 Chapter 9 of The Desire of Ages by Ellen G. White This livervox recording is in the public domain. Days of Conflict From its earliest years the Jewish child was surrounded with the requirements of the rabbis. Rigid rules were prescribed for every act, down to the smallest details of life. Under the synagogue teachers the youth were instructed in the countless regulations which is orthodox Israelites they were expected to observe. But Jesus did not interest himself in these matters. From childhood he acted independently of the rabbinical laws. The scriptures of the Old Testament were his constant study, and the words thus set the Lord were ever upon his lips. As a condition of the people began to open to his mind he saw that the requirements of society and the requirements of God were in constant collision. Men were departing from the Word of God and exalting theories of their own invention. They were observing traditional rites that possessed no virtue. Their service was a mere round of ceremonies. The sacred truths it was designed to teach were hidden from the worshippers. He saw that in their faithless service they found no peace. They did not know the freedom of spirit that would come to them by serving God in truth. Jesus had come to teach the meaning of the worship of God, and he could not sanction the mingling of human requirements with the divine precepts. He did not attack the precepts or practices of the learned teachers. But when reproved for his own simple habits he presented the Word of God in justification of his conduct. In every gentle and submissive way Jesus tried to please those with whom he came in contact. Because he was so gentle and unobtrusive, the scribes and elders opposed that he would be easily influenced by their teaching. They urged him to receive the maxims and traditions that had been handed down from the ancient rabbis, but he asked for their authority in Holy Rint. He would hear every word that precedes the mouth of God, but he could not obey the inventions of men. Jesus seemed to know the scriptures from beginning to end, and he presented them in their true import. The rabbis were ashamed to be instructed by a child. They claimed that it was their office to explain the scriptures, and that it was his place to accept their interpretation. They were indignant that he should stand in opposition to their Word. They knew that no authority could be found in scripture for their traditions. They realized that in spiritual understanding Jesus was far in advance of them, yet they were angry because he did not obey their dictates. Failing to convince him, they sought Joseph and Mary, and set before them his course of non-compliance. Thus he suffered rebuke and censure. At a very early age Jesus had begun to act for himself in the formation of his character and not even respect and love for his parents could turn him from obedience to God's Word. It is written was his reason for every act that varied from the family customs. But the influence of the rabbis made his life a bitter one. Even in his youth he had to learn the hard lesson of silence and patient endurance. His brothers, as the sons of Joseph were called, sided with the rabbis. They insisted that the traditions must be heeded as if they were the requirements of God. They even regarded the precepts of men more highly than the Word of God, and they were greatly annoyed at the clear penetration of Jesus in distinguishing between the false and the true. His strict obedience to the law of God they condemned as stubbornness. They were surprised at the knowledge and wisdom he showed in answering the rabbis. They knew he had not received instruction from the wise men, yet they could not but see that he was an instructor to them. They recognized that his education was of a higher type than their own, but they did not discern that he had access to the tree of life, a source of knowledge of which they were ignorant. Christ was not exclusive. He had given special offense to the Pharisees by departing in this respect from their rigid rules. He found the domain of religion fenced in by high walls of seclusion as too sacred a matter for everyday life. These walls of partition he overthrew. In his contact with men he did not ask what is your creed, to what church do you belong. He exercised his helping power on behalf of all who needed help. Instead of secluding himself in a hermit cell in order to show his heavenly character, he labored earnestly for humanity. He inculcated the principle that Bible religion does not consist in the mortification of the body. He thought that pure and undefiled religion is not meant only for set times and special occasions. At all times and in all places he manifested a loving interest in men, and shed about him the light of a cheerful piety. All this was a rebuke to the Pharisees. It showed that religion does not consist in selfishness, and that their morbid devotion to personal interest was far from being true godliness. This had roused their enmity against Jesus, so that they tried to enforce his conformity to their regulations. Jesus worked to relieve every case of suffering that he saw. He had little money to give, but he often denied himself food in order to relieve those who appeared more needy than he. His brothers felt that his influence went far to counteract theirs. He possessed a tact which none of them had, or desired to have. When they spoke harshly to poor, degraded beings, Jesus sought out these very ones, and spoke to them words of encouragement. To those who were in need he would give a cup of cold water, and would quietly place his own meal in their hands. As he relieved their sufferings, the truths he taught were associated with his acts of mercy, and were thus riveted in the memory. All this displeased his brothers. Being older than Jesus, they felt that he should be under their dictation. They charged him with thinking himself superior to them, and reproved him for setting himself above their teachers and the priests and rulers of the people. Often they threatened and tried to intimidate him, but he passed on, making the scriptures his guide. Jesus loved his brothers, and treated them with unfailing kindness. But they were jealous of him, and manifested the most decided unbelief and contempt. They could not understand his conduct. Great contradictions presented themselves in Jesus. He was the Divine Son of God, and yet a helpless child. The Creator of the worlds. The earth was his possession, and yet poverty marked his life experience at every step. He possessed a dignity and individuality wholly distinct from earthly pride and assumption. He did not strive for worldly greatness, and even in the lowliest position he was content. Jesus angered his brothers. They could not account for his constant serenity under trial and deprivation. They did not know that for our sake he had become poor, that we, through his poverty, might be rich. II Corinthians 8.9 They could understand the mystery of his mission no more than the friends of Job can understand his humiliation and suffering. Jesus was misunderstood by his brothers, because he was not like them. His standard was not their standard. In looking to men they had turned away from God, and they had not his power in their lives. The forms of religion which they observed could not transform the character. They paid tithe of mint, and anise, and cumin, but omitted the weightier matters of the law, judgment, mercy, and faith. Matthew 23.23 The example of Jesus was to them a continual irritation. He hated but one thing in the world, and that was sin. He could not witness a wrong act without pain which it was impossible to disguise. Between the formalist, whose sanctity of appearance concealed the love of sin, and a character in which zeal for God's glory was always paramount, the contrast was unmistakable. Because the life of Jesus condemned evil, he was opposed, both at home and abroad. His unselfishness and integrity were commented on with a sneer. His forbearance and kindness were termed cowardice. Of the bitterness that falls to the lot of humanity, there was no part which Christ did not taste. There were those who tried to cast contempt upon him because of his birth, and even in his childhood he had to meet their scornful looks and evil whisperings. If he had responded by an impatient word or look, if he had conceded to his brothers by even one wrong act he would have failed of being a perfect example. Thus he would have failed of carrying out the plan for our redemption. But he even admitted that there could be an excuse for sin Satan would have triumphed, and the world would have been lost. This is why the tempter worked to make his life as trying as possible that he might be led to sin. But to every temptation he had one answer. It is written. He rarely rebuked any wrongdoing of his brothers, but he had a word from God to speak to them. Often he was accused of cowardice for refusing to unite with them in some forbidden act, but his answer was, it is written, the fear of the Lord, that is wisdom, and to depart from evil as understanding. Joke 28, 28. There were some who sought his society, feeling at peace in his presence, but many avoided him because they were rebuked by his stainless life. Young companions urged him to do as they did. He was bright and cheerful. They enjoyed his presence and welcomed his ready suggestions, but they were impatient at his scruples and pronounced him narrow and straight laced. Jesus answered, it is written, wherewithal shall a young man cleanse his way, by taking heed thereto according to thy word. Thy word have I hidden in my heart that I might not sin against thee. Psalms 119, 9, 11. Often he was asked, Why are you bent on being so singular, so different from us all? It is written. He said, Blessed are the young defiled in the way, who walk in the law of the Lord. Blessed are they that keep his testimonies, and that seek him with the whole heart. They also do no iniquity that walk in his ways. Psalms 119, 1-3. When questioned why he did not join in the frolics of the youth of Nazareth, he said, It is written, I have rejoiced in the way of thy testimonies, as much as in all riches, I will meditate on thy precepts, and have respect unto thy ways. I will delight myself in thy statutes. I will not forget thy word. Psalms 119, 14-16. Jesus did not contend for his rights. Often his work was made unnecessarily severe because he was willing and uncomplaining. Yet he did not fail, nor become discouraged. He lived above these difficulties, as if in the light of God's countenance. He did not retaliate when roughly used, but bore insult patiently. Again and again he was asked, Why do you submit to such despiteful usage, even from your brothers? It is written, he said, My son, forget not my law, but let thine heart keep my commandments, for length of days and long life and peace shall they add to thee. Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thine heart, so shall thou find favor and good understanding in the sight of God and man. Proverbs 3, 1-4. From the time when the parents of Jesus found him in the temple, his course of action was a mystery to them. He would not enter into controversy, yet his example was a constant lesson. He seemed as one who was set apart. His hours of happiness were found when alone with nature and with God. Whenever it was his privilege, he turned aside from the scene of his labor to go into the fields, to meditate in the green valleys, to hold communion with God on the mountainside, or amid the trees of the forest. The early morning often found him in some secluded place, meditating, searching the scriptures, or in prayer. From these quiet hours he would return to his home to take up his duties again and to give an example of patient toil. The life of Christ was marked with respect and love for his mother. Mary believed in her heart that the holy child born of her was the long-promised Messiah, yet she dared not express her faith. Throughout his life on earth she was a partaker in his sufferings. Witness with sorrow the trials brought upon him in his childhood and youth. By her vindication of what she knew to be right in his conduct, she herself was brought into trying positions. She looked upon the associations of the home and the mother's tender watch-care over her children as of vital importance in the formation of character. The sons and daughters of Joseph knew this, and by appealing to her anxiety they tried to correct the practices of Jesus according to their standard. Mary often remonstrated with Jesus and urged him to conform to the usages of the rabbis, but he could not be persuaded to change his habits of contemplating the works of God and seeking to alleviate the suffering of men, or even of dumb animals. When the priests and teachers required Mary's aid in controlling Jesus, she was greatly troubled. But peace came to her heart as he presented the statements of scripture upholding his practices. At times she wavered between Jesus and his brothers, who did not believe that he was the scent of God, but evidence was abundant that his was a divine character. She saw him sacrificing himself for the good of others. His presence brought a pure atmosphere into the home, and his life was his leaven working amid the elements of society. Harmless and undefiled, he walked among the thoughtless, the rude, the uncourteous, amid the unjust publicans, the reckless prodigals, the unrighteous Samaritans, the heathen villagers, the rough peasants, and the mixed multitude. He spoke a word of sympathy here and a word there, as he saw man weary, yet compelled to bear heavy burdens. He shared their burdens, and repeated to them the lessons he had learned from nature of the love, the kindness, the goodness of God. He taught all to look upon themselves as endowed with precious talents, which if rightly employed would secure for them eternal riches. He weeded all vanity from life, and by his own example taught that every moment of time is fraught with eternal results, that it is to be cherished as a treasure and to be employed for holy purposes. He passed by no human being as worthless, but sought to apply the saving remedy to every soul. In whatever company he found himself, he presented a lesson that was appropriate to the time and the circumstances. He sought to inspire with hope the most rough and unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. Often he met those who had drifted under Satan's control, and who had no power to break from his snare. To such a one, discouraged, sick, tempted, and fallen, Jesus would speak words of tenderest pity, words that were needed and could be understood. Others he met who were fighting a hand-to-hand battle with the adversary of souls. These he encouraged to persevere, assuring them that they would win, for angels of God were on their side, and would give them the victory. Those whom he thus helped were convinced that he was one in whom they could trust with perfect confidence. He would not betray the secrets they poured into his sympathizing ear. Jesus was the healer of the body as well as of the soul. He was interested in every phase of suffering that came under his notice, and to every sufferer he brought relief, his kind words having a soothing balm. None could say that he had worked a miracle, but virtue, the healing power of love, went out from him to the sick and distressed. Thus in an unobtrusive way he worked for the people from his very childhood. And this was why, after his public ministry began, so many heard him gladly. Yet through childhood, youth, and manhood. Jesus walked alone. In his purity and his faithfulness he trod the wine-press alone, and of the people there were none with him. He carried the awful weight of responsibility for the salvation of men. He knew that unless there was a decided change in the principles and purpose of the human race, all would be lost. This was the burden of his soul, and none could appreciate the weight that rested upon him, filled with intense purpose. He carried out the design of his life that he himself should be the light of men. End of chapter 9. CHAPTER X of the Desire of Ages by Ellen G. White. This LibriVox recording is in the public domain. The Voice in the Wilderness. From among the faithful in Israel who had long waited for the coming of the Messiah, the forerunner of Christ arose. The aged priest Zacharias and his wife Elizabeth were both righteous before God, and in their quiet and holy lives the light of faith shone out like a star amid the darkness of those evil days. To this godly pair was given the promise of a son who should go before the face of the Lord to prepare his ways. Zacharias dwelt in the hill-country of Judea, but he had gone up to Jerusalem to minister for one week in the temple, a service required twice a year from the priest of each course. And it came to pass that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. He was standing before the golden altar in the holy place of the sanctuary, the cloud of incense with the prayers of Israel was ascending before God. Suddenly he became conscious of a divine presence, an angel the Lord was standing on the right side of the altar. The position of the angel was an indication of favor, but Zacharias took no note of this. For many years he had prayed for the coming of the Redeemer. Now heaven had sent its messenger to announce that these prayers were about to be answered, but the mercy of God seemed too great for him to credit. He was filled with fear and self-condemnation. But he was greeted with the joyful assurance, fear not, Zacharias, for thy prayers heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness, and many shall rejoice at his birth, for he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the Holy Ghost. And many of the children of Israel shall he turn to the Lord their God, and he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? For I am an old man, and my wife well stricken in years. Zacharias well knew how to Abraham in his old age a child was given, because he believed him faithful who had promised. But for a moment the aged priest turns his thoughts to the weakness of humanity. He forgets that what God has promised. He is able to perform. What a contrast between this unbelief, and the sweet childlike faith of Mary, the maiden of Nazareth, whose answer to the angel's wonderful announcement was, Behold the handmaid of the Lord, be it unto me, according to thy word. Luke 1.38 The birth of a son to Zacharias, like the birth of the child of Abraham, and that of Mary, was to teach a great spiritual truth, a truth that we are slow to learn and ready to forget. In ourselves we are incapable of doing any good thing, but that which we cannot do, will be wrought by the power of God in every submissive and believing soul. It was through faith that the child of promise was given. It is through faith that the spiritual life is begotten, and we are enabled to do the works of righteousness. To the question of Zacharias the angel said, I am Gabriel that stand in the presence of God, and am sent to speak unto thee, and to show thee these glad tidings. Five hundred years before Gabriel had made known to Daniel the prophetic period which was to extend to the coming of Christ. The knowledge that the end of this period was near had moved Zacharias to pray for the Messiah's advent. Now the very messenger through whom the prophecy was given had come to announce its fulfillment. The words of the angel, I am Gabriel that stand in the presence of God, show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel he said, There is none that holdeth with me in these things, but Michael Christ, your prince. Daniel 10, 21. Of Gabriel the Savior speaks in the Revelation, saying that he sent and signified it by his angel unto his servant John. Revelation 1, 1. Then to John the angel declared, I am a fellow servant with thee, and with thy brethren the prophets. Revelation 22, 9, RV. Wonderful thought! That the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men. Zacharias had expressed doubt of the angel's words. He was not to speak again until they were fulfilled. Behold, said the angel, thou shalt be dumb until the day that these things shall be performed, because thou believest not my words which shall be fulfilled in their season. It was the duty of the priest in this service to pray for the pardon of public and national sins and for the coming of the Messiah, but when Zacharias attempted to do this he could not utter a word. Coming forth to bless the people he beckoned unto them and remained speechless. They had waited long and had begun to fear lest he had been cut down by the judgment of God, but as he came forth from the holy place his face was shining with the glory of God and they perceived that he had seen a vision in the temple. Zacharias communicated to them what he had seen and heard, and as soon as the days of his administration were accomplished he departed to his own house. Soon after the birth of the promised child the father's tongue was loosened, and he spake and praised God and fear came on all that dwelt round about them, and all these sayings were noise to broad throughout all the hill-country of Judea, and all they that heard them laid them up in their hearts saying, What manner of child shall this be? All this tended to call attention to the Messiah's coming, for which John was to repair the way. The Holy Spirit rested upon Zacharias, and in these beautiful words he prophesied of the mission of his son, Thou child shall be called the prophet of the highest, for thou shalt go before the face of the Lord to repair his ways, to give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God, whereby the day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace. Then the child grew and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel. Before the birth of John the angel had said, He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the Holy Ghost. God had called the son of Zacharias to a great work, the greatest ever committed to men. In order to accomplish this work he must have the Lord to work with him, and the Spirit of God would be with him if he heeded the instruction of the angel. John was to go forth as Jehovah's messenger, to bring to men the light of God. He must give a new direction to their thoughts. He must impress them with the holiness of God's requirements, and their need of his perfect righteousness. Such a messenger must be holy. He must be a temple for the indwelling Spirit of God. In order to fulfill his mission he must have a sound physical constitution and mental and spiritual strength. For it would be necessary for him to control the appetites and passions. He must be able so to control all his powers that he could stand among men as unmoved by surrounding circumstances as the rocks and mountains of the wilderness. In the time of John the Baptist greed for riches and the love of luxury and display had become widespread. Centuous pleasures, feasting and drinking were causing physical disease and degeneracy, benumbing the spiritual perceptions, and lessening the sensibility to sin. John was to stand as a reformer. By his obstinous life and plain dress he was to rebuke the excesses of his time, hence the directions given to the parents of John. A lesson of temperance by an angel from the throne of heaven. In childhood and youth the character is most impressable. The power of self-control should then be acquired. By the fireside and at the family board influences are exerted, whose results are as enduring as eternity. More than any natural endowment the habits established in early years decide whether a man will be victorious or vanquished in the battle of life. Youth is the sewing-time. It determines the character of the harvest for this life and for the life to come. As a prophet John was to turn the hearts of the fathers to the children and the disobedient to the wisdom of the just to make ready a people prepared for the Lord. When preparing the way for Christ's first advent he was a representative of those who are to prepare a people for our Lord's second coming. The world is given to self-indulgence. Errors and fables abound. Satan's snares for destroying souls are multiplied. All who would perfect holiness in the fear of God must learn the lessons of temperance and self-control. The appetites and passions must be held in subjection to the higher powers of the mind. His self-discipline is essential to that mental strength and spiritual insight which will enable us to understand and practice the sacred truths of God's word. For this reason temperance finds its place in the work of preparation for Christ's second coming. In the natural order of things the son of Zacharias would have been educated for the priesthood, but the training of the rabbinical schools would have unfitted him for his work. God did not send him to the teachers of theology to learn how to interpret the scriptures. He called him to the desert that he might learn of nature and nature's God. It was a lonely region where he found his home. In the midst of barren hills wild ravines and rocky caves. But it was his choice to forego the enjoyments and luxuries of life for the stern discipline of the wilderness. Here his surroundings were favorable to habits of simplicity and self-denial. Uninterrupted by the clamor of the world he could hear steady the lessons of nature, of revelation, and of providence. The words of the angel to Zacharias had been often repeated to John by his God-fearing parents. From childhood his mission had been kept before him, and he had accepted the holy trust. To him the solitude of the desert was a welcome escape from society in which suspicion, unbelief, and impurity had become well-nigh all-pervading. He distrusted his own power to withstand temptation, and shrank from constant contact with sin lest he should lose the sense of its exceeding sinfulness. Dedicated to God as a Nazarite from his birth he made the vow his own in a lifelong consecration. His dress was that of the ancient prophets, a garment of camel's hair, confined by a leather girdle. He ate the locust and wild honey found in the wilderness, and drank the pure water from the hills. But the life of John was not spent in idleness, in ascetic gloom or in selfish isolation. From time to time he went forth to mingle with men, and he was ever an interested observer of what was passing in the world. From his quiet retreat he watched the unfolding of events. With vision illuminated by the divine spirit he studied the characters of men that he might understand how to reach their hearts with the message of heaven. The burden of his mission was upon him. In solitude, by meditation and prayer, he sought to gird up his soul for the life work before him. Although in the wilderness he was not exempt from temptation, so far as possible he closed every avenue by which Satan could enter, yet he was still assailed by the tempter. But his spiritual perceptions were clear. He had developed strength and decision of character. And through the aid of the Holy Spirit he was able to detect Satan's approaches and to resist his power. John found in the wilderness his school and his sanctuary. Like Moses amid the mountains of Minion he was shut in by God's presence and surrounded by the evidences of his power. It was not his lot to dwell, as did Israel's great leader, amid the solemn majesty of the mountain solitudes. But before him were the heights of Moab, beyond Jordan, speaking of him who had set fast the mountains and girded them with strength. The gloomy and terrible aspect of nature in his wilderness home vividly pictured the condition of Israel. The fruitful vineyard of the Lord had become a desolate waste. But above the desert the heavens bent bright and beautiful. The clouds that gathered, dark with tempest, were arched by the rainbow of promise. So above Israel's degradation shone the promise-glory of the Messiah's reign. The clouds of wrath were spanned by the rainbow of his covenant mercy. Alone in the silent night he read God's promise to Abraham of a seed numberless as the stars. The light of dawn, gilding the mountains of Moab, told of him who should be as the light of the morning when the sun riseth even a morning without clouds, 2 Samuel 23.4, and in the brightness of noontide he saw the splendor of his manifestation when the glory of the Lord shall be revealed and all flesh shall see it together, Isaiah 45. With odd yet exultant spirit he searched in the prophetic scrolls the revelations of the Messiah's coming, the promise seed that should bruise a serpent's head. Shiloh, the peace-giver who was to appear before King could cease to reign on David's throne. Now the time had come. A Roman ruler set in the palace upon Mount Zion. By the sure word of the Lord already Christ was born. Isaiah's rapt portrayals of the Messiah's glory were his steady by day and by night, the branch from the root of Jesse, a king to reign in righteousness, judging with equity for the meek of the earth, a covert from the tempest, the shadow of a great rock in a weary land, Israel no longer to be termed forsaken, nor her land desolate, but to be called of the Lord, my delight, and her land, Bula, Isaiah 11.4, 32.2, 62.4, margin. The heart of the lonely exile was filled with the glorious vision. He looked upon the king in his beauty, and self was forgotten. He beheld the majesty of holiness, and felt himself to be inefficient and unworthy. He was ready to go forth as heaven's messenger, unawed by the human, because he had looked upon the divine. He could stand erect and fearless in the presence of earthly monarchs, because he had bowed low before the king of kings. John did not fully understand the nature of the Messiah's kingdom. He looked for Israel to be delivered from her national foes, but the coming of a king in righteousness, and the establishment of Israel as a holy nation, was the great object of his hope. Thus he believed would be accomplished the prophecy given at his birth. To remember his holy covenant, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life. He saw his people deceived, self-satisfied, and asleep in their He longed to rouse them to a holier life. The message that God had given him to bear was designed to startle them from their lethargy, and cause them to tremble because of their great wickedness. Before the seed of the gospel could find lodgment, the soul of the heart must be broken up. Before they would seek healing from Jesus. They must be awakened to their danger from the wounds of sin. God does not send messengers to flatter the sinner. He delivers no message of peace to lull the unsanctified into fatal security. He lays heavy burdens upon the conscience of the wrongdoer, and pierces the soul with arrows of conviction. The ministering angels present to him the fearful judgments of God to deepen the sense of need, and prompt the cry, What must I do to be saved? Then the hand that is humbled in the dust lifts up the penitent. The voice that has rebuked sin, and put to shame pride and ambition, inquires with tender sympathy, What wilt thou that I shall do unto thee? When the ministry of John began, the nation was in a state of excitement and discontent verging on revolution. At the removal of Arceleus, Judea had been brought directly under the control of Rome, the tyranny extortion of the Roman governors, and their determined efforts to introduce the heathen symbols and customs, kindled revolt, which had been quenched in the blood of thousands of the bravest of Israel. All this intensified the national hatred against Rome, and increased the longing to be freed from her power. Amid discord and strife a voice was heard from the wilderness, a voice startling in stern, yet full of hope, repentsci, for the kingdom of heaven is at hand. With a new strange power it moved the people. Prophets had foretold the coming of Christ as an event far in the future, but here was an announcement that it was at hand. John's singular appearance carried the minds of his heirs back to the ancient seers. In his manner and dress he resembled the prophet Elijah. With the spirit and power of Elijah he denounced the national corruption and rebuked the prevailing sins. His words were plain, pointed, and convincing. Many believed him to be one of the prophets risen from the dead. The whole nation was stirred. Multitudes flocked to the wilderness. John proclaimed the coming of the Messiah and called the people to repentance. As a symbol of cleansing from sin he baptized them in the waters of the Jordan. Thus by a significant object lesson he declared that those who claimed to be the chosen people of God were defiled by sin and that without purification of heart and life they could have no part in the Messiah's kingdom. Princes and rabbis, soldiers, publicans, and peasants came to hear the prophet. For a time the solemn warning from God alarmed them. Many were brought to repentance and received baptism. Persons of all ranks submitted to the requirement of the Baptist in order to participate in the kingdom he announced. Many of the scribes and Pharisees came confessing their sins and asking for baptism. They had exalted themselves as better than other men and had led the people to entertain a high opinion of their piety. Now the guilty secrets of their lives were unveiled. But John was impressed by the Holy Spirit that many of these men had no real conviction of sin. They were time-servers. As friends of the prophet they hoped to find favor with the coming Prince. And by receiving baptism at the hands of this popular young teacher they thought to strengthen their influence with the people. John met them with the scathing inquiry. O generation of vipers, who hath warned you to flee from the wrath to come. Bring forth, therefore, fruits meat for repentance, and think not to say within yourselves, we have Abraham to our Father, for I say unto you, that God is able of these stones to raise up children unto Abraham. The Jews had misinterpreted God's promise of eternal favor to Israel. Thus set the Lord, which giveth the Son for a light by day, and the ordinances of the moon and of the stars for a light by night, which divided the sea when the waves are of roar. The Lord of host is his name. If those ordinances depart from before me, set the Lord, then the seed of Israel also shall cease from being a nation before me forever. Thus set the Lord. If heaven above can be measured, and the foundations of the earth searched out beneath, I will cast off all the seed of Israel for all that they have done, set the Lord." Jeremiah 31, 35-37 The Jews regarded their natural asset for Abraham as giving them a claim to this promise, but they overlooked the conditions which God had specified. Before giving the promise he had said, I will put my law on their inward parts, and write it in their hearts, and will be their God, and they shall be my people, for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31, 33-34 To a people in whose heart his law is written, the favor of God is assured. They are one with him, but the Jews had separated themselves from God. Because of their sins they were suffering under his judgment. This was the cause of their bondage to a heathen nation. Their minds were darkened by transgression, and because in times past the Lord had shown them so great favor, they excused their sins. They flattered themselves that they were better than other men, and entitled to his blessings. These things are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10, 11 How often we misinterpret God's blessings, and flatter ourselves that we are favored on account of some goodness in us. God cannot do for us that which he longs to do. His gifts are used to increase our self-satisfaction, and to harden our hearts in unbelief and sin. John declared to the teachers of Israel that their pride, selfishness, and cruelty showed them to be a generation of vipers, a deadly curse to the people, rather than the children of just and obedient Abraham. In view of the light they had received from God, they were even worse than the heathen, to whom they felt so much superior. They had forgotten the rock whence they were hewn, and the hole of the pit from which they had been digged. God was not dependent upon them for the fulfilling of his purpose, as he had called Abraham out from a heathen people, so he could call others to his service. Their hearts might now appear as lifeless as the stone to the desert, but his spirit could quicken them to do as well, and receive the fulfillment of his promise. And now also said the prophet, the axe is laid unto the root of the trees, therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire. Not by its name, but by its fruit is the value of a tree determined. But the fruit is worthless. The name cannot save the tree from destruction. John declared to the Jews that their standing before God was to be decided by their character in life. Profession was worthless. If their lives and character were not in harmony with God's law, they were not his people. Under his heart-searching words his hearers were convicted. They came to him with the inquiry. What shall we do then? He answered, he that hath two coats, led him apart to him that hath none, and he that hath meat let him do likewise, and he warned the publicans against injustice, and the soldiers against violence. All who became the subjects of Christ's kingdom, he said, would give evidence of faith and repentance. Kindness, honesty, and fidelity would be seen in their lives. They would minister to the needy and bring their offerings to God. They would shield the defenseless and give an example of virtue and compassion, so the followers of Christ will give evidence of the transforming power of the Holy Spirit. In the daily life justice, mercy, and the love of God will be seen, otherwise they are like the chaff that is given to the fire. I indeed baptize you in water unto repentance, said John, but he that cometh after me is mightier than I, whose shoes I am not worthy to bear, he shall baptize you with the Holy Ghost, and with fire—Matthew 3.11, R.V. Margin. The prophet Isaiah had declared that the Lord would cleanse his people from their iniquities by the spirit of judgment and by the spirit of burning. The word of the Lord to Israel was, I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin. Isaiah 4.4 and 1.25. To sin, wherever found, our God is a consuming fire, Hebrews 12.29. In all who submit to his power the spirit of God will consume sin. But if men cling to sin, they become identified with it. Then the glory of God, which destroys sin, must destroy them. Jacob, after his night of wrestling with the angel, exclaimed, I have seen God face to face, and my life is preserved. Genesis 32.30 Jacob had been guilty of a great sin in his conduct towards Esau, but he had repented. His transgression had been forgiven, and his sin purged. Therefore he could endure the revelation of God's presence. But wherever men came before God while willfully cherishing evil, they were destroyed. At the second advent of Christ the wicked shall be consumed with the spirit of his mouth and destroyed with the brightness of his coming. Thessalonians 2.8 The light of the glory of God, which imparts life to the righteous, will slay the wicked. In the time of John the Baptist Christ was about to appear as a revealer of the character of God. His very presence would make manifest to men their sin. Only as they were willing to be purged from sin could they enter into fellowship with him. Only the pure in heart could abide in his presence. Thus the Baptist declared God's message to Israel. Many gave heed to his instruction. Many sacrificed all in order to obey. Multitudes followed this new teacher from place to place, and not a few cherished the hope that he might be the Messiah. But as John saw the people turning to him, he sought every opportunity of directing their faith to him who was to come. CHAPTER X. THE BABTIZM. Tidings of the wilderness prophet and his wonderful announcement spread throughout Galilee. The message reached the peasants in the remotest hill-towns and the fisherfolk by the sea, and in these simple earnest hearts found its truest response. In Nazareth it was told in the carpenter's shop that had been Joseph's, and one recognized the call. His time had come. Turning from his daily toil he bade farewell to his mother and followed in the steps of his countrymen who were flocking to the Jordan. Jesus and John the Baptist were cousins, and closely related by the circumstances of their birth, yet they had no direct acquaintance with each other. The life of Jesus had been spent at Nazareth and Galilee, that of John in the wilderness of Judea, amid widely different surroundings they had lived in seclusion, and had had no communication with each other. Providence had ordered this. No occasion was to be given for the charge that they had conspired together to support each other's claims. John was acquainted with the events that had marked the birth of Jesus. He had heard of the visit to Jerusalem in his boyhood, and of what had passed in the school the rabbis. He knew of his sinless life, and believed him to be the Messiah, but of this he had no positive assurance. The fact that Jesus had for so many years remained in obscurity, giving no special evidence of his mission, gave occasion for doubt as to whether he could be the promised one. The Baptist, however, waited in faith, believing that in God's own time all would be made plain. It had been revealed to him that the Messiah would seek baptism at his hands, and that a sign of his divine character should then be given. Thus he would be enabled to present him to the people. When Jesus came to be baptized, John recognized in him a purity of character that he had never before perceived in any man. The very atmosphere of his presence was wholly and awe-inspiring. Among the multitudes that had gathered about him at the Jordan, John had heard dark tales of crime, and had met souls bowed down with the burden of myriad sins, but never had he come in contact with a human being from whom there breathed an influence so divine. All this was in harmony with what had been revealed to John regarding the Messiah, yet he shrank from granting the request of Jesus. How could he, a sinner, baptize the sinless one? And why should he who needed no repentance submit to a right that was a confession of guilt to be washed away? As Jesus asked for baptism, John drew back, exclaiming, I have need to be baptized of thee, and come astought of me. With firm yet gentle authority Jesus answered, Suffer it to be so now, for thus it be cometh us to fulfill all righteousness. And John, yielding, led the Saviour down into the Jordan and buried him beneath the water. And straight way coming up out of the water Jesus saw the heavens opened, and the spirit like a dove descending upon him. Jesus did not receive baptism as a confession of guilt on his own account. He identified himself with sinners, taking the steps that we are to take, and doing the work that we must do. His life of suffering and patient endurance after his baptism was also an example to us. Upon coming up out of the water, Jesus bowed in prayer on the river bank. A new and important era was opening before him. He was now upon a wider stage, entering on the conflict of his life. Though he was the Prince of Peace, his coming must be as the unsheathing of a sword. The kingdom he had come to establish was the opposite of that which the Jews desired. He who was the foundation of the ritual and economy of Israel would be looked upon as its enemy and destroyer. He who had proclaimed the law upon Sinai would be condemned as a transgressor. He who had come to break the power of Satan would be denounced as Baal's above. No one upon earth had understood him, and during his ministry he must still walk alone. Throughout his life his mother and his brothers did not comprehend his mission. Even his disciples did not understand him. He had dwelt in eternal light, as one with God, but his life on earth must be spent in solitude. As one with us he must bear the burden of our guilt and woe. The sinless one must feel the shame of sin. The peace-lover must dwell with strife. The truth must abide with falsehood. Purity with vileness. Every sin, every discord, every defiling lust that transgression had brought was torture to his spirit. When he must tread the path, alone he must bear the burden. Upon him who had laid off his glory and accepted the weakness of humanity the redemption of the world must rest. He saw unfelt at all, but his purpose remains dead fast. Upon his arm depended the salvation of the fallen race, and he reached out his hand to grasp the hand of omnipotent love. The Saviour's glance seems to penetrate heaven as he pours out his soul in prayer. Well he knows how sin has hardened the hearts of men, and how difficult it will be for them to discern his mission, and accept the gift of salvation. He pleads with the Father for power to overcome their unbelief, to break the fetters with which Satan has enthralled them, and in their behalf to conquer the destroyer. He asks for the witness that God accepts humanity in the person of his son. Never before have the angels listened to such a prayer. They are eager to bear to their beloved commander a message of assurance and comfort. But no. The Father himself will answer the petition of his son. Direct from the throne issues the beams of his glory. The heavens are opened, and upon the Saviour's head descends a dove-like form of purest light, fit emblem of him, the meek and lowly one. Of the vast throng at the Jordan, few except John discerned the heavenly vision, yet the solemnity of the divine presence rested upon the assembly. The people stood silently gazing upon Christ. His form was bathed in the light that ever surrounds a throne of God. His upturned face was glorified, as they had never before seen the face of man. From the open heavens a voice was heard, saying, �This is my beloved son, in whom I am well pleased.� These words of confirmation were given to inspire faith in those who witnessed the scene, and to strengthen the Saviour for his mission. Notwithstanding that the sins of a guilty world were laid upon Christ, notwithstanding the humiliation of taking upon himself our fallen nature, the voice from heaven declared him to be the son of the Eternal. John had been deeply moved, as he saw Jesus bowed as a suplement, pleading with tears for the approval of the Father. As the glory of God encircled him, and the voice from heaven was heard, John recognized the token which God had promised. He knew that it was the world's redeemer whom he had baptized. The Holy Spirit rested upon him, and without stretched hands pointing to Jesus he cried, �Behold, the Lamb of God which takeeth away the sin of the world.� None among the hearers, and not even the speaker himself, discern the import of these words, �The Lamb of God.� Upon Mount Moriah Abraham had heard the question of his son, �My Father, where is the Lamb for a burnt offering?� The Father answered, �My son, God will provide himself a Lamb for a burnt offering�—Genesis 22, 7, and 8. And in the ram, divinely provided in the place of Isaac, Abraham saw a symbol of him who was to die for the sins of men. The Holy Spirit, through Isaiah, taking up the illustration, prophesied of the Saviour. He has brought as a Lamb to the slaughter, and the Lord had laid on him the iniquity of us all�—Isaiah 53, 7, and 6. But the people of Israel had not understood the lesson. Many of them regarded the sacrificial offerings, much as the heathen looked upon their sacrifices, as gifts by which they themselves might propitiate the deity. God desired to teach them that from his own love comes a gift which reconciles them to himself. And the word that was spoken to Jesus at the Jordan, �This is my beloved son, in whom I am well pleased�—embraces humanity. God spoke to Jesus as our representative. With all our sins and weaknesses we are not cast aside as worthless. He hath made us accepted in the beloved�—Ephesians 1, 6. The glory that rested upon Christ is a pledge of the love of God for us. It tells us of the power of prayer, how the human voice may reach the ear of God, and our petitions find acceptance in the courts of heaven. By sin earth was cut off from heaven, and alienated from its communion. But Jesus has connected it again with the sphere of glory. His love has encircled man, and reached the highest heaven. The light which fell from the open portals upon the head of our Saviour will fall upon us as we pray for help to resist temptation. The voice which spoke to Jesus says to every believing soul, �This is my beloved child, in whom I am well pleased�— �Beloved, now are we the sons of God, and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him, for we shall see him as he is�—1 John 3, 2. Our Redeemer is open the way, so that the most sinful, the most needy, the most oppressed, and despised may find access to the Father, all may have a home in the mansions which Jesus has gone to prepare. These things set he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth. Behold, I have set before thee an open door, and no man can shut it. CHAPTER 12 The Temptation And Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness. The words of Mark are still more significant. He says, immediately the Spirit driveth him into the wilderness, and he was there in the wilderness forty days, tempted of Satan, and was with the wild beast, and in those days he did eat nothing. When Jesus was led into the wilderness to be tempted, he was led by the Spirit of God. He did not invite temptation. He went to the wilderness to be alone, to contemplate his mission and work. By fasting and prayer he was to brace himself for the bloodstained path he must travel. But Satan knew that the Saviour had gone into the wilderness, and he thought this the best time to approach him. Mighty issues for the world were at stake in the conflict between the Prince of Light and the leader of the Kingdom of Darkness. After tempting man to sin, Satan claimed the earth is his, and styled himself the Prince of this world. Having conformed to his own nature the Father and Mother of our race, he thought to establish here his empire. He declared that men had chosen him as their sovereign. Through his control of men he held dominion over the world. This had come to disprove Satan's claim. As the Son of Man Christ would stand loyal to God, thus it would be shown that Satan had not gained complete control of the human race, and that his claim to the world was false. All who desired deliverance from his power would be set free. The dominion that Adam had lost through sin would be recovered. Since the announcement to the serpent Needon I will put enmity between thee and the woman, and between thy seed and her seed, Genesis 3.15. Satan had known that he did not hold absolute sway over the world. There was seen in men the working of a power that was stood his dominion. With intense interest he watched the sacrifices offered by Adam and his sons. In these ceremonies he discerned a symbol of communion between earth and heaven. He set himself to intercept this communion. He misrepresented God, and misinterpreted the rights appointed to the Saviour. Men were led to fear God as one who delighted in their destruction. These sacrifices that should have revealed his love were offered only to appease his wrath. Satan excited the evil passions of men in order to fasten his rule upon them. When God's written word was given Satan steadied the prophecies of the Saviour's advent. From generation to generation he worked to blind the people to these prophecies that they might reject Christ at his coming. At the birth of Jesus Satan knew that one had come with a divine commission to dispute his dominion. He trembled at the angel's message attesting the authority of the newborn king. Satan well knew the position that Christ had held in heaven as the beloved of the Father, that the Son of God should come to this earth as a man filled him with amazement and with apprehension. He could not fathom the mystery of this great sacrifice. His selfish soul could not understand such love for the deceived race. The glory and peace of heaven and the joy of communion with God were but dimly comprehended by men, but they were well known to Lucifer, the covering cherub. Since he had lost heaven he was determined to find revenge by causing others to share his fall. This he would do by causing them to undervalue heavenly things and to set the heart upon things of earth. Not without hindrance was the commander of heaven to win the souls of men to his kingdom. From the time when he was a babe in Bethlehem he was continually assailed by the evil one. The image of God was manifest in Christ and in the councils of Satan it was determined that he should be overcome. No human being had come into the world and escaped the power of the deceiver. The forces of the Confederacy of evil were set upon his track to engage in warfare against him and, if possible, to prevail over him. At the Savior's baptism Satan was among the witnesses. He saw the Father's glory overshadowing his Son. He heard the voice of Jehovah testifying to the divinity of Jesus. Ever since Adam's sin the human race had been cut off from direct communion with God. The intercourse between heaven and earth had been through Christ, but now that Jesus had come in the likeness of sinful flesh, Romans 8.3, the Father himself spoke. He had before communicated with humanity through Christ. Now he communicated with humanity in Christ. Satan had hoped that God's abhorrence of evil would bring an eternal separation between heaven and earth, but now it was manifest that the connection between God and man had been restored. Satan saw that he must either conquer or be conquered. The issue of the conflict involved too much to be entrusted to his Confederate angels. He must personally conduct the warfare. All the energies of apostasy were rallied against the Son of God. Christ was made the mark of every weapon of hell. Many look on this conflict between Christ and Satan as having no special bearing on their own life, and for them it has little interest. But within the domain of every human heart this controversy is repeated. Never does one leave the ranks of evil for the service of God without encountering the assaults of Satan. The enticements which Christ resisted were those that we find it so difficult to withstand. They were urged upon him in as much greater degree as his character or superior to ours. With the terrible weight of the sins of the world upon him Christ was stood to test upon appetite, upon the love of the world, and upon that love of display which leads to presumption. These were the temptations that overcame Adam and Eve and that so readily overcame us. Satan had pointed to Adam's sin as proof that God's law was unjust and could not be obeyed. In our humanity Christ was to redeem Adam's failure. But when Adam was assailed by the tempter none of the effects of sin were upon him. He stood in the strength of perfect manhood possessing the full vigor of mind and body. He was surrounded with the glories of Eden and was in daily communion with heavenly beings. It was not thus with Jesus when he entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth, and Christ took upon him the infirmities of degenerate humanity. Only thus could he rescue man from the lowest depths of his degradation. Many claimed that it was impossible for Christ to be overcome by temptation. Then he could not have been placed in Adam's position. He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then he would not be able to sucker us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which he has not endured. With Christ, as with the Holy Pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began the work of our redemption must begin. Because by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. And when he had fasted forty days and forty nights he was afterwards and hungered. And when the tempter came to him he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. From the time of Adam to that of Christ self-indulgence had increased the power of the appetites and passions until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man's behalf Christ conquered by enduring the Saviour's test. For our sakes he exercised a self-control stronger than hunger or death, and in this first victory were involved other issues that enter into all our conflicts with the powers of darkness. When Jesus entered the wilderness he was shut in by the Father's glory. Absorbed in communion with God he was lifted above human weakness. But the glory departed, and he was left to battle with temptation. It was pressing upon him every moment. His human nature shrunk from the conflict that awaited him. For forty days he fasted and prayed, weak and emaciated from hunger, worn and haggard with mental agony. His visage was so marred more than any man, and his form more than the sons of men. Isaiah 52, 14. Now was Satan's opportunity. Now he supposed that he could overcome Christ. There came to the Saviour, as if in answer to his prayers, one in the guise of an angel from heaven. He claimed to have a commission from God to declare that Christ's fast was at an end. As God had sent an angel to stay the hand of Abraham from offering Isaac, so satisfied with Christ's willingness to enter the blood-stained path, the Father had sent an angel to deliver him. This was the message brought to Jesus. The Saviour was faint from hunger. He was craving for food, when Satan came suddenly upon him, pointing to the stones which drood the desert and which had the appearance of loaves. The tempter said, If thou be the Son of God, command that these stones be made bread. Though he appears as an angel of light, these first words betray his character. If thou be the Son of God. Here is the insinuation of distrust. Should Jesus do what Satan suggests, it would be an acceptance of the doubt. The tempter plans to overthrow Christ by the same means that were so successful with the human race at the beginning. How artfully had Satan approached Eve and Eden. Yea, hath God said ye shall not eat of every tree of the garden. Genesis 3.1. Thus far the tempter's words were truth. But in his manner of speaking them there was a disguise contempt for the words of God. There was a covert negative, a doubt of the divine truthfulness. Satan sought to instill in the mind of Eve the thought that God would not do as he had said, and the withholding of such beautiful fruit was a contradiction of his love and compassion for man. So now the tempter seeks to inspire Christ with his own sentiments. If thou be the Son of God. The words wrinkle with bitterness in his mind. In the tones of his voice is an expression of utter incredulity. Would God treat his own Son thus? Would he leave him in the desert with wild beast, without food, without companions, without comfort? He insinuates that God never meant his Son to be in such a state as this. If thou be the Son of God. Show thy power by relieving thyself of this pressing hunger. Command that this stone be made bread. The words from heaven. This is my beloved Son, in whom I am well pleased. Matthew 3.17. We're still sounding in the ears of Satan. But he was determined to make Christ disbelieve this testimony. The word of God was Christ's assurance of his divine mission. He had come to live as a man among men, and it was the word that declared his connection with heaven. It was Satan's purpose to cause him to doubt that word. If Christ's confidence in God could be shaken, Satan knew that the victory in the whole controversy would be his. He could overcome Jesus. He hoped that under the force of despondency and extreme hunger Christ would lose faith in his father and work a miracle in his own behalf. Had he done this, the plan of salvation would have been broken. When Satan and the Son of God first met in conflict, Christ was the commander of the heavenly host, and Satan, the leader of revolt in heaven, was cast out. Now their condition is apparently reversed, and Satan makes the most of his supposed advantage. One of the most powerful of the angels, he says, has been banished from heaven. The appearance of Jesus indicates that he is that fallen angel, forsaken by God and deserted by man. A divine being would be able to sustain his claim by working a miracle. If thou be the Son of God, command this stone that it be made bread. Such an act of creative power urges the tempter would be conclusive evidence of divinity. It would bring the controversy to an end. Not without a struggle could Jesus listen in silence to the arch-deceiver. But the Son of God was not to prove his divinity to Satan, or to explain the reasons of his humiliation. By conceiving to the demands of the rebel nothing for the good of man or the glory of God would be gained. Had Christ complied with the suggestion of the enemy, Satan would still have said, Show me a sign that I may believe you to be the Son of God. Evidence would have been worthless to break the power of rebellion in his heart. And Christ was not to exercise divine power for his own benefit. He had come to bear trial as we must do, leaving us an example of faith and submission. Neither here, nor at any subsequent time in his earthly life, did he work a miracle in his own behalf. His wonderful works were all for the good of others. Though Jesus recognized Satan from the beginning, he was not provoked to enter into controversy with him. Strengthened with the memory of the voice from heaven, he rested in his father's love. He would not parley with temptation. Jesus met Satan with the words of Scripture. It is written, he said, in every temptation the weapon of his warfare was the Word of God. And demanded of Christ a miracle as a sign of his divinity, but that which is greater than all miracles, a firm reliance upon a thus set the Lord, was a sign that could not be controverted. So long as Christ held to this position, the tempter could gain no advantage. It was in the time of greatest weakness that Christ was assailed by the fiercest temptations. Thus Satan thought to prevail by this policy he had gained the victory over men. When strength failed and the willpower weakened, the faith ceased to repose in God, then those who had stood long and valiantly for the right were overcome. Moses was weary with the forty years' wandering of Israel, when for the moment his faith let go its hold upon infinite power. He failed just upon the borders of the Promised Land. So when Elijah, who had stood undaunted before King Ahab, who had faced the whole nation of Israel with the four hundred fifty prophets of Baal at their head, after that terrible day upon Carmel, when the false prophets had been slain, and the people had declared their allegiance to God, Elijah fled for his life before the threats of the idolatrous Jezebel. Thus Satan has taken advantage of the weakness of humanity, and he will still work in the same way. Never one is encompassed with clouds perplexed by circumstances or afflicted by poverty or distress. Satan is at hand to tempt and annoy. He attacks our weak points of character. He seeks to shake our confidence in God, who suffers such a condition of things to exist. We are tempted to distrust God, to question his love. Often the tempter comes to us as he came to Christ, arraying before us our weaknesses and infirmities. He hopes to discourage the soul and to break our hold on God. Then he is sure of his prey. If we would meet him as Jesus did, we should escape many a defeat. By parleying with the enemy, we give him an advantage. When Christ said to the tempter, Man shall not live by bread alone, but by every word that precedeth out of the mouth of God. He repeated the words that more than fourteen hundred years before he had spoken to Israel. The Lord thy God led thee these forty years in the wilderness. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not. Neither did thy fathers know, that he might make thee know that man doth not live by bread only, but by every word that precedeth out of the mouth of the Lord doth man live. Deuteronomy 8.2.3. In the wilderness, when all means of sustenance failed, God sent his people manna from heaven, and a sufficient and constant supply was given. This provision was to teach them that while they trusted in God, and walked in his ways, he would not forsake them. The Saviour now practised the lessons he had taught to Israel. By the word of God, succour had been given to the Hebrew host, and by the same word it would be given to Jesus. He awaited God's time to bring relief. He was in the wilderness in obedience to God, and he would not obtain food by following the suggestions of Satan. In the presence of the witnessing universe, he testified that it is less calamity to suffer whatever may befall than to depart in any manner from the will of God. Man shall not live by bread alone, but by every word of God. Often the follower of Christ is brought where he cannot serve God, and carry forward his worldly enterprises. Perhaps it appears that obedience to some plain requirement of God will cut off his means of support. Satan would make him believe that he must sacrifice his conscientious convictions, but the only thing in our world upon which we can rely is the word of God. Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. Matthew 6.33 Even in this life it is not for our good to depart from the will of our Father in heaven. When we learn the power of his word, we shall not follow the suggestions of Satan in order to obtain food or to save our lives. Our only questions will be, what is God's command, and what is his promise? Knowing these, we shall obey the one and trust the other. In the last great conflict of the controversy with Satan, those who are loyal to God will see every earthly support cut off. Because they refuse to break his law on obedience to earthly powers, they will be forbidden to buy or sell. It will finally be decreed that they must be put to death. C. Revelation 13.11.17 But to the obedient is given the promise, he shall dwell on high, his place of defense shall be the munitions of rock, bread shall be given him, his water shall be sure, Isaiah 33.16 By this promise the children of God will live. When the air shall be wasted with famine, they shall be fed. They shall not be ashamed in the evil time, and in the days of famine they shall be satisfied. Psalm 37.19 To that time of distress the prophet Habakkuk looked forward, and his words expressed the faith of the church. Although the fig tree shall not blossom, neither shall fruit be in the vines, the labor of the olives shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls. Yet I will rejoice in the Lord, I will joy in the God of my salvation. 1. Habakkuk 3.17.18 Of all the lessons to be learned from our Lord's first great temptation, none is more important than that bearing upon the control of the appetites and passions. As in all ages, temptations appealing to the physical nature have been most effectual in corrupting and degrading mankind. Through intemperance Satan works to destroy the mental and moral powers that God gave to man as a priceless endowment. Thus it becomes impossible for men to appreciate the things of eternal worth. Through sensual indulgence Satan seeks to block from the soul every trace of likeness to God. The uncontrolled indulgence and consequent disease and degradation that existed at Christ's first advent will again exist with intensity of evil before his second coming. This declares that the condition of the world will be, as in the days before the flood, and as in Sodom and Gomorrah, every imagination of the thoughts of the hearts will be evil continually. Upon the very verge of that fearful time we are now living, and to us should come home the lesson of the Savior's fast. Only by the inexpressible anguish which Christ endured can we estimate the evil of unrestrained indulgence. His example declares that our only hope of eternal life is through bringing the appetites and passions into subjection to the will of God. In our own strength it is impossible for us to deny the clamors of our fallen nature. Through this channel Satan will bring temptation upon us. Christ knew that the enemy would come to every human being to take advantage of hereditary weakness, and by his false insinuations to ensnare all whose trust is not in God. And by passing over the ground which man must travel, our Lord has prepared the way for us to overcome. It is not his will that we should be placed at a disadvantage in the conflict with Satan. He would not have us intimidated and discouraged by the assaults of the serpent. Be of good cheer, he says, I have overcome the world." John 1633. Let him who is struggling against the power of appetite look to the Savior in the wilderness temptation. See him in his agony upon the cross, as he exclaimed, I thirst. He has endured all that is possible for us to bear. His victory is ours. Jesus rested upon the wisdom and strength of his Heavenly Father. He declares, The Lord God will help me, therefore shall I not be confounded, and I know that I shall not be ashamed. Behold, the Lord God will help me. According to his own example, he says to us, Who is among you that feareth the Lord, that walketh in darkness, and that hath no light? Let him trust in the name of the Lord, and stay upon his God. Isaiah 57-10. The Prince of this world cometh, said Jesus, and hath nothing in me. John 1430. There was in him nothing that responded to Satan's office tree. He did not consent to sin. And even by a thought did he yield to temptation. So it may be with us. Christ's humanity was united with divinity. He was fitted for the conflict by the indwelling of the Holy Spirit, and he came to make us partakers of the Divine nature. So long as we are united to him by faith, sin has no more dominion over us. God reaches for the hand of faith in us, to direct it to lay fast hold upon the divinity of Christ, that we may attain to perfection of character. And how this is accomplished, Christ has shown us. By what means did he overcome in the conflict with Satan? By the Word of God. Only by the Word could he resist temptation. It is written, he said, and unto us are given exceedingly great and precious promises, that by these you might be partakers of the Divine nature, having escaped the corruption that is in the world through lust. 2 Peter 1.4. Every promise in God's Word is ours. By every word that proceeded out of the mouth of God are we to live. When assailed by temptation, look not to circumstances or to the weakness of self, but to the power of the Word. All its strength is yours. Thy Word, says the psalmist, have I hid in my heart that I might not sit against thee. By the Word of thy lips I have kept me from the paths of the destroyer. Chapter 13 of the Desire of Ages by Ellen G. White The Slibervox Recordings in the Public Domain The Victory Then the devil taketh him up into the holy city, and seteth him on a pinnacle of the temple, and set unto him, If thou be the Son of God, cast thyself down, for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Satan now supposes that he has met Jesus on his own ground. The wily foe himself presents words that proceed from the mouth of God. He still appears as an angel of light, and he makes it evident that he is acquainted with the scriptures, and understands the import of what is written. As Jesus before used the Word of God to sustain his faith, the tempter now uses it to countenance his deception. He claims that he has been only testing the fidelity of Jesus, and he now commends his steadfastness. As the Saviour has manifested trust in God, Satan urges him to give still another evidence of his faith. But again the temptation is prefaced with the insinuation of distrust. If thou be the Son of God. Christ was tempted to answer the if, but he refrained from the slightest acceptance of the doubt. He would not imperil his life in order to give evidence to Satan. The tempter thought to take advantage of Christ's humanity, and urge him to presumption. But while Satan can solicit, he cannot compel the sin. He said to Jesus, Cast thyself down, knowing that he could not cast him down, for God would interpose to deliver him. Nor could Satan force Jesus to cast himself down, unless Christ should consent to temptation. He could not be overcome. Not all the power of earth or hell could force him in the slightest degree to depart from the will of his Father. The tempter could never compel us to do evil. He cannot control minds unless they are yielded to his control. The will must consent. Faith must let go its hold upon Christ, before Satan can exercise his power upon us. But every sinful desire we cherish affords him a foothold. Every point in which we fail of meeting the Divine Standard is an open door by which he can enter, to tempt, and destroy us. And every failure or defeat on our part gives occasion for him to reproach Christ. When Satan quoted the promise, he shall give his angels charge over thee. He omitted the words, to keep thee in all thy ways. That is, in all the ways of God's choosing. Jesus refused to go outside the path of obedience. While manifesting perfect trust in his Father, he would not place himself, unbidden, in a position that would necessitate the interposition of his Father to save him from death. He would not force providence to come to his rescue, and thus fail of giving man an example of trust and submission. Jesus declared to Satan, It is written again, Thou shalt not tempt the Lord thy God. These words were spoken by Moses to the children of Israel when they thirsted in the desert, and demanded that Moses should give them water, exclaiming, Is the Lord among us or not? Exodus 17.7. God had wrought marvelously for them. Yet in trouble they doubted him, and demanded evidence that he was with them. In their unbelief they sought to put him to the test, and Satan was urging Christ to do the same thing. God had already testified that Jesus was his son, and now to ask for proof that he was a son of God would be putting God's word to the test, tempting him. And the same would be true of asking for that which God had not promised. It would manifest his trust, and be really proving, or tempting him. We should not present our petitions to God to prove whether he will fulfill his word, but because he will fulfill it. Not to prove that he loves us, but because he loves us. Without faith it is impossible to please him, for he that cometh that the God must believe that he is, and that he is a rewarder of them that diligently seek him. Hebrews 11.6. But faith is in no sense a lie to presumption. Only he who has true faith is secure against presumption, for presumption is Satan's counterfeit of faith. Faith claims God's promises, and brings forth fruit and obedience. Presumption also claims the promises, but uses them as Satan did to excuse transgression. Faith would have led our first parents to trust the love of God, and to obey his commands. Presumption led them to transgress his law, believing that his great love would save them from the consequences of their sin. It is not faith that claims the favour of heaven, without complying with the conditions on which mercy is to be granted. Genuine faith has its foundation in the promises and provisions of the scriptures. Often when Satan is failed of exciting distrust, he succeeds in leading us to presumption. If he can cause us to place ourselves unnecessarily in the way of temptation, he knows that the victory is his. God will preserve all who walk in the path of obedience, but to depart from it is to venture on Satan's ground. There we are sure to fail. The Saviour has bidden us, watch ye and pray lest ye enter into temptation. Mark 14.38. Meditation and prayer would keep us from rushing unbidden into the way of danger, and thus we should be saved from many a defeat. Yet we should not lose courage when assailed by temptation. Often when placed in a trying situation, we doubt that the spirit of God has been leading us, but it was the spirits leading that brought Jesus into the wilderness to be tempted by Satan. When God brings us into trial, he has a purpose to accomplish for our good. Jesus did not presume on God's promises by going unbidden into temptation. How did he give up to despondency when temptation came upon him? Nor should we. God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape that ye may be able to bear it. He says, Offer unto God thanksgiving, and pay thy vows unto the most high, and call upon me in the day of trouble. I will deliver thee, and thou shalt glorify me. Jesus was victor in the second temptation, and now Satan manifests himself in his true character, but he does not appear as a hideous monster with cloven feet and bat's wings. He is a mighty angel, though fallen. He avows himself the leader of the rebellion and the God of this world. Placing Jesus upon a high mountain, Satan caused the kingdoms of the world, in all their glory, to pass in panoramic view before him. The sunlight lay on the templeed cities, marbled palaces, fertile fields, and fruit-laden vineyards. The traces of evil were hidden. The eyes of Jesus, so lately greeted by gloom and desolation, now gazed upon a scene of unsurpassed loveliness and prosperity. Then the tempter's voice was heard. All this power will I give thee, and the glory of them, for that is delivered unto me, and to whomsoever I will give it, if thou therefore wilt worship me, all shall be thine. Christ's mission could be fulfilled only through suffering. Before him was a life of sorrow, hardship, and conflict, and an ignominious death. He must bear the sins of the whole world. He must endure separation from his father's love. Now the tempter offered to yield up the power he had usurped. Christ might deliver himself from the dreadful future by acknowledging the supremacy of Satan. But to do this was to yield the victory in the great controversy. It was in seeking to exalt himself above the Son of God that Satan had sinned in heaven. Should he prevail now, it would be the triumph of rebellion. When Satan declared to Christ, the kingdom and glory of the world are delivered unto me, and to whomsoever I will give it. He stated what was true only in part, and he declared it to serve his own purpose of deception. Satan's dominion was that rested from Adam, but Adam was the vice-jeerant of the Creator. His was not an independent rule. The earth is God's, and he has committed all things to his Son. Adam was to reign subject to Christ. When Adam betrayed his sovereignty into Satan's hands, Christ still remained the rightful King. Thus the Lord had said to King Nebuchadnezzar, the most high ruleeth in the kingdom of men, and giveth it to whomsoever he will, Daniel 4.17. Satan can exercise his usurped authority only as God permits. When the tempter offered to Christ the kingdom and glory of the world, he was proposing that Christ should yield up the real kingship of the world, and hold dominion subject to Satan. This was the same dominion upon which the hopes of the Jews were set. They desired the kingdom of this world. If Christ had consented to offer them such a kingdom, they would gladly have received him. But the curse of sin, with all its woes, rested upon it. Christ declared to the tempter, Get thee behind me, Satan, for it is written Thou shalt worship the Lord thy God, and him only shalt thou serve. By the one who had revolted in heaven the kingdoms of this world were offered Christ, to buy his homage to the principles of evil, but he would not be bought. He had come to establish a kingdom of righteousness, and he would not abandon his purpose. With the same temptation Satan approaches men, and here he is better success than with Christ. To men he offers the kingdom of this world on condition that they will acknowledge his supremacy. He requires that they sacrifice integrity, disregard conscience, indulge selfishness. Christ bids him seek first the kingdom of God and his righteousness, but Satan walks by their side, and says, whatever may be true in regard to life eternal, in order to make a success in this world you must serve me. I hold your welfare in my hands. I can give you riches, pleasure, honor, and happiness. Harken to my counsel. Do not allow yourself to be carried away with whimsical notions of honesty or self-sacrifice. I will prepare the way before you. Thus multitudes are deceived. They consent to live for the service of self, and Satan is satisfied. When he allures them with the hope of worldly dominion he gains dominion over the soul, but he offers that which is not his to bestow and which is soon to be rested from him. In return he beguiles them of their title to the inheritance of the sons of God. Satan had questioned whether Jesus was the son of God. In his summary dismissal he had proof that he could not gain say. Divinity flashed through suffering humanity. Satan had no power to resist the command, writhing with humiliation and rage he was forced to withdraw from the presence of the world's redeemer. Christ's victory was as complete as had been the failure of Adam. So we may resist temptation, and force Satan to depart from us. Jesus gained the victory through submission and faith in God, and by the apostle he says to us, Submit yourselves therefore to God, resist the devil and he will flee from you, draw nigh to God and he will draw nigh to you. James 4.7.8. We cannot save ourselves from the tempter's power. He has conquered humanity, and when we try to stand in our own strength we shall become a prey to his devices. But the name of the Lord is a strong tower, the righteous runneth into it, and is safe, Proverbs 18.10. Satan trembles and flees before the weakest soul who finds refuge in that mighty name. After the foe had departed Jesus fell exhausted to the earth with the pallor of death upon his face. The angels of heaven had watched the conflict, beholding their lovied commanders he passed through inexpressible suffering to make a way of escape for us. He had endured the test greater than we shall ever be called to endure. The angels now ministered to the Son of God as he lay like one dying. He was strengthened with food, comforted with the message of his father's love, and the assurance that all heaven triumphed in his victory. Warming to life again, his great heart goes out in sympathy for man, and he goes forth to complete the work he has begun, to rest not until the foe is vanquished and our fallen race redeemed. Work in the cost of our redemption be realized, until the redeemed shall stand with the Redeemer before the throne of God. Then as the glories of the eternal home burst upon our enraptured senses we shall remember that Jesus left all this for us, that he not only became an exile from the heavenly courts, but for us took the risk of failure and eternal loss. Then we shall cast our crowns at his feet and raise the song, for he is the Lamb that was slain to receive power and riches and wisdom and strength and honor and glory and blessing. CHAPTER XIV John the Baptist was now preaching and baptizing at Bethabra beyond Jordan. It was not far from this spot that God had stayed the river in its flow until Israel had passed over. A little distance from here the stronghold of Jericho had been overthrown by the armies of heaven. The memories of these events was at this time revived and gave a thrilling interest to the Baptist's message. Would not he who had wrought so wonderfully in ages past again manifest his power for Israel's deliverance? Such was the thoughts during the hearts of the people who daily thronged the banks of the Jordan. The preaching of John had taken so deep a hold on the nation as to demand the attention of the religious authorities. The danger of insurrection caused every popular gathering to be looked upon was suspicion by the Romans, and whatever pointed toward an uprising of the people excited the fears of the Jewish rulers. John had not recognized the authority of the Sanhedrin by seeking their sanction for his work, and he had reproved rulers and people, Pharisees and Sadducees alike. Yet the people followed him eagerly. The interest in his work seemed to be continually increasing, though he had not deferred to them, the Sanhedrin accounted that, as a public teacher, he was under their jurisdiction. This body was made up of members chosen from the priesthood and from the chief rulers and teachers of the nation. The High Priest was usually the President. All its members were to be men advanced in years, though not aged. Men of learning, not only versed in Jewish religion and history, but in general knowledge. They were to be without physical blemish, and must be married men, and fathers, as being more likely than others to be humane and considerate. Their place of meeting was an apartment connected with the temple at Jerusalem. In the days of Jewish independence the Sanhedrin was a supreme court of the nation, possessing secular as well as ecclesiastical authority, though now subordinated by the Roman governors it still exercised a strong influence in civil as well as religious matters. The Sanhedrin could not well defer an investigation of John's work. There were some who recalled the revelation made to Zacharias in the temple and the father's prophecy that had pointed to his child as the Messiah's herald. In the two molts and changes of thirty years these things had in great measure been lost sight of. They were now called to mind by the excitement concerning the ministry of John. It was long since Israel had had a prophet, long since such a reformation as was now in progress had been witnessed. The demand for confession of sin seemed new and startling. Many among the leaders would not go to hear John's appeals and denunciations lest they should be led to disclose the secrets of their own lives. Yet his preaching was a direct announcement of the Messiah. It was well known that the seventy weeks of Daniel's prophecy, covering the Messiah's advent, were nearly ended, and all were eager to share in that era of national glory which was then expected. Such was the popular enthusiasm that the Sanhedrin would soon be forced either to sanction or to reject John's work. Already their power over the people was waning. It was becoming a serious question how to maintain their position. In the hope of arriving at some conclusion they dispatched to the Jordan a deputation of priests and Levites to confer with the new teacher. A multitude were gathered, listening to his words, when the delegates approached, with an air of authority designed to impress the people and to command the deference of the prophet the haughty rabbis came. With a movement of respect, almost to fear, the crowd opened to let them pass. The great men in their rich robes, in the pride of rank and power, stood before the prophet of the wilderness. Who art thou? they demanded. Seeing what was in their thoughts John answered, I am not the Christ. What then? Art thou Elias? I am not. Art thou that prophet? No. Who art thou? that we may give an answer to them that sent us? What sayest thou of thyself? I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Isaiah. The scripture to which John referred is that beautiful prophecy of Isaiah. Comfort ye, comfort ye my people, Seth your God, speak ye comfortably to Jerusalem, and cry unto her, that her appointed time is accomplished, that her iniquity is pardoned. The voice of him that cries in the wilderness, prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain, and the glory of the Lord shall be revealed, and all flesh shall see it together. Isaiah 41-5, Margin Anciently, when a king journeyed through the less frequented part of his dominion, a company of men was sent ahead of the royal chariot to level the steep places and fill up the hollows that the king might travel in safety and without hindrance. His custom is employed by the prophet to illustrate the work of the gospel. Every valley shall be exalted, and every mountain and hill shall be made low. When the Spirit of God, with its marvelous awakening power, touches the soul, it abases human pride. Worldly pleasure and position and power are seen to be worthless. Imaginations, and every high thing that exalted itself against the knowledge of God, are cast down. Every thought is brought into captivity to the obedience of Christ. 2 Corinthians 10-5 The humility and self-sacrificing love, so little valued among men, are exalted as a loan of worth. This is the work of the gospel, of which John's message was apart. The rabbis continued their questioning. Why baptizes thou then, if thou be not that Christ, nor Elias, neither that prophet? The words, that prophet, had referenced to Moses. The Jews had been inclined to the belief that Moses would be raised from the dead and taken to heaven. They did not know that he had already been raised. When the Baptist began his ministry, many thought that he might be the prophet Moses risen from the dead, for he seemed to have a thorough knowledge of the prophecies and of the history of Israel. It was believed also that before the Messiah's advent Elijah would personally appear. His expectation John met in his denial, but his words had a deeper meaning. Jesus afterward said, referring to John, if you are willing to receive it, this is Elijah which has come. Matthew 11, 14, RV. John came in the spirit and power of Elijah to do such a work as Elijah did. If the Jews had received him, it would have been accomplished for them. But they did not receive his message. To them he was not Elijah. He could not fulfill for them the mission he came to accomplish. Many of those gathered at the Jordan had been present at the baptism of Jesus. But the sign then given had been manifest to but few among them. During the preceding months of the Baptist ministry, many had refused to heed the call to repentance. Thus they had hardened their hearts and darkened their understanding. When heaven bore testimony to Jesus at his baptism, they perceived it not. Ears that have never been turned in faith to him that is invisible, beheld not the revelation of the glory of God. Ears that had never listened to his voice heard not the words of witness. So it is now. Often the presence of Christ and the ministering angels is manifest in the assemblies of the people. And yet there are many who know it not. They discern nothing unusual. But to some the Saviour's presence is revealed. Peace and joy animate their hearts. They are comforted, encouraged, and blessed. The deputies from Jerusalem had demanded of John, Why baptize us thou? And they were awaiting his answer. Suddenly as his glance swept over the throng, his eye kindled. His face was lighted up. His whole being was stirred with deep emotion. Without stretched hands he cried, I baptize in water, in the midst of you, Standeth one whom ye know not. Then he that cometh after me, the latchet of whose shoe I am not worthy to unloose. John 1.27 RV Margin The message was distinct and unequivocal. To be carried back to the Sanhedrin, the words of John could apply to no other than the long-promised one. The Messiah was among them. In amazement priests and rulers gazed about them, hoping to discover him of whom John had spoken. But he was not distinguishable among the throng. And at the baptism of Jesus John pointed to him as the Lamb of God, a new light was shed upon the Messiah's work. The prophet's mind was directed to the words of Isaiah. He is brought as a lamb to the slaughter. Isaiah 53.7 During the weeks that followed, John, with new interest, steadied the prophecies in the teaching of the sacrificial service. He did not distinguish clearly the two phases of Christ's work, as a suffering sacrifice and a conquering king. They saw that his coming had a deeper significance than priests or people had discerned. When he beheld Jesus among the throng on his return from the desert, he confidently looked for him to give the people some sign of his true character. Almost impatiently he waited to hear the Saviour declare his mission. But no word was spoken. No sign given. Jesus did not respond to the Baptist's announcement of him, but mingled with the disciples of John, giving no outward evidence of his special work, and taking no measures to bring himself to notice. The next day John sees Jesus coming. With the light of the glory of God resting upon him, the prophet stretches out his hands, declaring, Behold, the Lamb of God which taketh away the sin of the world! This is he of whom I said, After me cometh a man which is become before me, and I knew him not. But that he should be made manifest to Israel, for this cause came I baptizing in water. I beheld the Spirit descending as a dove out of heaven, and it abode upon him, and I knew him not. But he that sent me to baptize in water, he said unto me, Upon whom soever thou shalt see the Spirit descending, and abiding upon him, the same as he that baptizes with the Holy Spirit, and I have seen, and have borne witness, that this is the Son of God. John 1. 29-34 R. V. Margin Was this the Christ? With awe and wonder the people looked upon the one just declared to be the Son of God. They had been deeply moved by the words of John. He had spoken to them in the name of God. They had listened to him day after day as he reproved their sins, and daily the conviction that he was sent of heaven had strengthened. But who was this one greater than John the Baptist? In his dress and bearing there was nothing that betokened rank. He was apparently a simple personage, clad like themselves in the humble garments of the poor. There were in the throng some who at Christ baptism had beheld the divine glory, and had heard the voice of God. But since that time the Saviour's appearance had greatly changed. At his baptism they had seen his countenance transfigured in the light of heaven. Now pale, worn, and emaciated he had been recognized only by the Prophet John. But as the people looked upon him they saw a face where divine compassion was blended with conscious power. Every glance of the eye, every feature of the countenance was marked with humility and expressive of unutterable love. He seemed to be surrounded by an atmosphere of spiritual influence. While his manners were gentle and unassuming he impressed men with a sense of power that was hidden, yet could not be wholly concealed. Was this the one for whom Israel had so long waited? Jesus came in poverty and humiliation, that he might be our example as well as our Redeemer. If he had appeared with kingly pomp, how could he have taught humility? How could he have presented such cutting truths as in the Sermon on the Mount? Where would have been the hope of the lowly in life had Jesus come to dwell as a king among men? To the multitude, however, it seemed impossible that the one designated by John should be associated with their lofty anticipations. Thus many were disappointed and greatly perplexed. The words which the priests and rabbis so much desired to hear, that Jesus would now restore the kingdom to Israel, had not been spoken. For such a king they had been waiting and watching, such a king they were ready to receive, but one who sought to establish in their hearts a kingdom of righteousness and peace they would not accept. On the following day, while two disciples were standing near, John again saw Jesus among the people. Again the face of the prophet was lighted up with glory from the unseen as he cried, Behold the Lamb of God! The words thrilled the hearts of the disciples. They did not fully understand them. What meant the name that John had given him, the Lamb of God? John himself had not explained it. Leaving John they went to seek Jesus. One of the two was Andrew, the brother of Simon. The other was John, the evangelist. These were Christ's first disciples. Moved by an irresistible impulse, they followed Jesus. Anxious to speak with him, yet odd and silent, lost in the overwhelming significance of the thought. Is this the Messiah? Jesus knew that the disciples were following him. They were the first fruits of his ministry, and there was joy in the heart of the Divine Teacher as these souls responded to his grace. Yet turning, he asked only, What seek ye? He would leave them free to turn back, or to speak of their desire. Of one purpose only were they conscious. One presence filled their thought. They exclaimed, Rabbi, where dwellest thou? In a brief interview by the wayside they could not receive that for which they longed. They desired to be alone with Jesus to sit at his feet and hear his words. He saith unto them, Come and see! They came, and saw where he dwelt, and abode with him that day. If John and Andrew had possessed the unbelieving spirit of the priests and rulers, they would not have been found as learners at the feet of Jesus. They would have come to him as critics to judge his words. Many thus closed the door to the most precious opportunities. But not so did these first disciples. They had responded to the Holy Spirit's call in the preaching of John the Baptist. Now they recognized the voice of the Heavenly Teacher. To them the words of Jesus were full of freshness and truth and beauty. Divine illumination was shed upon the teaching of the Old Testament scriptures. The many-sided themes of truth stood out in new light. It is contrition and faith and love that enable the soul to receive wisdom from heaven. Faith working by love is the key of knowledge, and everyone that loveth knoweth God. 1 John 4.7 The disciple John was a man of earnest and deep affection, ardent, yet contemplative. He had begun to discern the glory of Christ, not the worldly pomp and power for which he had been taught to hope, but the glory as of the only begotten of the Father, full of grace and truth. John 1.14 He was absorbed in contemplation of the wondrous theme. Andrew sought to impart the joy that filled his heart. Going in search of his brother Simon he cried, We have found the Messiahs! Simon waited for no second bidding. He also had heard the preaching of John the Baptist, and he hastened to the Saviour. The eye of Christ rested upon him, reading his character and his life history, his impulsive nature, his loving sympathetic heart, his ambition and self-confidence, the history of his fall, his repentance, his labours, and his martyr death. The Saviour read it all, and he said, Thou art Simon the son of Jonah, thou shalt be called Cephas. Which is by interpretation a stone. The day following Jesus would go forth into Galilee and find a Philip and seth unto him. Follow me. Philip obeyed the command, and straightway he also became a worker for Christ. Philip called Nathaniel. The latter had been among the throng when the Baptist pointed to Jesus as the Lamb of God. As Nathaniel looked upon Jesus he was disappointed. Could this man who bore the marks of toil and poverty be the Messiah? Yet Nathaniel could not decide to reject Jesus, for the message of John had brought conviction to his heart. At the time when Philip called him, Nathaniel had withdrawn to a quiet grove to meditate upon the announcement of John and the prophecies concerning the Messiah. He prayed that if the one announced by John was a deliverer it might be made known to him, and the Holy Spirit rested upon him with assurance that God had visited his people and raised up a horn of salvation for them. Philip knew that his friend was searching the prophecies, and while Nathaniel was praying under a fig tree Philip discovered his retreat. They had often prayed together in the secluded spot hidden by the foliage. The message, we have found him, of whom Moses in the law and the prophets did right, seemed to Nathaniel a direct answer to his prayer, but Philip had yet a trembling faith. He added doubtfully. Jesus of Nazareth, the son of Joseph. Again prejudice arose in Nathaniel's heart. He exclaimed, Can there any good thing come out of Nazareth? Philip entered into no controversy. He said, Come and see. Jesus saw Nathaniel coming to him, and said to him, Behold an Israelite indeed in whom is no guile. In surprise Nathaniel exclaimed, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, With thou wasst under the fig tree, I saw thee. It was enough. The divine spirit that had borne witness to Nathaniel in his solitary prayer under the fig tree now spoke to him in the words of Jesus. Though in doubt, and yielding somewhat to prejudice, Nathaniel had come to Christ with an honest desire for truth, and now his desire was met. His faith went beyond that of the one who had brought him to Jesus. He answered and said, Rabbi, Thou art the Son of God, Thou art the King of Israel. If Nathaniel had trusted to the rabbis for guidance, he would never have found Jesus. It was by seeing and judging for himself that he became a disciple. So in the case of many today whom prejudice withholds from good, how different would be the result if they would come and see. While they trust to the guidance of human authority, none will come to a saving knowledge of the truth. Like Nathaniel we need to study God's Word for ourselves and pray for the enlightenment of the Holy Spirit. He who saw Nathaniel under the fig tree will see us in the secret place of prayer. Angels from the world of light are near to those who in humility seek for divine guidance. With the calling of John and Andrew and Simon, a Philip in Nathaniel began the foundation of the Christian Church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother and called him to the Saviour. Philip was then called, and he went in search of Nathaniel. These examples should teach us the importance of personal effort, of making direct appeals to our kindred, friends and neighbours. There are those who for a lifetime have professed to be acquainted with Christ, yet who have never made a personal effort to bring even one soul to the Saviour. They leave all the work for the minister. He may be well qualified for his calling, but he cannot do that which God has left for the members of the Church. There are many who need the ministration of loving Christian hearts. Many have gone down to ruin who might have been saved if their neighbours, common men and women, had put forth personal effort for them. Many are waiting to be personally addressed. In the very family, the neighbourhood, the town where we live, there is work for us to do as missionaries for Christ. If we are Christians, this work will be our delight. No sooner is one converted than there is born within him a desire to make known to others what a precious friend he has found in Jesus. The saving and sanctifying truth cannot be shut up in his heart. All who are consecrated to God will be channels of light. God makes them his agents to communicate to others the riches of his grace. His promise is, I will make them, and the places round about my hill a blessing, and I will cause the shower to come down in his season. There shall be showers of blessing. Ezekiel 3426 Philip said to Nathaniel, Come and see. He did not ask him to accept another's testimony, but to behold Christ for himself. Now that Jesus has ascended to heaven, his disciples are his representatives among men, and one of the most effective ways of winning souls to him is in exemplifying his character in our daily life. Our influence upon others depends not so much upon what we say as upon what we are. Men may combat and defy our logic. They may resist our appeals, but a life of disinterested love is an argument they cannot gain, say. A consistent life, characterized by the meekness of Christ, is a power in the world. The teaching of Christ was the expression of an in-wrought conviction and experience, and those who learn of him become teachers after the Divine Order. The Word of God, spoken by one who is himself sanctified through it, has a life-giving power that makes it attractive to the hearers, and convicts them that it is a living reality. When one has received the truth in the love of it, he will make this manifest in the persuasion of his manner and the tones of his voice. He makes known that which he himself has heard, seen and handled of the Word of Life, that others may have fellowship with him through the knowledge of Christ. His testimony, from lips touched with a live cold from off the altar, is truth to the receptive heart, and works sanctification upon the character. And he who seeks to give light to others will himself be blessed. There shall be showers of blessing. See that Watereth shall be watered also himself. Proverbs 11.25 God could have reached his object in saving sinners without our aid. But in order for us to develop a character like Christ, we must share in his work. In order to enter into his joy, the joy of seeing souls redeemed by his sacrifice, we must participate in his labors for their redemption. Nathaniel's first expression of his faith, so full and earnest and sincere, fell like music on the ears of Jesus. And he answered and said unto him, Because I said unto thee, I saw thee unto the fig tree, Believeest thou? Thou shalt see greater things than these. The Saviour looked forward with joy to his work in preaching good tidings to the meek, binding up the broken hearted, and proclaiming liberty to the capties of Satan. At thought of the precious blessings he had brought to him, Jesus added, Verily, verily I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man. Here Christ virtually says, On the bank of the Jordan the heavens were opened, and the Spirit descended like a dove upon me. That scene was but a token that I am the Son of God. If you believe on me as such, your faith shall be quickened. You shall see that the heavens are opened and are never to be closed. I have opened them to you. The angels of God are ascending and bearing the prayers of the needy and distressed to the Father above, and descending bringing blessing and hope, courage, help, and life to the children of men. The angels of God are ever passing from earth to heaven, and from heaven to earth. The miracles of Christ for the afflicted and suffering were wrought by the power of God through the ministration of the angels, and it is through Christ by the ministration of His heavenly messengers that every blessing comes from God to us. In taking upon Himself humanity our Savior unites His interest with those of the fallen sons and daughters of Adam, while through His divinity He grasped the throne of God, and thus Christ is the medium of communication of men with God and of God with men.