 68 of the Desire of Ages by Ellen G. White. This LibriVox recording is in the public domain. In the Outer Court. And there were certain Greeks among them that came up to worship at the Feast. The same came therefore to Philip, which was a beseida of Galilee, and desired him saying, Sir, we would see Jesus. Philip cometh and telleth Andrew, and again Andrew and Philip tell Jesus. At this time Christ worked for the appearance of cruel defeat. He had been victor in the controversy with the priests and Pharisees, but it was evident that he would never be received by them as the Messiah. The final separation had come. To his disciples the case seemed hopeless, but Christ was approaching the consummation of his work, the great event which concerned not only the Jewish nation, but the whole world was about to take place. When Christ heard the eager request, we would see Jesus, echoing the hungering cry of the world, his countenance lighted up. And he said, The hours come that the Son of Man should be glorified. In the request of the Greeks he saw an earnest of the results of his great sacrifice. These men came from the West to find the Saviour at the close of his life, as the wise men had come from the East at the beginning. At the time of Christ's birth the Jewish people were so engrossed with their own ambitious plans that they knew not of his advent. The Magi from a heathen land came to the manger with their gifts to worship the Saviour. So these Greeks, representing the nations, tribes, and peoples of the world, came to see Jesus. So the people of all lands and all ages would be drawn by the Saviour's cross. So shall many come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven. Matthew 8.11 The Greeks had heard of Christ's triumphal entry into Jerusalem. Abraham supposed, and had circulated the report, that he had driven the priests and rulers from the temple, and that he was to take possession of David's throne and reign as King of Israel. The Greeks longed to know the truth in regard to his mission. We would see Jesus, they said. Their desire was granted. When the request was brought to Jesus he was in that part of the temple from which all except Jews were excluded, but he went out to the Greeks in the outer court and had a personal interview with them. The hour of Christ's glorification had come. He was standing in the shadow of the cross, and the inquiry of the Greek showed him that the sacrifice he was about to make would bring many sons and daughters to God. He knew that the Greeks would soon see him in a position they did not then dream of. They would see him placed beside Barabbas, a robber and murderer, who would be chosen for release before the Son of God. They would hear the people, inspired by the priests and rulers, making their choice, and to the question, what shall I do then with Jesus, which is called Christ? The answer would be given, let him be crucified, Matthew 27, 22. By making this propitiation for the sins of men, Christ knew that his kingdom would be perfected, and would extend throughout the world. He would work as a restore, and his spirit would prevail. For a moment he looked into futurity and heard the voices proclaiming in all parts of the earth, Behold the Lamb of God, which taketh away the sin of the world, John 1, 29. In these strangers he saw the pledge of a great harvest, when the partition wall between Jew and Gentile should be broken down, and all nations, tongues, and peoples should hear the message of salvation. The anticipation of this, the consummation of his hopes, is expressed in the words, the hour is come that the Son of Man should be glorified. The way in which this glorification must take place was never absent from Christ's mind. The gathering in of the Gentiles was to follow his approaching death. Only by his death could the world be saved. Like a grain of wheat the Son of Man must be cast into the ground and die, and be buried out of sight. But he was to live again. Christ presented his future, illustrating it by the things of nature, that the disciples might understand. The true result of his mission was to be reached by his death. Fairly, verily I say unto you, he said, Except a corn of wheat fall into the ground and die, it abideth alone. But if it die it bringeth forth much fruit. When the grain of wheat falls into the ground and dies it springs up and bears fruit. So the death of Christ would result in fruit for the kingdom of God. In accordance with the law of the vegetable kingdom life was to be the result of his death. Those who till the soil have the illustration ever before them. Year by year man preserves his supply of grain by apparently throwing away the choicest part. For a time it must be hidden under the furrow, to be watched over by the Lord. Then appears the blade. Then the ear. And then the corn in the ear. But this development cannot take place unless the grain is buried out of sight, hidden, and to all appearance lost. The seed buried in the ground produces fruit, and in turn this is planted. Thus the harvest is multiplied. So the death of Christ on the cross of Calvary will bear fruit unto eternal life. The contemplation of this sacrifice will be the glory of those who, as the fruit of it, will live through the eternal ages. The grain of wheat that preserves its own life can produce no fruit. It abides alone. Christ could, if he chose, save himself from death. But should he do this he must abide alone. He could bring no sons and daughters to God. Only by yielding up his life could he impart life to humanity. Only by falling into the ground to die could he become the seed of that vast harvest, the great multitude that out of every nation and kindred and tongue and people are redeemed to God. With this truth Christ connects a lesson of self-sacrifice that all should learn. He that loveth his life shall lose it. And he that hateeth his life in this world shall keep it unto life eternal. All who would bring forth fruit as workers together with Christ must first fall into the ground and die. The life must be cast into the furrow of the world's need. Self-love, self-interest must perish. And the law of self-sacrifice is the law of self-preservation. The husbandman preserves his grain by casting it away. So in human life. To give is to live. The life that will be preserved is the life that is freely given in service to God and man. Those who for Christ's sake sacrifice their life in this world will keep it unto life eternal. The life spent on self is like the grain that is eaten. It disappears, but there is no increase. A man may gather all he can for self. He may live and think and plan for self, but his life passes away and he has nothing. The law of self-serving is the law of self-destruction. If any man serve me, said Jesus, let him follow me, and where I am there shall also my servant be. If any man serve me, him will my Father honor. All who are born with Jesus the cross of sacrifice will be sharers with him of his glory. It was the joy of Christ in his humiliation and pain that his disciples should be glorified with him. They are the fruit of his self-sacrifice. The outworking in them of his own character and spirit is his reward, and will be his joy throughout eternity. This joy they share with him as the fruit of their labor and sacrifice is seen in other hearts and lives. They are workers together with Christ, and the Father will honor them as he honors his Son. The message of the Greeks, foreshadowing as it did the gathering in of the Gentiles, brought to the mind of Jesus his entire mission. The work of redemption passed before him, from the time when in heaven the plan was laid, to the death that was now so near at hand. A mysterious cloud seemed to enshroud the Son of God. Its gloom was felt by those near him. He sat wrapped in thought. At last the silence was broken by his mournful voice. Now is my soul troubled. And what shall I say, Father, save me from this hour? In anticipation Christ was already drinking the cup of bitterness. His humanity shrank from the hour of abandonment, when to all appearances he would be deserted even by God, when all would see him stricken, smitten of God and afflicted. He shrank from public exposure, from being treated as the worst of criminals, from a shameful and dishonored death. A foreboding of his conflict with the powers of darkness, a sense of the awful burden of human transgression, and the Father's wrath because of sin, caused the spirit of Jesus to faint, and the pallor of death to overspread his countenance. Then came divine submission to his Father's will. For this cause, he said, came I unto this hour. Father, glorify thy name. Only through the death of Christ could Satan's kingdom be overthrown. Only thus could man be redeemed, and God be glorified. Jesus consented to the agony. He accepted the sacrifice. The majesty of heaven consented to suffer as the sin-bearer. Father, glorify thy name, he said. As Christ spoke these words, a response came from the cloud which hovered above his head. I have both glorified it, and will glorify it again. Christ's whole life, from the manger to the time when these words were spoken, had glorified God, and in the coming trial his divine human sufferings would indeed glorify his Father's name. As the voice was heard, a light darted from the cloud, and encircled Christ, as if the arms of infinite power were thrown about him like a wall of fire. The people beheld this scene with terror and amazement. No one dared to speak, with silent lips and baited breath, all stood with eyes fixed upon Jesus. The testimony of the Father having been given, the cloud lifted and scattered in the heavens, where the time the visible communion between the Father and the Son was ended. The people, therefore, that stood by and heard it, said that it thundered. Others said an angel spake to him. But the inquiring Greek saw the cloud, heard the voice, comprehended its meaning, and discerned Christ indeed. To them he was revealed as the scent of God. The voice of God had been heard at the baptism of Jesus, at the beginning of his ministry, and again at his transfiguration on the mount. Now at the close of his ministry it was heard for the third time by a larger number of persons, and under peculiar circumstances. Jesus had just spoken the most solemn truth regarding the condition of the Jews. He had made his last appeal and pronounced their doom. Now God again set his seal to the mission of his Son. He recognized the one whom Israel had rejected. This voice came not because of me, said Jesus, but for your sakes. It was the crowning evidence of his messiahship, the signal from the Father that Jesus had spoken the truth, and was the Son of God. Now is the judgment of this world, Christ continued. Now shall the Prince of this world be cast out, and I, if I be lifted up from the earth, will draw all unto me. This he said, signifying what death he should die. This is the crisis of the world. If I become the propitiation for the sins of men, the world will be lighted up, Satan's hold upon the souls of men will be broken, the defaced image of God will be restored in humanity, and a family of believing saints will finally inherit the heavenly home. This is the result of Christ's death. The Saviour is lost in contemplation of the scene of triumph called up before him. He sees the cross, the cruel, ignominious cross, with all its attending whores blazing with glory. But the work of human redemption is not all that is accomplished by the cross. The love of God is manifested to the universe. The Prince of this world is cast out. The accusations which Satan has brought against God are refuted. The reproach which he has cast upon heaven is forever removed. Souls as well as men are drawn to the Redeemer. I, if I be lifted up from the earth, he said, will draw all unto me. Many people were round about Christ as he spoke these words, and one said, We have heard out of the law that Christ abideth forever, and how sayest thou, the Son of man must be lifted up. Who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you. For he that walketh in darkness, knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. But though he had done so many miracles before them, yet they believed not on him. They had once asked the Saviour, What sign showest thou then that we may see and believe thee? John 6.30 Innumerable signs had been given, but they had closed their eyes and hardened their hearts. Now that the Father himself had spoken, and they could ask for no further sign, they still refused to believe. Nevertheless, among the chief rulers also many believed on him. But because of the Pharisees they did not confess him, lest they should be put out of the synagogue. They loved the praise of men, rather than the approval of God. The saved themselves from reproach and shame. They denied Christ, and rejected the offer of eternal life. And how many, through all the centuries since, have been doing the same thing. To them all the Saviour's warning words apply, He that loveth his life shall lose it. He that rejecteth me, said Jesus, and receiveth not my words, hath one that judgeeth him. The word that I have spoken, the same shall judge him in the last day. John 12.48 Alas for those who knew not the time of their visitation. Really and regretfully Christ left forever the precincts of the temple. End of Chapter 68 Recording by Donald Hines, Alvaro, Texas Chapter 69 of the Desire of Ages by Ellen G. White On the Mount of Olives Christ's words to the priests and rulers, Behold, your house is left unto you desolate, Matthew 2338, had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation's glory, was soon to be a heap of ruins? The foreboding of evil was shared by the disciples, and they anxiously waited for some more definite statement from Jesus. As they passed with him out of the temple, they called his attention to its strength and beauty. The stones of the temple were of the purest marble, of perfect whiteness, and some of them of almost fabulous size. A portion of the wall had bestowed the siege by Nebuchadnezzar's army. In its perfect masonry it appeared like one solid stone dug entire from the quarry. How those mighty walls could be overthrown, the disciples could not comprehend. As Christ's attention was attracted to the magnificence of the temple, what must have been the unuttered thoughts of that rejected one? The view before him was indeed beautiful, but he said with sadness, I see it all. The buildings are indeed wonderful. You point to these walls as apparently indestructible, but listen to my words. The day will come when there shall not be left one stone upon another that shall not be thrown down. Christ's words had been spoken in the hearing of a large number of people. But when he was alone, Peter, John, James and Andrew came to him as he set upon the Mount of Olives. Tell us, they said, when shall these things be, and what shall be the sign of thy coming, and of the end of the world? Jesus did not answer his disciples by taking up separately the destruction of Jerusalem and the great day of his coming. He mingled the description of these two events. Had he opened to his disciples future events as he beheld them, they would have been unable to endure the sight. In mercy to them he blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When he referred to the destruction of Jerusalem, his prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of his place to punish the world for their iniquity. When the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given not for the disciples only, but for those who should live in the last scenes of this earth's history. Turning to the disciples, Christ said, Take heed that no man deceive you, for many shall come in my name saying, I am Christ, and shall deceit many. Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ's words were fulfilled. Between his death and the siege of Jerusalem, many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again. And you shall hear of wars and rumors of wars. See that you be not troubled, for all these things must come to pass. But the end is not yet. Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next to the throne were slain. There were wars and rumors of wars. All these things must come to pass, said Christ. But the end of the Jewish nation as a nation is not yet. For nations shall rise against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes in diverse places. All these are the beginning of sorrows. Christ said, as the rabbis see these signs, they will declare them to be God's judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived. They are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction. Then shall they deliver you up to be afflicted, and shall kill you, and ye shall be hated of all nations for my namesake. And then shall many be offended, and shall betray one another, and shall hate one another. All this the Christians suffered. Fathers and mothers betrayed their children. Children betrayed their parents. Friends delivered their friends up to the Sanhedrin. The persecutors wrought out their purpose by killing Stephen, James, and other Christians. Through his servants, God gave the Jewish people a last opportunity to repent. He manifested himself through his witness in their arrest, in their trial, and in their imprisonment. Yet their judges pronounced on them the death sentence. They were men of whom the world was not worthy, and by killing them the Jews crucified afresh the Son of God. So it will be again. The authorities will make laws to restrict religious liberty. They will assume the right that is God's alone. They will think they can force the conscience which God alone should control. Even now they are making a beginning. This work they will continue to carry forward till they reach a boundary over which they cannot step. God will interpose in behalf of his loyal, commandment-keeping people. On every occasion when persecution takes place, those who witness it make decisions either for Christ or against him. Those who manifest sympathy for the ones wrongly condemned show their attachment for Christ. Others are offended because the principles of truth cut directly across their practice. Many stumble and fall, apostasizing from the faith they once advocated. Those who apostasize in time of trial will, to secure their own safety, bear false witness, and betray their brethren. Christ has warned us of this, that we may not be surprised at the unnatural, cruel course of those who reject the light. Christ gave his disciples a sign of the ruin to come on Jerusalem, and he told them how to escape. When you shall see Jerusalem, compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains, and let them which are in the midst of it depart out, and let not them that are in the countries enter there into. For these be the days of vengeance, that all things which are written may be fulfilled. This warning was given to be heeded forty years after at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city. Pray ye that your flight be not in the winter, neither on the Sabbath day, Christ said. He who made the Sabbath did not abolish it, nailing it to his cross. The Sabbath was not rendered null and void by his death. Forty years after his crucifixion it was still to be held sacred. For forty years the disciples were to pray that their flight might not be on the Sabbath day. From the destruction of Jerusalem Christ passed on rapidly to the greater event. The last link in the chain of this earth's history. The coming of the Son of God in majesty and glory. Between these two events there lay open to Christ's view long centuries of darkness, centuries for his church marked with blood and tears and agony. Upon these scenes his disciples could not then endure to look, and Jesus passed them by with a brief mention. Then shall be great tribulation, he said, such as was not since the beginning of the world to this time, no, nor ever shall be, and except those days should be shortened, there should no flesh be saved, but for the elect's sake those days shall be shortened. For more than a thousand years such persecution as the world had never before known was to come upon Christ followers. Millions upon millions of his faithful witnesses were to be slain. Had not God's hand been stretched out to preserve his people all would have perished. But for the elect's sake, he said, those days shall be shortened. Now, in unmistakable language our Lord speaks of his second coming, and he gives warning of dangers to proceed his advent to the world. If any man shall say unto you, Lo, here is Christ, or there, believe it not, for this shall arise false Christ and false prophets, and shall show great signs and wonders in so much that, if it were possible, they shall deceive the very elect. Behold, I have told you before, wherefore, if they shall say unto you, Behold, he is in the desert, go not forth. Behold, he is in the secret chambers, believe it not, for as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. As one of the signs of Jerusalem's destruction Christ had said, many false prophets shall rise and shall deceive many. False prophets did rise, deceiving the people, and leading great numbers into the desert, magicians and sorcerers claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the second advent. Even now false Christs and false prophets are showing signs and wonders to seduce his disciples. Do we not hear the cry? Behold, he is in the desert. Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits, is not the call now heard? Behold, he is in the secret chambers. This is the very claim that Spiritism puts forth. But what says Christ? Believe it not, for as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. The Savior gives signs of his coming. Even more than this, he fixes the time when the first of these signs shall appear. Immediately after the tribulation of those days shall the Son be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken, and then shall appear the sign of the Son of Man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory, and he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. At the close of the great papal persecution Christ declared, the Son should be darkened, and the moon should not give her light. Next the stars should fall from heaven, and he says, learn a parable of the fig tree. When his branch is yet tender, and puteth forth leaves, you know that summer is nigh. So likewise ye, when ye shall see all these things, know that he is near, even at the doors. Matthew 24, 32, 33, margin. Christ has given signs of his coming. He declares that we may know when he is near, even at the doors. He says of those who see the signs, this generation shall not pass till all these things be fulfilled. These signs have appeared. Now we know of a surety that the Lord's coming is at hand. After earth shall pass away, he says, but my words shall not pass away. Christ is coming with clouds and with great glory. A multitude of shining angels will attend him. He will come to raise the dead, and to change the living saints from glory to glory. He will come to honor those who have loved him, and kept his commandments, and to take them to himself. He has not forgotten them, nor his promise. There will be a relinking of the family chain. When we look upon our dead, we may think of the morning when the trump of God shall sound, when the dead shall be raised incorruptible, and we shall be changed, 1 Corinthians 15, 52. A little longer, and we shall see the King in his beauty. A little longer, and he will wipe all tears from our eyes. A little longer, and he will present us, faultless before the presence of his glory with exceeding joy. Jude 24 Wherefore, when he gave the sign to his coming, he said, When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. But the day and the hour of his coming Christ has not revealed. He stated plainly to his disciples that he himself could not make known the day or the hour of his second appearing. Had he been at liberty to reveal this, why need he have exhorted them to maintain an attitude of constant expectancy? There are those who claim to know the very day and hour of our Lord's appearing. Very earnest are they in mapping out the future, but the Lord has warned them off the ground they occupy. The exact time of the second coming of the Son of Man is God's mystery. Christ continues, pointing out the condition of the world at his coming. As the days of Noah were, so shall also the coming of the Son of Man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came and took them all away. So shall also the coming of the Son of Man be. Christ does not hear bring to view a temporal millennium, a thousand years in which all are to prepare for eternity. He tells us that as it was in Noah's day, so will it be when the Son of Man comes again. How was it in Noah's day? God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6.5. The inhabitants of the anti-Diluvian world turned from Jehovah refusing to do his holy will. They followed their own unholy imagination and perverted ideas. It was because of their wickedness that they were destroyed. And today the world is following the same way. It presents no flattering signs of millennial glory. The transgressors of God's law are filling the earth with wickedness. Their bedding, their horse-racing, their gambling, their dissipation, their lustful practices, their untameable passions, are fast filling the world with violence. In the prophecy of Jerusalem's destruction Christ said, Because iniquity shall abound, the love of many shall wax cold, but he that shall endure unto the end the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the income. This prophecy will again be fulfilled. The abounding iniquity of that day finds its counterpart in this generation, so with the prediction in regard to the preaching of the gospel. Before the fall of Jerusalem, Paul writing by the Holy Spirit declared that the gospel was preached to every creature which is under heaven. Colossians 1-23. So now, before the coming of the Son of Man, the everlasting gospel is to be preached to every nation, and kindred, and tongue, and people. Revelation 14.6.14. God hath appointed a day in which he will judge the world. Acts 17.31. Christ tells us when that day shall be ushered in. He does not say that all the world will be converted, but that this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the income. By giving the gospel to the world it is in our power to hasten our Lord's return. We are not only to look for, but to hasten the coming of the day of God. 2 Peter 3.12. Margin. Had the Church of Christ done her appointed work as the Lord ordained, the whole world would before this have been warned, and the Lord Jesus would have come to our earth in power and great glory. After he had given the signs of his coming, Christ said, When ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Take ye heed, watch and pray. God has always given men warning of coming judgments, those who had faith in his message for their time, and who acted out their faith in obedience to his commandments, escaped the judgments that fell upon the disobedient and unbelieving. The word came to Noah, Come thou and all thy house into the ark, for thee have I seen righteous before me. Noah obeyed and was saved. The message came to Lot. Up! Get you out of this place, for the Lord will destroy this city. Genesis 7.1.1914. Lot placed himself under the guardianship of the heavenly messengers and was saved, so Christ's disciples were given warning of the destruction of Jerusalem. Those who watched for the sign of the coming ruin and fled from the city, escaped the destruction. So now we are given warning of Christ's second coming, and of the destruction to fall upon the world. Those who heed the warning will be saved. Because we know not the exact time of his coming, we are commanded to watch. Blessed are those servants whom the Lord, when he cometh, shall find watching. Luke 12.37. Those who watch for the Lord's coming are not waiting in idle expectancy. The expectation of Christ's coming is to make men fear the Lord and fear his judgments upon transgression. It is to awaken them to the great sin of rejecting his offers of mercy. Those who are watching for the Lord are purifying their souls by obedience to the truth. With vigilant watching they combine earnest working. Because they know that the Lord is at the door, their zeal is quickened. To cooperate with the divine intelligences in working for the salvation of souls, these are the faithful and wise servants who give to the Lord's household their portion of meat in due season. Luke 12.42. They are declaring the truth that is now specially applicable, as Enoch, Noah, Abraham, and Moses each declared the truth for his time. So will Christ's servants now give the special warning for their generation? But Christ brings to view another class. If that evil servant shall say in his heart, My Lord, delayeth his coming, and shall begin to smite his fellow servants and to eat and drink with the drunken, the Lord of that servant shall come in a day when he looketh not for him. The evil servant says in his heart, My Lord, delayeth his coming. He does not say that Christ will not come. He does not scoff at the idea of his second coming, but in his heart, and by his actions and words, he declares that the Lord's coming is delayed. He banishes from the minds of others the conviction that the Lord is coming quickly. His influence leads men to presumptuous, careless delay. They are confirmed in their worldliness and stupor. Earthly passions, corrupt thoughts, take possession of the mind. The evil servant eats and drinks with the drunken, unites with the world in pleasure-seeking. He smites his fellow servants, accusing and condemning those who are faithful to their master. He mingles with the world, like grows with like in transgression. It is a fearful assimilation with the world he is taken in the snare. The Lord of that servant shall come in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites. If, therefore, thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Revelation 3.3. The advent of Christ will surprise the false teachers. They are saying, peace and safety, like the priests and teachers before the fall of Jerusalem, they look for the church to enjoy earthly prosperity and glory. The signs of the times they interpret as foreshadowing this. But what set the word of inspiration? Sudden destruction cometh upon them. Thessalonians 5.3. Upon all who dwell on the face of the whole earth, upon all who make this world their home, the day of God will come as a snare. It comes to them as a prowling thief. The world, full of rioting, full of godless pleasure, is asleep. A sleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made. All things continue as they were from the beginning. World shall be as this day, and much more abundant, 2 Peter 3.4, Isaiah 56.12. We will go deeper into pleasure-loving. But Christ says, Behold, I come as a thief, Revelation 16.15. At the very time when the world is asking and scorn, where is the promise of his coming? The signs are fulfilling. While they cry, peace and safety, sudden destruction is coming. When the scornor, the rejector of truth, has become presumptuous. When the routine of work in the various money-making lines is carried on without regard to principle, when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief. Everything in the world is an agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord's appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win. The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters. Horse races gambling hells. The highest excitement prevails. Yet probation's hour is fast closing. And every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced. Until the day of probation shall be ended. Then the door of mercy be forever shut. Solemnly, there come to us down through the centuries the warning words of our Lord from the Mount of Olives. Take heed to yourselves, lest at any time your hearts be overcharged with surfiting and drunkenness and cares of this life, and so that day come upon you unawares. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of Man. End of Chapter 69, read by Donald Hines, Alvaro, Texas. Chapter 70 of The Desire of Ages by Ellen G. White. This LibriVox recording is in the public domain. The least of these, my brethren. When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate them one from another. Thus Christ, on the Mount of Olives, pictured to his disciples the scene of the Great Judgment Day, and he represented its decision as turning upon one point. When the nations are gathered before him, there will be but two classes, and their eternal destiny will be determined by what they have done, or have neglected to do, for him in the person of the poor and the suffering. In that day Christ does not present before man the great work he has done for them in giving his life for their redemption. He presents the faithful work they have done for him. To those whom he sets upon his right hand he will say, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, for I was unhungered, and ye gave me meat. I was thirsty, and ye gave me drink. I was a stranger, and ye took me in, naked, and ye clothed me. I was sick, and ye visited me. I was in prison, and ye came unto me. But those whom Christ commends know not that they have been ministering unto him. To their perplexed inquiries he answers, In as much as ye have done it unto one of the least of these, my brethren, ye have done it unto me. Jesus had told his disciples that they were to be hated of all men, to be persecuted and afflicted. Many would be driven from their homes and brought to poverty. Many would be in distress through disease and privation. Many would be cast into prison. To all who friends are home for his sake he had promised in this life a hundredfold. Now he assured a special blessing to all who should minister to their brethren. In all who suffer from my name, said Jesus, you are to recognize me. As you administer to me, so you are to minister to them. This is the evidence that you are my disciples. All who have been born into the heavenly family are in a special sense the brethren of our Lord. The love of Christ binds together the members of his family. And wherever that love is made manifest, there the divine relationship is revealed. Everyone that loveth is born of God, and knoweth God. 1 John 4.7 Those whom Christ commends in the judgment may have known little of theology, but they have cherished his principles. Through the influence of the Divine Spirit they have been a blessing to those about them. Even among the heathen are those who have cherished the spirit of kindness. Before the words of life have fallen upon their ears, they have befriended the missionaries, even ministering to them at the peril of their own lives. Among the heathen are those who worship God ignorantly. Those to whom the light is never brought by human instrumentality, yet they will not perish. Though ignorant of the written law of God, they have heard his voice speaking to them in nature, and have done the things that the law required. Their works are evidence that the Holy Spirit has touched their hearts, and they are recognized as the children of God. How surprised and gladdened will be the lowly among the nations and among the heathen, to hear from the lips of the Saviour in as much as ye have done it unto one of the least of these, my brethren, ye have done it unto me. How glad will be the heart of infinite love as his followers look up with surprise and joy at his words of approval, but not to any class as Christ's love restricted. He identifies himself with every child of humanity, that we might become members of the heavenly family, he became a member of the earthly family. He is the son of man, and thus a brother to every son and daughter of Adam. His followers are not to feel themselves detached from the perishing world around them. They are a part of the great web of humanity, and heaven looks upon them as brothers to sinners, as well as to saints, the fallen, the airing, and the sinful. Christ's love embraces. And every deed of kindness done to uplift a fallen soul, every act of mercy is accepted as done to him. The angels of heaven are sent forth to minister to those who shall be heirs of salvation. We know not now who they are. It is not yet made manifest who shall overcome, and share the inheritance of the saints in light. But angels of heaven are passing throughout the length and breadth of the earth, seeking to comfort the sorrowing, to protect the imperiled, to win the hearts of men to Christ. Not one is neglected or passed by. God is no respecter of persons. And he has an equal care for all the souls he has created. As you open your door to Christ's needy and suffering ones, you are welcoming unseen angels. You invite the companionship of heavenly beings. They bring a sacred atmosphere of joy and peace. They come with praises upon their lips, and an answering strain is heard in heaven. Every deed of mercy makes music there. The Father from his throne numbers the unselfish workers among his most precious treasures. Those on the left hand of Christ, those who had neglected him in the person of the poor and the suffering, were unconscious of their guilt. Satan had blinded them. They had not perceived what they owed to their brethren. They had been self-absorbed and cared not for others' needs. To the rich, God has given wealth that they may relieve and comfort his suffering children. But too often they are indifferent to the wants of others. They feel themselves superior to their poor brethren. They do not put themselves in the poor man's place. They do not understand the temptations and struggles of the poor, and mercy dies out of their hearts. In costly dwellings and splendid churches, the rich shut themselves away from the poor. The means that God has given to bless the needy is spent in pampering pride and selfishness. The poor are robbed daily of the education they should have concerning the tender mercies of God, for he has made ample provision that they should be comforted with the necessities of life. They are compelled to feel the poverty that narrows life, and are often tempted to become envious, jealous, and full of evil surmises. Those who themselves have not endured the pressure of want too often treat the poor in a contemptuous way, and make them feel that they are looked upon as poppers. But Christ beholds it all, and he says, It was I who was hungry and thirsty. It was I who was a stranger. It was I who was sick. It was I who was in prison. While you were feasting at your bountifully-spread table, I was famishing in the hovel, or the empty street. While you were at ease in your luxurious home, I had not where to lay my head. While you crowded your wardrobe with rich apparel, I was destitute. While you pursued your pleasures, I languished in prison. When you doled out the pittance of bread to the starving poor, when you gave those flimsy garments to shield them from the biting frost, did you remember that you were giving to the Lord of Glory? All the days of your life I was near you in the person of these afflicted ones, but you did not seek me. You would not enter into fellowship with me. I know you not. Many feel that it would be a great privilege to visit the scenes of Christ's life on earth, to walk where he trod, to look upon the lake beside which he loved to teach, and the hills and valleys on which his eyes so often rested. But we need not go to Nazareth, to Capernaum, or to Bethany in order to walk in the steps of Jesus. We shall find his footprints beside the sick bed, in the hovels of poverty, in the crowded alleys of the great city, and in every place where there are human hearts in need of consolation, in doing as Jesus did when on earth we shall walk in his steps. All may find something to do. The poor always ye have with you, John 12.8. Jesus said, and none need feel that there is no place where they can labor for him. Millions upon millions of human souls ready to perish, bound in chains of ignorance and sin, have never so much as heard of Christ's love for them. Were our condition and the heirs to be reversed, what would we desire them to do for us? All this, so far as lies in our power, we are under the most solemn obligation to do for them. Christ's rule of life, by which every one of us must stand or fall in the judgment, is, whatsoever ye would that men should do to you, do ye even so to them? Matthew 7.12. The Saviour has given his precious life in order to establish a church capable of caring for sorrowful, tempted souls. A company of believers may be poor, uneducated, and unknown, but in Christ they may do a work in the home, the neighborhood, the church, and even in the regions beyond, whose results shall be as far-reaching as eternity. It is because this work is neglected that so many young disciples never advance beyond the mere alphabet of Christian experience, the light which was glowing in their own hearts when Jesus spoke to them. Thy sins be forgiven thee. They might have kept alive by helping those in need. The restless energy that is so often a source of danger to the young might be directed into channels through which it would flow out in streams of blessing. Self would be forgotten in earnest work to do others good. Those who minister to others will be ministered unto by the chief shepherd. They themselves will drink of the living water and will be satisfied. They will not be longing for exciting amusements or for some change in their lives. The great topic of interest will be how to save the souls that are ready to perish. Social intercourse will be profitable. The love of the Redeemer will draw hearts together in unity. When we realize that we are workers together with God, his promises will not be spoken with indifference. They will burn in our hearts and kindle upon our lips. To Moses when called to minister to an ignorant, undisciplined, and rebellious people, God gave the promise. My presence shall go with thee, and I will give thee rest. And he said, Certainly I will be with thee. Exodus 33, 14, 312. This promise is to all who labor in Christ's stead for his afflicted and suffering ones. Love to man is the earthward manifestation of the love of God. It was to implant this love to make us children of one family that the king of glory became one with us, and when his parting words are fulfilled, Love one another as I have loved you. John 1512. When we love the world as he has loved it, then for us his mission is accomplished. We are fitted for heaven, for we have heaven in our hearts. But if thou forbear to deliver them that are drawn unto death, and those that are ready to be slain, if thou sayest, behold, we knew it not. Doth not he that pondereth the heart consider it, and he that keepeth thy soul, doth not he know it? And shall not he render to every man according to his works? Proverbs 24, 11, 12. In the great judgment day, those who have not worked for Christ, who have drifted along thinking of themselves, caring for themselves, will be placed by the judge of the whole earth with those who did evil. They receive the same condemnation. To every soul a trust is given. Of every one the chief shepherd will demand, Where is the flock that was given thee, thy beautiful flock? And what will thou say, when he shall punish thee? Chapter 71 of the Desire of Ages by Ellen G. White. A servant of servants. In the upper chamber of a dwelling at Jerusalem Christ was sitting at table with his disciples. They had gathered to celebrate the Passover. The Savior desired to keep this feast alone with the twelve. He knew that his hour was come. He himself was the true paschal lamb, and on the day the Passover was eaten, he was to be sacrificed. He was about to drink the cup of wrath. He must soon receive the final baptism of suffering. But a few quiet hours yet remain to him, and these were to be spent for the benefit of his beloved disciples. The whole life of Christ had been a life of unselfish service, not to be ministered unto, but to minister, Matthew 2028. Had been the lesson of his every act. But not yet had the disciples learned the lesson. At this last Passover supper Jesus repeated his teaching by an illustration that impressed it forever on their minds and hearts. The interviews between Jesus and his disciples were usually seasons of calm joy, highly prized by them all. The Passover suppers had been scenes of special interest, but upon this occasion Jesus was troubled. His heart was burdened, and a shadow rested upon his countenance. As he met the disciples in the upper chamber, they perceived that something weighed heavily upon his mind, and although they knew not its cause, they sympathized with his grief. As they were gathered about the table, he said in tones of touching sadness, With desire I have desired to eat this Passover with you before I suffer, for I say unto you, I will not any more eat thereof until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves, for I say unto you, I will not drink of the fruit to the vine until the kingdom of God shall come. Christ knew that the time had come for him to depart out of the world and go to his father, and having loved his own that were in the world, he loved them unto the end. He was now in the shadow of the cross, and the pain was torturing his heart. He knew that he would be deserted in the hour of his betrayal. He knew that by the most humiliating process to which criminals were subjected, he would be put to death. He knew the ingratitude and cruelty of those he had come to save. He knew how great the sacrifice that he must make, and for how many it would be in vain. Knowing all that was before him, he might naturally have been overwhelmed with the thought of his own humiliation and suffering. But he looked upon the twelve, who had been with him as his own, and who, after his shame and sorrow and painful usage were over, would be left to struggle in the world. His thoughts of what he himself must suffer were ever connected with his disciples. He did not think of himself. His care for them was uppermost in his mind. On this last evening with his disciples, Jesus had much to tell them. If they had been prepared to receive what he longed to impart, they would have been saved from heart-breaking anguish, from disappointment and unbelief. But Jesus saw that they could not bear what he had to say. As he looked into their faces, the words of warning and comfort were stayed upon his lips. It's passed in silence. Jesus appeared to be waiting. The disciples were ill at ease. The sympathy and tenderness awakened by Christ's grief seemed to have passed away. His sorrowful words, pointing to his own suffering, had made little impression. The glances they cast upon each other told of jealousy and contention. There was a strife among them. Which of them should be accounted the greatest? This contention, carried on in the presence of Christ, grieved and wounded him. The disciples clung to their favorite idea that Christ would assert his power and take his position on the throne of David, and in heart each still long for the highest place in the kingdom. They had placed their own estimate upon themselves and upon one another. And instead of regarding their brethren as more worthy, they had placed themselves first. The request of James and John to sit on the right and left of Christ's throne had excited the indignation of the others, that the two brothers should presume to ask for the highest position so stirred the tin that alienation threatened. They felt that they were misjudged, that their fidelity and talents were not appreciated. Judas was the most severe upon James and John. When the disciples entered the supper room, their hearts were full of resentful feelings. Just pressed next to Christ on the left side, John was on the right. If there was a highest place, Judas was determined to have it, and that place was thought to be next to Christ, and Judas was a traitor. Another cause of dissension had arisen. At a feast it was customary for a servant to wash the feet of the guest, and on this occasion preparation had been made for the service. The pitcher, the basin, and the towel were there in readiness for the feet washing. But no servant was present, and it was the disciples' part to perform it. But each of the disciples, yielding to wounded pride, determined not to act the part of a servant, all manifested a stoical unconcern, seeming unconscious that there was anything for them to do. By their silence they refused to humble themselves. How was Christ to bring these poor souls where Satan would not gain over them a decided victory? How could he show that a mere profession of discipleship did not make them disciples, or ensure them a place in his kingdom? How could he show that it is loving service, true humility which constitutes real greatness? How was he to kindle love in their hearts, and enable them to comprehend what he longed to tell them? The disciples made no move toward serving one another. Just waited for a time to see what they would do. Then he, the divine teacher, rose from the table. Laying aside the outer garment that would have impeded his movements, he took a towel and girded himself. With surprised interest the disciples looked on, and in silence waited to see what was to follow. After that he poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. His action opened the eyes of the disciples. Bitter shame and humiliation filled their hearts. They understood the unspoken rebuke, and saw themselves in all together a new light. So Christ expressed his love for his disciples. Their selfish spirit filled him with sorrow, but he entered into no controversy with them regarding their difficulty. Instead he gave them an example they would never forget. His love for them was not easily disturbed or quenched. He knew that the Father had given all things into his hands, and that he came from God, and went to God. He had a full consciousness of his divinity, but he had laid aside his royal crown and kingly robes, and had taken the form of a servant. One of the last acts of his life on earth was to gird himself as a servant, and perform a servant's part. Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. Yet he afterward mingled with the disciples, as though innocent of any wrong, and interested in the work of preparing for the feast. The disciples knew nothing of the purpose of Judas. Jesus alone could read his secret. Yet he did not expose him. Jesus hungered for his soul. He felt for him such a burden as for Jerusalem when he wept over the doomed city. His heart was crying. How can I give thee up? The constraining power of that love was felt by Judas. When the Saviour's hands were bathing those soiled feet, and wiping them with the towel, the heart of Judas thrilled through and through with the impulse then and there to confess his sin. But he would not humble himself. He hardened his heart against repentance, and the old impulses, for the moment put aside, again controlled him. Judas was now offended at Christ's act in washing the feet of his disciples. If Jesus could so humble himself he thought he could not be Israel's king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing him degrade himself, as he thought, he was confirmed in his purpose to disown him and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord. Judas, in choosing his position at table, had tried to place himself first, and Christ as a servant served him first. John, toward whom Judas had felt so much bitterness, was left till the last. But John did not take this as a rebuke or slight. As the disciples watched Christ's action, they were greatly moved. When Peter's turn came, he exclaimed with astonishment, Lord, does that wash my feet? Christ's condescension broke his heart. He was filled with shame to think that one of the disciples was not performing this service. What I do, Christ said, Thou knowest not now, but Thou shalt know hereafter. Peter could not bear to see his Lord, whom he believed to be the Son of God, acting the part of a servant. His whole soul rose up against this humiliation. He did not realize that for this Christ came into the world. With great emphasis, he exclaimed, Thou shalt never wash my feet. Solemnly, Christ said to Peter, If I wash thee not, Thou hast no part with me. The service which Peter refused was the type of a higher cleansing. Christ had come to wash the heart from the stain of sin, and refusing to allow Christ to wash his feet, Peter was refusing the higher cleansing included in the lower. He was really rejecting his Lord. It is not humiliating to the Master to allow him to work for our purification. The truest humility is to receive with thankful heart any provision made in our behalf, and with earnestness do service for Christ. At the words, If I wash thee not, Thou hast no part with me. Peter surrendered his pride and self-will. He could not endure the thought of separation from Christ. That would have been death to him. Not my feet only, he said, but also my hands and my head. Jesus said to him, He that is washed, needeth not save to wash his feet, but is clean every whit. These words mean more than bodily cleanliness. Christ is still speaking of the higher cleansing as illustrated by the lower. He who came from the bath was clean, but the sandaled feet soon became dusty, and again needed to be washed. So Peter and his brethren had been washed in the great fountain, open for sin and uncleanliness. Christ acknowledged them as his. But temptation had led them into evil, and they still needed his cleansing grace. When Jesus girded himself with a towel to wash the dust from their feet, he desired by that very act to wash the alienation, jealousy, and pride from their hearts. This was a far more consequence than the washing of their dusty feet. With the spirit they then had, not one of them was prepared for communion with Christ. Until brought into a state of humility and love, they were not prepared to partake of the paschal supper, or to share in the memorial service which Christ was about to institute. Their hearts must be cleansed, pride and self-seeking create dissension and hatred, but all this Jesus washed away in washing their feet. A change of feeling was brought about. Looking upon them, Jesus could say, year clean. Now there was union of heart, love for one another. They had become humble and teachable, except Judas. Each was ready to concede to another the highest place. Now with subdued and grateful hearts, they could receive Christ's words. Like Peter and his brethren, we too had been washed in the blood of Christ. Yet often through contact with evil, the heart's purity is soiled. We must come to Christ for his cleansing grace. Peter shrank from bringing his soiled feet in contact with the hands of his Lord and Master, but how often we bring our sinful polluted hearts in contact with the heart of Christ. How grievous to him is our evil temper, our vanity and pride. Yet all our infirmity and defilement we must bring to him. He alone can wash us clean. We are not prepared for communion with him unless cleansed by his efficacy. Jesus said to the disciples, year clean, but not all. He had washed the feet of Judas, but the heart had not been yielded to him. It was not purified. Judas had not submitted himself to Christ. After Christ had washed the disciples' feet, and had taken his garments and sat down again, he said to them, Know ye what I have done to you? Ye call me Master and Lord, and ye say, Well, for so I am. If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet, for I have given you an example that ye should do as I have done to you. Fairly, verily, I say unto you, The servant is not greater than his Lord, neither he that is sent greater than he that sent him. Christ would have his disciples understand that, although he had washed their feet, this did not in the least attract from his dignity. Ye call me Master and Lord, and ye say, Well, for so I am. And being so infinitely superior, he imparted grace and significance to the service. No one was so exalted as Christ, and yet he stooped to the humblest duty, that his people might not be misled by the selfishness which dwells in the natural heart, and which strengthens by self-serving. Christ himself set the example of humility. He would not leave this great subject in man's charge, of so much consequence that he regarded that he himself, one equal with God, acted as servant to his disciples. While they were contending for the highest place, he to whom every knee shall bow, he whom the angels of glory count it honor to serve, bowed down to wash the feet of those who called him Lord. He washed the feet of his betrayer. In his life and lessons Christ has given a perfect exemplification of the unselfish ministry which has its origin in God. God does not live for himself. By creating the world and by upholding all things, he is constantly ministering for others. He maketh his son to rise on the evil and on the good, and sendeth rain on the just and on the unjust, Matthew 545. This ideal of ministry God has committed to his son. Jesus was given to stand at the head of humanity, that by his example he might teach what it means to minister. His whole life was under a law of service. He served all, ministered to all, thus he lived the law of God, and by his example showed how we are to obey it. Then and again Jesus had tried to establish his principle among his disciples. When James and John made their request for preeminence, he had said, Whosoever will be great among you, let him be your minister, Matthew 2026. In my kingdom the principle of preference and supremacy has no place. The only greatness is the greatness of humility. The only distinction is found in devotion to the service of others. Now having washed the disciples' feet, he said, I have given you an example, that ye should do as I have done to you. In these words Christ was not merely enjoining the practice of hospitality. More was meant than the washing of the feet of guest to remove the dust of travel. Christ was here instituting a religious service. By the act of our Lord this humiliating ceremony was made a consecrated ordinance. It was to be observed by the disciples that they might ever keep in mind his lessons of humility and service. This ordinance is Christ's appointed preparation for the sacramental service. While pride, variance, and strife for supremacy are cherished, the heart cannot enter into fellowship with Christ. We are not prepared to receive the communion of his body and his blood. Therefore it was that Jesus appointed the memorial of his humiliation to be first observed. As they come to this ordinance, the children of God should bring to remembrance the words of the Lord of life and glory. Know ye what I have done to you? Ye call me master and lord, and ye say well for so I am. If I then, your lord and master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Really verily I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if you do them. There is in man a disposition to esteem himself more highly than his brother, to work for self, to seek the highest place, and often this results in evil surmisings and bitterness of spirit. The ordinance preceding the Lord's supper is to clear away these misunderstandings, to bring man out of his selfishness down from his tilts of self-exaltation, to the humility of heart that will lead him to serve his brother. The holy watcher from heaven is present at this season, to make it one of soul-searching, of conviction of sin, and of the blessed assurance of sins forgiven. Christ in the fullness of his grace is there to change the current of the thoughts that have been running in selfish souls. The Holy Spirit quickens the sensibilities of those who follow the example of their Lord, as the Savior's humiliation for us is remembered. Thought links with thought. A chain of memories is called up. Memories of God's great goodness and of the favor and tenderness of earthly friends. Blessings forgotten, mercies abused, kindnesses slighted, are called to mind. Roots of bitterness that have crowded out the precious plant of love, are made manifest. Defects of character, neglect of duties, in gratitude to God, coldness toward our brethren, are called to remembrance. Sin is seen in the light in which God views it. Our thoughts are not thoughts of self-complacency, but of severe self-censure and humiliation. The mind is energized to break down every barrier that has caused alienation. Evil thinking and evil speaking are put away. Sins are confessed. They are forgiven. The subduing grace of Christ comes into the soul, and the love of Christ draws hearts together in a blessed unity. As the lesson of the preparatory service is thus learned, the desire is kindled for a higher spiritual life. To this desire the divine witness will respond. The soul will be uplifted. We can partake of the communion with the consciousness of sins forgiven. The sunshine of Christ's righteousness will fill the chambers of the mind and the soul temple. We behold the Lamb of God which taketh away the sin of the world. John 1.29 To those who receive the spirit of this service, it can never become a mere ceremonial. Its constant lesson will be, by love, serve one another. Galatians 5.13 In washing the feet of his disciples, Christ gave evidence that he would do any service, however humble, that would make them heirs with him of the eternal wealth of heaven's treasure. His disciples, in performing the same right, pledged themselves in like manner to serve their brethren. Whenever this ordinance is rightly celebrated, the children of God are brought into a holy relationship to help and bless each other. They covenant that the life shall be given to unselfish ministry, and this, not only for one another. Their field of labor is as wide as their master's was. The world is full of those who need our ministry. The poor, the helpless, the ignorant are on every hand. Those who have communed with Christ in the upper chamber will go forth to minister as he did. Jesus, the served of all, came to be the servant of all, and because he ministered to all, he will again be served and honored by all, and those who would partake of his divine attributes and share with him the joy of seeing souls redeemed must follow his example of unselfish ministry. All this was comprehended in the words of Jesus. I have given you an example that ye should do as I have done to you. This was the intent of the service he established, and he says, If ye know these things, if ye know the purpose of his lessons, happy are ye if ye do them. CHAPTER 72 The Lord Jesus, the same night in which ye was betrayed, took bread, and when he had given thanks, he break it and said, Take, eat. This is my body, which is broken for you. This do ye in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood. This do ye as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do ye show the Lord's death till ye come? First Corinthians 11, 23-26. Christ was standing at the point of transition between two economies and their two great festivals. He, the spotless Lamb of God, was about to present himself as a sin-offering, that he would thus bring to an end the system of types and ceremonies that for four thousand years had pointed to his death. As he ate the Passover with his disciples, he instituted in its place the service that was to be the memorial of his great sacrifice. The national festival of the Jews was to pass away forever. The service which Christ established was to be observed by his followers in all lands and through all ages. The Passover was ordained as a commemoration of the deliverance of Israel from Egyptian bondage. God had directed that year by year, as the children should ask the meaning of this ordinance, the history should be repeated. Thus the wonderful deliverance was to be kept fresh in the minds of all. The ordinance of the Lord's Supper was given to commemorate the great deliverance wrought out as a result of the death of Christ, till he shall come the second time in power and glory. This ordinance is to be celebrated. It is the means by which his great work for us is to be kept fresh in our minds. At the time of their deliverance from Egypt, the children of Israel ate the Passover supper standing, with their loins girded, and with their staves in their hands ready for their journey. The manner in which they celebrated this ordinance harmonized with their condition, for they were about to be thrust out of the land of Egypt, and were to begin a painful and difficult journey through the wilderness. But in Christ's time the condition of things had changed. They were not now about to be thrust out of a strange country, but were dwellers in their own land. In harmony with the rest that had been given them, the people then partook of the Passover supper in a reclining position. Couches were placed about the table, and the guests lay upon them, resting upon the left arm, and having the right hand free for use in eating. In this position a guest could lay his head upon the breast of the one who sat next above him, and the feet, being at the outer edge of the couch, could be washed by one passing around the outside of the circle. The rest is still at the table on which the paschal supper has been spread. The unloving cakes used at the Passover season are before him. The Passover wine, untouched by fermentation, is on the table. These emblems Christ employs to represent his own unblemished sacrifice. Nothing corrupted by fermentation. The symbol of sin and death could represent the Lamb without blemish and without spot. 1 Peter 1.19 And as they were eating, Jesus took bread and blessed it, and break it, and gave it to the disciples, and said, Take, eat. This is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it, for this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my father's kingdom. Jesus the betrayer was present at the sacramental service. He received from Jesus the emblems of his broken body and his spilled blood. He heard the words, this do, in remembrance of me, and sitting there in the very presence of the Lamb of God, the betrayer brooded upon his own dark purposes, and cherished his sullen, revengeful thoughts. At the feet washing, Christ had given convincing proof that he understood the character of Judas. They are not all clean, John 1311. He said, These words convinced the false disciple that Christ read his secret purpose. Now Christ spoke out more plainly. As they were seated at the table he said, Looking upon his disciples, I speak not of you all. I know whom I have chosen, but that the scripture may be fulfilled. He that Edith bred with me hath lifted up his heel against me. Even now the disciples did not suspect Judas. But they saw that Christ appeared greatly troubled. A cloud settled over them all, a premonition of some dreadful calamity, the nature of which they did not understand. As they ate in silence Jesus said, Verily I say unto you, that one of you shall betray me. At these words amazement and consternation seized them. They could not comprehend how any one of them could deal treacherously with their divine teacher. For what cause could they betray him, and to whom? Whose heart could give birth to such a design? Surely not one of the favored twelve, who had been privileged above all others to hear his teachings, who had shared his wonderful love, and for whom he had shown such great regard by bringing them into close communion with himself. As they realized the import of his words, and remembered how true his sayings were, fear and self-distrust seized them. They began to search their own hearts to see if one thought against their master were harbored there. At the most painful emotion one after another inquired, Lord, is it I? But Judas set silent. John in deep distress at last inquired, Lord, who is it? And Jesus answered, He that dipeth his hand with me in the dish, the same shall betray me. The Son of Man goeth as it is written of him, but woe unto that man by whom the Son of Man is betrayed. It had been good for that man, if he had not been born. The disciples had searched one another's face as closely as they asked. Lord, is it I? And now the silence of Judas drew all eyes to him. Amid the confusion of questions and expressions of astonishment, Judas had not heard the words of Jesus in answer to John's question. But now, to escape the scrutiny of the disciples, he asked as they had done. Master, is it I? Jesus solemnly replied, Thou hast said, In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room, then said Jesus unto him, That Thou doest do quickly. He then, having received the sop, went immediately out, and it was night. But it was to the traitor as he turned away from Christ into the outer darkness. Until this step was taken, Judas had not passed beyond the possibility of repentance, but when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line. Wonderful had been the long suffering of Jesus in his dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor's heart, Christ gave to Judas the final convincing evidence of his divinity. This was to the false disciple the last call to repentance. No appeal that the divine human heart of Christ could make had been spared. The waves of mercy beaten back by stubborn pride returned in a stronger tide of subduing love, but although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal. In pronouncing the woe upon Judas, Christ also had a purpose of mercy towards his disciples. He thus gave them the crowning evidence of his messiahship. I tell you before it come, he said, that when it is come to pass, you may believe that I am. Had Jesus remained silent, in apparent ignorance of what was to come upon him, the disciples might have thought that their master had not divine foresight and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that he had chosen twelve and that one was a devil. Now his words to Judas, showing that his treachery was fully known to his master, would strengthen the faith of Christ's true followers during his humiliation, and when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer. And the Saviour had still another purpose. He had not withheld his ministry from him, whom he knew to be a traitor. The disciples did not understand his words when he said at the feet washing, year not all clean. For yet when at the table he declared, he that Edith bred with me had lifted up his heel against me, John 13, 11, 18. But afterwards, when his meaning was made plain, they had something to consider as to the patience and mercy of God towards the most grievously airing. Though Jesus knew Judas from the beginning, he washed his feet, and the betrayer was privileged to unite with Christ in partaking of the sacrament. A long-suffering Saviour held out every inducement for the sinner to receive him, to repent, and to be cleansed from the defilement of sin. This example is for us, when we suppose one to be an error in sin, we are not to divorce ourselves from him. By no careless separation are we to leave him preyed as temptation, or drive him upon Satan's battleground. This is not Christ's method. It was because the disciples were airing and faulty that he washed their feet, and all but one of the twelve were thus brought to repentance. Christ's example forbids exclusiveness at the Lord's Supper. It is true that open sin excludes a guilty. This the Holy Spirit plainly teaches, 1 Corinthians 5, 11. But beyond this, none are to pass judgment. God has not left it with men to say who shall present themselves on these occasions. For who can read the heart? Who can distinguish the tears from the wheat? Let a man examine himself, and so let him eat of that bread and drink of that cup. For whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 1 Corinthians 11, 28, 27, 29. When believers are assembled to celebrate the ordinances, there are present messengers unseen by human eyes. There may be a Judas in the company. And if so, messengers from the Prince of Darkness are there, for they attend all who refuse to be controlled by the Holy Spirit. Heavenly angels also are present. These unseen visitants are present on every such occasion. There may come into the company persons who are not in heart servants of truth and holiness, but who may wish to take part in the service. They should not be forbidden. There are witnesses present who were present when Jesus washed the feet of the disciples and of Judas. More than human eyes beheld the scene. Christ by the Holy Spirit is there to set the seal to his own ordinance. He is there to convict and soften the heart. Not a look, not a thought of contrition escapes his notice. For the repentant, broken-hearted one he is waiting. All things are ready for that soul's reception. He who washed the feet of Judas longs to wash every heart from the stain of sin. None should exclude themselves from the communion because some who are unworthy may be present. Every disciple is called upon to participate publicly, and thus bear witness that he accepts Christ as a personal savior. It is at these, his own appointments, that Christ meets his people and energizes them by his presence. Facts and hands that are unworthy may even administer the ordinance, yet Christ is there to minister to his children. All who come with their faith fixed upon him will be greatly blessed. All who neglect these seasons of divine privilege will suffer loss. Of them it may appropriately be said, ye are not all clean. In partaking with his disciples of the bread and the wine, Christ pledged himself to them as their redeemer. He committed to them the new covenant by which all who receive him become children of God, and joint heirs with Christ. By this covenant every blessing that heaven could bestow for this life and the life to come was theirs. This covenant deed was to be ratified with the blood of Christ, and the administration of the sacrament was to keep before the disciples the infinite sacrifice made for each of them individually as a part of the great whole of fallen humanity. But the communion service was not to be a season of sorrowing. This was not its purpose. As the Lord disciples gather about his table, they are not to remember and lament their shortcomings. They are not to dwell upon their past religious experience, whether that experience has been elevating or depressing. They are not to recall the differences between them and their brethren. The preparatory service has embraced all this. The self-examination, the confession of sin, the reconciling of differences has all been done. Now they come to meet with Christ. They are not to stand in the shadow of the cross, but in its saving light. They are to open the soul to the bright beams of the Son of righteousness, with hearts cleansed by Christ's most precious blood, in full consciousness of His presence, although unseen. They are to hear His words, Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. John 14.27. Our Lord says, under conviction of sin, remember that I died for you, when oppressed and persecuted and afflicted for my sake, and the Gospels, remember my love, so great that for you I gave my life. When your duties appear stern and severe, and your burdens too heavy to bear, remember that for your sake I endured the cross, despising the shame. When your heart shrinks from the trying ordeal, remember that your Redeemer liveth to make intercession for you. The communion service points to Christ's second coming. It was designed to keep this hope vivid in the minds of the disciples. Whenever they met together to commemorate his death, they recounted how he took the cup and gave thanks, and gave it to them, saying, Drink ye all of it, for this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you and my Father's kingdom. In their tribulation they found comfort in the hope of their Lord's return. Unspeakably precious to them was the thought, as often as ye eat this bread and drink this cup, ye do show the Lord's death till ye come. 1 Corinthians 11, 26 These are the things we are never to forget. The love of Jesus, with its constraining power, is to be kept fresh in our memory. Christ has instituted this service that it may speak to our senses of the love of God that has been expressed in our behalf. There could be no union between our souls and God except through Christ. The union and love between brother and brother must be cemented and rendered eternal by the love of Jesus, and nothing less than the death of Christ could make his love efficacious for us. It is only because of his death that we can look with joy to his second coming. His sacrifice is the center of our hope. Upon this we must fix our faith. The ordinances that point to our Lord's humiliation and suffering are regarded too much as a form. They were instituted for a purpose. Our senses need to be quickened to lay hold of the mystery of godliness. It is the privilege of all to comprehend far more than we do. The expiratory sufferings of Christ. As Moses lifted up the serpent in the wilderness, even so has a son of man been lifted up, that whosoever believeth in him should not perish but have eternal life. 3 14 15 To the cross of Calvary, bearing a dying savior, we must look. Our eternal interests demand that we show faith in Christ. Our Lord has said, Except ye eat the flesh of the son of man and drink his blood, ye have no life in you, for my flesh is meat and deed, and my blood is drink and deed. John 6. 53-55 This is true of our physical nature. To the death of Christ we owe even this earthly life. The bread we eat is the purchase of his broken body. The water we drink is bought by his spilled blood. Never one, sater sinner, eats his daily food, but he is nourished by the body and the blood of Christ. The cross of Calvary is stamped on every loaf. It is reflected in every water spring. All this Christ is taught in appointing the emblems of his great sacrifice. The light shining from that communion service in the upper chamber makes sacred the provisions for our daily life. The family board becomes as the table of the Lord and every meal a sacrament. And how much more are Christ's words true of our spiritual nature? He declares, Whoso eateth my flesh and drinketh my blood, hath eternal life. It is by receiving the life for us poured out on Calvary's cross that we can live the life of holiness, and this life we receive by receiving his word, by doing those things which he has commanded. Thus we become one with him. He that eateth my flesh, he says, and drinketh my blood, dwelleth in me, and I in him. As a living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me." John 6.54.56.57 To the Holy Communion this scripture in a special sense applies. As faith contemplates our Lord's great sacrifice, the soul assimilates the spiritual life of Christ. That soul will receive spiritual strength from every communion. The service forms a living connection by which the believers bound up with Christ, and thus bound up with the Father. In a special sense it forms a connection between dependent human beings and God. As we receive the bread and wine symbolizing Christ's broken body and spilled blood, we in imagination join in the scene of communion in the upper chamber. We seem to be passing through the garden, consecrated by the agony of him who bore the sins of the world. We witness the struggle by which our reconciliation with God was obtained. Christ is set forth, crucified among us. Looking upon the crucified Redeemer, we more fully comprehend the magnitude and meaning of the sacrifice made by the majesty of heaven. The plan of salvation is glorified before us, and the thought of cavalry awakens living and sacred emotions in our hearts. Praise to God and the Lamb will be in our hearts, and on our lips, for pride and self-worship cannot flourish in the soul that keeps fresh in the memory the scenes of cavalry. He who beholds a Savior's matchless love will be elevated in thought, purified in heart, transformed in character. He will go forth to be a light to the world, to reflect in some degree this mysterious love. The more we contemplate the cross of Christ, the more fully shall we adopt the language of the apostle when he said, God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Galatians 6, 14. End of chapter 72, recording by Donald Hines, Fredericksburg, Texas.