented and found forgiveness for
out.” How much so honorable and proper a his sins. It would seem that our Lord’s prayer
course would have reflected to his credit in the on his behalf operated through his previous

announcement to Peter of this denial, for after pointed out that the cause for the arrest must
he had thus denied, and after he had noticed be shown to have been something which pre-
the cock crow, Peter remembered the Lord’s ceded the arrest.
words, “The cock shall not crow till thou hast It is not necessary for us to suppose that the
denied me thrice.” With feelings better imag- officer who struck Jesus with the palm of his
ined than they can be described, Peter hastily hand, and reproved him for improper language
left the High Priest’s apartments now of his toward the Chief Priest, was intentionally
own accord, going out into the shadows of early unjust in the matter. Rather we may suppose
morning, that he might weep bitterly and that, influenced by his desire to appear zealous
entreat the Lord’s forgiveness. in support of the High Priest’s position and
There is a lesson for us in the fact that judgment, this accentuated his mental unbal-
Peter’s failure was along the very line of his ance as a fallen man, and led him to imagine
strength. He was naturally courageous, had evil where there was none. This circumstance,
boasted of it, and yet failed for lack of courage. however, gives us the opportunity for discern-
“When I am weak then I am strong,” implies ing just what our Lord meant by his expression
that he who feels himself strong is really weak, in the sermon on the mount, “Whosoever shall
as in Peter’s case. Let us all learn to specially smite thee on thy right cheek turn to him the
guard our supposedly strong points of charac- other also.” (Matt. 5:39.) Our Lord did not liter-
ter, remembering that we have a wily foe. We ally turn the other cheek to the man and ask
are to realize our weakness, our vulnerableness him to smite that also, nor did he even receive
at any point, except as we keep watch at every the smiting in silence. He was not willing that
point and rely upon the great Captain of our his good conduct and proper language should be
salvation to assist us. evil spoken of without at least a proper
John does not tell the whole of the story; he endeavor to correct the matter. Hence he asked
omits reference to Peter’s cursing and swear- his smiter to point out wherein he had spoken
ing. His love for Brother Peter evidently influ- evil, and suggested to him that if he could not
enced him to omit that portion of the narrative point out the evil he should acknowledge his
not absolutely necessary to confirm the Lord’s wrong in having improperly smitten for an evil
prediction. The account of the cursing and which could not be pointed out.
swearing is given by Mark, whose Gospel In the light of this illustration the Lord’s peo-
record is supposed to have been indited by ple are to understand the command, to turn the
Peter himself, Mark being in a large measure other cheek, to mean simply that they are not
Peter’s amanuensis.—Mark 14:66-72. to resist evil with evil; rather, they are to
Jesus was examined of the High Priest: that receive more evil than return it in kind. On the
functionary, however evil and murderously dis- contrary, however, they are to resist evil with
posed at heart, felt bound to at least preserve good; they are to expostulate with evil-doers, as
the forms of justice, altho from the records else- the Master did, endeavoring with kindness and
where we know that himself and his associates gentleness to have them see the right and the
amongst the priests and Pharisees had already wrong of the questions in dispute.
determined that Jesus must be put to death It would appear that our Lord’s trial by the
because his influence amongst the people was Jews was held before Caiaphas, the acting High
inimical to their own;—because his teachings Priest, the son-in-law of Annas, the proper
cast theirs into the shade and exposed their High Priest according to the Jewish law; and
hollowness, bigotry and hypocrisy. Our Lord the fourteenth verse identifies Caiaphas as the
answered his questions accordingly; refusing to one who had previously declared, “‘It is expedi-
make any specific explanations he merely ent for us that one man should die for the peo-
referred to his teachings, appealing thus to his ple, and that the whole nation perish not.’ And
rights as a Jew. His answer was the perfectly this spake he not of himself, but being High
proper and legal one; he had been arrested Priest that year he prophesied that Jesus
without just cause, and the judge was now should die for that nation; and not for that
seeking to find a cause. Our Lord merely nation only, but that also he should gather

together in one the children of God that were (3) The formal trial before the Sanhedrin at
scattered abroad.”—John 11:50-53. dawn was merely a ceremony—a farce. The
Here is an illustration of how a great truth determination to kill Jesus having been
may be seen from two opposite standpoints. reached long before his arrest, the matter of his
The prophecy of Caiaphas was strictly true,—in condemnation was rushed through for two rea-
strict accord with all the declarations of the sons. (a) The great Jews feared the common
Lord’s Word, and was sent through one of the people would defend Jesus against their
channels which the Lord had been in the habit trumped up charges, which were the only ones
of using (the High Priest’s office) yet the person even they could formulate. (b) The Passover
occupying that office, being out of heart-har- was at hand and they wanted him killed before
mony with the Lord, was out of harmony also it. Ah! how little did they realize that they were
with the various features of the divine plan, being permitted of God to exercise the evil
and became an instigator and cooperator in an desires of their hearts and thus to fulfill types
evil work, which nevertheless was working out and prophecies to the very day.
in harmony with the divine foreknowledge and A lesson on this for God’s people is, that it is
program. not sufficient that we go through a form or cere-
There is a lesson in this also for all of the mony of justice; nor is it sufficient that we know
Lord’s people in respect to every feature of in advance that we cannot circumvent the
divine truth. It is not sufficient that we see cer- divine plan or hinder its fulfillment. Many will
tain facts; it is necessary also that we be in find in the day of reckoning and revealing, that
heart-harmony with the Lord, else we might, they have served God’s purposes without honor
like Caiaphas, aid in fulfilling the Lord’s plan or profit—in a manner that brought upon them
but nevertheless taking a wrong position may condemnation instead of approval. Even the
be bringing ourselves, with others, under a great Adversary Satan will ultimately find (but
curse, while still cooperating in the fulfillment not in any degree to his credit or blessing) that
of the divine plan. Let all who are of the light, all his opposition to God, to Christ, and to “the
and who have received the truth, seek more and brethren,” has been overruled by divine wisdom
more to walk in the light and in the Master’s and power for good, by him who “maketh the
footsteps, carefully avoiding the evils which we wrath of man to praise him.”
see illustrated in the cases of Judas, Peter and It is all-important then, that we have more
Caiaphas. than forms of justice, of righteousness; we must
The trial before the Jews was of three have the spirit of righteousness, a love of righ-
parts:— teousness,—a sincere desire to know and to do
(1) The examination before Annas the legal God’s will, else like as the Jews condemned and
High Priest which was wholly unofficial. He killed the Just One we might with forms of jus-
sent Jesus bound to Caiaphas the official High tice condemn and injure his “brethren.” And to
Priest of Roman appointment, and as such the have the desirable condition of love for God
President of the Sanhedrin, whose court room and for righteousness implies a full consecra-
was probably in the same palace, across the cor- tion of heart to the Lord. Thus every examina-
ridor, where Peter stood warming himself. tion of the subject brings us back to the fact
(2) The preliminary trial before Caiaphas is that full consecration to the Lord, full self-sur-
supposed to have been held between two or render to his will as revealed in his Word, is the
three o’clock on Friday morning—the members only proper and only safe course for any to pur-
of the Sanhedrin or Jewish Court having been sue if they would hope to hear the Master’s
summoned by messengers as soon as Jesus was words, “Well done good and faithful servant,
apprehended. This hearing was preliminary in enter thou into the joys of thy Lord.”
the sense that it examined Jesus and formu- It was during the interim between the 3
lated and decided upon the charges on which it a.m. examination and the 5 a.m. formal con-
would convict at the formal meeting at dawn, viction of our Lord by his influential enemies,
about five o’clock. For the Jewish law forbade a that he was subjected for two hours to the
trial by night.—Luke 22:66-71. mockery and insults described by three of the

Evangelists. (Matt. 26:67, 68; Mark 14:65; they were more ignorant and coarse. The
Luke 22:63-65.) These insults were commit- spirit of Christ, the spirit of love, on the con-
ted by the “servants” and well illustrate the trary, whether in the educated or in the igno-
fact that low minds delight in the misfortunes rant, is a spirit of love, of gentleness, of
of those whom they realize to be their superi- sympathy, of kindness. By their fruits both
ors. These servants manifested the same spirits may be known. “If any man have not
spirit as their masters—the chief priests and the spirit of Christ he is none of his.”
Pharisees—their methods were ruder because
Year 33 Place Event Matthew

Nisan 14 Jerusalem Judas the betrayer hangs himself 27:3-10 [Acts 1:18,19]
Matthew 27:3-10 blood, unto this day. Then was fulfilled

Then Judas, which had betrayed him, that which was spoken by Jeremiah the
when he saw that he was condemned, prophet, saying, And they took the thirty
repented himself, and brought again the pieces of silver, the price of him that was
thirty pieces of silver to the chief priests valued, whom they of the children of
and elders, Saying, I have sinned in that I Israel did value; And gave them for the
have betrayed the innocent blood. And potter’s field, as the Lord appointed me.
they said, What is that to us? see thou to
that. And he cast down the pieces of silver Acts 1:18-19
in the temple, and departed, and went Now this man purchased a field with the
and hanged himself. And the chief priests reward of iniquity; and falling headlong,
took the silver pieces, and said, It is not he burst asunder in the midst, and all his
lawful for to put them into the treasury, bowels gushed out. And it was known unto
because it is the price of blood. And they all the dwellers at Jerusalem; insomuch as
took counsel, and bought with them the that field is called in their proper tongue,
potter’s field, to bury strangers in. Where- Aceldama, that is to say, The field of
fore that field was called, The field of blood.
AN UNFAITHFUL TREASURER’S FALL—Reprints, p. 5552

MATTHEW 26:14-25,47-50; 27:3-10.
“Woe unto that man by whom the Son of Man is betrayed!”—Matthew 26:24.
JUDAS hailed from the south of Palestine, hills are His; and to imply that He would have
while the other eleven of Jesus’ disciples were need to ask for assistance. On the contrary, the
Galileans. It is inferred that because of supe- Scriptures tell us that some voluntarily contrib-
rior business qualities Judas was made the uted to the Master’s support; for instance,
treasurer of the Apostolic company. The friends Joanna the wife of Chuza, Herod’s steward, and
of Jesus noted the fact that He and His follow- others. (Luke 8:3.) Such voluntary donations
ers needed to give their entire time to the her- made it proper that there should be a common
alding of the Kingdom. It is not strange, treasurer for the company, and that he should
therefore, that we read that some voluntarily be of superior business acumen.
donated money for their support. We find no reason for believing that Judas
We cannot imagine Jesus and His Apostles was a bad man at the time of his selection by
begging for money or even “passing the hat” for Jesus to be one of the twelve Apostles. We have
a collection. To have done so would have been to every reason to believe that he developed a bad
discount Jehovah’s declaration that all the gold, character even under the most favorable influ-
all the silver, and the cattle upon a thousand ences—in the continual company of Jesus and

the other Apostles, and with the Message of the treasurer’s bag, was a thief. (John 12:6.)
Kingdom continually in his ears. There was, Doubtless even when appropriating the moneys
however, a beginning to his deflection; and the contributed to the support of the little company
intimation of the Scriptures is that his tempta- of disciples, Judas could have some plausible
tion came along the lines of avarice, selfishness, excuse; for sin is always deceptive. Doubtless
love of money. he would have said, “I laid the money away,
thinking that the time would come when the
“A Root of All Evil”
Master and all of us would have greater need
Alas, how many honest men have been se-
for money, and when my provident foresight
duced from the path of righteousness by the
would be appreciated.” Brooding on the subject
love of money! We remember that one of the
increased his desire for money, and led his
serious charges which Jesus brought against
active business mind to hatch out the plot for
the Pharisees was that they were money-lovers.
the betrayal of Jesus.
It would not seem at all strange if it should
The record is that when Judas perceived that
prove to be true that the difficulty with many
Jesus had been condemned, he had remorse for
Christians today also is along this line of love of
his action and took back the money to the chief
money. It is still true that “the love of money is
priests, wishing to undo his deed. They laughed
a root of all evil.” (1 Timothy 6:10.) The Apostle
at him, declaring that it was no concern of
declares that through this deception many
theirs, but his own, if he had betrayed innocent
pierce themselves with sorrows—not always so
blood. Because the returned money was “blood
seriously as did Judas, however.
money,” they could not put it into the Temple
Judas loved money to such an extent that he
Treasury again. Instead, they purchased there-
was willing to betray his Master for thirty
with a piece of cheap land, a potter’s field, as a
pieces of silver which, on the basis of labor,
burial place for strangers. Thus they fulfilled to
amounted to between two hundred and three
the very letter a prophecy which they had
hundred dollars in value. Others have loved
probably forgotten: “Then was fulfilled that
money to such an extent that they have sold
which was spoken by Jeremy the Prophet, say-
their consciences to gain wealth. Some have
ing, And they took the thirty pieces of silver,
sold the Truth for money believing that they
the price of Him that was valued, whom they of
would prosper in business better by advocating
the children of Israel did value; and they gave
error. Some have sold the Church for money,
them for the potter’s field, as the Lord
and have been willing to preach what they did
appointed.”—Matthew 27:9,10.
not believe for the hire of money and the ap-
The account implies that Judas was sur-
proval of men. Some have sold their nation’s
prised when Jesus was condemned. Apparently
interests for money, bartering their patriotism.
he surmised that Jesus, brought to the crucial
Surely there is great need for every one to be
test, would assert Himself as the Messiah and
on guard against the insidious influence of the
would triumph over His enemies. Judas thus
love of money. But we should clearly distin-
probably thought that he would hasten the
guish between money and the love of money; for
establishment of the Kingdom, in which he
it is the latter which causes ruin and which
hoped to share. For his apology in the end he
entraps and ensnares the soul. Money repre-
could say, “Well, we are ahead just thirty pieces
sents toil, labor, accumulation; and as such it
of silver; and you may thank me for having
should be valued for the good it can do. But to
brought matters to a climax sooner than other-
love money, to serve it, to make it an idol and to
wise.” Thus he would have shone as a hero, as
allow it to alienate our hearts from God, we
well as have demonstrated his financial wisdom
should not do. Let us not forget that this love of
and his suitability for the post of Grand Trea-
money was the primal cause of Judas’ horrible
surer of the Kingdom. But in addition to all
failure.
this, apparently he got a little angry at Jesus
A Fulfilment of Prophecy because the Master had approved of Mary’s
Not at first, but afterward apparently, did conduct in respect to the spikenard. It was
the disciples learn that Judas, who carried the under the impulse of that resentment that he

first sought the priests and the Scribes to nego- prospect of a resurrection. He died like a natu-
tiate for the betrayal. ral brute beast, nor could argument be shown
Oblivion—No Hope of a Resurrection why such a character, who had enjoyed such
We are not hereby suggesting excuses for privileges, should ever have any future oppor-
Judas. There can be no excuse properly offered tunity.
for treachery to God and His Cause. We are Harmony of Two Records
merely pointing out the fact that every trans- As to the fate of Judas, one Scripture tells us
gressor must first consent in his own mind to that he went and hanged himself. (Matthew
his wrong course. In other words, the mind, the 27:5.) Another Scripture declares that his iniq-
conscience, must be perverted before each step uity accomplished the purchase of a field; and
of sin. Hence the words of Jesus are fully justi- that, falling headlong, he burst asunder, and
fied: “Woe unto that man by whom the Son of his bowels gushed out. (Acts 1:18.) To harmo-
Man is betrayed! It had been good for that man nize these two accounts is very simple. Both are
if he had not been born.”—Matt. 26:24. true. To hang himself, he probably chose the
Such treachery, such willingness to hand branch of a tree overhanging a precipice, where
over his Friend, his Teacher, and the One he could the more easily accomplish his pur-
whom he had accepted as the Son of God and pose. If under the strain the rope broke, we can
through whom he had expected the Messianic readily see how his headlong fall took place.
Kingdom, was perfidy of the worst type. With However, the matter of his death is of slight
all the other Apostles, Judas had been called to importance. The important thing is to notice
walk in the footsteps of Jesus and to become a how his soul died, in that he lost his relation-
sharer with Him in the sufferings and trials ship with God and with Christ, and all hope
incidental to loyalty to the Truth, misunder-
therefore of a future life. Yet the Master was
stood by the people, and if faithful to receive
gentle toward him to the very last, giving him
with his Master a share in the Heavenly King-
every opportunity to relent and to retrace his
dom, which is to bless the world. Judas, with
steps, down to the very last act.
the others, had preached the Kingdom, had cast
The fact that God had foreknown from the
out demons, and had healed the sick, by the
beginning that one of the Twelve would betray
power of God operating through the name of
Jesus, the fact that the purchase of the field
Jesus. He had been constantly with the Savior,
and knew of the purity of His life, knew of His with the blood money had already been prophe-
loyalty to God. Therefore all these things con- sied, did not alter the responsibility of Judas for
stituted his responsibility and his guilt. his own fall. It was not God’s foreknowledge
The fact that he suicided implied a fulfill- that injured Judas, but his own wrong course;
ment of Jesus’ words—that Judas wished that and thus it is with all. God’s knowing from the
he had never been born. Every one who suicides beginning whatsoever will come to pass does
declares the same fact. Yet there may be hope not affect us, for He merely knows in respect to
for other suicides, because of their ignorance, us what we will do of our own volition, our own
and because Christ died for all; and they, with yielding to avarice, to sin.
others, must surely have a blessing and an The testimony that Jesus knew in advance
opportunity for everlasting life as a result. who would betray Him does not prove that
But in the case of Judas, all this was dis- Jesus knew this at the time when He chose
counted by the fact that he had already enjoyed Judas. He knew that the Scriptures intimated
such privileges, opportunity and knowledge, that one of His disciples would betray Him; and
and had sinned against light and knowledge. from the beginning of the deflection of Judas
The declaration that he went to his own place, toward sin, toward avarice, Jesus knew that he
his appropriate place, does not signify that must be the one who would commit the traitor-
Judas or anybody else is to be eternally tor- ous deed; yet in no sense of the word did Jesus’
tured as a punishment for sin. Rather, his own conduct lead Judas to the wrong, but rather
place was oblivion, hopeless oblivion, without forewarned him to the contrary.

Nisan 14 Jerusalem Before Pilate, then Herod, and then back to Pilate 27:2,11-14 15:1-5 23:1-12 18:28-38
Jerusalem Delivered to death, after Pilate seeks his release 27:15-30 15:6-19 23:13-25 18:39–19:16
Matthew 27:2,11-30 hall, and gathered unto him the whole

And when they had bound him, they led band of soldiers. And they stripped him,
him away, and delivered him to Pontius and put on him a scarlet robe. And when
Pilate the governor. … And Jesus stood they had plaited a crown of thorns, they
before the governor: and the governor put it upon his head, and a reed in his
asked him, saying, Art thou the King of right hand: and they bowed the knee
the Jews? And Jesus said unto him, Thou before him, and mocked him, saying, Hail,
sayest. And when he was accused of the King of the Jews! And they spit upon him,
chief priests and elders, he answered and took the reed, and smote him on the
nothing. Then said Pilate unto him, head.
Hearest thou not how many things they
witness against thee? And he answered Mark 15:1-19
him to never a word; insomuch that the And straightway in the morning the chief
governor marveled greatly. Now at that priests held a consultation with the elders
feast the governor was wont to release and scribes and the whole council, and
unto the people a prisoner, whom they bound Jesus, and carried him away, and
would. And they had then a notable pris- delivered him to Pilate. And Pilate asked
oner, called Barabbas. Therefore when him, Art thou the King of the Jews? And
they were gathered together, Pilate said he answering said unto him, Thou sayest
unto them, Whom will ye that I release it. And the chief priests accused him of
unto you? Barabbas, or Jesus which is many things: but he answered nothing.
called Christ? For he knew that for envy And Pilate asked him again, saying,
they had delivered him. When he was set Answerest thou nothing? behold how
down on the judgment seat, his wife sent many things they witness against thee.
unto him, saying, Have thou nothing to do But Jesus yet answered nothing; so that
with that just man: for I have suffered Pilate marveled. Now at that feast he
many things this day in a dream because released unto them one prisoner, whom-
of him. But the chief priests and elders soever they desired. And there was one
persuaded the multitude that they should named Barabbas, which lay bound with
ask Barabbas, and destroy Jesus. The them that had made insurrection with
governor answered and said unto them, him, who had committed murder in the
Whether of the twain will ye that I release insurrection. And the multitude crying
unto you? They said, Barabbas. Pilate aloud began to desire him to do as he had
saith unto them, What shall I do then with ever done unto them. But Pilate answered
Jesus which is called Christ? They all say them, saying, Will ye that I release unto
unto him, Let him be crucified. And the you the King of the Jews? For he knew
governor said, Why, what evil hath he that the chief priests had delivered him for
done? But they cried out the more, say- envy. But the chief priests moved the peo-
ing, Let him be crucified. When Pilate saw ple, that he should rather release
that he could prevail nothing, but that Barabbas unto them. And Pilate answered
rather a tumult was made, he took water, and said again unto them, What will ye
and washed his hands before the multi- then that I shall do unto him whom ye call
tude, saying, I am innocent of the blood of the King of the Jews? And they cried out
this just person: see ye to it. Then again, Crucify him. Then Pilate said unto
answered all the people, and said, His them, Why, what evil hath he done? And
blood be on us, and on our children. Then they cried out the more exceedingly, Cru-
released he Barabbas unto them: and cify him. And so Pilate, willing to content
when he had scourged Jesus, he delivered the people, released Barabbas unto them,
him to be crucified. Then the soldiers of and delivered Jesus, when he had
the governor took Jesus into the common scourged him, to be crucified. And the

soldiers led him away into the hall, called unto them at the feast.) And they cried
Praetorium; and they call together the out all at once, saying, Away with this
whole band. And they clothed him with man, and release unto us Barabbas: (Who
purple, and plaited a crown of thorns, and for a certain sedition made in the city, and
put it about his head, And began to salute for murder, was cast into prison.) Pilate
him, Hail, King of the Jews! And they therefore, willing to release Jesus, spake
smote him on the head with a reed, and again to them. But they cried, saying,
did spit upon him, and bowing their knees Crucify him, crucify him. And he said unto
worshiped him. them the third time, Why, what evil hath
he done? I have found no cause of death
Luke 23:1-25 in him: I will therefore chastise him, and
And the whole multitude of them arose, let him go. And they were instant with
and led him unto Pilate. And they began loud voices, requiring that he might be
to accuse him, saying, We found this fel- crucified. And the voices of them and of
low perverting the nation, and forbidding the chief priests prevailed. And Pilate gave
to give tribute to Caesar, saying that he sentence that it should be as they
himself is Christ a King. And Pilate asked required. And he released unto them him
him, saying, Art thou the King of the that for sedition and murder was cast into
Jews? And he answered him and said, prison, whom they had desired; but he
Thou sayest it. Then said Pilate to the delivered Jesus to their will.
chief priests and to the people, I find no
fault in this man. And they were the more John 18:28-40
fierce, saying, He stirreth up the people, Then led they Jesus from Caiaphas unto
teaching throughout all Jewry, beginning the hall of judgment: and it was early;
from Galilee to this place. When Pilate and they themselves went not into the
heard of Galilee, he asked whether the judgment hall, lest they should be defiled;
man were a Galilaean. And as soon as he but that they might eat the passover.
knew that he belonged unto Herod’s juris- Pilate then went out unto them, and said,
diction, he sent him to Herod, who himself What accusation bring ye against this
also was at Jerusalem at that time. And man? They answered and said unto him, If
when Herod saw Jesus, he was exceeding he were not a malefactor, we would not
glad: for he was desirous to see him of a have delivered him up unto thee. Then
long season, because he had heard many said Pilate unto them, Take ye him, and
things of him; and he hoped to have seen judge him according to your law. The Jews
some miracle done by him. Then he ques- therefore said unto him, It is not lawful for
tioned with him in many words; but he us to put any man to death: That the say-
answered him nothing. And the chief ing of Jesus might be fulfilled, which he
priests and scribes stood and vehemently spake, signifying what death he should
accused him. And Herod with his men of die. Then Pilate entered into the judgment
war set him at naught, and mocked him, hall again, and called Jesus, and said unto
and arrayed him in a gorgeous robe, and him, Art thou the King of the Jews? Jesus
sent him again to Pilate. And the same answered him, Sayest thou this thing of
day Pilate and Herod were made friends thyself, or did others tell it thee of me?
together: for before they were at enmity Pilate answered, Am I a Jew? Thine own
between themselves. And Pilate, when he nation and the chief priests have delivered
had called together the chief priests and thee unto me: what hast thou done? Jesus
the rulers and the people, Said unto them, answered, My kingdom is not of this
Ye have brought this man unto me, as one world: if my kingdom were of this world,
that perverteth the people: and, behold, I, then would my servants fight, that I
having examined him before you, have should not be delivered to the Jews: but
found no fault in this man touching those now is my kingdom not from hence. Pilate
things whereof ye accuse him: No, nor yet therefore said unto him, Art thou a king
Herod: for I sent you to him; and, lo, then? Jesus answered, Thou sayest that I
nothing worthy of death is done unto him. am a king. To this end was I born, and for
I will therefore chastise him, and release this cause came I into the world, that I
him. (For of necessity he must release one should bear witness unto the truth. Every

one that is of the truth heareth my voice. that saying, he was the more afraid; And
Pilate saith unto him, What is truth? And went again into the judgment hall, and
when he had said this, he went out again saith unto Jesus, Whence art thou? But
unto the Jews, and saith unto them, I find Jesus gave him no answer. Then saith
in him no fault at all. But ye have a cus- Pilate unto him, Speakest thou not unto
tom, that I should release unto you one at me? knowest thou not that I have power
the passover: will ye therefore that I to crucify thee, and have power to release
release unto you the King of the Jews? thee? Jesus answered, Thou couldest have
Then cried they all again, saying, Not this no power at all against me, except it were
man, but Barabbas. Now Barabbas was a given thee from above: therefore he that
robber. delivered me unto thee hath the greater
John 19:1-16 sin. And from thenceforth Pilate sought to
Then Pilate therefore took Jesus, and release him: but the Jews cried out, say-
scourged him. And the soldiers plaited a ing, If thou let this man go, thou art not
crown of thorns, and put it on his head, Caesar’s friend: whosoever maketh him-
and they put on him a purple robe, And self a king speaketh against Caesar. When
said, Hail, King of the Jews! and they Pilate therefore heard that saying, he
smote him with their hands. Pilate there- brought Jesus forth, and sat down in the
fore went forth again, and saith unto judgment seat in a place that is called the
them, Behold, I bring him forth to you, Pavement, but in the Hebrew, Gabbatha.
that ye may know that I find no fault in And it was the preparation of the pass-
him. Then came Jesus forth, wearing the over, and about the sixth hour: and he
crown of thorns, and the purple robe. And saith unto the Jews, Behold your King! But
Pilate saith unto them, Behold the man! they cried out, Away with him, away with
When the chief priests therefore and offi- him, crucify him. Pilate saith unto them,
cers saw him, they cried out, saying, Cru- Shall I crucify your King? The chief priests
cify him, crucify him. Pilate saith unto answered, We have no king but Caesar.
them, Take ye him, and crucify him: for I Then delivered he him therefore unto
find no fault in him. The Jews answered them to be crucified. And they took Jesus,
him, We have a law, and by our law he and led him away.
ought to die, because he made himself the
Son of God. When Pilate therefore heard
THE “GOOD CONFESSION” BEFORE PILATE.—Reprints, p. 2470

JOHN 18:28-40; 1 TIMOTHY 6:13.
“I find no fault in him.”—John 19:4.
PILATE, the Roman governor of Judea, had in might be chagrined and humiliated, as well as
his hands the power of life and death. The Jew- himself, because few would care to confess
ish Sanhedrin was permitted to govern the themselves disciples of one who had been pub-
country in a religious way, according to Jewish licly executed as a criminal,—condemned by
law and custom, but had no power to order pub- both civil and ecclesiastical judges. Thus they
lic execution. Apparently they did have the hoped to nip in the bud the new system of reli-
power to stone to death for blasphemy (the gious teaching, which, if it continued, would
charge on which they condemned Jesus) as in evidently entirely subvert their own influence
the case of Stephen (Acts 7:58); and hence we with the people. Thus unwittingly these evil-
may suppose that they had such a power in doers were carrying out the very arrangements
respect to Jesus, but failed to exercise it lest the foreordained of God—and doing so in the full
people should resent the injustice. Moreover, exercise of their own evil volition.
quite possibly they realized the wide influence As already noted, the formal condemnation of
already attained by his teachings, and desired our Lord before the Jewish Sanhedrin occurred
to make his execution as public and as disgrace- at dawn, five to six o’clock, and immediately
ful as possible—to the intent that his followers they hurried him to Pilate’s judgment hall,

intent on getting him into the hands of the to shame the members of “the body of Christ”
Roman soldiers for execution at the earliest probably are ignorant of what they do. Never-
possible moment, so that the multitudes might theless they put themselves under the Lord’s
realize his case as beyond the power of their sentence, “It were better that a mill-stone were
intervention. Nor had the Jewish rulers any hanged about his neck, and he cast into the
particular reason to suspect that Pilate would sea.” (Luke 17:2.) Let us each therefore beware,
hesitate at all to order an execution. Pilate and keep the heart, out of which are the issues
seems to have had a reputation for cruelty.
of life.
Philo speaks of “his corruption, his acts of inso-
Had the hearts of those Pharisees been in
lence, his habit of insulting the people, his cru-
proper condition, full of love of righteousness
elty, his continual murders of people untried
and uncondemned, and his never-ending and and truth, and appreciative of whatsoever
most grievous inhumanity at all times—a man things are true, whatsoever things are honest,
of most ferocious passions, very merciless as whatsoever things are just, whatsoever things
well as very obstinate.” Apparently the rulers of are pure, whatsoever things are lovely, whatso-
the Jews had frequent cause to appeal to Pilate ever things are of good report, they could not
to be merciful, and generally without effect; have made the mistake of rejecting and crucify-
they seem to have taken for granted that if any ing the Lamb of God. Similarly, those who have
prisoner were brought to him with a request for the spirit of love for the brethren will be hin-
execution he would take pleasure in complying. dered from becoming in any manner their perse-
We are reminded of our Lord’s words to the cutors. Only such can properly eat of the
Pharisees, “Ye outwardly appear righteous antitypical Passover.
unto men, but within ye are full of hypocrisy The Roman governor, knowing of the pecu-
and iniquity,” when we read that these very liar custom of the Jews in respect to their Pass-
persons who murderously were scheming for over time, accommodated himself to their
the destruction of the Just One would not enter theory and had his chair of state brought out-
into Pilate’s judgment hall, “lest they should be side the judgment hall to what was known as
defiled,” and thus be hindered from celebrating the Place of the Pavement, an elevated plat-
the Passover. How wretchedly inconsistent and form. Jesus was called up on this platform for
hypocritical they were! They feared that examination, while the Jews standing outside
Pilate’s judgment hall, being under jurisdiction of the unhallowed ground made known to Pilate
of the Gentiles, might have in it some leaven (a their accusations. They evidently expected that
symbol of sin), and realized not that the real
the mere presentation of Jesus as a prisoner for
leaven of sin had permeated and thoroughly
crucifixion would be sufficient. Apparently they
saturated their own hearts—anger, malice,
had not even expected to be required to make
hatred, envy, strife.
an accusation; hence their answer, “If he were
What a lesson the Lord’s people have here:
for we are to remember that these heart-cor- not a malefactor [evil-doer] we would not have
rupted conspirators were the professed holiness delivered him up unto thee.” Some have sug-
people of their day and church. While it is not gested, in harmony with the character of Pilate
in the power of any today to crucify the Lord and his probable disrespect for the Pharisees,
and put him to an open shame, it is within our that his question rather was, “What accusation
power to put to shame, to crucify, his “breth- do you bring against him?” as tho he would
ren”—the members of his body. And we fear give the implication that Jesus rather had
that some today are doing this with as much ground for making accusation against the Phar-
self-deception as was exercised by these chief isees—which of course was the case. The hard-
priests and Pharisees who secured our Lord’s ened Roman no doubt had become an expert
crucifixion. True, the Pharisees knew not what reader of human character, and could readily
they did, as Peter says, “I wot that through see that there were no criminal features in our
ignorance ye did it, as did also your rulers.” Lord’s countenance, and many in those of his
(Acts 3:17.) And so likewise today any who put accusers.

To the surprise of the priests and Pharisees, peace of the nation. It would seem therefore
Pilate turned Jesus over again to them, saying that Pilate had previously heard from some
in substance, This is some petty religious quar- quarter about the riding of Jesus on the ass,
rel with which I care to have nothing to do; take and as being hailed by the people as the Son of
the prisoner and do with him according to your David a few days previously. That this was not
own laws and customs—imprisoning him, or part of the accusation of the Jews seems evi-
causing him to be beaten, or whatever you may dent from our Lord’s reply to Pilate, “Sayest
think proper, according to your law. But, thirst- thou this thing of thyself, or did others tell it
ing for our Lord’s death, his persecutors thee of me?” Are you an interested inquirer
revealed their real condition of heart, saying, after the truth on this subject, or are you
“It is not lawful for us to put any man to death.” merely calling up a matter of which you have
Hard, cruel, unmerciful tho he was, Pilate heard? Pilate’s reply, “Am I a Jew?” was tanta-
realized the true situation—that the guilty mount to saying, What do I know about your
were pursuing the innocent to death. That he Jewish hopes and expectations? I am the
might have the better opportunity for thinking Roman governor, and if you are a king it is your
quietly, and also for hearing what Jesus would own nation and its chief representatives that
say in self-defense, Pilate left the Jews and have delivered you to me. What have you done,
called Jesus unto him into the judgment hall, if you are their king, that makes your subjects
where they conversed. There must have been thus disloyal to you? Apparently there is no
something very striking in our Lord’s personal great danger of your exercising any power
appearance to have caused Pilate to consider against the Roman empire; you are meek, gen-
for a moment the rejection of the demands of tle, lowly, unresisting yourself, and your people
the Jewish Court or Sanhedrin, for altho he had are crying out against you. King of the Jews,
full power of life and death it was incumbent explain this peculiar situation!
upon him, as his first duty, to preserve the Then Jesus explained that his Kingdom is
peace and tranquility of his dominion; and this not of this order of things, otherwise he would
implied that in a general way at least he must have servants to fight and to defend him, and
keep on the popular side, especially when the would not be as at present, at the mercy of his
popular side embraced the chief men of the enemies; and that his kingdom had not yet com-
province, and particularly when those chief menced. Astonished, and perhaps with some
men desired the execution of one whom they degree of sympathy for a great ruler under such
denounced as a disturber of the peace. Pilate’s humiliating conditions, Pilate asks, Do you
position was in many respects a delicate one: he then claim that you are a king? Our Lord
must please the government at Rome, and he answers, “Thou sayest,” that is, Your statement
must avoid unnecessary disputes with the local is correct; I am a King. “To this end was I born,
authorities, who in the present instance were and for this cause came I into the world, that I
evidently so determined that they would have might bear witness unto the truth. Everyone
created a general disturbance rather than that that is of the truth heareth my voice.”
their evil scheme should come to naught. The This was the good confession which our Lord
fact is that six years later these people did send witnessed before Pontius Pilate, to which the
to the Roman Emperor such complaints against Apostle refers. (1 Tim. 6:13.) He confessed his
Pilate as secured his removal. kingship and its divine authority. We are not to
Alone with Jesus, Pilate’s question was, “Art wonder that Pilate was incredulous of our
thou King of the Jews?” The Jews had not made Lord’s claims to kingship, and that he probably
such a charge against Jesus; indeed, they were thought him a fanatic. We are rather to remem-
far from wishing to acknowledge the Galilean ber that remarkably few of those who have
as King of the Jews, or as being thus recognized heard of Jesus have recognized the truth of this
by any number; they had thus far merely statement that he is a King. How few, even
charged that Jesus was an evil-doer, an insur- amongst professed Christians, recognize the
rectionist, whose death was necessary to the kingly office of our Lord! Many who realize that

Jesus was indeed the Man of Sorrows, the true followers of Jesus their lives in pre-
acquainted with grief, and some who realize senting themselves living sacrifices, holy and
that he died for our sins, have never yet seen acceptable to God through Christ Jesus. Let
that he purchased not only man but the empire each one who hopes to be a joint-heir with the
originally given to the first Adam. Many can Prince of Life in the Kingdom witness to the
realize our Lord in the attitude of Priest who truth—a good confession respecting the King-
fail to realize that he is also to be a King, and dom, its foundation and ultimate superstruc-
that throughout the Millennial age he will be a ture in glory.
Priest upon his throne, “after the order of A very short discourse on such a text was
Melchizedec,” his Church and Bride being asso- quite sufficient for Pilate. He had no desire to
ciated with him and sharing in both his priestly enter into a theological discussion, which could
and his kingly offices. only reflect unfavorably upon his own past
The priestly office speaks mercy, forgiveness record. He broke off the conversation suddenly,
and grace to help; but the kingly office is no less saying, “What is truth?”—as tho he would say,
essential to the world’s salvation—men must be Who is truthful? Where is absolute justice to be
delivered from the bondage of sin and death— found, absolute truth, absolute probity? And
and must be ruled with the iron rod in order to without waiting for an answer he left Jesus in
develop them and fit them for life everlasting; the judgment hall, went forth to the Place of the
and all of this work belongs to him who re- Pavement, and addressed the waiting Sanhed-
deemed us with his own precious blood. It is rin and their multitude of servants and hang-
well that we remember, too, that a very large ers-on, brought with them to give evidence of
proportion of our Lord’s parables related to the popular clamor.
Kingdom in its various stages—now embryotic, Pilate announced his decision, “I find in him
by and by to be set up with full power and no fault at all.” Then the Jews, fearing that
authority to overthrow evil and to bring in ever- their prey was about to escape, began to
lasting righteousness. bethink themselves of charges to be formulated.
This Kingdom is to be a Kingdom of truth, of They did not mention the charge on which they
righteousness and of love, working well for its themselves had convicted Jesus, falsely,
subjects, and our Lord’s mission at the first ad- namely, blasphemy; for this would have been
vent was to lay the foundation for that King- no crime whatever in the eyes of the Roman
dom by witnessing to the truth—the truth that governor. Instead, they made three charges,
God is both just and loving, and is willing to viz., (1) sedition—agitation of the people
receive back into harmony with himself all who against the existing order of things; (2) that he
love truth and righteousness. It was our Lord’s interfered with the collection of taxes, teaching
faithfulness to the truth that brought upon him the people that it was improper to pay tribute-
the opposition of those who were blinded by the money to a foreign power; and (3) that he made
Adversary, hence his statement that he came to claims of being a king.—Luke 23:2.
bear witness to the truth is a brief statement of But now learning that Jesus’ home and prin-
his mission. It was his witness to the truth that cipal ministry was in Galilee, Pilate thought to
cost him his life, and it was the giving of his life relieve himself by referring the entire matter to
in defense of the truth that constituted the Herod, who had charge of the province of Gali-
redemption price. Similarly all of the Lord’s fol- lee, and who was then at Jerusalem, at a palace
lowers are to bear witness to the truth—the not far distant. This was the Herod who had
truth in respect to God’s character and plan— caused the death of John the Baptist. Luke tells
the features of that plan accomplished at the us (23:8) that Herod was very glad to see Jesus,
first advent in the redemption of the world, and for having heard much respecting him he hoped
the features of that plan yet to be accomplished also to see some miracle performed by him.
in the second advent, in the deliverance of the Herod questioned our Lord with many words,
world from the bondage of sin and corruption. It but received no response whatever, while the
is such witness to the truth that is to cost all chief priests and scribes grew the more vehe-

ment in their accusations, seeing that Jesus the human race. He was such an one as any
denied nothing that they said, and that thus people might have been glad to honor as their
they were not called upon for proofs. king. He evidently hoped that some impression
Herod no doubt was piqued as well as disap- would be made upon the clamoring throng
pointed by our Lord’s conduct, and unable to which accused Jesus. But he was mistaken;
gain entertainment from him as expected, he they clamored so much the more, “Crucify him!
and his guard took sport in mocking the Crucify him!” Meantime Pilate’s wife had heard
Redeemer’s claims of dignity and kingship. of the trial and had sent Pilate word respecting
But with a desire to return Pilate’s compli- her dream, and advice that he have no part in
ment, and perhaps with some little touch of doing injury to this just person.—Matt. 27:19.
remorse of conscience in respect to the behead- Pilate immediately said to the Jews, Take
ing of John the Baptist, Herod disposed of his him and crucify him, if that is your law. But
responsibilities in the case by returning our altho thus assured that the Roman governor
Lord to Pilate. It was after our Lord’s return to would not interfere in the matter, the Pharisees
Pilate’s judgment hall that the latter, appar- hesitated about accepting the proposition; they
ently as a final effort to appease the Jews, to much preferred that the crucifixion should be in
preserve the peace of the country, and yet to let the hands of the Roman governor and his sol-
go one whom he clearly discerned to be inno- diers, lest the friends of Jesus and the multi-
cent, announced that in view of the clamor tudes who had been healed and taught by him
against Jesus he would cause him to be should come to his assistance and overpower
scourged, altho he found no fault in him. He them; hence they answered Pilate that accord-
evidently hoped that by the infliction of the ing to their law Jesus should die, because he
scourging (whipping) and incidental humilia- made himself the Son of God. They perverted
tion, that the spirit of malice on the part of the the truth in their endeavor to uphold their
accusers would be satisfied, and that they course, for the Law did not prescribe death as a
would peaceably agree to his release. Appar- penalty for the claim of being the Son of God.
ently the scourging was done in some interior Had our Lord claimed to be the Father he
apartment by the Roman soldiers; and probably would have come under the terms of the death
with the full consent of Pilate a cast-off royal penalty for blasphemy, but there was no such
robe and a crown of thorns were put upon our penalty, nor was it blasphemy, to call himself,
Lord. Evidently this proceeding would furnish as he did, the Son of God.
amusement to the unsympathetic soldiery, and When Pilate heard of this he was the more
so much shame and contempt cast upon our alarmed. The features of Jesus were impressive
Lord might at least satisfy his persecutors, if it of themselves, but if one possessing such fea-
did not awaken sympathy. tures made the claim of relationship to God
Acting in harmony with this thought, Pilate there certainly was some ground for fear. Pilate
came again before the Jews, and caused our still withstood the Jewish clamor, and sought to
Lord to be led forth, weak, exhausted and mis- release our Lord. Then the Jews, as a last
erable-looking, from the trying experiences of resort, threatened Pilate by implication, crying
the night, supplemented by the painful and out, “If thou let this man go thou art not
weakening influence of the scourging just Caesar’s friend: whosoever maketh himself a
received. With his crown of thorns and soiled king speaketh against Caesar.” They thus inti-
purple robe he must have been a pitiable sight mated that if Pilate frustrated their designs,
indeed, and yet the noble outlines of his perfect and refused to crucify Jesus as they demanded,
manhood must still have been striking, and no they would report him to Caesar as an enemy of
doubt suggested the words of Pilate which have his empire, a succorer of seditious persons, a
echoed down the centuries since, “Behold the fosterer of rival kings in the empire. Pilate
man!” (John 19:5.) Pilate evidently was could not stand against this argument, and
impressed with our Lord’s personality; never washed his hands in the presence of the multi-
before had he seen so splendid a specimen of tude, saying by this act, as well as in words, “I

am innocent of the blood of this just person; see their children for the past eighteen centuries,
ye to it.” And when the Jews cried out, “His and even yet their cup of anguish is not filled to
blood be upon us and upon our children,” Pilate the full. “Jacob’s trouble” will be no unimpor-
delivered him to be crucified.—Matt. 27:24,25. tant one in the great time of trouble that is just
We are not of those who condemn Pilate; he approaching; but we thank God on their behalf
was a servant of the empire, charged with doing that deliverance is nigh for them, as well as for
everything reasonable to preserve peace in his all others of the groaning creation. How blessed
dominions, and only a clearly enlightened and the thought that when they shall look upon him
fully consecrated saint could have been whom they pierced, and wail because of him, it
expected to do more than Pilate did for the will not be with tears of hopeless sorrow; for the
release of Jesus. Our Lord in no sense inti- Lord “shall pour upon them the spirit of grace
mated guilt on the part of Pilate. The responsi- and of supplication, and they shall mourn for
bility was assumed by the Jews, and surely its him as one mourneth for his first-born.”—Zech.
penalty has rested heavily upon them and upon 12:10.
JESUS BEFORE PILATE.—Reprints, p. 1809

MARK 15:1-15;—MATTHEW 27:1-30; LUKE 23:1-25; JOHN 18:28-40; 19:1-16.
“But Jesus yet answered nothing, so that Pilate marvelled.”
SINCE THE informal meeting of the Sanhedrin of truth, and to these were added numerous
described in the preceding lesson could not give petty individual charges. But to none of them
a legal sentence before sunrise, this morning did the Lord make reply, so that Pilate mar-
meeting and consultation were merely for the veled that he made no effort at self-defense in
purpose of ratifying the conclusions then the midst of such danger.
reached. They then delivered Jesus bound unto Verses 6-14. The several efforts of Pilate to
Pilate, the whole company escorting him release his innocent prisoner, who, he discov-
thither to make sure that their purpose should ered, had been delivered to him for envy, were
be accomplished.—Luke 23:1. unavailing before the boisterous mob who,
Verses 2-5. The wicked shrewdness of the instigated by their rulers, loudly clamored for
Sanhedrin, in preferring the charge of blas- his death, and that by the most ignominious
phemy, for its effect upon the people before and cruel method, crucifixion, so that his mem-
whom they desired to appear very zealous for
ory should ever be covered with infamy.
the law, while an entirely different, but equally
Verse 15. Then Pilate, who was influenced
false, set of charges was brought against him
more by considerations of policy than of princi-
before Pilate, the Roman governor, who cared
ple, willing to satisfy the people, delivered
nothing for their religious ideas, is very mani-
fest. The accusation brought before Pilate Jesus to be scourged and crucified, yet at the
involved the charge of treason, a charge most same time protesting the innocence of his pris-
likely to arouse the indignation and wrath of oner and washing his hands in token of his own
the Roman rulers. They accused him of sedi- innocence in thus delivering up to them this
tious agitation, of prohibiting the payment of just person. Not until he himself was threat-
tribute money, and of assuming the title of ened by the mob to be reported to Caesar as one
King of the Jews, and thus apparently of con- hostile to the government and a traitor to his
spiring against Caesar and the Roman govern- trust in encouraging seditions and conspiracy
ment. against the government, did he relinquish his
While the second charge was entirely false efforts to save Jesus.—John 19:12-16; Matt.
(Matt. 22:21), the other two had an appearance 27:24,25.

~3 pm Fri. Golgotha, Jerusalem Jesus’ death on the cross and associated events 27:31-56 15:20-41 23:26-49 19:16-30
Nisan 14 Jerusalem Jesus’ body removed from the cross and buried 27:57-61 15:42-47 23:50-56 19:31-42
Matthew 27:31-66 Jesus, when he had cried again with a

And after that they had mocked him, they loud voice, yielded up the ghost. And,
took the robe off from him, and put his behold, the veil of the temple was rent in
own raiment on him, and led him away to twain from the top to the bottom; and the
crucify him. And as they came out, they earth did quake, and the rocks rent; And
found a man of Cyrene, Simon by name: the graves were opened; and many bodies
him they compelled to bear his cross. And of the saints which slept arose, And came
when they were come unto a place called out of the graves after his resurrection,
Golgotha, that is to say, a place of a skull, and went into the holy city, and appeared
They gave him vinegar to drink mingled unto many. Now when the centurion, and
with gall: and when he had tasted thereof, they that were with him, watching Jesus,
he would not drink. And they crucified saw the earthquake, and those things that
him, and parted his garments, casting were done, they feared greatly, saying,
lots: that it might be fulfilled which was Truly this was the Son of God. And many
spoken by the prophet, They parted my women were there beholding afar off,
garments among them, and upon my ves- which followed Jesus from Galilee, minis-
ture did they cast lots. And sitting down tering unto him: Among which was Mary
they watched him there; And set up over Magdalene, and Mary the mother of James
his head his accusation written, THIS IS and Joses, and the mother of Zebedee’s
JESUS THE KING OF THE JEWS. Then were
children. When the even was come, there
there two thieves crucified with him, one came a rich man of Arimathaea, named
on the right hand, and another on the left.
Joseph, who also himself was Jesus’ disci-
And they that passed by reviled him, wag-
ple: He went to Pilate, and begged the
ging their heads, And saying, Thou that
body of Jesus. Then Pilate commanded the
destroyest the temple, and buildest it in
body to be delivered. And when Joseph
three days, save thyself. If thou be the
had taken the body, he wrapped it in a
Son of God, come down from the cross.
clean linen cloth, And laid it in his own
Likewise also the chief priests mocking
him, with the scribes and elders, said, He new tomb, which he had hewn out in the
saved others; himself he cannot save. If rock: and he rolled a great stone to the
he be the King of Israel, let him now come door of the sepulcher, and departed. And
down from the cross, and we will believe there was Mary Magdalene, and the other
him. He trusted in God; let him deliver Mary, sitting over against the sepulcher.
him now, if he will have him: for he said, I Now the next day, that followed the day of
am the Son of God. The thieves also, the preparation, the chief priests and
which were crucified with him, cast the Pharisees came together unto Pilate, Say-
same in his teeth. Now from the sixth ing, Sir, we remember that that deceiver
hour there was darkness over all the land said, while he was yet alive, After three
unto the ninth hour. And about the ninth days I will rise again. Command therefore
hour Jesus cried with a loud voice, saying, that the sepulcher be made sure until the
Eli, Eli, lama sabachthani? that is to say, third day, lest his disciples come by night,
My God, my God, why hast thou forsaken and steal him away, and say unto the
me? Some of them that stood there, when people, He is risen from the dead: so the
they heard that, said, This man calleth for last error shall be worse than the first.
Elijah. And straightway one of them ran, Pilate said unto them, Ye have a watch:
and took a sponge, and filled it with vine- go your way, make it as sure as ye can.
gar, and put it on a reed, and gave him to So they went, and made the sepulcher
drink. The rest said, Let be, let us see sure, sealing the stone, and setting a
whether Elijah will come to save him. watch.

Mark 15:20-47 mother of James the less and of Joses,
And when they had mocked him, they and Salome; (Who also, when he was in
took off the purple from him, and put his Galilee, followed him, and ministered unto
own clothes on him, and led him out to him;) and many other women which came
crucify him. And they compel one Simon a up with him unto Jerusalem. And now
Cyrenian, who passed by, coming out of when the even was come, because it was
the country, the father of Alexander and the preparation, that is, the day before
Rufus, to bear his cross. And they bring the sabbath, Joseph of Arimathaea, an
him unto the place Golgotha, which is, honorable counselor, which also waited for
being interpreted, The place of a skull. the kingdom of God, came, and went in
And they gave him to drink wine mingled boldly unto Pilate, and craved the body of
with myrrh: but he received it not. And Jesus. And Pilate marveled if he were
when they had crucified him, they parted already dead: and calling unto him the
his garments, casting lots upon them, centurion, he asked him whether he had
what every man should take. And it was been any while dead. And when he knew
the third hour, and they crucified him. And it of the centurion, he gave the body to
the superscription of his accusation was Joseph. And he bought fine linen, and took
written over, THE KING OF THE JEWS. And him down, and wrapped him in the linen,
with him they crucify two thieves; the one and laid him in a sepulcher which was
on his right hand, and the other on his hewn out of a rock, and rolled a stone
left. And the Scripture was fulfilled, which unto the door of the sepulcher. And Mary
saith, And he was numbered with the Magdalene and Mary the mother of Joses
transgressors. And they that passed by beheld where he was laid.
railed on him, wagging their heads, and
Luke 23:26-56
saying, Ah, thou that destroyest the tem-
And as they led him away, they laid hold
ple, and buildest it in three days, Save
upon one Simon, a Cyrenian, coming out
thyself, and come down from the cross.
of the country, and on him they laid the
Likewise also the chief priests mocking
cross, that he might bear it after Jesus.
said among themselves with the scribes,
And there followed him a great company
He saved others; himself he cannot save. of people, and of women, which also
Let Christ the King of Israel descend now bewailed and lamented him. But Jesus
from the cross, that we may see and turning unto them said, Daughters of
believe. And they that were crucified with Jerusalem, weep not for me, but weep for
him reviled him. And when the sixth hour yourselves, and for your children. For,
was come, there was darkness over the behold, the days are coming, in the which
whole land until the ninth hour. And at the they shall say, Blessed are the barren, and
ninth hour Jesus cried with a loud voice, the wombs that never bare, and the paps
saying, Eloi, Eloi, lama sabachthani? which which never gave suck. Then shall they
is, being interpreted, My God, my God, begin to say to the mountains, Fall on us;
why hast thou forsaken me? And some of and to the hills, Cover us. For if they do
them that stood by, when they heard it, these things in a green tree, what shall be
said, Behold, he calleth Elijah. And one done in the dry? And there were also two
ran and filled a sponge full of vinegar, and other, malefactors, led with him to be put
put it on a reed, and gave him to drink, to death. And when they were come to the
saying, Let alone; let us see whether Eli- place, which is called Calvary, there they
jah will come to take him down. And Jesus crucified him, and the malefactors, one on
cried with a loud voice, and gave up the the right hand, and the other on the left.
ghost. And the veil of the temple was rent Then said Jesus, Father, forgive them; for
in twain from the top to the bottom. And they know not what they do. And they
when the centurion, which stood over parted his raiment, and cast lots. And the
against him, saw that he so cried out, and people stood beholding. And the rulers
gave up the ghost, he said, Truly this man also with them derided him, saying, He
was the Son of God. There were also saved others; let him save himself, if he
women looking on afar off: among whom be Christ, the chosen of God. And the sol-
was Mary Magdalene, and Mary the diers also mocked him, coming to him,

and offering him vinegar, And saying, If forth into a place called the place of a skull,
thou be the king of the Jews, save thyself. which is called in the Hebrew Golgotha:
And a superscription also was written over Where they crucified him, and two other
him in letters of Greek, and Latin, and with him, on either side one, and Jesus in
Hebrew, THIS IS THE KING OF THE JEWS. And the midst. And Pilate wrote a title, and put it
one of the malefactors which were hanged on the cross. And the writing was, JESUS OF
railed on him, saying, If thou be Christ, NAZARETH THE KING OF THE JEWS. This title
save thyself and us. But the other answer- then read many of the Jews: for the place
ing rebuked him, saying, Dost not thou where Jesus was crucified was nigh to the
fear God, seeing thou art in the same con- city: and it was written in Hebrew, and
demnation? And we indeed justly; for we Greek, and Latin. Then said the chief priests
receive the due reward of our deeds: but of the Jews to Pilate, Write not, The king of
this man hath done nothing amiss. And he the Jews; but that he said, I am King of the
said unto Jesus, Lord, remember me when Jews. Pilate answered, What I have written
thou comest into thy kingdom. And Jesus I have written. Then the soldiers, when they
said unto him, Verily I say unto thee, had crucified Jesus, took his garments, and
Today shalt thou be with me in paradise. made four parts, to every soldier a part;
And it was about the sixth hour, and there and also his coat: now the coat was without
was a darkness over all the earth until the seam, woven from the top throughout. They
ninth hour. And the sun was darkened, said therefore among themselves, Let us
and the veil of the temple was rent in the not rend it, but cast lots for it, whose it shall
midst. And when Jesus had cried with a be: that the Scripture might be fulfilled,
loud voice, he said, Father, into thy hands which saith, They parted my raiment among
I commend my spirit: and having said them, and for my vesture they did cast lots.
thus, he gave up the ghost. Now when the These things therefore the soldiers did. Now
centurion saw what was done, he glorified there stood by the cross of Jesus his
God, saying, Certainly this was a righ- mother, and his mother’s sister, Mary the
teous man. And all the people that came wife of Cleophas, and Mary Magdalene.
together to that sight, beholding the When Jesus therefore saw his mother, and
things which were done, smote their the disciple standing by, whom he loved, he
breasts, and returned. And all his acquain- saith unto his mother, Woman, behold thy
tance, and the women that followed him son! Then saith he to the disciple, Behold
from Galilee, stood afar off, beholding thy mother! And from that hour that disciple
these things. And, behold, there was a took her unto his own home. After this,
man named Joseph, a counselor; and he Jesus knowing that all things were now
was a good man, and a just: (The same accomplished, that the Scripture might be
had not consented to the counsel and fulfilled, saith, I thirst. Now there was set a
deed of them;) he was of Arimathaea, a vessel full of vinegar: and they filled a
city of the Jews: who also himself waited
sponge with vinegar, and put it upon hys-
for the kingdom of God. This man went
sop, and put it to his mouth. When Jesus
unto Pilate, and begged the body of Jesus.
therefore had received the vinegar, he said,
And he took it down, and wrapped it in
It is finished: and he bowed his head, and
linen, and laid it in a sepulcher that was
gave up the ghost. The Jews therefore,
hewn in stone, wherein never man before
because it was the preparation, that the
was laid. And that day was the prepara-
bodies should not remain upon the cross on
tion, and the sabbath drew on. And the
the sabbath day, (for that sabbath day was
women also, which came with him from
a high day,) besought Pilate that their legs
Galilee, followed after, and beheld the
might be broken, and that they might be
sepulcher, and how his body was laid. And
taken away. Then came the soldiers, and
they returned, and prepared spices and
broke the legs of the first, and of the other
ointments; and rested the sabbath day
according to the commandment. which was crucified with him. But when they
came to Jesus, and saw that he was dead
John 19:16-42 already, they broke not his legs: But one of
Then delivered he him therefore unto them the soldiers with a spear pierced his side,
to be crucified. And they took Jesus, and led and forthwith came there out blood and
him away. And he bearing his cross went water. And he that saw it bare record, and

his record is true: and he knoweth that he by night, and brought a mixture of myrrh
saith true, that ye might believe. For these and aloes, about a hundred pound weight.
things were done, that the Scripture should Then took they the body of Jesus, and
be fulfilled, A bone of him shall not be bro- wound it in linen clothes with the spices, as
ken. And again another Scripture saith, the manner of the Jews is to bury. Now in
They shall look on him whom they pierced. the place where he was crucified there was
And after this Joseph of Arimathaea, being a a garden; and in the garden a new sepul-
disciple of Jesus, but secretly for fear of the cher, wherein was never man yet laid.
Jews, besought Pilate that he might take There laid they Jesus therefore because of
away the body of Jesus: and Pilate gave the Jews’ preparation day; for the sepulcher
him leave. He came therefore, and took the was nigh at hand.
body of Jesus. And there came also
Nicodemus, which at the first came to Jesus
CHRIST DIED FOR THE UNGODLY.—Reprints, p. 1815

MARK 15:22-37;—MATTHEW 27:31-66; LUKE 23:26-56; JOHN 19:16-42.
“While we were yet sinners, Christ died for us.”—Romans 5:8.
VERSE 22. The sentence of crucifixion having it further, preferring to have his mind awake
been obtained, the excited mob, inspired with and clear to the last. Had he taken it, we should
Satanic zeal, hurried the prisoner to the place have missed the tenderness which committed
of execution, which was reached about nine his mother to the care of John, and those last
o’clock Friday morning. What an awful night he words so full of meaning to us—“It is finished.”
had passed! Beginning with the sad scenes of And Peter would have missed the look of sorrow
the last supper with his disciples, call to mind that reminded him of the Lord’s love and of his
the agony of Gethsemane, the hurried march to disappointment in him, that quickly called him
Annas, then to Caiaphas, to Pilate, to Herod to repentance, and we should all have failed to
and back again to Pilate; how during all the realize how much the Lord’s thoughts were
night he was most shamefully treated.— upon others even amidst the agonies of such a
mocked, buffeted, spit upon, reviled, ridiculed, horrible death.
falsely accused and finally crowned with cruel Verses 25-28. The crucifixion occurred at
thorns and scourged. about nine o’clock a.m., and ended in death at 3
After such experiences it seems marvelous p.m., the circumstance of the company of the
that any vitality remained for the ordeal of cru- two thieves being in fulfillment of Isa. 53:12—
cifixion. It would seem that the intense and “He was numbered with the transgressors.”
long continued nervous strain and weariness The saying of the mocking priests and
and physical suffering would have exhausted scribes, “He saved others; himself he cannot
the forces of nature; but our Lord, as a perfect save,”—had indeed a deeper significance than
man, had extraordinary powers of endurance, they realized. He could not save others and
though he had voluntarily sacrificed much of save himself too; for only by the sacrifice of
physical strength in the labors of his ministry. himself could he hope to save others; and
That he was greatly exhausted, however, is therefore it was that he bore the penalty of our
manifest from the fact that the bearing of his sins in his own body on the tree; that of himself
cross to the place of crucifixion was imposed he laid down his life, which no man had power
upon another.—Luke 23:26. to take from him except as he permitted it,
Verse 23. Wine mingled with myrrh was which willing permission was so manifest in his
offered as an anesthetic to relieve the sense of conduct—in knowingly receiving the betrayer’s
pain. It is said that some of the women of Jeru- kiss in Gethsemane; in freely surrendering
salem undertook this office of mercy on behalf himself to the Roman soldiers; in maintaining
of criminals to be executed by the terrible meth- silence in the presence of his accusers; in freely
ods of the Romans. Jesus acknowledged the confessing before them his claims of
kindness of the offer by tasting it, but declined Messiahship, which they counted blasphemy; in

silently accepting the sentence of crucifixion he said in reference to the atrocities which
without an effort or a word in self-defense. should mark the overthrow of their nation and
Truly, “as a sheep before her shearers is dumb, the destruction of Jerusalem, which would dis-
so he opened not his mouth.” Why? Because he play the same wicked spirit which was then
desired to save others, and knew that their sal- being manifested toward him. And it was even
vation required the sacrifice of himself. so; for the troubles upon that people were not
And so, as the Prophet (Isa. 53:5,12) alone from enemies without, but also from civil
declared, “He was wounded for our transgres- strife; for every man’s hand was against his
sions; he was bruised for our iniquities: the neighbor. It is said that at the time of the siege
chastisement of our peace was upon him, and of Jerusalem hundreds of Jews were crucified
with his stripes we are healed.” “He poured out at once, and left hanging in sight of the city
his soul unto death, … and bore the sin of walls.
many, and made intercession for the transgres- Verses 33,34. The darkness that brooded
sors.” Oh, what love, what fortitude was here over the land from the sixth to the ninth hour
displayed! Yet men “esteemed him smitten of seems to have been a supernatural darkness;
God and afflicted.” And this was probably one for an eclipse of the sun was impossible during
of the severest of our Lord’s trials—to be the full moon of the passover time. It was
esteemed as an offender against God and as doubtless sent as an expression of the divine
under the divine wrath. wrath, and as typical of the darkness of alien-
In the same way the afflictions of the Lord’s ation from God into which that long favored
people are often misinterpreted by the world, as nation had plunged by this act.
well as by the unthoughtful among professed The expression of verse 34 manifests the
Christians. But let such consider that “the dis- dread realization of imminent death. Jehovah’s
ciple is not above his master, nor the servant
sustaining power must necessarily be with-
above his lord;” that all who will live godly shall
drawn and the bitter dregs of the cup of suffer-
suffer persecution; that during this age evil is
ing be drained to make the sacrifice complete.
in the ascendancy, and therefore the righteous
But when the heart and flesh failed, it was dif-
suffer; that Satan is the prince of this world;
ficult to realize the significance of this: hence
and that until he is bound righteousness shall
not be exalted. This is the time for the righ- the startled inquiry, “My God, my God, why
teous—the embryo Kingdom of heaven—to suf- hast thou forsaken me?” Through all his suffer-
fer violence, and when the violent may take it ings the divine grace had thus far sustained
by force. And if Christ our Lord and Head thus him, but now he must sink beneath the rod and
suffered, let all who suffer with him for righ- be cut off from the favor of Him in whose favor
teousness’ and truth’s sake be comforted with is life, that so, by his stripes, we might be
the same divine assurance that comforted him. healed.
“Rest in the Lord, and wait patiently for him; … Verse 37. This last cry, which summoned and
and he shall bring forth thy righteousness as exhausted all the remaining vitality was the
the light, and thy judgment as the noonday.”— last triumph of victorious faith. Though he real-
Psa. 37:6, 7. ized that the divine favor, which had always
Some of the friends of the Lord were also hitherto sustained his being, must now be with-
present on this occasion with their love and drawn because he stood in the sinner’s place as
sympathy—Mary, the mother of Jesus, Mary the vicarious sin-offering, faith, still anchored
Magdalene, and Mary, the wife of Cleopas, and to the promises of God to be realized beyond the
other women who followed the mob, some of vail of the flesh, sweetly and confidently com-
whom probably offered the wine and myrrh, to mended his being to the Father. This the Apos-
whose weeping and bewailing Jesus replied, tle Peter tells all them to do who suffer for
“Daughters of Jerusalem, weep not for me, but righteousness’ sake, saying, “Let them that suf-
weep for yourselves and for your children; … for fer according to the will of God, commit the
if they do these things in a green tree, what keeping of their souls to him in well doing, as
shall be done in the dry?” (Luke 23:27-31.) This unto a faithful Creator.”—1 Pet. 4:19.

Matthew 28:1-15 first day of the week, they came unto the
In the end of the sabbath, as it began to sepulcher at the rising of the sun. And
dawn toward the first day of the week, they said among themselves, Who shall
came Mary Magdalene and the other Mary roll us away the stone from the door of
to see the sepulcher. And, behold, there the sepulcher? And when they looked,
was a great earthquake: for the angel of they saw that the stone was rolled away:
the Lord descended from heaven, and for it was very great. And entering into
came and rolled back the stone from the the sepulcher, they saw a young man sit-
door, and sat upon it. His countenance ting on the right side, clothed in a long
was like lightning, and his raiment white white garment; and they were affrighted.
as snow: And for fear of him the keepers And he saith unto them, Be not affrighted:
did shake, and became as dead men. And Ye seek Jesus of Nazareth, which was cru-
the angel answered and said unto the cified: he is risen; he is not here: behold
women, Fear not ye: for I know that ye the place where they laid him. But go your
seek Jesus, which was crucified. He is not way, tell his disciples and Peter that he
here: for he is risen, as he said. Come, goeth before you into Galilee: there shall
see the place where the Lord lay. And go ye see him, as he said unto you. And they
quickly, and tell his disciples that he is went out quickly, and fled from the sepul-
risen from the dead; and, behold, he cher; for they trembled and were amazed:
goeth before you into Galilee; there shall neither said they any thing to any man;
ye see him: lo, I have told you. And they for they were afraid.
departed quickly from the sepulcher with
fear and great joy; and did run to bring Luke 24:1-49
his disciples word. And as they went to tell Now upon the first day of the week, very
his disciples, behold, Jesus met them, early in the morning, they came unto the
saying, All hail. And they came and held sepulcher, bringing the spices which they
him by the feet, and worshiped him. Then had prepared, and certain others with
said Jesus unto them, Be not afraid: go them. And they found the stone rolled
tell my brethren that they go into Galilee, away from the sepulcher. And they
and there shall they see me. Now when entered in, and found not the body of the
they were going, behold, some of the Lord Jesus. And it came to pass, as they
watch came into the city, and showed were much perplexed thereabout, behold,
unto the chief priests all the things that two men stood by them in shining gar-
were done. And when they were assem- ments: And as they were afraid, and
bled with the elders, and had taken coun- bowed down their faces to the earth, they
sel, they gave large money unto the said unto them, Why seek ye the living
soldiers, Saying, Say ye, His disciples among the dead? He is not here, but is
came by night, and stole him away while risen: remember how he spake unto you
we slept. And if this come to the gover- when he was yet in Galilee, Saying, the
nor’s ears, we will persuade him, and Son of man must be delivered into the
secure you. So they took the money, and hands of sinful men, and be crucified, and
did as they were taught: and this saying is the third day rise again. And they remem-
commonly reported among the Jews until bered his words, And returned from the
this day. sepulcher, and told all these things unto
the eleven, and to all the rest. It was Mary
Mark 16:1-8 Magdalene and Joanna, and Mary the
And when the sabbath was past, Mary mother of James, and other women that
Magdalene, and Mary the mother of were with them, which told these things
James, and Salome, had bought sweet unto the apostles. And their words
spices, that they might come and anoint seemed to them as idle tales, and they
him. And very early in the morning the believed them not. Then arose Peter, and

ran unto the sepulcher; and stooping blessed it, and broke, and gave to them.
down, he beheld the linen clothes laid by And their eyes were opened, and they
themselves, and departed, wondering in knew him; and he vanished out of their
himself at that which was come to pass. sight. And they said one to another, Did
And, behold, two of them went that same not our heart burn within us, while he
day to a village called Emmaus, which was talked with us by the way, and while he
from Jerusalem about threescore furlongs. opened to us the Scriptures? And they
And they talked together of all these rose up the same hour, and returned to
things which had happened. And it came Jerusalem, and found the eleven gathered
to pass, that, while they communed together, and them that were with them,
together and reasoned, Jesus himself Saying, The Lord is risen indeed, and hath
drew near, and went with them. But their appeared to Simon. And they told what
eyes were holden that they should not things were done in the way, and how he
know him. And he said unto them, What was known of them in breaking of bread.
manner of communications are these that And as they thus spake, Jesus himself
ye have one to another, as ye walk, and stood in the midst of them, and saith unto
are sad? And the one of them, whose them, Peace be unto you. But they were
name was Cleopas, answering said unto terrified and affrighted, and supposed that
him, Art thou only a stranger in Jerusa- they had seen a spirit. And he said unto
lem, and hast not known the things which them, Why are ye troubled? and why do
are come to pass there in these days? And thoughts arise in your hearts? Behold my
he said unto them, What things? And they hands and my feet, that it is I myself:
said unto him, Concerning Jesus of Naza- handle me, and see; for a spirit hath not
reth, which was a prophet mighty in deed flesh and bones, as ye see me have. And
and word before God and all the people: when he had thus spoken, he showed
And how the chief priests and our rulers them his hands and his feet. And while
delivered him to be condemned to death, they yet believed not for joy, and won-
and have crucified him. But we trusted dered, he said unto them, Have ye here
that it had been he which should have any meat? And they gave him a piece of a
redeemed Israel: and beside all this, broiled fish, and of a honeycomb. And he
today is the third day since these things took it, and did eat before them. And he
were done. Yea, and certain women also said unto them, These are the words
of our company made us astonished, which I spake unto you, while I was yet
which were early at the sepulcher; And with you, that all things must be fulfilled,
when they found not his body, they came, which were written in the law of Moses,
saying, that they had also seen a vision of and in the prophets, and in the psalms,
angels, which said that he was alive. And concerning me. Then opened he their
certain of them which were with us went understanding, that they might under-
stand the Scriptures, And said unto them,
to the sepulcher, and found it even so as
Thus it is written, and thus it behooved
the women had said: but him they saw
Christ to suffer, and to rise from the dead
not. Then he said unto them, O fools, and
the third day: And that repentance and
slow of heart to believe all that the proph-
remission of sins should be preached in
ets have spoken: Ought not Christ to have
his name among all nations, beginning at
suffered these things, and to enter into his
Jerusalem. And ye are witnesses of these
glory? And beginning at Moses and all the
things. And, behold, I send the promise of
prophets, he expounded unto them in all
my Father upon you: but tarry ye in the
the Scriptures the things concerning him-
city of Jerusalem, until ye be endued with
self. And they drew nigh unto the village,
power from on high.
whither they went: and he made as
though he would have gone further. But John 20:1-25
they constrained him, saying, Abide with The first day of the week cometh Mary
us: for it is toward evening, and the day is Magdalene early, when it was yet dark,
far spent. And he went in to tarry with unto the sepulcher, and seeth the stone
them. And it came to pass, as he sat at taken away from the sepulcher. Then she
meat with them, he took bread, and runneth, and cometh to Simon Peter, and

to the other disciple, whom Jesus loved, where thou hast laid him, and I will take
and saith unto them, They have taken him away. Jesus saith unto her, Mary. She
away the Lord out of the sepulcher, and turned herself, and saith unto him,
we know not where they have laid him. Rabboni; which is to say, Master. Jesus
Peter therefore went forth, and that other saith unto her, Touch me not; for I am not
disciple, and came to the sepulcher. So yet ascended to my Father: but go to my
they ran both together: and the other dis- brethren, and say unto them, I ascend
ciple did outrun Peter and came first to unto my Father, and your Father; and to
the sepulcher. And he stooping down, and my God, and your God. Mary Magdalene
looking in, saw the linen clothes lying; yet came and told the disciples that she had
went he not in. Then cometh Simon Peter seen the Lord, and that he had spoken
following him, and went into the sepul- these things unto her. Then the same day
cher, and seeth the linen clothes lie, And at evening, being the first day of the
the napkin, that was about his head, not week, when the doors were shut where
lying with the linen clothes, but wrapped the disciples were assembled for fear of
together in a place by itself. Then went in the Jews, came Jesus and stood in the
also that other disciple, which came first
midst, and saith unto them, Peace be unto
to the sepulcher, and he saw, and
you. And when he had so said, he showed
believed. For as yet they knew not the
unto them his hands and his side. Then
Scripture, that he must rise again from
were the disciples glad, when they saw
the dead. Then the disciples went away
the Lord. Then said Jesus to them again,
again unto their own home. But Mary
stood without at the sepulcher weeping: Peace be unto you: as my Father hath
and as she wept, she stooped down, and sent me, even so send I you. And when he
looked into the sepulcher, And seeth two had said this, he breathed on them, and
angels in white sitting, the one at the saith unto them, Receive ye the Holy
head, and the other at the feet, where the Ghost: Whose soever sins ye remit, they
body of Jesus had lain. And they say unto are remitted unto them; and whose
her, Woman, why weepest thou? She saith soever sins ye retain, they are retained.
unto them, Because they have taken away But Thomas, one of the twelve, called
my Lord, and I know not where they have Didymus, was not with them when Jesus
laid him. And when she had thus said, she came. The other disciples therefore said
turned herself back, and saw Jesus stand- unto him, We have seen the Lord. But he
ing, and knew not that it was Jesus. Jesus said unto them, Except I shall see in his
saith unto her, Woman, why weepest hands the print of the nails, and put my
thou? whom seekest thou? She, supposing finger into the print of the nails, and
him to be the gardener, saith unto him, thrust my hand into his side, I will not
Sir, if thou have borne him hence, tell me believe.
IMPORTANCE OF JESUS’ RESURRECTION.—Reprints, p. 3374

MATTHEW 28:1-15.
“Now is Christ risen from the dead, and become the
first-fruits of them that slept.”—1 Corinthians 15:20.
FEW SEEM to realize the importance of our followers, clergy and laity, who fail to appreci-
Lord’s resurrection—its bearing upon the ate the resurrection—who really do not believe
entire Gospel message. The Apostle indicates in it—is very large. The number who really do
how much depended upon it when he wrote, “If believe in it is very small. The majority, under
Christ be not risen, then is our preaching vain, the teachings which have come down to us from
and your faith is also vain. … They also who are the dark ages, fail entirely to realize that death
fallen asleep in Christ are perished.” (1 Cor. means a cessation of life, and, as the Scriptures
15:14,18.) The numbers of the Lord’s professed declare, “In that very day their thoughts per-

ish.” On the contrary, the masses of Christen- for reconciliation with God, and release from all
dom have come to believe that there is no the imperfections of the fall. To preach such a
death, that the dead are more alive than they Gospel, with the fact before us that Jesus had
ever were before they died. Applying this died and without any proof of his resurrection,
thought to our Lord, as well as to others, they would be vain preaching, foolish preaching,
do not appreciate the Scriptural declaration deceiving the people. To believe such a Gospel,
that “Christ died for our sins and rose again on under such circumstances, would be to brand
the third day.” They think of him as being alive ourselves as foolish simpletons; and to have any
during that time, and that it was merely his hope that our dead friends could ever be bene-
fleshly body that was inanimate in the tomb, fitted by a dead Christ would be absurd.
and that the resurrection which occurred on the Seeing, then, the importance of the Lord’s
third day was not his resurrection to life, but resurrection, and how every feature of the Gos-
merely the reanimation of his dead body. pel is dependent upon this great fact, we under-
stand why it was that the apostles, preaching
Error Leads To Confusion.
forgiveness of sins and a future blessing, based
Confused thus by the errors of medieval
everything upon the fact that Jesus not only
times, which were adopted by the reformers
died for our sins as our ransom price, but that
and are engrafted upon the minds of the civi-
lized world today, the majority of Christian he rose again for our justification, for our deliv-
people cannot appreciate the Scriptural decla- erance from the sentence, the guilt, the penalty,
rations respecting the importance of the resur- that is upon us as a human family—the death
rection of our Lord. Instead of believing the penalty. No wonder, then, that our heavenly
Apostle we have just quoted, to the effect that Father arranged that we should have so explicit
our faith is vain, our preaching vain, if Jesus an account, so detailed a statement of every-
did not rise from the dead, the majority of thing pertaining to our Lord’s resurrection; no
Christendom would be inclined to say just the wonder that the evangelists recorded matters
reverse of this: “What difference would it make with such minuteness, no wonder that in all the
to our dead loved ones, what difference would it preaching of the apostles this great fundamen-
make to our preaching, what difference would it tal truth, which was the basis of their own faith
make to our faith, if Jesus’ body had been left toward God, was set before the Church as being
in the tomb?” Hence, only those who realize all important. From this standpoint the present
that the dead are dead—that they can have no lesson must be of deep interest to all of the
conscious existence until awakened from the Lord’s people for all time—until the outward
sleep of death—can really appreciate the im- manifestations of the Kingdom shall attest the
portance of the resurrection. things which the household of faith must now
If Jesus had not been raised up from the accept by faith built upon this testimony.
dead, we have no basis for the preaching of the
Gospel—for the Gospel message is that, by the He Arose on The Third Day.
grace of God, Jesus’ death was the ransom price We concur with the generally accepted—and,
for father Adam and his posterity, and that we believe, well-attested—view, that our Lord’s
because Jesus has thus paid the penalty for the crucifixion on the 14th of Nisan, Jewish time,
whole race and redeemed all from the sentence corresponded to the sixth day of the week,
of death by his own death, therefore, in due which we now call Friday. According to the
time, in God’s appointed time, Adam and all of records, our Lord died at three o’clock in the
his posterity are to be released from the death afternoon. Calvary was but a short distance
sentence, and Christ as the great King is to from the gate of Jerusalem, the Temple and
establish his Kingdom in the world, and Pilate’s residence. Hence, Nicodemus and Joseph,
through it lift from mankind the burden, the members of the Sanhedrin, evidently friendly to
penalty of death, and that then all who are in Jesus, but not sufficiently convinced of the
their graves shall hear the voice of the Son of truthfulness of his claims, or else not suffi-
man and come forth to the glorious opportuni- ciently courageous to lay down their lives with
ties of the Millennial Kingdom—opportunities him, had not far to go after noting his death to

secure consent for his burial; and the tomb in the body which he consecrated to death? Was it
which it is supposed he was buried is within a that body that he meant would be raised on the
stone’s throw of the supposed location of the third day? We answer that that body was not
cross. It has been presumed, therefore, that our his temple, but merely his tabernacle. Our
Lord was buried about four o’clock on the after- Lord’s resurrection body was not the one which
noon of that day, corresponding to our Friday. the Jews destroyed, but a spiritual body which
The next day, which we call Saturday, and they had never seen, but which was revealed to
which the Jews called the seventh day or Sab- the Apostle Paul as “one born out of due time”
bath, began—Jewish time—Friday evening at when, on his way to Damascus, Jesus appeared
sundown and ended on what we call Saturday unto him “shining above the brightness of the
at sundown, and our Lord’s resurrection took sun at noonday.”
place early in the morning of the first day of the It is much more reasonable to suppose that
week, which we now designate Sunday. our Lord spoke of his body which is the Church
Thus our Lord arose from the dead on the and of which he was and is the Head. The Jews
“third day.” He was in death from three o’clock destroyed the Head, and all down through the
until six on Friday, all of the night following, all Gospel age the various members of the body of
of the next day, Saturday, all of the next night, Christ have been called upon “to suffer with
which, according to Jewish reckoning, was the him,” “to be dead with him,” “to lay down their
forepart of the first day of the week. This would lives for the brethren.” The body has been in
not make three days and three nights full, com- process of destruction from Jesus’ day until
plete—seventy-two hours—but we believe it did now, and very soon, we believe, the last mem-
constitute what the Lord meant when he de- ber will have proven himself “faithful unto
clared that he would rise from the dead on the death.” Now, let us see how the Lord will raise
third day. Some, desirous of counting full three up this Temple of which he was the great foun-
days and three nights, have been led to claim dation stone, and of which the Apostle Peter
that our Lord was crucified on Thursday; but declares, each of his faithful disciples is a living
neither would this make three days and three stone. (1 Pet. 2:4) Considering the time from
nights—seventy-two hours. In order to have the Lord’s standpoint—“A day with the Lord is
three full days and three full nights we would as a thousand years”—our Lord died in the year
be obliged to suppose that the Lord was cruci- of the world 4161—after four days had passed
fied on Wednesday. But all the testimony is and the fifth day had begun.
against such a supposition and the weight of it The destruction of the Temple of God, which
decidedly in favor of Friday, and the counting of is the Church, began there in the destruction of
a part each of three days and nights as being the chief corner stone and has progressed
what our Lord referred to. But if any one have a since—during the remainder of the fifth day, all
different view from ours on this subject, we will of the sixth day, and we are now in the begin-
not contend with him: it is a trifling matter, of ning of the seventh day—“very early in the
no importance whatever. Nothing was depend- morning.” And the promise of the Lord is that
ent upon the length of time our Lord would be the Lord’s resurrection shall be completed
dead. The important items were that he should about this time—“The Lord shall help her early
actually die, that he should be dead long in the morning.” (Psa. 46:5.) Thus we view the
enough for it to be positively known that he was matter, that the Lord was a part of the three
dead, and that he should rise from the dead. days dead and rose on the third day, early in
Destroying The Temple And Raising It Up. the morning, and that likewise the First Resur-
When our Lord spoke in advance, saying, rection will be completed—the entire body of
“Destroy this Temple and in three days I will Christ will be raised on the third day, early in
raise it up”—“he spake of the Temple of his the morning.
body.” (John 2:21.) But of which body did he Evidently the matter of the resurrection was
speak—of the flesh?—of the body which he took beyond the mental grasp of the apostles them-
in order that he might be the sacrifice for sin, of selves at the time it occurred. Jesus had fore-

told that he would rise again on the third day, were asleep! A bribe was given to the guard as
but they had not comprehended the meaning of the price of this false statement, and they had
his words: None of them for a moment thought the assurance of protection, security against
of his resurrection, but merely of what they the ordinary penalty for a Roman soldier sleep-
could do in the way of embalming his body, and ing while on duty; but then they were not on
showing to it, as his remains, the same sympa- duty for the Roman government; they were
thy and love which they would have shown to merely a complimentary guard furnished in the
the remains of any dear friend or brother or sis- interests of the priests and at their solicitation.
ter. Thus it was that being hindered from com- Meantime, while the guard was on its way to
ing to the sepulcher on the Sabbath day by the the priests to report matters, the Lord’s friends
Jewish Law, which forbade labor of any kind on began to gather, with their love and spices, etc.
that day, the Lord’s friends began to gather at The women of the company arrived first, and in
the sepulcher, probably by previous appoint- so doing attested for all time the love and sym-
ment, about daybreak, after the Sabbath,—on pathy of their hearts, and honored, yea glori-
the first day of the week. There were a number fied, their sex in so doing. The three mentioned
from Galilee, and probably they were lodged in our lesson have since had noble mention by
with other friends in different parts of the city, the poets of all nations. One has written:
and possibly with some at Bethany; hence they
“Three women crept at break of day,
went by different routes. The accounts vary,
Agrope along the shadowy way,
and are yet in perfect accord and all true. They
Where Joseph’s tomb and garden lay.
are told from the different standpoints of each
writer, and are all the more conclusive to us “Each in her throbbing bosom bore
as evidences in that they show that there was A burden of such fragrant store
no collision between the writers of the Gos- As never there had lain before.
pels—no endeavor to state the matters in “Myrrh-bearers still, at home, abroad
exactly the same terms, as there surely would What paths have holy women trod,
have been had the account been a manufac- Burdened with votive gifts to God!
tured one, a concocted story.
“Rare gifts whose chiefest worth was priced
Arguments Against The Truth Are Weak. By this one thought, that all sufficed:
Before the arrival of any of the disciples, Their spices had been bruised for Christ.”
while the Roman guard was still on duty at the
During the forty days which began that
tomb, an angel of the Lord appeared on the
morning, and which ended with our Lord’s
scene and a shock like that of an earthquake
ascension, he appeared at most eleven times,
was experienced, and the guard, or “watch,”
sometimes to one and sometimes to another,
became as dead men—almost swooned or
and on one occasion to above five hundred
fainted—but, recovering, hastened from the
brethren at once. It is quite probable that
spot to make their report to the chief priests, at
instead of eleven times there were only seven,
whose instance they had been appointed to this
and that the other four records were merely dif-
service. The chief priests induced them to circu-
ferences of description of four of the seven man-
late the report that the body had been stolen by
ifestations.
his disciples while they slept, and this report
was evidently current for quite a time subse- “He Showed Himself By Infallible Proofs.”
quently, as we read, “the saying is commonly Our Lord’s first appearance was to Mary
reported among the Jews until this day”—up to Magdalene, she out of whom he had cast seven
the date of writing Matthew’s Gospel, which is demons and who, from thenceforth, became one
supposed to have been written some nine years of our Lord’s most earnest followers. She had
after the event. Like all arguments against the much forgiven her; she loved much, and her
truth, it was a weak one, but the best they love had brought her early to the sepulcher.
could do. How foolish would be the testimony of Apparently, Mary Magdalene was the first of
men who would say what took place while they the women to arrive at the sepulcher, and

immediately on finding that Jesus was not in It is necessary that we should note carefully
the tomb, she hastened to announce the fact to the two objects our Lord had in view in the vari-
John and Peter. Returning to the sepulcher, ous manifestations he gave his followers of the
later she apparently reached it after the other fact that he had risen from the dead. The first
women had been there and had gone their way, of these was a demonstration that he was no
and it was while she was still near the tomb longer confined to earthly conditions, as they
that Jesus appeared to her first of all, as had known him to be during the previous years
described by John (20:11-18). of acquaintance, but was now, like all spirit
Subsequently the Lord met the other women beings, able to go and come like the wind—
as they were en route to make known the news invisibly, secretly. Like all spirit beings he was
to the household of faith. He addressed them, now glorious. The Apostle explains the resur-
“All hail!” which in the Greek was the usual sal- rection of the overcomers of the Church in 1
utation, practically signifying, Rejoice! They fell Cor. 15:51, 52, and the Scriptural assurance is
before him, worshipping him and grasping him that in our resurrection we shall be like the
by the feet, and appeared afraid that anything Lord, see him as he is and share his glory. The
Scriptures also assure us that our resurrection
henceforth should separate them from him. Our
is really a part of his resurrection, a part of the
Lord, however, reminded them of their duty
First Resurrection,—that Jesus the Head of the
toward the brethren—that they should spread
glorious Christ was raised from the power of
the good tidings of his resurrection. The same
death, was glorified on the third day after his
lesson comes to us, that after we have found the
death, and that early in the morning of the new
Lord, have come to realize the Truth, we have a dispensation the Church will come forth from
great privilege in being permitted to serve it, death in his likeness, sharers in his resurrec-
and a great duty toward the brethren who as tion.—Phil. 3:10.
yet know not what has caused our hearts to
rejoice. We are not to assume that we are to Our Lord’s Resurrection Change.
merely hug the Truth to our own hearts, but This being true, we know that the time when
are to remember that it is also for others, and to our Lord received his spirit body was at his res-
take pleasure in dispensing it to them. He who urrection and not subsequently; as the Apostle
thus serves the Lord and the household of faith declares, “He was put to death in the flesh, but
quickened [made alive] in spirit.” Speaking of
is sure to have the greater blessing in the end.
Our Lord’s message was to tell the disciples our Lord’s humiliation and his subsequent exal-
tation at his resurrection, the Apostle assures
that he would meet them again in Galilee. Thus
us that our Lord left the glory which he had
it was that, after five or six appearances in the
with the Father and humbled himself to be-
vicinity of Jerusalem, our Lord abstained from
come a man, and that in due time he humbled
further appearing to his followers, and they re-
himself unto death, even the death of the
turned to their home country, Galilee, where he cross—“wherefore God hath highly exalted him
met them, as he had engaged to do. We must and given him a name that is above every
remember that the most of our Lord’s ministry name.” The exaltation came to him in his resur-
was spent in Galilee and that the majority of rection change. It was true of him then, as it
the believers were Galileans. It was to be will be true of all the members of his body in
expected that all of the household of faith due time, that he was sown in weakness, raised
should have some opportunity for witnessing to in power, sown a natural [animal, human]
our Lord’s resurrection, and so the Apostle Paul body, raised a spiritual body.
tells us that in one of these later manifestations This spiritual body of our Lord was just as
in Galilee, “Our Lord was seen by above five glorious in the moment of his resurrection as it
hundred brethren at one time; of whom the was at any time afterward or is now. It had all
greater part remain unto this present [the time the powers properly granted to spirit beings in
the Apostle was writing], though some are harmony with the Lord. He was not, as previ-
fallen asleep.”—1 Cor. 15:6. ously, merely the man Christ Jesus, but was

now the Lord of glory. As such he was able to with them, but they knew him not; his clothing
associate himself with his disciples, either visi- was different, his features were different, they
bly or invisibly, or to appear as a flame of fire in saw no prints of nails in his hands or in his feet.
the burning bush, or as a wayfaring man, as he They asked him, “Art thou a stranger in these
appeared with others to Abraham, or in any parts?” He improved the opportunity for dis-
manner he might see fit. He was the same glori- cussing with them calmly, deliberately, care-
ous being who subsequently appeared to Saul of fully, the prophecies relating to himself,
Tarsus, shining as the lightning, much as the expounding these to them so forcefully, so
angel appeared when the Roman guard was clearly, that their hearts burned within them
overcome and fled. as they thought of the possibility that the story
Some, then, may inquire, Why did he not ap- which they had heard from the women might
pear to the women and apostles in the same have been really true—that Jesus was to rise
glorious manner, with shining features? We from the dead. Our Lord did not reveal his iden-
answer that to have so done would have been to tity until he was ready to vanish from their
hinder the very object he had in view. How sight. When he vanished, his flesh and his
could his followers, who were not then begotten clothing vanished, too. The same evening he
of the holy Spirit and consequently were unable appeared to the company in the upper room at
to understand spiritual things (1 Cor. 2:14)— Jerusalem, the doors being shut. They were
how could they have understood that a being doubtless talking about the events of the day
shining like an angel was the Lord Jesus they and of the preceding day, when, suddenly,
had seen crucified three days before? And even Jesus appeared in their midst. He material-
if they could have associated the two in some ized—that is to say, he, a spirit being, came
manner, what evidence would there have been into their midst and there assumed flesh, bone,
for others since? The removal of the remains of a complete body clothed. Does some one ask,
our Lord Jesus from the tomb was an essential How could he do this? We cannot answer, but
to the faith of the disciples of that day, and of whoever can understand the miracle of the
all who would believe on him since through change of the water into wine can as easily
their word, and manifestations of his being understand our Lord’s appearance in the upper
alive from the dead were necessary also to all room, the doors being shut; and how, after the
these. The instructions which our Lord gave, interview, he just as mysteriously vanished
and his expositions of the prophecies, and his from their sight, flesh, bone, clothing, all —the
application of these to himself, given at that doors still being shut and doubtless carefully
particular time, were necessary as a firm foun- barred for fear of the Jews, in anticipation that
dation for faith. None of these objects could the hatred which had pursued the Lord to
have been so well served in any other manner death would fasten itself upon his followers.
as the manner in which they were performed. Be Not Faithless, But Believing.
Our Lord’s first appearance to Mary was as a A later appearance was in the same upper
gardener. She recognized him not; neither his room probably a week later—again on the first
clothing nor his features were the same as day of the week. Thomas was present: he had
those she had previously seen, as those she had been absent on the previous occasion and he
previously recognized. His clothing was divided could not believe the testimony of the others.
amongst the Roman soldiers, his grave clothes Thomas had expressed his doubts most force-
were still in the tomb, the body which she saw fully and had insisted that the others were too
was a special body and the clothing which he easily convinced, but he was satisfied finally
wore was special clothing prepared and used for when Jesus, appearing to him with the others,
this special occasion. She knew not her Lord requested him to put his finger in the prints of
until he adopted a tone of voice which she rec- the nails. Did Thomas really see and put his
ognized. finger into the nail prints of that body of our
It was the same with the two on the way to Lord which three days before had hung upon
Emmaus, later on the same day. Jesus walked the cross. We answer No; that body of flesh and

bones could not have come through the door ber that the manna with which Israel was fed
while it was shut. The body which appeared in was wont to corrupt on the second day, except
the upper room was a materialization—actual on the Sabbath; but we remember also that a
flesh and actual bones as our Lord said to them, golden pot of this manna was preserved in the
“Handle me: a spirit hath not flesh and bones Ark incorruptible, as a witness or memorial of
as ye see me have.” What they saw was not the the great miracle of the desert. What shall we
spirit body, what they saw was the actual flesh say, then, respecting this bread which came
and bones. He, the spirit being, was hidden down from heaven, which is also likened to
from their sight; he assumed this body of flesh manna? Is not the Lord equally able to preserve
and bones in their midst—created it there and the body of Jesus as a witness, and, although
created the clothing also. other bodies of flesh are wont to corrupt, may
Whoever disputes the power of the Lord to not this one be preserved incorruptible? There
create flesh and bones has an equal difficulty in is a certain statement in the Scriptures which
accounting for the clothing; for who will say seems to imply that this same body, spear-
that it would be more difficult to create the marked and nail-marked, is somewhere kept
body than to create the clothing inside that for future exhibit—as it is written, “They shall
room, the doors being shut? Who will say that it look upon him whom they have pierced.”—Zech.
would be easier to make clothing vanish into 12:10.
thin air than to make flesh and bones vanish The first five of the Lord’s appearances
into thin air? The power to do these things is apparently took place during the first eight of
not natural to us, nor can we fully comprehend the forty days’ presence. Thus there was a long
the matter. Now we see through a glass wait in which there was no manifestation, and
obscurely, by and by we shall understand how the apostles had abundance of time to think
our Lord can do the wonderful things that he is over and discuss the situation. As the majority
continually doing. For do we not see miracles of them were from Galilee, they probably did
all about us in nature, in the transpirings of not remain in vicinity of Jerusalem more than
every day? The kernel of wheat—how is it pos- two weeks after our Lord’s last appearance on
sible that out of that little grain should come a the eighth day, but betook themselves to their
stem, a sprout, a stock and a head full of grain? homes, wondering whether or not they would
It is a miracle—something wholly beyond our ever see the Master again, whether or not he
power to accomplish and beyond our power to might appear to them again on their homeward
even understand. We could make a grain of journey or in some other upper room when
wheat, we could combine the various elements assembling in Galilee. Perhaps, too, they
necessary to it, and could shape them as a grain remembered the message sent to them by the
of wheat is shaped; but our grain, while analyz- women, that he would go before them into Gali-
ing the same as that which nature would put lee and meet them there.
forth, would not send out shoots, would have no A little longer waiting in the vicinity of the
stock, would bear no grain. old haunts, visited frequently by our Lord and
“His Flesh Saw Not Corruption.” themselves, and the practical affairs of life
It is not for us to say what became of the nat- began to press upon them. Simon Peter was the
ural body of Jesus—the one that was pierced. first to declare his intention of re-entering the
God has not revealed particulars respecting it, fishing business, and others of the apostles,
except that it did not corrupt. Where then is it? accustomed to the same craft formerly, joined
We know not; but he who hid the body of Moses him, and practically the old partnership
so that none could find it, was likewise able to arrangement was revived as it existed two
hide the body of Jesus. (Deut. 34:5,6.) Who can years or so before, when Jesus called them to
tell but that the uncorrupted body of Jesus is apostleship. This was the very condition of
yet to be produced by the Lord as an evidence or things which our Lord foresaw, and we believe
testimony of the truth of this whole transaction that his tarrying forty days after his resurrec-
for the world in all future time. We do remem- tion before he ascended was in great measure

for the purpose of giving the very lessons which It was in connection with this manifestation
now were called forth. He knew just how dis- that Jesus specially directed his words to Peter:
couraged they would feel; that all the hopes and “Simon, son of Jonas, lovest thou me more than
prospects of the Kingdom, as they had previ- these?”—these boats, nets, etc. The question
ously viewed it, would seem vague and indis- addressed to Peter was applicable to all, but of
tinct under the new conditions, and how his special weight and force to Peter as the elder
followers would not be prepared to go out in the and leader of all, and the one who had particu-
work he intended without further instruction. larly said but a short time previously, “Though
He was present with them, but invisible, a all forsake thee, yet will not I.” Peter declared
spirit being, during all these weeks; he heard his love for the Lord, and was told to feed the
and noted their queries and explanations, sug- sheep and to feed the lambs. The lesson was a
gestions and conclusions, and was ready to timely one and never needed to be repeated.
apply the proper lessons at the proper moment. Peter and the other apostles, so far as we know,
“Lovest Thou Me More Than These?” never subsequently doubted the importance of
The Lord permitted the partnership in the their mission as apostles, but gave their entire
fishing business to progress and a fresh start to time and energy to the feeding of the sheep and
be made. They toiled all that night and caught lambs. The miracle witnessed convinced them
nothing, and doubtless were still further dis- of the Lord’s power either to bless or hinder
couraged, concluding that failure was attending them in temporal matters, and that equally he
them in temporal matters as well as in spiri- will provide for their every interest as his apos-
tual. The opportune moment had come, and tles and representatives. The lesson was given
Jesus—standing on the shore in another form, at exactly the right moment. Had it been given
in a body of flesh and with clothing, though not earlier in their experience it doubtless would
his own flesh and not his usual clothing, but have had much less weight: it was the part of
specially prepared flesh and clothing—called to wisdom to permit them to become perplexed
the apostles inquiring if they had fish; they and to decide on the fishing business, and then
shouted back that they had been toiling all on the very first day of their experience to give
night and had found nothing. He suggested the them this forceful lesson. It was a lesson
casting of the net on the other side of the boat, respecting the resurrection of our Lord and also
although it must have seemed to them foolish, demonstrated the fact of his change, that he
because it would be but a few feet away from was no longer the man Christ Jesus, no longer
where it had already been, and indeed the boat subject to human conditions. Again he vanished
itself was continually turning. Nevertheless out of their sight, but made an appointment for
something about the stranger on the shore im- the meeting of all at a certain place.
pressed them and they did cast their net on the This meeting by appointment was doubtless
other side, and immediately the net was filled the one mentioned by the Apostle Paul—the
with great fish. So far as Peter was concerned one in which about five hundred brethren wit-
the lesson was learned already. He remem- nessed a materialization and manifestation of
bered a very similar experience they had had at the Lord. We know not the full tenor of the vari-
the time the Lord called them to apostleship, ous lessons taught, but incline to think that the
and quickly he perceived that the one on shore lessons were more of the practical kind than in
was the Lord—in another manifestation. With- words—that these manifestations were for the
out waiting for the boats, the net or the fish, purpose of convincing them of the Lord’s resur-
Peter sprang into the water and swam ashore rection and of his change from earthly to spiri-
in his anxiety to be soon with the Lord, and in tual conditions.
his realization that this manifestation like the
others might terminate suddenly. Besides, He That Descended
Peter was anxious to manifest his love and faith- Is The Same That Ascended.
fulness, remembering how not a great while The next appearance probably was the one
before he had denied his Lord. on the Mount of Olives at the time of our Lord’s

ascension. Apparently all of the apostles and the implication is that the others slept simi-
perhaps others returned to Jerusalem and to larly and are to come forth in the resurrection
the Mount of Olives, their instruction being to as spirit beings after the same manner. To be
tarry at Jerusalem until they should be endued the first-fruits implies that the others will be of
with power from on high. It was while they the same kind, for although our Lord was the
were present with him receiving final instruc- first-fruits of all that slept in the sense that his
tions that he was parted from them; the form resurrection preceded all other resurrections, in
that they beheld gradually receding into the another sense he is the first-fruits of the
clouds was received out of their sight. In this Church, which is his body. It is in a still larger
arrangement the Lord did the best thing possi- sense that the Christ, Head and body, is the
ble to be done for those who had not yet been first-fruits brought up to life of the whole world;
begotten of the Spirit and who, therefore, could as the Apostle James expresses the matter, “Of
not understand spiritual things. He repre- his own will begat he us with the Word of
sented in the flesh the things which really tran- Truth, that we should be a kind of first-fruits of
spired in the spirit. Then the apostles could his creatures.”—Jas. 1:18.
understand after they had been begotten of the Thus we see a first-fruits in two senses of the
Spirit, and it is from the standpoint of the word: as, for instance, we see that strawberries
begetting and not from the standpoint of the are the first-fruits in the largest sense of the
natural man that their records come down to word in that they come before other fruits in
us. the spring—so the expression that the Church
The essence of this lesson is as expressed in is the first-fruits unto God of his creatures does
our Golden Text, “Now is Christ risen from the not imply that all will have the same nature.
dead, and become the first fruits of them that Then again we may speak of the first ripe
slept.” Others have been awakened from the strawberries as the first-fruits of the strawber-
sleep of death temporarily merely to relapse ries. It was in this latter sense that our Lord
into it again subsequently, but our Lord Jesus Jesus was the first-fruits of the Church; and
was the first “born from the dead,” the “first- since the Church is the first-fruits of the whole
fruits of them that slept”—as the Apostle creation, it follows that Christ keeps this place
declares, “He was the first that should rise from of primacy, not only in the Church, but in
the dead.” His resurrection was the life resur- respect to all who will ever be raised up fully
rection—to perfection on the spirit plane. In out of death into the fulness and perfection of
that he was the first-fruits of them that slept, life.
Year 33 Place Event Matthew John

Nisan 16 Jerusalem; Galilee Subsequent appearances of Jesus Christ 28:16-20 [1 Cor. 15:5-7] [Acts 1:3-8] 20:26–21:25
Matthew 28:16-20 commanded you: and, lo, I am with you

Then the eleven disciples went away into always, even unto the end of the world.
Galilee, into a mountain where Jesus had Amen.
appointed them. And when they saw him,
1 Corinthians 15:5-7
they worshiped him: but some doubted.
And that he was seen of Cephas, then of
And Jesus came and spake unto them,
the twelve: After that, he was seen of
saying, All power is given unto me in
above five hundred brethren at once; of
heaven and in earth. Go ye therefore, and whom the greater part remain unto this
teach all nations, baptizing them in the present, but some are fallen asleep. After
name of the Father, and of the Son, and that, he was seen of James; then of all the
of the Holy Ghost: Teaching them to apostles.
observe all things whatsoever I have

Acts 1:3-8 fishing. They say unto him, We also go
To whom also he showed himself alive with thee. They went forth, and entered
after his passion by many infallible proofs, into a ship immediately: and that night
being seen of them forty days, and speak- they caught nothing. But when the morn-
ing of the things pertaining to the king- ing was now come, Jesus stood on the
dom of God: And, being assembled shore: but the disciples knew not that it
together with them, commanded them was Jesus. Then Jesus saith unto them,
that they should not depart from Jerusa- Children, have ye any meat? They
lem, but wait for the promise of the answered him, No. And he said unto
Father, which, saith he, ye have heard of them, Cast the net on the right side of the
me. For John truly baptized with water; ship, and ye shall find. They cast there-
but ye shall be baptized with the Holy fore, and now they were not able to draw
Ghost not many days hence. When they it for the multitude of fishes. Therefore
therefore were come together, they asked that disciple whom Jesus loved saith unto
of him, saying, Lord, wilt thou at this time Peter, It is the Lord. Now when Simon
restore again the kingdom to Israel? And Peter heard that it was the Lord, he girt
he said unto them, It is not for you to his fisher’s coat unto him, (for he was
know the times or the seasons, which the naked,) and did cast himself into the sea.
Father hath put in his own power. But ye And the other disciples came in a little
shall receive power, after that the Holy ship; (for they were not far from land, but
Ghost is come upon you: and ye shall be as it were two hundred cubits,) dragging
witnesses unto me both in Jerusalem, and the net with fishes. As soon then as they
in all Judea, and in Samaria, and unto the were come to land, they saw a fire of
uttermost part of the earth. coals there, and fish laid thereon, and
bread. Jesus saith unto them, Bring of the
John 20:26-31
fish which ye have now caught. Simon
And after eight days again his disciples
Peter went up, and drew the net to land
were within, and Thomas with them: then
full of great fishes, a hundred and fifty
came Jesus, the doors being shut, and
and three: and for all there were so many,
stood in the midst, and said, Peace, be
yet was not the net broken. Jesus saith
unto you. Then saith he to Thomas, Reach
unto them, Come and dine. And none of
hither thy finger, and behold my hands;
the disciples durst ask him, Who art thou?
and reach hither thy hand, and thrust it
knowing that it was the Lord. Jesus then
into my side: and be not faithless, but
cometh, and taketh bread, and giveth
believing. And Thomas answered and said
them, and fish likewise. This is now the
unto him, My Lord and my God. Jesus
third time that Jesus showed himself to
saith unto him, Thomas, because thou
his disciples, after that he was risen from
hast seen me, thou hast believed: blessed
the dead. So when they had dined, Jesus
are they that have not seen, and yet have
saith to Simon Peter, Simon, son of Jona,
believed. And many other signs truly did
lovest thou me more than these? He saith
Jesus in the presence of his disciples,
unto him, Yea, Lord; thou knowest that I
which are not written in this book: But
love thee. He saith unto him, Feed my
these are written, that ye might believe
lambs. He saith to him again the second
that Jesus is the Christ, the Son of God;
time, Simon, son of Jona, lovest thou me?
and that believing ye might have life
He saith unto him, Yea, Lord; thou
through his name.
knowest that I love thee. He saith unto
John 21:1-25 him, Feed my sheep. He saith unto him
After these things Jesus showed himself the third time, Simon, son of Jona, lovest
again to the disciples at the sea of thou me? Peter was grieved because he
Tiberias; and on this wise showed he him- said unto him the third time, Lovest thou
self. There were together Simon Peter, me? And he said unto him, Lord, thou
and Thomas called Didymus, and knowest all things; thou knowest that I
Nathanael of Cana in Galilee, and the sons love thee. Jesus saith unto him, Feed my
of Zebedee, and two other of his disciples. sheep. Verily, verily, I say unto thee,
Simon Peter saith unto them, I go a When thou wast young, thou girdedst

thyself, and walkedst whither thou to thee? follow thou me. Then went this
wouldest: but when thou shalt be old, saying abroad among the brethren, that
thou shalt stretch forth thy hands, and that disciple should not die: yet Jesus said
another shall gird thee, and carry thee not unto him, He shall not die; but, If I
whither thou wouldest not. This spake he, will that he tarry till I come, what is that
signifying by what death he should glorify to thee? This is the disciple which
God. And when he had spoken this, he testifieth of these things, and wrote these
saith unto him, Follow me. Then Peter, things: and we know that his testimony is
turning about, seeth the disciple whom true. And there are also many other things
Jesus loved following; which also leaned which Jesus did, the which, if they should
on his breast at supper, and said, Lord, be written every one, I suppose that even
which is he that betrayeth thee? Peter the world itself could not contain the
seeing him saith to Jesus, Lord, and what books that should be written. Amen.
shall this man do? Jesus saith unto him, If
I will that he tarry till I come, what is that
THE CHURCH’S ORDINATION—Reprints, p. 5587

MATTHEW 28:16-20; LUKE 24:36-49.
“Lo, I am with you alway, even unto the end of the world.”—Matthew 28:20.
TODAY’S study relates to the commission, or probably explained to them the significance of
authorization of service, which Jesus appointed the Passover lamb that was killed at that time
to His Church in His discourses during the of the year, and showed that He was the
forty days following His resurrection. First we Antitype of that lamb. He probably explained to
have the Master’s words on the evening after them the true significance of the Passover—
His journey with two of His disciples to the vil- that in the type the first-born of Israel were
lage of Emmaus, near Jerusalem. Then we passed over, and subsequently represented by
have a part of the general commission which the tribe of Levi, including the priests; and that
Jesus gave just before He parted from His disci- the antitype of these first-borns is the Church
ples and was received up into Heaven. of the First-borns, whose names are written in
The lessons of that journey to Emmaus and Heaven—all the saintly followers of Jesus who
of subsequent appearances must have been will be of the Royal Priesthood, and the
very valuable to all the followers of Christ at antitypical Levites, their servants, in the work
that time. He said, “These are the words which of the world’s uplift during Messiah’s Kingdom.
I spake unto you, while I was yet with you The Master doubtless also gave them some
[while I was yet the Man Christ Jesus, before suggestions respecting the antitypical Atone-
My resurrection change], how all things must ment Day and “the better sacrifices”—that He
be fulfilled which were written in the Law of
Himself began “the better sacrifices,” which
Moses and in the Prophets and in the Psalms
would be continued in His disciples; and that,
concerning Me. Then opened He their under-
the sacrifices being finished, the Atonement
standing, that they might understand the
blessings would go forth from the High Priest to
Scriptures, and said unto them, Thus it is writ-
ten, and thus it behooved Christ to suffer, and all the earth, during Messiah’s Kingdom of a
to rise from the dead the third day; and that thousand years.
repentance and remission of sins should be Power From on High Promised
preached in His name among all nations, begin- Whatever features of the great Plan the Mas-
ning at Jerusalem.” ter unfolded, we have the assurance that His
The Evangelist sums up in few words conver- auditors were deeply interested. Their sadness
sation and Scriptural exposition which proba- disappeared. Their first thoughts were merely
bly occupied at least an hour. We are not told that they had lost their blessed Master, His
what these expositions were which opened their counsels, His instructions; but now, through
eyes of understanding, but we can surmise. He this enlightenment, their hearts burned with a

fresh inspiration of knowledge. They saw respect to both Heavenly things and earthly
heights, depths, lengths and breadths that they things. Unless they could realize this, it would
had never dreamed of in God’s Plan. They saw be impossible for them properly to represent
that the death of Jesus was necessary for the Him before the world. He had not this power
carrying out of all the hopes and prospects and authority previously, during His earthly
inspired by the promises of God. They saw that ministry. He was then in process of trial as
they themselves were privileged also, not only respects His faithful loyalty even unto death,
to suffer with Him, but also to be glorified. even unto the death of the cross. But after He
The concluding part of the Master’s Message had demonstrated His loyalty, the Father had
on that occasion was, “Behold, I send the prom- raised Him from the dead to a glorious fulness
ise of My Father upon you.” The Father had of power. He was thus declared to be the Son of
promised in various types that the Church, the God with power by His resurrection from the
Bride of Christ, would receive the Holy Spirit dead. He wished His disciples to know that He
from Jesus, their Head. It was typified, for was no longer under the human limitations or
instance, in the holy oil which, poured upon the under the limitations of the Death Covenant.
head of Aaron, typifying Jesus, flowed down That work He had finished. He had entered
upon the body of Aaron, typifying the anointing into the blessing, the reward. He had experi-
of the Church. enced His change and now had all power, not
This promise of the Divine acceptance of the only in respect to earthly things, but also in
Church was all-important. Without it the disci- respect to Heavenly things.
ples would have no commission, and could not Prophecy had declared that unto Him all
be ambassadors for God. Jesus indeed had sent would bow, both those in Heaven and those on
out The Twelve, and afterwards the Seventy; earth. He had entered into the condition where
but they were His personal representatives, this prophecy would soon begin to be fulfilled.
and He had given them of His own spirit, His He had ascended up on High, where all the
own power, by which they worked miracles, angels worshiped, gave heed to Him as the
cast out devils, etc. But they had never been Father’s exalted One. Not yet is the latter part
recognized of the Father. As we read, “The Holy of the promise fulfilled—that all on earth
Spirit was not yet given, because Jesus was not should bow to Him. The time for such a recogni-
yet glorified.” (John 7:39.) They must wait for tion will be during His Messianic Kingdom of a
this begetting and anointing of the Holy Spirit. thousand years. As now, all who come to a true
It alone could imbue or qualify them for the knowledge of Jesus as the Son of God gladly
Divine service—to be God’s ambassadors and bow their knee to Him as the Father’s Repre-
representatives. sentative, so gladly the world will come to rec-
“Lo, I Am With You alway” ognize the Only Begotten and render obedience
St. Matthew’s account of our Lord’s benedic- to Him.
tion upon His disciples and His commissioning Eventually every knee shall bow and every
of them to declare His Message, is full of inter- tongue confess; for, according to the Divine ar-
est to us. By His appointment the Eleven met rangement all who fail to appreciate the glori-
Him in a mountain in Galilee. For a few fied Son of God at that time will be destroyed—
moments only He appeared to them. They wor- counted unworthy of any further blessings and
shiped, some fully convinced, others wavering. favor of God, who has bestowed upon Christ all
It was for the convincing of such waverers that the blessings which He designs for the fallen
Jesus remained during the forty days. And we race.
are sure that He fully accomplished His work of “Go Ye Therefore, And Teach”
convincing the Eleven; for they were all of one Here is the commission. Primarily it
heart and one mind when they waited in the belonged to the eleven Apostles, but subse-
upper room for the Pentecostal blessing. quently it included St. Paul, who took the place
Jesus came near to them, and declared that of Judas and who was “not one whit behind the
full authority had been given unto Him in very chiefest of the Apostles.” (2 Corinthians

11:5.) The Apostles, and they alone, are autho- amongst His followers, anything like a clerical
rized as mouthpieces of the Lord Jesus Christ class.
and His Church to the world. All that has been The Church’s Commission
told us of Apostolic Bishops being successors of The Message given is, “Go ye, therefore, and
The Twelve is false, unscriptural. They had no make disciples from all nations.” The commis-
successors; they are with us yet. The Master’s sion is not to make the nations disciples, but, as
Message through them is given us in the New elsewhere expressed, to gather out of all
Testament, of which one of them wrote, “The nations those willing to be disciples of Christ,
Word of God is sufficient, that the man of God whether rich or poor, learned or ignorant, noble
may be thoroughly furnished.” (2 Timothy or base. A disciple of Christ is a follower, one
3:16,17.) To the Apostles was given the great who learns, one who copies. Jesus defined this
work of inaugurating the Church. They were discipleship, saying, “If any man will come after
endued with the power at Pentecost. Me [be My disciple], let him deny himself [set
But while Jesus appointed especially the himself aside, ignore himself, his talent, his
Twelve Apostles to be His mouthpieces to the will, his wealth, his everything—discipleship
Church, and declared that whatsoever they first], and let him take up his cross and follow
would bind on earth we might know was bound Me.”
in Heaven, and that whatsoever they would de- The intimation is that all true followers of
clare was not bound on earth was not bound in Christ, all true disciples, will find the path in
the sight of Heaven, nevertheless the Lord ar- which the Lord will lead a difficult one, in
ranged that each member of the Church should which their own wills must be continually
be His representative, and that each in propor- crossed, opposed—a way in which they will con-
tion to his opportunity and ability might have a tinually have difficulty according to the flesh.
share in proclaiming the Gospel Message. Who- However, the promise is that eventually,
ever receives the Spirit of begetting, the anoint- “Where I am [in Heaven or in Kingdom glory],
ing, is included in the statement of Isa. 61:1-3 there shall My disciple be.”
as a member of the Body of Christ, under the While the Church of Christ has properly
viewed water immersion as a symbol of death to
anointed Head, Jesus.
the world, death to self, and of rising to new-
Thus we read, “The Spirit of the Lord God is
ness of life as members of Christ, the Body of
upon Me; because the Lord hath anointed Me to
Christ, nevertheless the water baptism is only
preach good tidings unto the meek; He hath
a picture of the true. So here it is stated that
appointed Me to bind up the broken-hearted,”
our commission is not water baptism, but bap-
etc. Everyone who receives the Holy Spirit is
tism into the name of the Father, the Son and
thus ordained, or authorized, to preach, accord- the Holy Spirit. “Into the name of” signifies into
ing to his or her opportunity or limitation of cir- accord with, into fellowship with. All of Christ’s
cumstances or conditions. One limitation of the disciples are to recognize the Father’s name as
Apostle is that the sisters are not to teach in standing for righteousness; and they are
public. (1 Tim. 2:12.) Nevertheless there are to become dead to every other principle than
plenty of opportunities for all. that which His name represents, and to be thor-
Evidently, therefore, a great mistake has oughly immersed into that name of righteous-
been made in the arrangement of a clergy class, ness, justice, truth.
who declare themselves to be the only ones who Ignoring all other names, such as Lutherans
are ordained, or authorized, to preach or to or Wesleyans or Calvinists, or State Church
teach God’s Message. Jesus and the Apostles names, such as Roman Catholics or Anglican
knew nothing of a clergy class or of a laity class. Catholics or Greek Catholics, these are to be
On the contrary, our Lord declared, “All ye are thoroughly immersed into the name of Christ
brethren; and One is your Master, even Christ.” and to recognize His name and to be His mem-
And the Master and His twelve Apostles espe- bers, His Body, His Church. Furthermore, they
cially forbade anything approaching a lordship are to be immersed into the name of, the recog-

nition of, the Holy Spirit—their own spirit, “Unto The End of The World”
their own wills being dead. Their own aims, “And lo, I am with you alway, even unto the
hopes and prospects are to be ignored. God’s end of the world.” His words have been under-
holy will, God’s mind, God’s holy purpose, are to stood to signify that the world is to come to an
end; whereas what the Master really said,
be their will and purpose.
according to the Greek, is that He would be
Thus we see our commission as respects all
with His people, even to the end of the Age—
people of all nations who have an ear to hear down to the time when this Gospel Age will
our Message. We are to make them disciples have accomplished its Divinely purposed mis-
and to immerse them into the name of the sion of gathering out a sufficient number of dis-
Father, the Son and the Holy Spirit. We are to ciples of Christ to complete the Divine
teach them to observe all things whatsoever purpose—until the Gospel Message shall have
Jesus commands. This is the extent of our accomplished the sanctification through obedi-
authority. We are not to organize human sys- ence to the Truth of a proper number to com-
plete the Bride of Christ in glory, the Royal
tems and to call them kingdoms, churches, or
Priesthood. Then the end of the Age will come.
other names. We are merely to prepare the fol- Then will come the Master Himself, to gather
lowers of Jesus, co-operating with God, who will His Elect, to glorify them with Himself, to
work in them to will and to do His good plea- establish His Kingdom, to bless the world of
sure. mankind—the non-elect.
Year 33 Place Event Luke

Iyyar 25 Mount of Olives near Bethany Jesus’ ascension, fortieth day after his resurrection [Acts 1:9-12] 24:50-53
Acts 1:9-12 Luke 24:50-53

And when he had spoken these things, And he led them out as far as to Bethany,
while they beheld, he was taken up; and a and he lifted up his hands, and blessed
cloud received him out of their sight. And them. And it came to pass, while he
while they looked steadfastly toward blessed them, he was parted from them,
heaven as he went up, behold, two men and carried up into heaven. And they wor-
stood by them in white apparel; Which shiped him, and returned to Jerusalem
also said, Ye men of Galilee, why stand ye with great joy: And were continually in the
gazing up into heaven? this same Jesus, temple, praising and blessing God. Amen.
which is taken up from you into heaven,
shall so come in like manner as ye have
seen him go into heaven. Then returned
they unto Jerusalem from the mount
called Olivet, which is from Jerusalem a
sabbath day’s journey.
“WHERE HE WAS BEFORE”—Reprints, p. 5588

LUKE 24:50-53; ACTS 1:1-11.
“What and if ye shall see the Son of Man ascend up where He was before?”—John 6:62.
THE forty days which followed our Lord’s res- throne to rule Israel and the world. We can see
urrection were sufficient time for the Divine the wisdom of the Divine method of communi-
purpose. The disciples had lost their first bewil- cating the facts to the disciples. They were not
derment, created by the crucifixion of the One alarmed, as they would have been if Jesus had
whom they supposed was about to take the appeared to them in a light above the bright-

ness of the sun, as He afterwards appeared to them.” As is written, “All things work together
Saul of Tarsus. Gradually they learned that for good to those who love God”—even their
their Lord was no longer dead, but alive; and financial disappointments.
that He was no longer a human being, but now In the morning Jesus stood on the shore and
a spirit being—that He was no longer confined, called to them, asking them whether they had
therefore, to the usages of humans, but, like the any fish for sale. They replied that they had
angels, could come and go like the wind, caught nothing. The Master said, “Cast the net
appearing and disappearing at pleasure. on the other side of the boat.” They might have
It was a slow lesson. After the three appear- said that such advice was foolish, but they were
ances of the first day, they looked for Him each in the mood to do anything to get rid of their
day until the following Sabbath, when the “bad luck.” They cast the net as directed, and
fourth appearance, or manifestation, was made. quickly it was filled with great fishes. Then
This delay only whetted their appetite, their they knew that the One on the shore must be
craving, for knowledge respecting Him. Mean- their risen Lord, who had thus made a new
time they could, and did, think over all the manifestation of Himself to them.
things which Jesus had said to them during His The fishermen hastened to the shore. They
earthly ministry. They perceived wherein they had known only one experience like this ever,
had mistaken a Heavenly Kingdom for an and that was when on a previous occasion the
earthly one—or at least mistook the time of the Master had given them a similar great catch.
establishment of Messiah’s Kingdom. The boat moved too slowly for St. Peter. He was
The lesson given on the way to Emmaus afraid that somehow the Master would disap-
must have been very impressive. It dealt with pear. Girding upon him his fisherman’s coat, he
the prophecies which related to Jesus, and swam to the shore. The Master did not leave,
explained to them how these prophecies were but invited St. Peter and companions to break-
already in fulfillment—some of them already fast from fish already on the fire.
fulfilled, and some of them still future. Well did Here was a great lesson. Their Master could
they remark that their hearts burned within provide cooked fish when necessary, and could
them when He made these explanations! give them just as much success as He saw best
An Important Lesson in respect to their fishing business. He who
After the four appearances, apparently two could thus provide for their needs on this occa-
full weeks passed without any manifestation. sion could do so in the future, should He send
In that time the tension relaxed, and the affairs them forth again, authorized to speak in His
of earth began to assert themselves. What name. None of them asked the Stranger His
would the disciples do? Privately they had been name; for, although His features and His cloth-
thinking of the wisdom of returning to their for- ing were different, they knew that it was
mer employment, from which Jesus had called another manifestation of their Lord, who was
them to be fishers of men; but none of them no longer a human being and who was able to
cared to broach the subject to the others. St. appear in various forms, as He had done.
Peter, always a leader of thought and action, The lesson taught, Jesus vanished. He had
finally declared himself: “I go a fishing”—I am one other meeting with His followers in Galilee.
going back to the fishing business. A word was It was a prearranged meeting. Jesus had sent
all that was necessary. The others were of the word that He would meet His followers there.
same mind, and the old firm was reorganized. St. Paul says that about five hundred brethren
For just such a decision Jesus had delayed saw Him, and were witnesses of the resurrec-
His ascension. He would show them that their tion.—1 Corinthians 15:6.
continuance in the work of fishing for men Our Lord’s Parting Instructions
could go on in His absence with His blessing. Our lesson today relates especially to the as-
The Master oversaw their interests, and that cension of Jesus. This took place near Jerusa-
night gave them “bad luck.” They caught noth- lem—at Bethany. Apparently He met with His
ing. They were discouraged, but it was “good for followers in the Holy City—perhaps at a very

early hour, by appointment. He led them out to which the Father hath kept in His own hand”—
Bethany, talking the while, explaining the in His own power. The Master had already inti-
things that would be to their advantage to mated to His disciples that at the appointed
know—the things they would need to be thor- time they would know the times and the sea-
oughly convinced of before He would leave sons, but it was not due for them to understand
them, and before they would be in a proper atti- those things then. They must wait patiently.
tude of faith to be prepared for the blessings He The development of patience would do them
had yet to send. good, would strengthen their faith, would
St. Luke, who also wrote the Book of Acts, strengthen their character in general.
tells us that the essence of Jesus’ teaching dur- For the Father to have made known the long
ing the forty days was in respect to the King- interval of nearly nineteen hundred years
dom of God. Still they understood not; indeed, it before Messiah’s Kingdom would be established
was not possible for them to understand fully would not have been wise—would not have
until they would receive the begetting of the been for the good of His people, who would have
Holy Spirit. It was toward that point, therefore, been discouraged in view of the long delay of
that Jesus directed their attention, saying that their hopes. The Master therefore merely indi-
they should not depart from Jerusalem nor cated that they must walk by faith and not by
engage in any work of preaching, but should sight, and especially that they must not expect
simply wait for the promise of the Father, of to understand anything respecting God’s pro-
which He had previously told them —the gift of gram until after they would receive the anoint-
the Holy Spirit. He explained that John the ing of the Holy Spirit.
Baptist had indeed used the water baptism, but After receiving the Spirit, they would be fully
that He intended that all His followers should qualified to be God’s representatives and to
receive a superior baptism and qualification— speak the Message; and from time to time they
the baptism of the Spirit at Pentecost. would be given the “meat in due season.” Thus
On this last occasion, which was probably the they would not be in darkness with the world,
seventh manifestation, the disciples had gotten and the Day of the Lord would not come upon
their bearing to such an extent that they asked them as a thief in the night or as a snare. The
the very significant question, “Lord, wilt thou Pentecostal blessing which they received quali-
at this time restore the Kingdom to Israel?” The fied them fully for the work of the ministry,
Kingdom had been taken away from Israel even though it did not cover their natural blem-
away back in the days of Zedekiah, king of ishes; for it was after they had received the
Judah. At that time Jehovah had said that He Holy Spirit that we read, “The people perceived
would overturn the Kingdom until Messiah that they were ignorant and unlearned men.”
would come—“until He comes whose right it is, Our Lord’s Ascension
and I will give it unto Him.”—Ezekiel 21:25-27. Our Lord’s ascension was a spectacular one,
The disciples considered Jesus to be the Mes- so far as His Church was concerned, but not in
siah, and thought that the Father’s time had respect to the world. Of the world He had
come for giving Him the Kingdom. But they had already said, “Yet a little while, and the world
been witnesses to the contrary—that the King- seeth Me no more.” The world did not see our
dom of Heaven had suffered violence at the Lord during the forty days in which He mani-
hands of the rulers, that the rightful Heir to the fested Himself to His disciples; for He showed
throne had been slain, and that He had risen Himself to none except His faithful, consecrated
from the dead. They had regained their confi- ones. The ocular demonstrations so helpful to
dence that there would be a King, and they His disciples culminated with an actual ascen-
were now inquiring whether it would be at this sion of the Lord into the air in the body in
time or at some future coming of the Master which He had just been with them. Because
that His Kingdom would be established. they were not yet spirit-begotten, they doubt-
The Master’s answer was significant: “It is less needed just such a manifestation to help
not for you to know the times and the seasons, their faith, to lead them to understand that

they would see the Master no more until He have seen Him go into Heaven.” This statement
would come with power and great glory to has led some to believe that at His Second
assemble all His saints to Himself and to bless Advent Jesus will materialize and appear in
the world. the flesh; but to our understanding they are
Our Golden Text reminds us that Jesus laboring under a grave misapprehension. The
spoke of this ascension beforehand. The ascend- world is to see Jesus no more; and the Church
ing up where He was before should not, how- is to see Him only with the eye of faith until
ever, be understood merely to signify a return that time when they shall experience their
to a previous place. Rather, it should be under-
change, in the end of the Age. Then we shall see
stood to signify a return to a previous condi-
Him as he is—not as He was; for we shall be
tion—a spirit condition, which the Master had
like Him. Then we shall know even as we are
left to be made flesh, that He might ransom the
world. now known.—1 Corinthians 15:50-52; 1 John
As Jesus parted from His disciples into the 3:2.
clouds out of their sight, we assume that the It is worthy of notice that the angels laid
body in which He had just appeared was dis- stress upon the manner of the going, and that
solved, or dematerialized. The use of it was the manner agrees with what the Bible tells us
merely to help to establish the faith of the disci- respecting our Lord’s Second Coming. He went
ples and to be a means of instruction, an assur- quietly, secretly, unknown to the world—He is
ance that Jesus had gone permanently—that to return as a thief in the night; and none will
they need not expect to see Him further in any know of His return except those whose eyes of
kind of manifestation. It was an object lesson. understanding will be opened to discern the
Manner of Our Lord’s Return signs of the presence of the Son of Man. These
One of the evangelists recounts that after will be His loyal, saintly few. So Jesus
Jesus had disappeared angels materialized and explained, saying that at His Second Coming it
addressed them, saying, “Ye men of Galilee, would be for a time as it was in the days of
why stand ye gazing up into Heaven? This Noah—mankind would be eating, drinking,
same Jesus, who is taken up from you into planting and marrying, and would not know of
Heaven, shall so come in like manner as ye His presence.—Matthew 24:37-39.
OUR LORD’S ASCENSION.—Reprints, p. 1415

ACTS 1:1-12.
“When he had spoken these things, while they beheld,
he was taken up; and a cloud received him out of their sight.”—Acts 1:9.
VERSES 1,2. The writer of the account of the Luke does not give us the particulars; but we
Acts of the Apostles was Luke; and the “former are safe in assuming that they required consid-
treatise” was that called the Gospel by Luke. erable instruction, as they not only had the
VERSE 3. Although the previous account had hopes common to all Jews, that God would,
covered many of the incidents of the forty days under Messiah, exalt Israel to be the chief
nation of earth (and use that nation as his
following our Lord’s resurrection (See Luke 24),
channel for communicating his laws to the
it had by no means told all; and this further ac-
world, and thus bless all the families of the
count, explanatory of the opening work of the earth in the seed of Abraham), but they had in
Gospel dispensation, properly linked with the mind, too, the special promises which the Lord
other, tells us that the special theme of our had made to them before his death: that they
Master in the instructions of those forty days should sit on thrones in Israel in his Kingdom.
was—“the things pertaining to the Kingdom of So great a power had these promises of the
God.” Kingdom in their minds that they had willingly

left business prospects and endured the scorn of expectations in general. He merely told them
their fellows that they might become joint-heirs that the times and seasons for the full estab-
with Christ in his Kingdom. And the Master lishment of the Kingdom God had in his own
had invariably encouraged these hopes and power, and that it was not then proper for them
ambitions. His reproofs were merely against to know; but that they should receive power
their strifes as to which should be greatest and [ability to understand the deep things of God—
sit the one on his right and the other on his left 1 Cor. 2:10—and be guided (gradually, as it
in that Kingdom.—Matt. 18:1-4; Mark 9:33-37; would be due) into all truth, and shown “things
Luke 22:24-26. to come”—John 16:13] after the holy Spirit had
They had seen all these hopes and prospects come upon them—the spirit of adoption, of seal-
dashed when the Lord was crucified. Naturally, ing, as no longer servants but sons (John
therefore, after they realized their Lord’s resur- 15:15); and then they should be his witnesses
rection, their thoughts and questions, and con- everywhere—witnessing to the truths which he
sequently his teaching, would be of the things had taught them: that he is to be the King of
pertaining to the Kingdom of God. It was need- the world—Jehovah’s Anointed representative,
ful to explain to them that the nation of Israel whose kingdom is to be under the whole heav-
had been rejected from joint-heirship in his ens; and all nations and kingdoms shall serve
Kingdom because, although naturally Abra- and obey him. They were to witness that God’s
ham’s seed, they did not have Abraham’s faith, promises concerning the establishment of his
and hence could not be recognized as heirs with kingdom to bless the world are all true; that our
Christ of the promise made to Abraham. It was Lord’s death was merely a means toward that
necessary to tell the little handful of faithful great end; that it was needful that Messiah
disciples (“about five hundred brethren”) that should die for the sins of the world before those
they had not been rejected with the nation, but sins and their penalties could be remitted, and
were still recognized as heirs of the Kingdom, before those sinners could be blessed and re-
although the time for setting up the Kingdom stored to divine communion and favor. They
was necessarily deferred until the full number were to tell believers to keep on praying as the
(predestinated) should be selected. But they Master had instructed, saying: Thy Kingdom
would speedily be recognized of the Father come, thy will be done on earth as it is done in
and granted blessings of the Spirit as sons of heaven. They were to witness that none of his
God and prospective joint-heirs with Christ, words or promises were false, but that all
even though their exaltation to the honor and things promised should be fulfilled “in due
glory of kingdom power would be deferred. time.”
Accordingly we read, in VERSES 9-12. Our Lord’s ascension might
VERSES 4,5, that he instructed them to have taken place without being seen by any; for
tarry at Jerusalem, to expect and wait for the since his resurrection he is a spirit being, and
begetting of the spirit of God as sons and “a spirit hath not flesh and bones.” He was
heirs—pointing out that so it had already been indeed put to death in the flesh, but he was
foretold them by himself and by John the bap- quickened or made alive in spirit. He was there
tizer. born of the spirit, “the first-born from the
VERSES 6-8. But having been thus assured dead;” and as that which is born of the flesh is
of their divine recognition as prospective joint- flesh, so that which is born of the spirit is
heirs with Christ in his kingdom “not many spirit, and can go and come as the wind, with-
days hence” (verse 5), they put the question still out being seen of men. (John 3:8.) But as our
close to their hearts—How about the kingdom risen Lord, a spirit being, in order to prove his
in the full sense of the word? will it come at the resurrection, appeared at various times and in
same time? Will it, too, come not many days various forms or bodies (some of which resem-
hence? bled the body of flesh which had been crucified),
The Master’s answer was not a reproof, nor so he showed himself in a body of flesh when he
even a correction or contradiction of their ascended, to prove this fact to his disciples.

We must remember that he was present flesh, in order that he might teach them the
with the disciples for forty days before he things pertaining to the Kingdom, who is to
ascended, yet was visible to them at most only come again as the angels declared.
seven times, and for only a few moments each Many stumble over the statement of the elev-
time, during all those days; and to the world he enth verse—especially our dear brethren who
was always invisible, as he had said before, call themselves Second Adventists. They think
“Yet a little while and the world seeth me no of the passage as reading—Ye shall see him
more.” The Apostle Paul, enumerating these come in like manner as ye have seen him go.
manifestations of our Lord after his resurrec- But it does not so read. Those disciples who
tion, says, “He was seen of above five hundred saw him go are long since dead, and if others
brethren,” “and, last of all, by me also.” It was even should see him come they would not. But
the same Jesus who appeared in flesh and as a the angels do not say that any one will see him
gardener to Mary, who appeared in another come: they merely affirm that the manner of
form as a stranger to the two disciples going his coming will be like the manner in which
to Emmaus, and who appeared in the midst of they had seen him go.
the disciples while the doors were shut and Now what was the manner of his going?
showed them a body of flesh and bones pierced What was there peculiar about the manner of
by nails and a spear as an evidence or proof of his ascension? Whatever it was, that is the
his resurrection, but who the next instant peculiarity to be expected as marking his com-
showed them that he was now highly exalted ing again. Let us note again that the manner of
and different from flesh and blood, by dissolv- his going was quiet, unseen by the world,
ing the flesh and bones and clothes before their unknown to the world, unbelieved by the
eyes and vanishing out of their sight. It was world. It was known, however, by the “breth-
this same Jesus, no longer flesh and bones but ren,” it was manifested to the “brethren,” and
“a quickening spirit,” who appeared also to Saul it was believed in by the “brethren.” So his
of Tarsus, but without any vailing of the spirit second coming is as a thief—secretly—without
body under a fleshly one, and gave him a outward demonstration—unknown to the
glimpse of the glory of a spirit being which world—known only to the brethren who are not
felled him to the earth and cost him his sight. in darkness, but who as children of the light are
(Acts 26:13,14; 9:8.) This is the glorified Jesus, walking in the light. (1 Thes. 5:1-5.) For a fuller
who was raised from death a spirit being (1 Cor. explanation of the Manner of our Lord’s Second
15:40-44), but who vailed the glories of that Coming, see Studies in the Scriptures, vol. 2,
spirit-body from his disciples, under bodies of chapter 5.

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The Life of Christ

A collection of writings about Jesus Christ

THE LIFE OF CHRIST CHRONOLOGICALLY

PRIOR TO JESUS’ MINISTRY . . . . . . . . . . . . . . . . . 9

THE BEGINNING OF JESUS’ MINISTRY . . . . . . . . . . 55

JESUS’ GREAT MINISTRY IN GALILEE. . . . . . . . . . 103

JESUS’ LATER MINISTRY IN JUDEA . . . . . . . . . . . 311

JESUS’ LATER MINISTRY EAST OF THE JORDAN . . . 377

JESUS FINAL MINISTRY AT JERUSALEM . . . . . . . . 441

CHICAGO BIBLE STUDENTS

Date Place Event Matthew Mark Luke John

Luke 1:5-25 great in the sight of the Lord, and shall

PRIOR TO JESUS’ MINISTRY 9

THE FORERUNNER OF CHRIST.—Reprints, p. 1915

10 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 11

12 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 13

Luke 1:26-80 And blessed is she that believed for there

14 PRIOR TO JESUS’ MINISTRY

THE VERY GREATEST PROPHET—Reprints, p. 4940

PRIOR TO JESUS’ MINISTRY 15

16 PRIOR TO JESUS’ MINISTRY

Date Place Event Matthew Mark Luke John

PRIOR TO JESUS’ MINISTRY 17

“THE TRUE LIGHT THAT LIGHTETH EVERY MAN.”—Reprints, p. 2408

18 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 19

20 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 21

22 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 23

24 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 25

26 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 27

Time Place Event Matthew Mark Luke John

Luke 2:8-20 angels were gone away from them into

THE GLORIOUS PROCLAMATION.—Reprints, p. 3700

28 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 29

30 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 31

32 PRIOR TO JESUS’ MINISTRY

Date Place Event Matthew Mark Luke John

2 B.C. Bethlehem; Jerusalem Jesus circumcised (eighth day), 2:21-39

Luke 2:21-39 seen thy salvation, Which thou hast pre-

PRIOR TO JESUS’ MINISTRY 33

34 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 35

Matthew 2:1-23 and be thou there until I bring thee word:

36 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 37

38 PRIOR TO JESUS’ MINISTRY

PRIOR TO JESUS’ MINISTRY 39

40 PRIOR TO JESUS’ MINISTRY

Luke 2:41-52 questions. And all that heard him were

“JESUS INCREASED IN WISDOM AND STATURE.”—Reprints, p. 2558

PRIOR TO JESUS’ MINISTRY 41

* See Studies in the Scriptures, vol. 5, chapter 4.