 44 of the Desire of Ages by Ellen G. White. The Slibervox recording is in the public domain. The true sign. Again he went out from the borders of Tyre and came through Sidon unto the Sea of Galilee, through the midst of the borders of Decapolis, Mark 731, RV. It was in the region of Decapolis that the demoniacs of Gurgasa had been healed. Here the people, alarmed at the destruction of the swine, had constrained Jesus to depart from among them. But they had listened to the messengers he left behind, and a desire was aroused to see him. As he came again into that region, a crowd gathered about him, and a deaf, stammering man was brought to him. Jesus did not, according to his custom, restore the man by word only. Taking him apart from the multitude, he put his fingers in his ears and touched his tongue, looking up to heaven. He sighed at the thought of the ears that would not be opened to the truth, the tongues that refused to acknowledge the Redeemer. At the word, be opened, the man's speech was restored, and disregarding the command to tell no man, he published abroad the story of his cure. Jesus went up into a mountain, and there the multitude flocked to him, bringing their sick and lame and laying them at his feet. He healed them all, and the people, heathen as they were, glorified the God of Israel. For three days they continued to throng about the Saviour, sleeping at night in the open air, and through the day pressing eagerly to hear the words of Christ and to see his works. At the end of three days their food was spent. Jesus would not send them away hungry, and he called upon his disciples to give them food. Again the disciples revealed their unbelief. At Bethsaida they had seen how, with Christ's blessing, their little store availed for the feeding of the multitude, yet they did not now bring forward their all trusting his power to multiply it for the hungry crowds. Moreover, those whom he fed at Bethsaida were Jews. These were Gentiles and heathen. Jewish prejudice was still strong in the hearts of the disciples, and they answered Jesus, whence can a man satisfy these men with bread here in the wilderness? But obedient to his word they brought him what they had, seven loaves and two fishes. The multitude were fed, seven large baskets of fragments remaining. Four thousand men, besides women and children, were thus refreshed, and Jesus sent them away with glad and grateful hearts. Then taking a boat with his disciples he crossed the lake to Magdala, at the southern end of the plain of Gennesaret. In the border of Tyre and Sidon his spirit had been refreshed by the confiding trust of the syrophoenician woman. The heathen people of Decapolis had received him with gladness. Now as he landed once more in Galilee, where his power had been most strikingly manifested, where most of his works of mercy had been performed, and his teaching given, he was met with contemptuous unbelief. A deputation of Pharisees had been joined by representatives from the rich and lordly Sadducees, the party of the priest, the skeptics and aristocracy of the nation. The two sects had been at bitter enmity. The Sadducees courted the favor of the ruling power in order to maintain their own position and authority. The Pharisees, on the other hand, fostered the popular hatred against the Romans, longing for the time when they could throw off the yoke of the conqueror. But Pharisee and Sadducee now united against Christ. Like seeks like, and evil, wherever it exists, leagues with evil for the destruction of the good. Now the Pharisees and Sadducees came to Christ, asking for a sign from heaven. When in the days of Joshua Israel went out to battle with the Canaanites at Bethhoran, the sun had stood still at the leader's command until victory was gained, and many similar wonders had been manifest in their history. Some such sign was demanded of Jesus. But these signs were not what the Jews needed. No mere external evidence could benefit them. What they needed was not intellectual enlightenment, but spiritual renovation. Oh ye hypocrites, said Jesus, you can discern the face of the sky by steadying the sky they could foretell the weather. But can ye not discern the signs of the times? Christ's own words, spoken with the power of the Holy Spirit that convicted them of sin, were the sign that God had given for their salvation, and signs direct from heaven had been given to attest the mission of Christ. The songs of the angels to the shepherds, the star that guided the wise men, the dove and the voice from heaven at his baptism, were witnesses for him. And he sighed deeply in his spirit and said, Why doth this generation seek after a sign? There shall no sign be given unto it but the sign of the prophet Jonas. As Jonah was three days and three nights in the belly of the whale, Christ was to be the same time in the heart of the earth. And as the preaching of Jonah was assigned to the Ninevites, so Christ's preaching was assigned to his generation. But what a contrast in the reception of the word. The people of the great heathen city trembled as they heard the warning from God. Kings and nobles humbled themselves. The high and the lowly together cried to the God of heaven, and his mercy was granted unto them. The men of Nineveh shall rise in judgment with this generation, Christ had said, and shall condemn it, because they repented at the preaching of Jonas, and behold, a greater than Jonas is here." Matthew 12, 40 and 41. Every miracle that Christ performed was a sign of his divinity. He was doing the very work that had been foretold to the Messiah. But to the Pharisees these works of mercy were a positive offence. The Jewish leaders looked with heartless indifference on human suffering. In many cases their selfishness and oppression had caused the affliction that Christ relieved. Thus his miracles were to them a reproach. That which led the Jews to reject the Savior's work was the highest evidence of his divine character. The greatest significance of his miracles is seen in the fact that they were for the blessing of humanity. The highest evidence that came from God is that his life revealed the character of God. He did the works and spoke the words of God. Such a life is the greatest of all miracles. When the message of truth is presented in our day, there are many who, like the Jews, cry, show us a sign. Work is a miracle. Christ brought no miracle at the demand of the Pharisees. He brought no miracle in the wilderness in answer to Satan's insinuations. He does not impart to us power to vindicate ourselves or to satisfy the demands of unbelief and pride. But the gospel is not without a sign of its divine origin. Is it not a miracle that we can break from the bondage of Satan? Inmity against Satan is not natural to the human heart. It is implanted by the grace of God. When one who has been controlled by a stubborn wayward will is set free and yields himself wholeheartedly to the drawing of God's heavenly agencies, a miracle is wrought. So also when a man who has been under strong delusion comes to understand moral truth, every time a soul is converted and learns to love God and keep his commandments, the promise of God is fulfilled. A new heart also will I give you, and a new spirit will I put within you, Ezekiel 36, 26. The change in human hearts, the transformation of human characters, is a miracle that reveals an ever-living Savior working to rescue souls. A consistent life in Christ is a great miracle. In the preaching of the Word of God, the sign that should be manifest now and always is the presence of the Holy Spirit, to make the Word a regenerating power to those that hear. This is God's witness before the world to the divine mission of his Son. Those who desired a sign from Jesus had so hardened their hearts and unbelief that they did not discern in his character the likeness of God. They would not see that his mission was in fulfillment of the Scriptures. In the parable of the rich man in Lazarus Jesus said to the Pharisees, if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead, Luke 1631. No sign that could be given in heaven or earth would benefit them. Jesus sighed deeply in his spirit, and turning from the group of Cavaliers, re-entered the boat with his disciples. In sorrowful silence they again crossed the lake. They did not, however, return to the place they had left, but directed their course towards Bethsaida, near where the five thousand had been fed. Upon reaching the farther side Jesus said, take heed and beware of the leaven of the Pharisees and of the Sadducees. The Jews had been accustomed, since the days of Moses, to put away leaven from their houses at the Passover season, and they had thus been taught to regard it as a type of sin. Yet the disciples failed to understand Jesus. In their sudden departure from Magdala they had forgotten to take bread, and they had with them only one loaf. To this circumstance they understood Christ to refer, warning them not to buy bread of a Pharisee or a Sadducee. Their lack of faith and spiritual insight had often led them to a similar misconception of his words. Now Jesus reproved them for thinking that he who had fed thousands with a few fishes and barley-loaves could in that solemn warning have referred merely to temporal food. There was a danger that the crafty reasoning of the Pharisees and the Sadducees would leaven his disciples with unbelief, causing them to think lightly of the works of Christ. The disciples were inclined to think that their master should have granted the demand for a sign in the heavens. They believed that he was fully able to do this, and that such a sign would put his enemies to silence. They did not discern the hypocrisy of these cavaliers. Months afterwards, when they were gathered together in innumerable multitude of people, in so much that they trod one upon another, Jesus repeated the same teaching. He began to say unto his disciples, first of all, beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12.1. The leaven placed in the meal works imperceptibly, changing the whole mass to its own nature. So if hypocrisy is allowed to exist in the heart, it permeates a character in the life. A striking example of the hypocrisy of the Pharisees, Christ had already rebuked in denouncing the practice of Korben, by which a neglect of filial duty was concealed under a pretense of liberality to the temple. The scribes and Pharisees were insinuating deceptive principles. They concealed the real tendency of their doctrines, and improved every occasion to instill them artfully into the minds of their hearers. These false principles, when once accepted, worked like leaven in the meal, permeating and transforming the character. It was this deceptive teaching that made it so hard for the people to receive the words of Christ. The same influences are working today, through those who try to explain the law of God in such a way as to make it conform to their practices. This class does not attack the law openly, but put forward speculative theories that undermine its principles. They explain it so as to destroy its force. The hypocrisy of the Pharisees was the product of self-seeking. The glorification of themselves was the object of their lives. It was this that led them to pervert and misapply the scriptures, and blinded them to the purpose of Christ's mission. This subtle evil even the disciples of Christ were in danger of cherishing. Those who classed themselves with the followers of Jesus, but who had not left all in order to become his disciples, were influenced in a great degree by the reasoning of the Pharisees. They were often vacillating between faith and unbelief, and they did not discern the treasures of wisdom hidden in Christ. Even the disciples, though outwardly they had left all for Jesus' sake, had not in heart ceased to seek great things for themselves. It was this spirit that prompted the strife as to who should be greatest. It was this that came between them and Christ, making them so little in sympathy with his mission of self-sacrifice, so slow to comprehend the mystery of redemption. As leaven, if left to complete its work, will cause corruption and decay, so does the self-seeking spirit, cherished, work the defilement and ruin of the soul. Among the followers of our Lord today, as of old, how widespread is this subtle, deceptive sin? How often our service to Christ, our communion with one another, is marred by the secret desire to exalt self. How ready the thought of self-gratulation and the longing for human approval? It is the love of self, the desire for an easier way than God has appointed that leads to the substitution of human theories and traditions for the divine precepts. To his own disciples the warning words of Christ are spoken. Take heed and beware of the leaven of the Pharisees. The religion of Christ is sincerity itself. Zeal for God's glory is the motive implanted by the Holy Spirit, and only the effectual working of the Spirit can implant this motive. Only the power of God can banish self-seeking and apocrisy. This change is a sign of his working. When the faith we accept destroys selfishness and pertents, when it leads us to seek God's glory and not our own, we may know that it is of the right order. Father, glorify thy name. John 12, 28. Was the keynote of Christ's life. And if we follow him, this will be the keynote of our life. He commands us to walk, even as he walked, and hereby we do know that we know him if we keep his commandments. 1 John 2, 6, and 3. End of chapter 44, read by Donald Hines, Alvarado, Texas. Chapter 45 of the Desire of Ages by Ellen G. White. The Slibervox recording is in the public domain. The foreshadowing of the Cross. The work of Christ on earth was hastening to a close. Before him, in vivid outline, lay the scenes whither his feet were tending. Even before he took humanity upon him, he saw the whole length of the path he must travel in order to save that which was lost. Every paying that rent his heart, every insult that was heaped upon his head, every privation that he was called to endure, was open to his view before he laid aside his crown and royal robe, and stepped down from the throne to clothe his divinity with humanity. The path from the manger to Calvary was all before his eyes. He knew the anguish that would come upon him. He knew it all. And yet he said, Lo, I come. In the volume of the book it is written on me. I delight to do thy will, oh my God. Ye, thy law is within my heart. Ever before him he saw the result of his mission. His earthly life, so full of toil and self-sacrifice, was cheered by the prospect that he would not have all this travail for naught. By giving his life for the life of men he would win back the world to its loyalty to God. Although the baptism of blood must first be received, although the sins of the world were to weigh upon his innocent soul, although the shadow of an unspeakable woe was upon him, yet for the joy that was set before him he chose to endure the cross and despised the shame. From the chosen companions of his ministry the scenes at lay before him were as yet hidden, but the time was near when they must behold his agony. They must see him whom they had loved and trusted, delivered into the hands of his enemies, and hung upon the cross of Calvary. Soon he must leave them to face the world without the comfort of his visible presence. He knew how bitter hate and unbelief would persecute them, and he desired to prepare them for their trials. Jesus and his disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel the responsibility to the heathen. During his stay in this region he endeavored to withdraw from teaching the people and to devote himself more fully to his disciples. He was about to tell them of the suffering that awaited him, but first he went away alone and prayed that their hearts might be prepared to receive his words. Upon joining them he did not at once communicate that which he desired to impart. Before doing this he gave them an opportunity of confessing their faith in him that they might be strengthened for the coming trial. He asked, whom do men say that I, the Son of Man, am? Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw his miracles, had declared him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim him King of Israel. Many were ready to accept him as a prophet, but they did not believe him to be the Messiah. Jesus now put a second question relating to the disciples themselves. But whom say ye that I am? Peter answered, Thou art the Christ, the Son of the living God. From the first Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist and had accepted Christ, began to doubt as to John's mission when he was imprisoned and put to death. And they now doubted that Jesus was the Messiah for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take his place on David's throne left him when they perceived that he had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, Thou art the Christ, the Son of the living God. He waited not for kingly honors to crown his Lord, but accepted him in his humiliation. Peter had expressed the faith of the Twelve, yet the disciples were still far from understanding Christ's mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly, the influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from the things which are seen, to behold the things which are not seen, 2 Corinthians 4 18. Beneath the guise of humanity they discerned the glory of the Son of God. Jesus answered Peter saying, Blessed are Thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. The truth which Peter had confessed is the foundation of the believer's faith. It is that which Christ himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity of itself attain to a knowledge of the Divine. It is as high as heaven. What can't Thou do? Deeper than hell. What can't Thou know? Only the Spirit of adoption can reveal to us the deep things of God which I hath not seen nor ear heard, neither hath entered into the heart of man. God hath revealed them unto us by his Spirit, for the Spirit searcheth all things. Yea, the deep things of God. 1 Corinthians 2 9 and 10. The secret of the Lord is with them that fear him, and the fact that Peter discerned the glory of Christ was an evidence that he had been taught of God. Psalms 25, 14, John 6, 45. Ah, indeed! Blessed art Thou, Simon Barjona, for flesh and blood hath not revealed it unto thee. Jesus continued, I say also unto thee, that Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it. The word Peter signifies a stone, a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon one against whom the gates of hell could not prevail. Centuries before the Saviour's advent Moses had pointed to the rock of visual salvation. The psalmist had sung of, The rock of my strength, Isaiah had written, Thus set the Lord God. Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation. Deuteronomy 32, 4, Psalm 62, 7, Isaiah 28, 16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, If ye have tasted that the Lord is gracious unto whom coming a living stone rejected indeed of men, but with God-elect precious, ye also as living stones are built up a spiritual house. 1 Peter 2, 3-5, RV. Other foundation can no man lay than that which is laid, which is Jesus Christ. 1 Corinthians 3, 11. Upon this rock said Jesus, I will build my church. In the presence of God and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded his church upon the living rock. That rock is himself, his own body, for us broken and bruised. Against the church, built upon this foundation, the gates of hell shall not prevail. How feeble the church appeared when Christ spoke these words. There were only a handful of believers, against whom all the power of demons and evil men would be directed, yet the followers of Christ were not to fear. Built upon the rock of their strength, they could not be overthrown. For six thousand years faith has builded upon Christ. For six thousand years the floods and tempest of satanic wrath have beaten upon the rock of our salvation, but it stands unmoved. Peter had expressed the truth which is the foundation of the church's faith, and Jesus now honored him as the representative of the whole body of believers. He said, I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven. The keys of the kingdom of heaven are the words of Christ. All the words of Holy Scripture are his, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God's word is a savor of life unto life, or of death unto death. There's is a mission weighted with eternal results. The Saviour did not commit the work of the Gospel to Peter individually. At a later time repeating the words that were spoken to Peter, he applied them directly to the church, and the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honoured the one whom he had chosen. Instead of appointing one to be their head, Christ said to the disciples, Be not ye called rabbi? Neither be ye called masters, for one is your Master, even Christ, Matthew 23.810. The head of every man is Christ. God, who put all things under the Saviour's feet, gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all. 1 Corinthians 11.3. Ephesians 1.22.23. The church is built upon Christ as its foundation. It is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, All ye are brethren, all are exposed to temptation and are liable to error. Upon no finite being can we depend for guidance. The rock of faith is the living presence of Christ in the church. Upon this, the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. Cursed be the man that trusteth in man, and maketh flesh his arm. The Lord is the rock, his work is perfect. Blessed are all they that put their trust in him. Jeremiah 17.5. Deuteronomy 32.4. Psalms 2.12. After Peter's confession, Jesus charged the disciples to tell no man that he was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of him would give them no true idea of his character or his work, but day by day he was revealing himself to them as the Saviour, and thus he desired to give them a true conception of him as the Messiah. The disciples still expected Christ to reign as a temporal prince. Although he had so long concealed his design, they believed that he would not always remain in poverty and obscurity. The time was near when he would establish his kingdom, that the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by his own nation, condemned as a deceiver, and crucified as a male factor. Such a thought the disciples had never entertained, but the hour of the power of darkness was drawing on, and Jesus was open to his disciples the conflict before them. He was sad as he anticipated the trial. Here the two he had refrained from making known to them anything relative to his sufferings and death. In his conversation with Nicodemus he had said, As Moses lifted up the serpent in the wilderness, even so must a son of man be lifted up, that whosoever believeth in him should not perish but have eternal life, John 3, 14 and 15. But the disciples did not hear this, and had they heard, would not have understood. But now they have been with Jesus, listening to his words, beholding his works, until, notwithstanding the humility of his surroundings and the opposition of priests and people, they can join in the testimony of Peter, Thou art the Christ, the Son of the living God. Now the time has come for the veil that hides a future to be withdrawn. From that time forth began Jesus to show unto his disciples how that he must go unto Jerusalem and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Speechless with grief and amazement, the disciples listened. Christ had accepted Peter's acknowledgement of him as the Son of God, and now his words pointing to his suffering and death seemed incomprehensible. Peter could not keep silent. He laid hold upon his master, as if to draw him back from his impending doom, exclaiming, Be it far from thee, Lord, this shall not be unto thee. Peter loved his Lord. But Jesus did not commend him, for thus manifesting the desire to shield him from suffering. Peter's words were not such as would be a help and solace to Jesus in the great trial before him. They were not in harmony with God's purpose of grace towards a lost world, nor with the lesson of self-sacrifice that Jesus had come to teach by his own example. Peter did not desire to see the cross in the work of Christ. The impression which his words would make was directly opposed to that which Christ desired to make on the minds of his followers, and the Savior was moved to utter one of the sternest rebukes that ever fell from his lips. Get thee behind me, Satan! Thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men. Satan was trying to discourage Jesus and turn him from his mission, and Peter, in his blind love, was giving voice to the temptation. The Prince of Evil was the author of the thought. His instigation was behind that impulsive appeal. In the wilderness Satan had offered Christ the dominion of the world on condition of forsaking the path of humiliation and sacrifice. Now he was presenting the same temptation to the disciple of Christ. He was seeking to fix Peter's gaze upon the earthly glory that he might not behold the cross to which Jesus desired to turn his eyes. And through Peter Satan was again pressing the temptation upon Jesus. But the Savior heeded it not. His thought was for his disciple. Satan had hit a pose between Peter and his master that the heart of the disciple might not be touched at the vision of Christ's humiliation for him. The words of Christ were spoken, not to Peter, but to the one who was trying to separate him from his Redeemer. Get thee behind me, Satan! No longer interpose between me and my airing servant. Let me come face to face with Peter that I may reveal to him the mystery of my love. It was to Peter a bitter lesson, and one which he learned but slowly, that the path of Christ on earth lay through agony and humiliation. The disciple shrank from fellowship with his Lord in suffering, but in the heat of the furnace fire he was to learn its blessing. Long afterward, when his active form was bowed with the burden of years and labors, he wrote, Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you, but rejoice in as much as ye are partakers of Christ's suffering, that when his glory shall be revealed ye may be glad also with exceeding joy. 1 Peter 4, 12, and 13. Jesus now explained to his disciples that his own life of self-abnegation was an example of what theirs should be. Calling about him, with the disciples, the people who had been lingering near, he said, If any man will come after me, let him deny himself and take up his cross daily and follow me. The cross was associated with the power of Rome. It was the instrument of the most cruel and humiliating form of death. The lowest criminals were required to bear the cross to the place of execution, and often, as it was about to be laid upon their shoulders, they resisted with desperate violence, until they were overpowered, and their instrument of torture was bound upon them. But Jesus made his followers take up the cross and bear it after him. To the disciples, his words, though dimly comprehended, pointed to their submission to the most bitter humiliation, submission even unto death for the sake of Christ. No more complete self-surrender could the Saviour's words have pictured. But all this he had accepted for them. Jesus did not count heaven a place to be desired while we were lost. He left the heavenly courts for a life of reproach and insult and a death of shame. He who was rich in heaven's priceless treasure became poor, that through his poverty we might be rich. We are to follow in the path he trod. Love for souls for whom Christ died means crucifixion of self. He was a child of God should henceforth look upon himself as a link in the chain let down to save the world, one with Christ in his plan of mercy, going forth with him to seek and save the lost. The Christian is ever to realize that he has consecrated himself to God, and that in character he is to reveal Christ to the world. The self-sacrifice, the sympathy, the love manifested in the life of Christ are to reappear in the life of the worker for God. Whosoever will save his life shall lose it. But whosoever shall lose his life for my sake and the Gospels, the same shall save it. Selfishness is death. No organ of the body could live should it confine its service to itself. The heart failing to send its life blood to the hand and the head would quickly lose its power. As our life blood, so is the love of Christ diffused through every part of his mystical body. We are members one of another, and the soul that refuses to impart will perish. And what has man profited, said Jesus, if he shall gain the whole world and lose his own soul, or what shall a man give in exchange for his soul? Beyond the poverty and humiliation of the present, he pointed the disciples to his coming in glory, not in the splendor of an earthly throne, but with the glory of God in the host of heaven. And then he said, He shall reward every man according to his works. Then, for their encouragement, he gave the promise, Fairly I say unto you, there be some standing here which shall not taste of death till they see the Son of Man coming in his kingdom. But the disciples did not comprehend his words. The glory seemed far away, their eyes were fixed upon the nearer view, the earthly life of poverty, humiliation, and suffering. Must their glowing expectations of the Messiah's kingdom be relinquished? Were they not to see their Lord exalted to the throne of David? Could it be that Christ was to live a humble, homeless wanderer, to be despised, rejected, and put to death? Sadness oppressed their hearts, for they loved their master. Doubt also harassed their minds, for it seemed incomprehensible that the Son of God should be subjected to such cruel humiliation. They questioned why he should voluntarily go to Jerusalem to meet the treatment which he had told them he was there to receive. How could he resign himself to such a fate, and leave them in greater darkness than that in which they were groping before he revealed himself to them? In the region of Caesarea Philippi Christ was out of the reach of Herod and Caiaphas the disciples reasoned. He had nothing to fear from the hatred of the Jews or from the power of the Romans. Why not work there, at a distance from the Pharisees? Why need he give himself up to death? If he was to die, how was it that his kingdom was to be established so firmly that the gates of hell should not prevail against it? To the disciples, this was indeed a mystery. They were even now journeying along the shores of the Sea of Galilee toward the city where all their hopes were to be crushed. They dared not remonstrate with Christ, but they talked together in low sorrowful tones in regard to what the future would be. Even amid their questionings they clung to the thought that some unforeseen circumstance might avert the doom which seemed to await their Lord. Thus they sorrowed and doubted, hoped and feared, for six long gloomy days. End of Chapter 45 Read by Donald Hines Alvarado, Texas Chapter 46 of The Desire of Ages by Ellen G. White This LibriVox recording is in the public domain. He was transfigured. Evening is drawing on as Jesus calls to aside three of his disciples, Peter, James and John, and leads him across the fields and far up a rugged path to a lonely mountainside. The Saviour and his disciples have spent the day in traveling and teaching, and the mountain-climb adds to their weariness. Christ has lifted burdens from mind and body of many sufferers. He has sent the thrill of life through their enfeebled frames. But he also is compassed with humanity. And with his disciples he is wearied with the ascent. The light of the setting sun still lingers on the mountaintop, and guilds with its fading glory the path they are traveling. But soon the light dies out from hill as well as valley. The sun disappears behind the western horizon, and the solitary travellers are wrapped in the darkness of night. The gloom of their surroundings seems in harmony with their sorrowful lives, around which the clouds are gathering and thickening. The disciples do not venture to ask Christ whether he is going, or for what purpose. He has often spent entire nights in the mountains in prayer. He whose hand form mountain and valley is at home with nature, and enjoys its quietude. The disciples follow where Christ leads away, yet they wonder why their master should lead them up this tollsome ascent when they are weary, and when he too is in need of rest. Presently Christ tells them that they are now to go no farther. Stepping a little aside from them, the man of sorrows pours out his supplications with strong crying and tears. He prays for strength to endure the test in behalf of humanity. He must himself gain a fresh hold on omnipotence, for only thus can he contemplate the future, and he pours out his heart longings for his disciples, that in the hour of the power of darkness their faith may not fail. The dew is heavy upon his bowed form, but he heeds it not. The shadows of night gather thickly about him, but he regards not their gloom. So the hours pass slowly by. At first the disciples unite their prayers with his in sincere devotion, but after a time they are overcome with weariness, and even while trying to retain their interest in the scene, they fall asleep. Jesus has told them of his sufferings. He has taken them with him that they might unite with him in prayer. Even now he is praying for them. The Saviour has seen the gloom of his disciples, and has longed to lighten their grief by an assurance that their faith has not been in vain. Not all, even of the twelve, can receive the revelation he desires to give. Only the three who are to witness his anguish and consimony have been chosen to be with him on the mount. Now the burden of his prayers that they may be given a manifestation of the glory he had with the Father before the world was, that his kingdom may be revealed to human eyes, and that his disciples may be strengthened to behold it. He pleads that they may witness a manifestation of his divinity that will comfort them in the hour of his supreme agony, with the knowledge that he is of a surety, the Son of God, and that his shameful death is a part of the plan of redemption. His prayers heard. While he is bowed in lowliness upon the stony ground, suddenly the heavens open, the golden gates of the city of God are thrown wide, and holy radiance descends upon the mount, enshrouding the Savior's form. Divinity from within flashes through humanity, and meets the glory coming from above. Arising from his prostrate position, Christ stands in God-like majesty. The sole agony is gone. His countenance now shines as a sun, and his garments are white as the light. The disciples, awaking, behold the flood of glory that illuminates the mount. In fear and amazement they gaze upon the radiant form of their master. As they become able to endure the wondrous light, they see that Jesus is not alone. Beside him are two heavenly beings in close converse with him. They are Moses, who upon Sinai has talked with God, and Elijah, to whom the high privilege was given, granted to but one other of the sons of Adam, never to come under the power of death. On Mount Piska, fifteen centuries before, Moses had stood gazing upon the land of promise. But because of his sin at Maraba, it was not for him to enter there. Not for him was the joy of leading the host of Israel into the inheritance of their fathers. His agonized entreaty, I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon, Deuteronomy 325, was refused. The hope that for forty years had lighted up the darkness of the desert wanderings must be denied. A wilderness grave was the goal of those years of toil and heart-burdening care. But he who is able to do exceeding abundantly above all that we ask or think, Ephesians 320, had in this measure answered his servant's prayer. Moses passed under the dominion of death, but he was not to remain in the tomb. Christ himself called him forth to life. Satan the tempter had claimed the body of Moses because of his sin, but Christ the Saviour brought him forth from the grave. Jude 9. Moses upon the Mount of Transfiguration was a witness to Christ's victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ's second coming, and who will be changed in a moment in the twinkling of an eye at the last trump, when this mortal must put on immortality and this corruptible must put on incorruption. 1 Corinthians 15, 51-53. Jesus was clothed with the light of heaven, as he will appear when he shall come the second time without sin unto salvation, for he will come in the glory of his father with the holy angels. Hebrews 9.28, Mark 8.38. The Saviour's promise to the disciples was now fulfilled. Upon the Mount the future kingdom of glory was represented in miniature, Christ the King. Moses a representative of the risen saints, and Elijah of the translated ones. The disciples did not yet comprehend the sin, but they rejoiced that the patient teacher, the meek and lowly one, who has wandered to and fro a helpless stranger, is honoured by the favoured ones of heaven. They believed that Elijah has come to announce the Messiah's reign, and that the kingdom of Christ is about to be set up on the earth. The memory of their fear and disappointment they would banish for ever. Here, where the glory of God is revealed, they longed to tarry. Peter exclaims, Master, it is good for us to be here, and let us make three tabernacles, one for thee, one for Moses, and one for Elias. The disciples are confident that Moses and Elijah have been sent to protect their Master and to establish his authority as King. But before the crown must come the cross, not the inauguration of Christ as King, but the decease to be accomplished at Jerusalem is the subject of their conference with Jesus. Bearing the weakness of humanity and burden with its sorrow and sin, Jesus walked alone in the midst of men. As the darkness of the coming trial pressed upon him, he was in loneliness a spirit. In a world that knew him not, even his love disciples, absorbed in their own doubt and sorrow and ambitious hopes, had not comprehended the mystery of his mission. He had dwelt amid the love and fellowship of heaven, but in the world that he had created, he was in solitude. Now heaven had sent its messengers to Jesus, not angels, but men who had endured suffering and sorrow and who could sympathize with the Savior in the trial of his earthly life. Moses and Elijah had been co-laborers with Christ. They had shared his longing for the salvation of men. Moses had pleaded for Israel. Yet now, if thou wilt, forgive their sin. And if not, blot me, I pray thee, out of thy book which thou has written. Exodus 32 32. Elijah had known loneliness a spirit, as for three years and a half of famine he had borne the burden of the nation's hatred and its woe. Alone he had stood for God upon Mount Carmel. Alone he had fled to the desert in anguish and despair. These men, chosen above every angel around the throne, had come to commune with Jesus concerning the scenes of his suffering and to comfort him with the assurance of the sympathy of heaven. The hope of the world, the salvation of every human being, was the burden of their interview. Through being overcome with sleep, the disciples heard little of what passed between Christ and the heavenly messengers. Failing to watch and pray, they had not received that which God desired to give them, a knowledge of the sufferings of Christ, and the glory that should follow. They lost the blessing that might have been there through sharing his self-sacrifice. Slow of heart to believe were these disciples, little appreciative of the treasure with which heaven sought to enrich them. Yet they received great light. They were assured that all heaven knew of the sin of the Jewish nation and rejecting Christ. They were given a clear insight into the work of the Redeemer. They saw with their eyes and heard with their ears things that were beyond the comprehension of man. They were eyewitnesses of his majesty, 2 Peter 1.16, and they realized that Jesus was indeed the Messiah, to whom patriarchs and prophets had witnessed, and that he was recognized as such by the heavenly universe. While they were still gazing on the scene upon the mount, a bright cloud overshadowed them, and behold, a voice out of the cloud which said, This is my beloved son, in whom I am well pleased, hear ye him. As they beheld the cloud of glory, brighter than that which went before the tribes of Israel and the wilderness, as they heard the voice of God speak in awful majesty that caused the mountain to tremble, the disciples fell smitten to the earth. They remained prostrate, their faces hidden, till Jesus came near, and touched them, dispelling their fears with his well-known voice. Arise and be not afraid, venturing to lift up their eyes. They saw that the heavenly glory had passed away. The forms of Moses and Elijah had disappeared. They were upon the mount, alone with Jesus. End of Chapter 46. Ministry. The entire night had passed in the mountain, and as the sun arose, Jesus and his disciples descended to the plain. Absorbed in thought the disciples were awed and silent. Even Peter had not a word to say. Gladly would they have lingered in that holy place which had been touched with the light of heaven, and where the Son of God had manifested his glory. But there was work to be done for the people who were already searching far and near for Jesus. At the foot of the mountain a large company had gathered, led hither by the disciples who had remained behind, but who knew whither Jesus had resorted. As the Savior drew near, he charged his three companions to keep silence concerning what they had witnessed, saying, Tell the vision to no man, until the Son of man be risen again from the dead. The revelation made to the disciples was to be pondered in their own hearts, not to be published abroad. To relate it to the multitudes would excite only ridicule or idle wonder, and even the nine apostles would not understand the scene until after Christ had risen from the dead. How slow of comprehension even the three favored disciples were is seen in the fact that notwithstanding all that Christ had said of what was before him, they queried among themselves what the rising from the dead should mean. Yet they asked no explanation from Jesus. His words in regard to the future had filled them with sorrow. They sought no further revelation concerning that which they were feigned to believe might never come to pass. As the people on the plain caught sight of Jesus they ran to meet him, greeting him with expressions of reverence and joy. Yet his quick eye discerned that they were in great perplexity. The disciples appeared troubled. A circumstance had just occurred that had caused them bitter disappointment and humiliation. While they were waiting at the foot of the mountain, a father had brought to them his son to be delivered from a dumb spirit that tormented him. Authority over unclean spirits, to cast them out, had been conferred on the disciples when Jesus sent out as twelve to preach to Galilee. As they went forth strong in faith, the evil spirits had obeyed their word. Now in the name of Christ they commanded the torturing spirit to leave his victim, but the demon only mocked them by a fresh display of his power. The disciples, unable to account for their defeat, felt that they were bringing dishonor upon themselves and their master, and in the crowd there were scribes who made the most of this opportunity to humiliate them. Pressing around the disciples, they plied them with questions, seeking to prove that they and their master were deceivers. Here the rabbis triumphantly declared was an evil spirit that neither disciples nor Christ himself could conquer. The people were inclined to side with the scribes, and a feeling of contempt and scorn pervaded the crowd. But suddenly the accusations ceased. Jesus and the three disciples were seen approaching, and with a quick revulsion of feeling the people turned to meet them. The night of communion with the heavenly glory had left its trace upon the Saviour and his companions. Upon their countenance was a light that awed the beholders. The scribes drew back in fear while the people welcomed Jesus. As if he had been a witness of all that occurred, the Saviour came to the scene of conflict, and fixing his gaze upon the scribes inquired. What questioned you with them? But the voices so bold and defiant before were now silent. A hush had fallen upon the entire company. Now the afflicted father made his way through the crowd, and falling at the feet of Jesus, poured out the story of his trouble and disappointment. Master, he said, I have brought unto thee my Son, which hath a dumb spirit, and wheresoever he taketh him, he tareth him. And I spake to thy disciples that they should cast him out, and they could not. Jesus looked about him upon the awe-stricken multitude, the cavilling scribes, the perplexed disciples. He read the unbelief in every heart, and in a voice filled with sorrow he exclaimed, O faithless generation, how long shall I be with you? How long shall I suffer you? Then he bade the distressed father, bring thy Son, hither. The boy was brought, and as the Saviour's eyes fell upon him, the evil spirit cast him to the ground in convulsions of agony. He lay wallowing and foaming, rending the air with unearthly shrieks. Again the Prince of Life and the Prince of the powers of darkness had met on the field of battle. Christ in fulfillment of his mission to preach deliverance to the captives, to set at liberty them that are bruised. Satan seeking to hold his victim under his control. Angels of light and the hosts of evil angels unseen were pressing near to behold the conflict. For a moment Jesus permitted the evil spirit to display his power, that the beholders might comprehend the deliverance about to be wrought. The multitude looked on with bated breath, the father in an agony of hope and fear. Jesus asked, How long is it ago since this came unto him? The father told the story of long years of suffering, and then, as if he could endure no more, exclaimed, If thou canst do anything, have compassion on us and help us. If thou canst? Even now the father questioned the power of Christ. Jesus answers, If thou canst believe, all things are possible to him that believeth. There is no lack of power on the part of Christ. The healing of the Son depends upon the Father's faith. With a burst of tears realizing his own weakness, the Father cast himself upon Christ's mercy with the cry, Lord, I believe, help thou my unbelief? Jesus turns to the suffering one and says, Thou dumb and deaf heart, I charge thee, come out of him, and enter no more into him. There is a cry, an agonized struggle. The demon in passing seems about to run the life from his victim. Then the boy lies motionless and apparently lifeless. The multitude whisper, He is dead. But Jesus takes him by the hand, and lifting him up presents him in perfect soundness of mind and body to his Father. Father and Son praise the name of their deliverer. The multitude are amazed at the mighty power of God, while the scribes, defeated and crestfallen, turn sullenly away. If thou canst do anything, have compassion on us and help us. How many a sin burdened soul has echoed that prayer. And to all the pitying Saviour's answer is, If thou canst believe, all things are possible to him that believeth. It is faith that connects us with heaven, and brings us strength for coping with the powers of darkness. In Christ God has provided means for subduing every sinful trait, and resisting every temptation, however strong. But many feel that they lack faith, and therefore they remain away from Christ. Let these souls in their helpless unworthiness cast themselves upon the mercy of their compassionate Saviour. Look not to self, but to Christ. He who healed the sick and cast out demons when he walked among men is the same mighty Redeemer today. Faith comes by the word of God. Then grasp his promise. Him that cometh to me, I will in no wise cast out. John 637. Cast yourself at his feet with the cry, Lord I believe, help thou mine unbelief. You can never perish while you do this. Never. In a brief space of time the favored disciples have beheld the extreme of glory and of humiliation. They have seen humanity as transfigured into the image of God, and as debased into the likeness of Satan. From the mountain where he has talked with the heavenly messengers, and has been proclaimed the Son of God by the voice from the radiant glory, they have seen Jesus descend to meet that most distressing and revolting spectacle, a maniac boy, with distorted countenance, gnashing his teeth in spasms of agony that no human power could relieve. And this mighty Redeemer, who but a few hours before stood glorified before his wandering disciples, stooped to lift the victim of Satan from the earth where he is wallowing, and in health of mind and body restores him to his father and his home. It was an object lesson of redemption. The divine one from the Father's glory stooping to save the lost, it represented also the disciples' mission, not alone upon the mountaintop with Jesus in hours of spiritual illumination is the life of Christ's servants to be spent. There is work for them down in the plain. Souls whom Satan has enslaved are waiting for the word of faith and prayer to set them free. The nine disciples were yet pondering upon the bitter fact of their own failure, and when Jesus was once more alone with them they questioned, why could not we cast him out? Jesus answered them, because of your unbelief, for verily I say unto you, if you have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hints to yonder place, and it shall remove, and nothing shall be impossible unto you. How be it, this kind goeth not out but by prayer and fasting. Their unbelief that shut them out from deeper sympathy with Christ, and the carelessness with which they regarded the sacred work committed to them, had caused their failure in the conflict with the powers of darkness. The words of Christ pointing to his death had brought sadness and doubt, and the selection of the three disciples to accompany Jesus to the mountain had excited the jealousy of the nine. Instead of strengthening their faith by prayer and meditation on the words of Christ they had been dwelling on their discouragements and personal grievances. In this state of darkness they had undertaken the conflict with Satan. In order to succeed in such a conflict they must come to the work in a different spirit. Their faith must be strengthened by fervent prayer and fasting and humiliation of heart. They must be emptied of self and be filled with the spirit and the power of God. Ernest persevering supplication to God in faith, faith that leads to entire dependence upon God, and unreserved consecration to his work, can alone avail to bring men the Holy Spirit to aid in the battle against principalities and powers, the rulers of the darkness of this world, and wicked spirits in high places. If you have faith as a grain of mustard seed, said Jesus, you shall say to this mountain, Remove hints to yonder place, and it shall remove. Though the grain of mustard seed is so small it contains that same mysterious life-principle which produces growth in the loftiest tree. When the mustard seed is cast into the ground the tiny germ lays hold of every element that God has provided for its nutriment, and it speedily develops a sturdy growth. If you have faith like this, you will lay hold upon God's word and upon all the helpful agencies He has appointed. Thus your faith will strengthen and will bring to your aid the power of heaven, the obstacles that are piled by Satan across your path, though apparently as insurmountable as the eternal hills shall disappear before the demand of faith. Everything shall be impossible unto you. CHAPTER 48 On returning to Capernaum, Jesus did not repair to the well-known resorts where he had taught the people, but with his disciples quietly sought the house that was to be his temporary home. During the remainder of his stay in Galilee it was his object to instruct the disciples rather than to labor for the multitudes. On the journey through Galilee Christ had again tried to repair the minds of his disciples for the scenes before him. He told them that he was to go up to Jerusalem to be put to death and to rise again, and he added the strange and solemn announcement that he was to be betrayed into the hands of his enemies. The disciples did not even now comprehend his words. Although the shadow of a great sorrow fell upon them, a spirit of rivalry found a place in their hearts. They disputed among themselves which should be accounted the greatest in the kingdom. This strife they thought to conceal from Jesus, and they did not, as usual, press close to his side, but loitered behind so that he was in advance of them as they entered Capernaum. Jesus read their thoughts, and he longed to counsel and instruct them, but for this he awaited a quiet hour when their hearts should be open to receive his words. Even after they reached the town, the collector of the temple revenue came to Peter with a question, doth not your master pay tribute? This tribute was not a civil tax, but a religious contribution, which every Jew was required to pay annually for the support of the temple. A refusal to pay the tribute would be regarded as disloyalty to the temple. In the estimation of the rabbis a most grievous sin. The Savior's attitude toward the rabbinical laws, and his playing reproofs to the defenders of tradition, afforded a pretext for the chards that he was seeking to overthrow the temple service. Now his enemies saw an opportunity of casting discredit upon him. In the collector of the tribute they found a ready ally. Peter saw in the collector's question an insinuation touching Christ's loyalty to the temple. Zellas first master's honor he hastily answered, without consulting him, that Jesus would pay the tribute. But Peter only partially comprehended the purpose of his questioner. There were some classes who were held to be exempt from the payment of the tribute. In the time of Moses, when the Levites were set apart for the service of the sanctuary, they were given no inheritance among the people. The Lord said, Levi hath no part nor inheritance with his brethren. The Lord is his inheritance. Deuteronomy 10.9. In the days of Christ the priests and Levites were still regarded as especially devoted to the temple, and were not required to make the annual contribution for its support. Prophets also were exempted from this payment. In requiring the tribute from Jesus, the rabbis were setting aside his claim as a prophet or teacher, and were dealing with him as with any commonplace person. A refusal on his part to pay the tribute would be represented as disloyalty to the temple, while on the other hand the payment of it would be taken as justifying their rejection of him as a prophet. Only a little before Peter had acknowledged Jesus as the Son of God, but he now missed an opportunity of setting forth the character of his master. By his answer to the collector that Jesus would pay the tribute, he had virtually sanctioned the false conception of him to which the priests and rulers were trying to give currency. When Peter entered the house, the Savior made no reference to what had taken place, but inquired, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute, of their own children, or of strangers? Peter answered, Of strangers? And Jesus said, Then are the children free? While the people of a country are taxed for the maintenance of their king, the monarch's own children are exempt. So Israel, the professed people of God, were required to maintain his service, but Jesus, the Son of God, was under no such obligation. If priests and Levites were exempt because of their connection with the temple, how much more he to whom the temple was his father's house? If Jesus had paid the tribute without a protest, he would virtually have acknowledged the justice of the claim, and would thus have denied his divinity. But while he saw good to meet the demand, he denied the claim upon which it was based. In providing for the payment of the tribute, he gave evidence of his divine character. It was made manifest that he was one with God, and therefore was not under tribute as a mere subject of the kingdom. Go thou to the sea, he directed Peter, and cast an hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shall find a piece of money. That take, and give unto them, for me and thee. Though he had clothed his divinity with humanity, in this miracle he revealed his glory. It was evident that this was he who through David had declared every beast of the forest's mind and the cattle upon a thousand hills. I know all the fowls of the mountains, and the wild beasts the fields are mine. If I were hungry, I would not tell thee, for the world is mine in the fullness thereof. Psalm 50, 10 to 12. While Jesus made it plain that he was under no obligation to pay the tribute, he entered into no controversy with the Jews in regard to the matter, for they would have misinterpreted his words and turned them against him, lest he should give offence by withholding the tribute. He did that which he could not justly be required to do. This lesson would be of great value to his disciples. Mark changes were soon to take place in their relation to the temple service, and Christ taught them not to place themselves needlessly in antagonism to established order. So far as possible they were to avoid giving occasion for misinterpretation of their faith. While Christians are not to sacrifice one principle of truth, they should avoid controversy whenever it is possible to do so. When Christ and the disciples were alone in the house, while Peter was gone to the sea, Jesus called the others to him and asked, What was it that ye disputed among yourselves, by the way? The presence of Jesus, and his question, put the matter in an entirely different light from that in which it had appeared to them while they were contending, by the way. Shame and self-condemnation kept them silent. Jesus had told them that he was to die for their sake, and their selfish ambition was in painful contrast to his unselfish love. When Jesus told them that he was to be put to death and to rise again, he was trying to draw them into conversation in regard to the great test of their faith. Had they been better ready to receive what he desired to make known to them, they would have been, say, bitter anguish and despair. His words would have brought consolation in the hour of bereavement and disappointment. But although he had spoken so plainly of what awaited him, his mention of the fact that he was soon to go to Jerusalem again kindled their hope that the kingdom was about to be set up. This had led to questioning as to who should fill the highest offices. On Peter's return from the sea, the disciples told him of the Saviour's question, and at last one ventured to ask Jesus, who is the greatest in the kingdom of heaven? The Saviour gathered his disciples about him and said to them, If any man desire to be first, the same shall be last of all and servant of all. There was in these words a solemnity and impressiveness which the disciples were far from comprehending. That which Christ discerned they could not see. They did not understand the nature of Christ's kingdom, and this ignorance was the apparent cause of their contention. But the real cause lay deeper. By explaining the nature of the kingdom, Christ might for the time have quelled their strife, but this would not have touched the underlying cause. Even after they had received the fullest knowledge, any question of precedent might have renewed the trouble. Thus disaster would have been brought to the church after Christ's departure. The strife for the highest place was the outworking of that same spirit which was the beginning of the great controversy in the worlds above, and which had brought Christ from heaven to die. There rose up before him a vision of Lucifer, the son of the morning, in glory surpassing all the angels that surround the throne, and united in closest ties to the son of God. Lucifer had said, I will be like the Most High, Isaiah 14, 12, and 14. And the desire for self-exaltation had brought strife into the heavenly courts, and had banished a multitude of the hosts of God. Had Lucifer really desired to be like the Most High, he would never have deserted his appointed place in heaven, for the spirit of the Most High is manifested in unselfish ministry. Lucifer desired God's power, but not his character. He sought for himself the highest place, and every being who is actuated by his spirit will do the same. Thus alienation, discord, and strife will be inevitable. Dominion becomes the prize of the strongest. The Kingdom of Satan is a kingdom of force. Every individual regards every other as an obstacle in the way of his own advancement, or a stepping-stone on which he himself may climb to a higher place. While Lucifer counted it a thing to be graphs to be equal with God, Christ, the Exalted One, made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross, Philippians 2, 7 and 8. Now the Cross was just before him, and his own disciples were so filled with self-seeking, the very principle of Satan's Kingdom, that they could not enter into sympathy with their Lord, or even understand him as he spoke of his humiliation for them. Very tenderly, yet with solemn emphasis, Jesus tried to correct the evil. He showed what is the principle that bears sway in the Kingdom of Heaven, and in what true greatness consists, as estimated by the standard of the courts above. Those who were actuated by pride and love of distinction were thinking of themselves, and of the rewards they were to have, rather than how they were to render back to God the gifts they had received. They would have no place in the Kingdom of Heaven, for they were identified with the ranks of Satan. Before honor is humility. To fill a high place before men, Heaven chooses the worker who, like John the Baptist, takes a lowly place before God. The most childlike disciple is the most efficient in labor for God. The heavenly intelligences can cooperate with him who is seeking not to exalt self, but to save souls. He who feels most deeply his need of divine aid will plead for it, and the Holy Spirit will give unto him glimpses of Jesus that will strengthen and uplift the soul. From communion with Christ he will go forth to work for those who are perishing in their sins. He is anointed for his mission, and he succeeds where many of the learned and intellectually wise would fail. But when men exalt themselves, feeling that they are a necessity for the success of God's great plan, the Lord causes them to be set aside. It is made evident that the Lord is not dependent upon them. The work does not stop because of their removal from it, but goes forward with greater power. It was not enough for the disciples of Jesus to be instructed as to the nature of his Kingdom. What they needed was a change of heart that would bring them into harmony with its principles. Calling a little child to him, Jesus set him in the midst of them. Then tenderly folding the little one in his arms he said, Except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven. The simplicity, the self-forgiftfulness, and the confiding love of a little child are the attributes of Heaven values. These are the characteristics of real greatness. Again Jesus explained to the disciples that his Kingdom is not characterized by earthly dignity and display. At the feet of Jesus all these distinctions are forgotten. The rich and the poor, the learned and the ignorant, meet together with no thought of caste or worldly preeminence. All meet as blood-bought souls alike dependent upon one who has redeemed them to God. The sincere, contrite soul is precious in the sight of God. He places his own signet upon men, not by their rank, not by their wealth, not by their intellectual greatness, but by their oneness with Christ. The Lord of Glory is satisfied with those who are meek and lowly in heart. Thou hast also given me, said David, the shield of thy salvation, and thy gentleness, as an element in the human character, hath made me great, psalms 1835. Whosoever shall receive one of such children in my name, said Jesus, receiveeth me. And whosoever shall receive me, receiveeth not me, but him that sent me. Thus set the Lord. The Heaven is my throne, and the earth is my footstool. But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. Isaiah 66.1 and 2. The Saviour's words awakened in the disciples a feeling of self-distrust. No one had been specially pointed out in the reply, but John was led to question whether, in one case, his action had been right. With the spirit of a child he laid the matter before Jesus. Master, he said, we saw one casting out devils in thy name, and we followeth not us, and we forbade him, because he followeth not us. James and John had thought that in checking this man they had had in view their Lord's honour. They began to see that they were jealous for their own. They acknowledged their error and accepted the reproof of Jesus. Forbid him not, for there is no man which shall do a miracle in my name that can lightly speak evil of me. None who showed themselves in any way friendly to Christ were to be repulsed. There were many who had been deeply moved by the character and the work of Christ, and whose hearts were opening to him in faith, and the disciples, who could not read motives, must be careful not to discourage these souls. When Jesus was no longer personally among them, and the work was left in their hands, they must not indulge a narrow, exclusive spirit, but manifest the same far-reaching sympathy which they had seen in their master. The fact that one does not in all things conform to our personal ideas or opinions will not justify us in forbidding him to labour for God. Christ is a great teacher. We are not to judge or to command, but in humility each is to sit at the feet of Jesus and learn of him. Every soul whom God has made willing is a channel through which Christ will reveal his pardoning love. How careful we should be lest we discourage one of God's light-bearers, and thus intercept the rays that he would have shined to the world. Harshness or coldness shown by a disciple towards one whom Christ was drawing, such an act as that of John and forbidding one to work miracles in Christ's name, might result in turning the feet into the path of the enemy, and causing the loss of a soul. Rather than for one to do this, said Jesus, it is better for him that a millstone were hanged about his neck and he were cast into the sea. And he added, if thine hand caused thee to stumble, cut it off. It is good for thee to enter into life maimed rather than having thy two hands to go into hell, into the unquenchable fire, and if thy foot caused thee to stumble, cut it off. It is good for thee to enter into life halt rather than having thy two feet to be cast into hell. Mark 9, 43 to 45, RV. Why this earnest language, then which none can be stronger? Because the Son of Man is come to save that which is lost. Shall his disciples show less regard for the souls of their fellow men than the majesty of heaven is shown? Every soul has cost an infinite price. And how terrible is a sin of turning one soul away from Christ, so that for him the Savior's love and humiliation and agony shall have been in vain. Woe unto the world because of occasions of stumbling, for it must needs be that the occasions come. RV. The world, inspired by Satan, will surely oppose the followers of Christ and seek to destroy their faith, but woe to him who has taken Christ's name and yet is found doing his work. Our Lord is put to shame by those who claim to serve him, but who misrepresent his character, and multitudes are deceived and led into false paths. Any habit or practice that would lead into sin and bring dishonor upon Christ would better be put away, whatever the sacrifice, that which dishonors God cannot benefit the soul. The blessing of heaven cannot attend any man in violating the eternal principles of right. And one sin cherished is sufficient to work the degradation of the character and to mislead others. If the foot or the hand would be cut off, or even the eye would be plucked out to save the body from death, how much more earnest should we be to put away sin that brings death to the soul? In the ritual service, salt was added to every sacrifice. This, like the offering of incense, signified that only the righteousness of Christ could make the sacrifice acceptable to God. Referring to this practice Jesus said, every sacrifice shall be salted with salt. Have salt in yourselves, and have peace one with another. All who would present themselves a living sacrifice, wholly acceptable unto God, Romans 12-1, must receive the saving salt, the righteousness of our Saviour. Then they become the salt of the earth, restraining evil among men as salt preserves from corruption, Matthew 5-13. But if the salt is lost at Saviour, if there is only a profession of godliness, without the love of Christ, there is no power for good. The life can exert no saving influence upon the world, your energy and efficiency in the upbuilding of my kingdom, Jesus says, depend upon your receiving of my spirit. You must be partakers of my grace, in order to be a saver of life unto life. Then there will be no rivalry, no self-seeking, no desire for the highest place. You will have that love, which seeks not her own, but another's wealth. Let the repenting sinner fix his eyes upon the Lamb of God, which taketh away the sin of the world, John 1.29. And by beholding he becomes changed. His fear is turned to joy, his doubts to hope. Gratitude springs up. The stony heart is broken. A tide of love sweeps into the soul. Christ is in him a well of water springing up unto everlasting life. When we see Jesus, a man of sorrows and acquainted with grief, working to save the lost, slighted, scorned, derided, driven from city to city till his mission was accomplished, when we behold him in Gethsemane, sweating great drops of blood, and on the cross, dying in agony. When we see this, self will no longer clamor to be recognized. Looking unto Jesus, we shall be ashamed of our coldness, our lethargy, our self-seeking. We shall be willing to be anything or nothing, so that we may do heart service for the Master. We shall rejoice to bear the cross after Jesus, to endure trial, shame, or persecution for his dear sake. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Romans 15.1 No soul who believes in Christ, though his faith may be weak and his steps wavering as those of a little child, is to be lightly esteemed by all that has given us advantage over another, be it education and refinement, nobility of character, Christian training, religious experience, we are in debt to those less favored. And so far as lies in our power, we are to minister unto them. If we are strong, we are to stay up the hands of the weak, angels of glory, that do always behold the face of the Father in heaven, joy in ministering to his little ones. Trumbling souls who have many objectionable traits of character are their special charge. Angels are ever present where they are most needed, with those who have the hardest battle with self to fight, and whose surroundings are the most discouraging, and in this ministry Christ's true followers will cooperate. If one of these little ones shall be overcome and commit a wrong against you, then it is your work to seek his restoration. Do not wait for him to make the first effort for reconciliation. How thank ye, said Jesus, if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine and go within to the mountains, and seeketh that which is gone astray? And it so be that he find it, verily I say unto you, he rejoiceth more of that sheep than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven that one of these little ones should perish. In the spirit of meekness, considering thyself, lest thou also be tempted, Galatians 6.1, go to the airing one, and tell him his fault between thee and him alone. Do not put him to shame by exposing his fault to others, nor bring dishonor upon Christ by making public the sin or error of one who bears his name. Often the truth must be plainly spoken to the airing. He must be led to see his error, that he may reform. But you are not to judge, or to condemn. Make no attempt at self-justification. Let all your efforts be for his recovery. In treating the wounds of the soul there is need of the most delicate touch, the finest sensibility. Only the love that flows from the suffering one of cavalry can avail here. With pitting tenderness let brother deal with brother. Knowing that if you succeed you will save a soul from death and hide a multitude of sins. James 5.20. But even this effort may be unavailing. Then said Jesus, take with thee one or two more. It may be that their united influence will prevail where that of the first was unsuccessful. Not being parties to the trouble they will be more likely to act impartially, and this fact will give their counsel greater weight with the airing one. If he will not hear them, then, and not till then, the matter is to be brought before the whole body of believers. Let the members of the Church, as the representatives of Christ, unite in prayer and loving and treaty that the offender may be restored. The Holy Spirit will speak through his servants, pleading with the Wanderer to return to God. Paul the Apostle speaking by inspiration says, As though God did beseech you by us, we pray you in Christ's stead, be reconciled to God. 2 Corinthians 5.20. He who rejects this united overture, has broken the tie that binds him to Christ, and thus has severed himself from the fellowship of the Church. Henceforth, said Jesus, let him be unto thee as an heathen man, and a publican. But he is not to be regarded as cut off from the mercy of God. Let him not be despised or neglected by his former brethren, but be treated with tenderness and compassion, as one of the lost sheep that Christ is still seeking to bring to his fold. Christ's instruction, as to the treatment of the airing, repeats in more specific form the teaching given to Israel through Moses. Thou shalt not hate thy brother in thine heart. Thou shalt, in any wise, rebuke thy neighbor, that thou bear not sin for him. Leviticus 19.17, margin. That is, if one neglects the duty Christ has enjoined of trying to restore those who are in air and sin, he becomes a partaker in the sin. For evils that we might have checked, we are just as responsible as if we were guilty of the acts ourselves. But it is to the wrongdoer himself that we are to present the wrong. We are not to make it a matter of comment and criticism among ourselves, nor even after it is told to the Church, are we at liberty to repeat it to others. A knowledge of the faults of Christians will be only a cause of stumbling to the unbelieving world. And by dwelling upon these things, we ourselves can receive only harm, for it is by beholding that we become changed. While we seek to correct the errors of a brother, the Spirit of Christ will lead us to shield him, as far as possible from the criticism of even his own brethren, and how much more from the censure of the unbelieving world. We ourselves are airing, and need Christ's pity and forgiveness, and just as we wish him to deal with us, he bids us to deal with one another. Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. You are acting as the ambassadors of heaven, and the issues of your work are for eternity. But we are not to bear this great responsibility alone. Wherever his word is obeyed with a sincere heart, there Christ abides. Not only is he present in the assemblies of the Church, but wherever disciples, however few, meet in his name, there also he will be. And he says, if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. Jesus says, my Father which is in heaven, as reminding his disciples, that while by his humanity he is linked with them, a share in their trials, and sympathizing with them in their sufferings, by his divinity he is connected with the throne of the infinite. Wonderful assurance! The heavenly intelligences unite with men in sympathy and labor for the saving of that which was lost, and all the power of heaven is brought to combine with human ability in drawing souls to Christ. Into Chapter 48, read by Donald Hines, Alvarado, Texas. Chapter 49 of the Desire of Ages by Ellen G. White. The Slibervocht recording is in the public domain. At the Feast of Tabernacles. Three times a year the Jews were required to assemble at Jerusalem for religious purposes. In shrouded in the pillar of cloud, Israel's invisible leader had given the directions in regard to these gatherings. During the captivity of the Jews, they could not be observed. But when the people were restored to their own land, the observance of these memorials was once more begun. It was God's design that these anniversaries should call him to the minds of the people. But with few exceptions the priests and leaders of the nation had lost sight of this service. He who had ordained these national assemblies and understood their significance witnessed their perversion. The Feast of Tabernacles was the closing gathering of the year. It was God's design that at this time the people should reflect on his goodness and mercy. The whole land had been under his guidance, receiving his blessing. Day and night his watch-care had continued. The sun and rain had caused the earth to produce her fruits. From the valleys and plains of Palestine the harvest had been gathered. The olive berries had been picked and the precious oil stored in bottles. The palm had yielded her store. The purple clusters of the vine had been trodden in the wine-press. The Feast continued for seven days, and for its celebration the inhabitants of Palestine, with many from other lands, left their homes and came to Jerusalem. From far and near the people came, bringing in their hands a token of rejoicing. Old and young, rich and poor, all brought some gift as a tribute of thanksgiving to him who had crowned the year with his goodness, and made his paths drop fatness. Everything that could please the eye and give expression to the universal joy was brought from the woods. The city bore the appearance of a beautiful forest. This Feast was not only the harvest's thanksgiving, but the memorial of God's protecting care over Israel and the wilderness. In commemoration of their tent life the Israelites during the Feast dwell in booths or tabernacles of green bows. These were erected in the streets, in the courts of the temple, or on the housetops. The hills and valleys surrounding Jerusalem were also dotted with these leafy dwellings, and seemed to be alive with people. With sacred song and thanksgiving the worshippers celebrated this occasion. A little before the Feast was the day of atonement, when, after confessing their sins, the people were declared to be at peace with heaven. Just the way was prepared for the rejoicing of the Feast. O give thanks unto the Lord, for he is good, for his mercy endureth forever. Psalm 106.1 Rose triumphantly, while all kinds of music, mingled with shouts of Hosanna, accompanied the united singing. The temple was the center of the universal joy. Here was the pomp of the sacrificial ceremonies. Here ranged on either side of the white marble steps of the sacred building. The choir of Levites led the service of song. The multitude of worshippers, waving their branches of palm and myrtle, took up the strain and echoed the chorus, and again the melody was caught up by voices near and afar off, till the encircling hills were vocal with praise. At night the temple and its court blazed with artificial light. The music, the waving of palm branches, the glad Hosannas, the great concourse of people over whom the light streamed from the hanging lamps, the array of the priest, and the majesty of the ceremonies, combined to make a scene that deeply impressed the beholders. But the most impressive ceremony of the Feast, one that called forth greatest rejoicing, was one commemorating an event in the wilderness sojourn. At the first dawn of day the priest sounded a long shrill blast upon their silver trumpets, and the answering trumpets, and the glad shouts of the people from their booths, echoing over hill and valley, welcome the festal day. Then the priest dipped from the flowing waters of the Kedron, a flagon of water, and lifting it on high, while the trumpets were sounding, he ascended the broad steps of the temple, keeping time with the music, with slow and measured tread, chanting, meanwhile, our feet shall stand within thy gates, O Jerusalem, psalms 122. He bore the flagon to the altar, which occupied a central position in the court of the priest. Here were two silver basins with a priest standing at each one. The flagon of water was poured into one, and a flagon of wine into the other, and the contents of both flowed into a pipe which communicated with the Kedron, and was conducted to the Dead Sea. This display of the consecrated water represented the fountain that at the command of God had gushed from the rock to quench the thirst of the children of Israel. Then the jubilant strains rang forth, the Lord Jehovah is my strength and my song, therefore with joy shall you draw water out of the wells of salvation. Isaiah 12, 2 and 3. As the sons of Joseph made preparation to attend this feast of tabernacles, they saw that Christ made no movement signifying his intention of attending. They watched him with anxiety. Since the healing at Bethsaida he had not attended the national gatherings. To avoid useless conflict with the leaders of Jerusalem he had restricted his labors to Galilee. His apparent neglect of the great religious assemblies and the enmity manifested toward him by the priests and rabbis were a cause of perplexity to the people about him and even to his own disciples and his kindred. In his teachings he had dwelt upon the blessings of obedience to the law of God, and yet he himself seemed to be indifferent to the service which had been divinely established. His mingling with publicans and others of ill repute, his disregard of the rabbinical observances, and the freedom with which he set aside the traditional requirements concerning the Sabbath, all seeming to place him in antagonism to the religious authorities, excited much questioning. His brothers thought it a mistake for him to alienate the great and learned men of the nation. They felt that these men must be in the right and that Jesus was at fault in placing himself in antagonism to them. But they had witnessed his blameless life, and though they did not rank themselves with his disciples, they had been deeply impressed by his works. His popularity in Galilee was gratifying to their ambition. They still hoped that he would give an evidence of his power, which would lead the Pharisees to see that he was what he claimed to be. What if he were the Messiah, the Prince of Israel? They cherished this thought with proud satisfaction. So anxious were they about this that they urged Christ to go to Jerusalem. Depart hence, they said, and go into Judea, that thy disciples also may see the works that thou doest, for there is no man that doeth anything in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. The if expressed doubt and unbelief. They attributed cowardice and weakness to him. If he knew that he was the Messiah, why this strange reserve in inaction? If he really possessed such power, why not go boldly to Jerusalem and assert his claims? Why not perform in Jerusalem the wonderful works reported of him in Galilee? Do not hide in secluded provinces, they said, and perform your mighty works for the benefit of ignorant peasants and fishermen. Present thyself at the capital, win the support of the priests and rulers, and unite the nation in establishing the new kingdom. These brothers of Jesus reasoned from the selfish motive so often found in the hearts of those ambitious for display. This spirit was the ruling spirit of the world. They were offended because, instead of seeking a temporal throne, Christ had declared himself to be the bread of life. They were greatly disappointed when so many of his disciples forsook him. They themselves turned from him to escape the cross of acknowledging what his works revealed, that he was the scent of God. Then Jesus said unto them, My time is not yet come, but your time is always ready. The world cannot hate you, but me it hateeth, because I testify of it, that the works thereof are evil. Go ye up unto this feast. I go not yet unto this feast, for my time is not yet full come. When he had said these words unto them, he abode still on Galilee. His brothers had spoken to him in a tone of authority, prescribing the course he should pursue. He cast their rebuke back to them, classing them not with his self-denying disciples, but with the world. The world cannot hate you, he said, but me it hateeth, because I testify of it, that the works thereof are evil. The world does not hate those who are like it in spirit. It loves them as its own. The world for Christ was not a place of ease and self-aggrandizement. He was not watching for an opportunity to seize its power and its glory. It held out no such prize for him. It was the place into which his father had sent him. He had been given for the life of the world to work out the great plan of redemption. He was accomplishing his work for the fallen race, but he was not to be presumptuous, not to rush into danger, not to hasten a crisis. Each event in his work had its appointed hour. He must wait patiently. He knew that he was to receive the world's hatred. He knew that his work would result in his death, but to prematurely expose himself would not be the will of his father. From Jerusalem the report of Christ's miracles had spread wherever the Jews were dispersed, and although for many months he had been absent from the feast, the interest in him had not abated. Many from all parts of the world had come up to the feast of tabernacles in the hope of seeing him. At the beginning of the feast many inquiries were made for him. The Pharisees and rulers looked for him to come, hoping for an opportunity to condemn him. They anxiously inquired, Where is he? But no one knew. The thought of him was uppermost in all minds. Through fear the priests and rulers none dared acknowledge him as the Messiah, but everywhere there was quiet yet earnest discussion concerning him. Many defended him as one sent from God, while others denounced him as a deceiver of the people. Meanwhile Jesus had quietly arrived at Jerusalem. He had chosen an unfrequented route by which to go in order to avoid the travelers who were making their way to the city from all quarters. Had he joined any of the caravans that went up to the feast, public attention would have been attracted to him on his entrance into the city, and a popular demonstration in his favor would have aroused the authorities against him. It was to avoid this that he chose to make the journey alone. In the midst of the feast, when the excitement concerning him was at its height, he entered the core to the temple in the presence of the multitude. Because of his absence from the feast, it had been urged that he dare not place himself in the power of the priests and rulers, all were surprised at his presence. Every voice was hushed, all wondered at the dignity and courage of his bearing in the midst of powerful enemies who were thirsting for his life. Standing thus the center of attraction to that vast throng, Jesus addressed them as no man had ever done. His words showed a knowledge of the laws and institutions of Israel, of the sacrificial service and the teachings of the prophets. Far exceeding that of the priests and rabbis, he broke through the barriers of formalism and tradition. The scenes of the future life seemed outspread before him. As one who beheld the unseen, he spoke of the earthly and the heavenly, the human and the divine, with positive authority. His words were most clear and convincing, and again, as at Capernaum, the people were astonished at his teaching, for his word was with power. Under a variety of representations, he warned his hearers of the calamity that would follow all who rejected the blessings he came to bring them. He had given them every possible proof that he came forth from God, and made every possible effort to bring them to repentance. He would not be rejected and murdered by his own nation, if he could save them from the guilt of such a deed. All wondered at his knowledge of the law and the prophecies, and the question passed from one to another. How knoweth this man letters, having never learned? No one was regarded as qualified to be a religious teacher, unless he had studied in the rabbinical schools, and both Jesus and John the Baptist had been represented as ignorant because they had not received this training. Those who heard them were astonished at their knowledge of the scriptures, having never learned. Of men they had not, truly, but the God of Heaven was their teacher, and from him they had received the highest kind of wisdom. As Jesus spoke in the temple court, the people were held spellbound. The very men who were the most violent against him felt themselves powerless to do him harm. For the time all other interests were forgotten. Day after day he taught the people, until the last, that great day of the feast. The morning of this day found the people wearied from the long season of festivity. Suddenly Jesus lifted up his voice, in tones that rang through the courts of the temple. If any man thirsted, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. The condition of the people made this appeal very forcible. They had been engaged in a continued scene of pomp and festivity. Their eyes had been dazzled with light and color. Their ears regaled with the richest music. But there had been nothing in all this round of ceremonies to meet the wants of the Spirit. Nothing to satisfy the thirst of the soul for that which perishes not. Jesus invited them to come and drink of the fountain of life, of that which would be in them a well of water springing up unto everlasting life. The priest at that morning performed the ceremony which commemorated the smiting of the rock in the wilderness. That rock was a symbol of him who by his death would cause living streams of salvation to flow to all who are a thirst. Christ's words were the water of life. There in the presence of the assembled multitude he set himself apart to be smitten, that the water of life might flow to the world. In smiting Christ Satan thought to destroy the Prince of Life, but from the smitten rock there flowed living water. As Jesus thus spoke to the people, their hearts thrilled with a strange awe, and many were ready to exclaim, with the woman of Samaria, give me this water that I thirst not, John 4.15. Jesus knew the wants of the soul. Pomp, riches, and honor cannot satisfy the heart. If any man thirst, let him come unto me. The rich, the poor, the high, the low, are alike welcome. He promises to relieve the burdened mind, to comfort the sorrowing, and to give hope to the despondent. Many of those who heard Jesus were mourners over disappointed hopes. Many were nourishing a secret grief. Many were seeking to satisfy their restless longing with the things of the world and the praise of men. But when all was gained they found that they had toiled only to reach a broken cistern, from which they could not quench their thirst. Amid the glitter of the joyous scene they stood, dissatisfied and sad. That sudden cry, if any man thirst, startled them from their sorrowful meditation, and as they listened to the words that followed, their minds kindled with a new hope. The Holy Spirit presented the symbol before them until they saw in it the offer of the priceless gift of salvation. The cry of Christ of the thirsty soul is still going forth, and it appeals to us, with even greater power than to those who heard it in the temple on that last day of the feast. The fountain is open for all. The weary and exhausted ones are offered the refreshing draft of eternal life. Jesus is still crying, if any man thirst, let him come unto me and drink. Let him that is a thirst come, and whosoever will, let him take the water of life freely. Whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life.