 26. At Capernaum Jesus dwelt in the intervals of his journeys to and fro, and it came to be known as his own city. It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Genezeret, if not actually upon it. The deep depression of the lake gives to the plain that skirts its shores the genial climate of the south. Here in the days of Christ flourished the palm tree and the olive, here were orchards and vineyards, green fields and brightly blooming flowers and rich luxurients, all watered by living streams bursting from the cliffs. The shores of the lake, and the hills that at a little distance encircle it, were dotted with towns and villages. The lake was covered with fishing boats. Everywhere was a stir of busy, active life. Capernaum itself was well adapted to be the center of the Saviour's work. Being on the highway from Damascus to Jerusalem and Egypt and to the Mediterranean Sea, it was a great thoroughfare of travel. People from many lands passed through the city, or tarried for rest in their journeyings to and fro. Here Jesus can meet all nations and all ranks, the rich and great as well as the poor and lowly, and his lessons would be carried to other countries and into many households. Investigation of the prophecies would thus be excited, attention would be directed to the Saviour, and his mission would be brought before the world. Notwithstanding the action of the Sanhedrin against Jesus, the people eagerly awaited the development of his mission. All heaven was a stir with interest. Angels were preparing the way for his ministry, moving upon men's hearts and drawing them to the Saviour. In Capernaum the nobleman's son, whom Christ had healed, was a witness to his power, and the court official and his household joyfully testified of their faith. When it was known that the teacher himself was among them, the whole city was aroused, multitudes flocked to his presence. On the Sabbath the people crowded the synagogue until great numbers had to turn away, unable to find entrance. All who heard the Saviour were astonished at his doctrine, for his word was with power. He taught them as one having authority and not as ascribes. Luke 4.32, Matthew 7.29. The teaching of the scribes and elders was cold and formal, like a lesson learned by rote. To them the word of God possessed no vital power. Their own ideas and traditions were substituted for its teaching. In the accustomed ground of service they professed to explain the law, but no inspiration from God stirred their own hearts or the hearts of their hearers. Jesus had nothing to do with the various subjects of dissension among the Jews. It was his work to present the truth. His words shed a flood of light upon the teachings of patriarchs and prophets, and the scriptures came to men as a new revelation. Never before had his hearers perceived such a depth of meaning in the word of God. Jesus met the people on their own ground, as one who was acquainted with their perplexities. He made truth beautiful by presenting it in the most direct and simple way. His language was pure, refined, and clear as a running stream. His voice was as music to those who had listened to the monotonous tones of the rabbis. But while his teaching was simple, he spoke as one having authority. This characteristic said his teaching in contrast with that of all others. The rabbis spoke with doubt and hesitancy, as if the scriptures might be interpreted to mean one thing, or exactly the opposite. The hearers were daily involved in greater uncertainty. But Jesus taught the scriptures as an unquestionable authority. Whatever his subject it was presented with power, as if his words could not be controverted. Yet he was earnest rather than vehement. He spoke as one who had a definite purpose to fulfill. He was bringing to view the realities of the eternal world. In every theme God was revealed. Jesus sought to break the spell of infatuation which keeps men absorbed in earthly things. He placed the things of this life in their true relation as subordinate to those of eternal interest. But he did not ignore their importance. He taught that heaven and earth are linked together, and that a knowledge of divine truth prepares men better to perform the duties of everyday life. He spoke as one familiar with heaven, conscious of his relationship to God, yet recognizing his unity with every member of the human family. His messages of mercy were varied to suit his audience. He knew how to speak a word in season to him that is weary, Isaiah 54, for grace was poured upon his lips that he might convey to men in the most attractive way the treasures of truth. He had tacked to meet the prejudiced minds and surprised them with illustrations that won their attention. Through the imagination he reached the heart. His illustrations were taken from the things of daily life, and although they were simple, they had in them a wonderful depth of meaning. The birds of the air, the lilies of the field, the seed, the shepherd and the sheep. With these objects Christ illustrated immortal truth, and ever afterwards, when his hearers chanced to see these things of nature, they recalled his words. Christ's illustrations constantly repeated his lessons. Christ never flattered men. He never spoke that which would exalt their fancies and imaginations, nor did he praise them for their clever intentions. But deep, unprejudiced thinkers received his teaching and found that it tested their wisdom. They marveled at the spiritual truth expressed in the simplest language. The most highly educated were charmed with his words, and the uneducated were always profited. He had a message for the illiterate, and he made even the heathen to understand that he had a message for them. His tender compassion fell with a touch of healing upon weary and troubled hearts. Even amid the turbulence of angry enemies, he was surrounded with an atmosphere of peace. The beauty of his countenance, the loveliness of his character. Above all, the love expressed in look and tone drew to him all who were not hardened in unbelief. Had it not been for the sweet sympathetic spirit that showed out in every look and word, he would not have attracted the large congregations that he did. The afflicted ones who came to him felt that he linked his interest with theirs as a faithful and tender friend, and they desired to know more of the truths he taught. Heaven was brought near. They longed to abide in his presence, that the comfort of his love might be with them continually. Jesus watched with deep earnestness the changing countenance of his hearers. The faces that expressed interest and pleasure gave him great satisfaction, as the arrows of truth pierced to the soul, breaking through the barriers of selfishness and working contrition, and finally gratitude. The Saviour was made glad. When his eyes swept over the throng of listeners, and he recognized among them the faces he had before seen, his countenance lighted up with joy. He saw in them hopeful subjects for his kingdom. When the truth, plainly spoken, touched some cherished idol, he marked the change of countenance, the cold forbidding look which told that the light was unwelcome. When he saw men refuse the message of peace, his heart was pierced to the very depths. Jesus in the synagogue spoke of the kingdom he had come to establish, and of his mission to set free the captives of Satan. He was interrupted by a shriek of terror. A madman rushed forward among the people, crying out, Let us alone! What have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy one of God. All was now confusion and alarm. The attention of the people was diverted from Christ, and his words were unheeded. This was Satan's purpose in leading his victim to the synagogue. But Jesus rebuked the demon, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. The mind of this wretched sufferer had been darkened by Satan. But in the Savior's presence a ray of light had pierced the gloom. He was roused along for freedom from Satan's control. But the demon resisted the power of Christ. When the man tried to appeal to Jesus for help, the evil spirit put words into his mouth, and he cried out in an agony of fear. The demoniac partially comprehended that he was in the presence of one who could set him free. But when he tried to come within reach of that mighty hand, another's will held him, another's words found utterance through him. The conflict between the power of Satan and his own desire for freedom was terrible. He who had conquered Satan in the wilderness of temptation was again brought face to face with his enemy. The demon exerted all of his power to retain control of his victim. To lose ground here would be to give Jesus a victory. It seemed that the tortured man must lose his life in the struggle with the foe that had been the ruin of his manhood. But the Savior spoke with authority, and set the captive free. The man who had been possessed stood before the wondering people happy in the freedom of self-possession. Even the demon had testified to the divine power of the Savior. The man praised God for his deliverance. The eye that had so lately glared with the fire of insanity, now beamed with intelligence, and overflowed with grateful tears. The people were dumb with amazement. As soon as they recovered speech they exclaimed one to another. What is this? A new teaching? With authority he commanded even the unclean spirits, and they obey him. Mark 1, 27, RV. The secret cause of the affliction that had made this man a fearful spectacle to his friends, and a burden to himself, was in his own life. He had been fascinated by the pleasures of sin, and had thought to make life a grand carnival. He did not dream of becoming a terror to the world and the reproach of his family. He thought his time could be spent in innocent folly, but once in the downward path his feet rapidly descended. Intimperance and frivolity perverted the noble attribute of his nature, and Satan took absolute control of him. Remorse came too late. When he would have sacrificed wealth and pleasure to regain his lost manhood he had become helpless in the grasp of the evil one. He had placed himself on the enemy's ground, and Satan had taken possession of all his faculties. The tempter had allured him with many charming presentations, but when once the wretched man was in his power the fiend became relentless in his cruelty and terrible in his angry visitations. So it will be with all who yield to evil the fascinating pleasure of their early career ends in the darkness of despair or the madness of a ruined soul. The same evil spirit that tempted Christ in the wilderness and that possessed the maniac of Capernaum controlled the unbelieving Jews, but with them he assumed an air piety seeking to deceive them as to their motives in rejecting the Saviour. Their condition was more hopeless than that of the Demoniac, for they felt no need of Christ and were therefore held fast under the power of Satan. The period of Christ's personal ministry among men was the time of greatest activity for the forces of the kingdom of darkness, for ages Satan with his evil angels had been seeking to control the bodies and the souls of men to bring upon them sin and suffering. Then he had charged all this misery upon God. Jesus was revealing to men the character of God. He was breaking Satan's power and setting his captives free. New life and love and power from heaven were moving upon the hearts of men, and the Prince of Evil was aroused to contend for the supremacy of his kingdom. Satan summoned all his forces and at every step contested the work of Christ. So it will be in the great final conflict of the controversy between righteousness and sin. While new life and might and power are descending from on high upon the disciples of Christ, a new life is springing up from beneath and energizing the agencies of Satan. Intensity is taking possession of every earthly element, with a subtlety gained through centuries of conflict, but Prince of Evil works under a disguise. He appears clothed as an angel of light, and multitudes are giving heed to seducing spirits and doctrines of evil, 1 Timothy 4.1. In the days of Christ the leaders and teachers of Israel were powerless to resist the work of Satan. They were neglecting the only means by which they could have withstood evil spirits. It was by the word of God that Christ overcame the wicked one. The leaders of Israel professed to be the expositors of God's word, but they had steadied it only to sustain their traditions and enforced their man-made observances. By their interpretation they made it express sentiments that God had never given. Their mystical construction made indistinct that which he had made plain. They disputed over insignificant technicalities and practically denied the most essential truths. Thus infidelity was sown broadcast. God's word was robbed of its power and evil spirits worked their will. History is repeating. With the open Bible before them and professing to reverence its teachings, many of the religious leaders of our time are destroying faith in it as the word of God. They busy themselves with dissecting the word and set their own opinions above its plainest statements. In their hands God's word loses its regenerating power. That is why infidelity runs riot and iniquity is rife. When Satan has undermined faith in the Bible, he directs men to other sources for light and power. Thus he insinuates himself. Those who turn from the plain teaching of Scripture and the convicting power of God's Holy Spirit are inviting the control of demons. Criticism and speculation concerning the Scriptures have opened the way for spiritism and theosophy. Those modernized forms of ancient heathenism to gain a foothold even in the professed churches of our Lord Jesus Christ. Side by side with the preaching of the Gospel, agencies are at work which are but the medium of lying spirits. Many a man tampers with these merely from curiosity, but seeing evidence of the working of a more than human power, he is lured on and on until he is controlled by a will stronger than his own. He cannot escape from its mysterious power. The defenses of the soul are broken down. He has no barrier against sin. When once the restraints of God's word and his spirit are rejected, no man knows to what depths of degradation he may sink. Secret sin or master-passion may hold him a captive as helpless as was the demoniac of Capernaum. Yet his condition is not hopeless. The means by which we can overcome the wicked one is that by which Christ overcame, the power of the Word. God does not control our minds without our consent, but if we desire to know and to do his will, his promises are ours. Ye shall know the truth, and the truth shall make you free. If any man willeth to do his will, he shall know of the teaching. Through faith in these promises every man may be delivered from the snares of error and the control of sin. Every man is free to choose what power he will have to rule over him. None have fallen so low, none are so vile, but that they can find deliverance in Christ. The demoniac, in place of prayer, could utter only the words of Satan, yet the heart's unspoken appeal was heard. No cry from a soul in need, though it fail of utterance in words, will be unheeded. Those who will consent to enter into covenant relation with the God of Heaven are not left to the power of Satan, or to the infirmity of their own nature. They are invited by the Saviour. Let him take hold of my strength, that he may make peace with me, and he shall make peace with me. Isaiah 27.5. The spirits of darkness will battle for the soul once under their dominion, but angels of God will contend for that soul with prevailing power. The Lord says, shall the pray be taken from the mighty, or the lawful captive delivered? Thus said the Lord. Even the captives of the mighty shall be taken away, and the pray of the terrible shall be delivered. For I will contend with him that contendeth with thee, and I will save thy children. Isaiah 49.24.25. While the congregation in the synagogue were still spellbound with awe, Jesus withdrew to the home of Peter for a little rest. But here also a shadow had fallen. The mother of Peter's wife lay sick, stricken with a great fever. Jesus rebuked the disease, and the sufferer rose, and ministered to the wants of the master and his disciples. Tidings of the work of Christ spread rapidly throughout Capernaum. For fear of the rabbis the people dared not come for healing upon the Sabbath. But no sooner had the sun disappeared below the horizon than there was a great commotion. From the homes, the shops, the marketplaces, the inhabitants of the city pressed toward the humble dwelling that sheltered Jesus. The sick were brought upon couches. They came leaning upon staves, or supported by friends. They tottered feebly into the Saviour's presence. Hour after hour they came and went, for none could know whether tomorrow would find the healer still among them. Never before had Capernaum witnessed a day like this. The air was filled with the voice of triumph and shouts of deliverance. The Saviour was joyful in the joy he had awakened. As he witnessed the sufferings of those who had come to him, his heart was stirred with sympathy, and he rejoiced in his power to restore them to health and happiness. Not until the last sufferer had been relieved did Jesus cease his work. It was far into the night when the multitude departed, and silence settled down upon the home of Simon. The long, exciting day was passed, and Jesus sought rest. But while the city was still wrapped in slumber, the Saviour, rising up a great while before the day, went out and departed into a solitary place, and there prayed. Thus were spent the days in the earthly life of Jesus. He often dismissed his disciples to visit their homes and rest, but he gently resisted their efforts to draw him away from his labors. All day he toiled, teaching the ignorant, healing the sick, giving sight to the blind, feeding the multitude. And at the eventide, or in the early morning, he went away to the sanctuary of the mountains for communion with his father. Often he passed the entire night in prayer and meditation, returning at daybreak to his work among the people. Early in the morning Peter and his companions came to Jesus, saying that already the people of Capernaum were seeking him. The disciples had been bitterly disappointed at the reception which Christ had met hitherto. The authorities at Jerusalem were seeking to murder him, even his own townsmen had tried to take his life. But at Capernaum he was welcomed with joyful enthusiasm and the hopes of the disciples kindled anew. It might be that among the liberty-loving Galileans were to be found the supporters of the new kingdom. But with surprise they heard Christ's words, I must preach the kingdom of God to other cities also, for therefore am I sent. In the excitement which then pervaded Capernaum there was danger that the object of his mission would be lost sight of, Jesus was not satisfied to attract attention to himself merely as a wonder-worker or a healer of physical diseases. He was seeking to draw him in to him as their savior. While the people were eager to believe that he had come as a king to establish an earthly reign, he desired to turn their minds away from the earthly to the spiritual. Mere worldly success would interfere with his work. And the wonder of the careless crowd jarred upon his spirit. In his life no self-assertion mingled. The homage which the world gives to position or wealth or talent was foreign to the son of man. None of the means that men employ to win allegiance or command homage did Jesus use. Centuries before his birth it had been prophesied of him. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the dimly burning flak shall he not quench. He shall bring forth judgment unto truth. He shall not fail, nor be discouraged till he have set judgment in the earth. Isaiah 42, 2-4, Margin The Pharisees sought distinction by their scrupulous ceremonialism and the ostentation of their worship and charities. They proved their zeal for religion by making it the theme of discussion. Disputes between opposing sects were loud and long, and it was not unusual to hear on the streets the voice of angry controversy from learned doctors of the law. In marked contrast to all this was the life of Jesus. In that life no noisy disputation, no ostentatious worship, no act to gain applause, was ever witnessed. Christ was hid in God, and God was revealed in the character of his son. To this revelation Jesus desired the minds of the people to be directed and their homage to be given. The Son of Righteousness did not burst upon the world in splendor to dazzle the senses with his glory. It is written of Christ, his going forth is prepared as the morning. Quietly and gently the daylight breaks upon the earth, dispelling the shadow of darkness and waking the world to life. So did the Son of Righteousness arise, with healing in his wings. Chapter 27 of The Desire of Ages by Ellen G. White The sliver-box recording is in the public domain. Thou canst make me clean. Of all diseases known in the East, the leprosy was most dreaded. Its incurable and contagious character and its horrible effect upon its victims filled the bravest with fear. Among the Jews it was regarded as a judgment on account of sin, and hence was called the stroke, the finger of God. Deep-rooted, ineradicable, deadly, it was looked upon as a symbol of sin. By the ritual law the leper was pronounced unclean. Like one already dead, he was shut out from the habitations of men. Whatever he touched was unclean. The air was polluted by his breath. One who was suspected of having the disease must present himself to the priest, who were to examine and decide his case. If pronounced a leper, he was isolated from his family, cut off from the congregation of Israel, and was doomed to associate with those only who were similarly afflicted. The law was inflexible in its requirement. Even kings and rulers were not exempt. A monarch who was attacked by this terrible disease must yield up the scepter and flee from society. Away from his friends and his kindred, the leper must bear the curse of his malady. He was obliged to publish his own calamity, to rend his garments and sound the alarm warning all to flee from his contaminating presence. The cry, unclean, unclean, coming in mournful tones from the lonely exile, was a signal heard with fear and abhorrence. In the region of Christ ministry there were many of these sufferers, and the news of his work reached them, kindling a gleam of hope, but since the days of Elisha the prophet such a thing had never been known as the cleansing of one upon whom this disease had fastened. They dared not expect Jesus to do for them what he had never done for any man. There was one, however, in whose heart faith began to spring up. Yet the man knew not how to reach Jesus. Debarred as he was from contact with his fellow men, how could he present himself to the healer? Any questioned if Christ would heal him? Would he stoop to notice one believed to be suffering under the judgment of God? Would he not, like the Pharisees and even the physicians, pronounce a curse upon him and warn him to flee from the haunts of men? He thought of all that had been told him of Jesus. Not one who had sought his help had been turned away. The wretched man determined to find the Saviour, though shut out from the cities. It might be that he could cross his path in some byway along the mountain roads, or find him as he was teaching outside the towns. The difficulties were great, but this was his only hope. The leper is guided to the Saviour. Jesus is teaching beside the lake, and the people are gathered about him. Standing afar off, the leper catches a few words from the Saviour's lips. He sees him laying his hands upon the sick. He sees the lame, the blind, the paralytic, and those dying of various maladies rise up in health, praising God for their deliverance. Faith strengthens in his heart. He draws nearer and yet nearer to the gathered throng. The restrictions laid upon him, the safety of the people, and the fear with which all men regard him are forgotten. He thinks only of the blessed hope of healing. He is a loathsome spectacle. The disease has made frightful inroads, and his decaying body is horrible to look upon. At sight of him, the people fall back in terror. They crowd upon one another, and their eagerness to escape from contact with him. Some try to prevent him from approaching Jesus, but in vain. He neither sees nor hears them. Their expressions of loathing are lost upon him. He sees only the Son of God. He hears only the voice that speaks life to the dying. Pressing to Jesus, he casts himself at his feet with the cry, Lord, if Thou wilt, Thou canst make me clean. Jesus replied, I will, be Thou made clean, and laid his hand upon him. Matthew 8.3 RV Immediately a change passed over the leper. His flesh became healthy. The nerves sensitive, the muscles firm, the rough scaly surface peculiar to leprosy disappeared, and a soft glow like that upon the skin of a healthy child took its place. Jesus charged a man not to make known the work that had been wrought, but straight way to present himself with an offering at the temple. Such an offering could not be accepted until the priest had made examination and pronounced the man wholly free from the disease. However unwilling they might be to perform this service, they could not evade an examination and decision of the case. The words of scripture show with what urgency Christ enjoined upon the man the necessity of silence and prompt action. He straightly charged him, and forthwith sent him away in Setha to him, see Thou say nothing to any man, but go Thy way, show Thyself to the priest, and offer for Thy cleansing those things which Moses commanded, for a testimony unto them. Had the priest known the facts concerning the healing of the leper, their hatred of Christ might have led them to render a dishonest sentence. Jesus desired the man to present himself at the temple before any rumors concerning the miracle had reached them. Thus an impartial decision could be secured, and the restored leper would be permitted to unite once more with his family and friends. There were other objects which Christ had in view in enjoining silence on the man. The Saviour knew that his enemies were ever seeking to limit his work, and to turn the people from him. He knew that if the healing of the leper were noised abroad, other sufferers from this terrible disease would crowd about him, and the cry would be raised that the people would be contaminated by contact with them. Many of the lepers would not so use the gift of health as to make it a blessing to themselves or to others, and by drawing the lepers about him he would give occasion for the charge that he was breaking down the restrictions of the ritual law, thus his work in preaching the gospel would be hindered. The event justified Christ's warning. A multitude of people had witnessed the healing of the leper, and they were eager to learn of the priest's decision. When the man returned to his friends there was great excitement, notwithstanding the caution of Jesus, the man made no further effort to conceal the facts of his cure. It would indeed have been impossible to conceal it. But the leper published the matter abroad. Conceiving that it was only the modesty of Jesus which laid this restriction upon him, he went about proclaiming the power of this great healer. He did not understand that every such manifestation made the priests and elders more determined to destroy Jesus. The restored man felt that the boon of health was very precious He rejoiced in the vigor of manhood and in his restoration to his family and society, and felt it impossible to refrain from giving glory to the physician who had made him whole. But his act in blazing abroad the matter resulted in hindering the Savior's work. It caused the people to flock to him in such multitudes that he was forced for a time to cease his labors. Every act of Christ's ministry was far reaching in its purpose. It comprehended more than appeared in the act itself, so in the case of the leper. While Jesus ministered to all who came unto him, he yearned to bless those who came not. While he drew the publicans, the heathen, and the Samaritans, he longed to reach the priest and teachers who were shut in by prejudice and tradition. He left untried no means by which they might be reached. In sending the healed leper to the priest, he gave them a testimony calculated to disarm their prejudices. The Pharisees had asserted that Christ's teaching was opposed to the law which God had given to Moses, but his direction to the cleansed leper to present an offering according to the law disproved this charge. It was sufficient testimony for all who were willing to be convinced. The leaders at Jerusalem had sent out spies to find some pretext for putting Christ to death. He responded by giving them an evidence of his love for humanity, his respect for the law, and his power to deliver from sin and death. Thus he bore witness of them. They have rewarded me evil for good, and hatred for my love, psalms 1095. He who on the mount gave the precept, love your enemies, himself exemplified the principle not rendering evil for evil or railing for railing, but contrary wise, blessing. 1 Peter 3.9 The same priest who condemned the leper to banishment certified his cure. This sentence, publicly pronounced and registered, was a standing testimony for Christ, and as the healed man was reinstated in the congregation of Israel, upon the priest's own assurance that there was not a taint of the disease upon him, he himself was a living witness for his benefactor. Joyfully he presented his offering, and magnified the name of Jesus. The priest were convinced of the divine power of the Saviour. Opportunity was granted them to know the truth, and to be profited by the light. Rejected, it would pass away never to return. By many the light was rejected, yet it was not given in vain. Many hearts were moved that for a time made no sign. During the Saviour's life, his mission seemed to call forth little response of love from the priest and teachers, but after his ascension a great company of the priest were obedient to the faith. Acts 6-7 The work of Christ in cleansing the leper from his terrible disease is an illustration of his work in cleansing the soul from sin. The man who came to Jesus was full of leprosy. Its deadly poison permeated his whole body. The disciples sought to prevent their master from touching him, for he who touched the leper became himself unclean. But in laying his hand upon the leper, Jesus received no defilement. His touch imparted life-giving power. The leprosy was cleansed. Thus it is with the leprosy of sin. Deep-rooted, deadly and impossible to be cleansed by human power. The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it, but wounds and bruises and putrifying sores. Isaiah 1, 5, and 6. But Jesus, coming to dwell in humanity, receives no pollution. His presence has healing virtue for the sinner. Whoever will fall at his feet, saying in faith, Lord, if thou wilt thou canst make me clean, shall hear the answer. I will. In some instances of healing, Jesus did not at once grant the blessing sought. But in the case of leprosy, no sooner was the appeal made than it was granted. When we pray for earthly blessings, the answer to our prayer may be delayed, or God may give us something other than we ask, but not so when we ask for deliverance from sin. It is his will to cleanse us from sin, to make us his children, and to enable us to live a holy life. Christ gave himself for our sins that he might deliver us from this present evil world, according to the will of God and our Father. Galatians 1, 4. And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us, and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 1 John 5, 14 and 15. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John 1, 9. In the healing of the paralytic at Capernaum, Christ again taught the same truth. It was to manifest his power to forgive sins that the miracle was performed, and the healing of the paralytic also illustrates other precious truths. It is full of hope and encouragement. And from its connection with the caviling Pharisees it has a lesson of warning as well. Like the leper, this paralytic had lost all hope of recovery. His disease was the result of a life of sin, and his sufferings were embittered by remorse. He had long before appealed to the Pharisees and doctors hoping for relief from mental suffering and physical pain, but they coldly pronounced him incurable and abandoned him to the wrath of God. The Pharisees regarded affliction as an evidence of divine displeasure, and they held themselves aloof from the sick and the needy. Yet often these very ones who exalted themselves as holy were more guilty than the sufferers they condemned. The palsied man was entirely helpless, and seeing no prospect of aid from any quarter, he had sunk into despair. Then he heard at the wonderful works of Jesus. He was told that others as sinful and helpless as he had been healed, even lepers had been cleansed, and the friends who reported these things encouraged him to believe that he too might be cured if he could be carried to Jesus. But his hope fell when he remembered how the disease had been brought upon him. He feared that the pure physician would not tolerate him in his presence. Yet it was not physical restoration he desired so much as relief from the burden of sin. If he could see Jesus, and receive the assurance of forgiveness and peace with heaven, he would be content to live or die according to God's will. The cry of the dying man was, oh that I might come into his presence. There was no time to lose, already his wasted flesh was showing signs of decay. He besought his friends to carry him on his bed to Jesus, and this they gladly undertook to do. But so dense was the crowd that it assembled in and about the house where the Savior was, that it was impossible for the sick man and his friends to reach him, or even to come within hearing of his voice. Jesus was teaching in the house of Peter, according to their custom, his disciples set close about him, and there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee and Judea and Jerusalem. These had come as spies, seeking an accusation against Jesus. Outside of these officials throng the promiscuous multitude, the eager, the reverent, the curious, and the unbelieving, different nationalities and all grades of society were represented, and the power of the Lord was present to heal. The spirit of life brooded over the assembly, but Pharisees and doctors did not discern its presence. They felt no sense of need, and the healing was not for them. He hath filled the hungry with good things, and the rich he hath sent empty away, Luke 153. Again and again the bears of the paralytic tried to push their way through the crowd, but in vain the sick man looked about him in unutterable anguish. When the longed for help was so near, how could he relinquish hope? At his suggestion his friends bore him to the top of the house, and breaking up the roof, let him down at the feet of Jesus. The discourse was interrupted. The Savior looked upon the mournful countenance, and saw the pleading eyes fixed upon him. He understood the case. He had drawn to himself that perplexed and doubting spirit. While the paralytic was yet at home, the Savior had brought conviction to his conscience, when he repented of his sins, and believed in the power of Jesus to make him whole. The life-giving mercies of the Savior had first blessed his longing heart. Jesus had watched the first glimmer of faith grow into a belief that he was the sinner's only helper, and had seen it grow stronger with every effort to come into his presence. Now, in words that fell like music on the sufferer's ear, the Savior said, Son, be of good cheer. Thy sins be forgiven thee. The burden of despair rolls from the sick man's soul. The peace of forgiveness rests upon his spirit, and shines out upon his countenance. His physical pain is gone, and his whole being is transformed. The helpless paralytic is healed. The guilty sinner is pardoned. In simple faith he accepted the words of Jesus as the boon of new life. He urged no further request, but lay in blissful silence, too happy for words. The light of heaven irradiated his countenance, and the people looked with awe upon the scene. The rabbis had waited anxiously to see what disposition Christ would make of this case. They recollected how the man had appealed to them for help, and they had refused him hope or sympathy. Not satisfied with this, they had declared that he was suffering the curse of God for his sins. These things came fresh to their minds when they saw the sick man before them. They marked the interest with which all were watching the scene, and they felt a terrible fear of losing their own influence over the people. These dignitaries did not exchange words together, but looking into one another's faces, they read the same thought in each, that something must be done to arrest the tide of feeling. Jesus had declared that the sins of the paralytic were forgiven. The Pharisees caught at these words as blasphemy, and conceived that they could present this as a sin worthy of death. They said in their hearts, He blasphemeth. Who can forgive sins but one, even God? Mark 2.7 RV. Fixing his glance upon them, beneath which they cowered and drew back, Jesus said, Wherefore think ye evil in your hearts? For whether is easier to say, Thy sins be forgiven thee, or to say arise and walk? But that ye may know that the Son of man hath power on earth to forgive sins. He said, turning to the paralytic, Arise, take up thy bed, and go unto thine house. Then he who had been born on a litter to Jesus, rises to his feet with the elasticity and strength of youth. The life-giving blood bounds through his veins. Every organ of his body springs into sudden activity. The glow of health succeeds the power of approaching death. And immediately he arose, took up the bed, and went forth before them all, in so much that they were all amazed and glorified God, saying, We never saw it on this fashion. A wondrous love of Christ, stooping to heal the guilty and the afflicted, divinity soaring over and soothing the ills of suffering humanity. O marvelous power thus displayed to the children of men! Who can doubt the message of salvation? Who can slight the mercies of a compassionate redeemer? It required nothing less than creative power to restore health to that decaying body. The same voice that spoke life to man, created from the dust of the earth, had spoken life to the dying paralytic, and the same power that gave life to the body had renewed the heart. He who at the creation spake in it was, who commanded in it stood fast, Psalm 33.9, had spoken life to the soul dead in trespasses and sins, the healing of the body was in evidence of the power that had renewed the heart. Christ bade the paralytic arise and walk, that ye may know, he said, that the Son of Man hath powered on earth to forgive sins. The paralytic found in Christ's healing for both the soul and the body. The spiritual healing was followed by physical restoration. This lesson should not be overlooked. There are today thousands suffering from physical disease who, like the paralytic, are longing for the message. Thy sins are forgiven. The burden of sin with its unrest and unsatisfied desires is the foundation of their maladies. They can find no relief until they come to the healer of the soul. The peace, which he alone can give, would impart vigor to the mind and health to the body. Jesus came to destroy the works of the devil. In him was life, and he says, I am come that they might have life, and that they might have it more abundantly. He is a quickening spirit, 1st John 3.8, John 1.4, 10.10, 1 Corinthians 15.45, and he still has the same life-giving power as when on earth he healed the sick and spoke forgiveness to the sinner. He forgiveth all thine iniquities, he healeth all thy diseases, Psalms 103.3. The effect produced on people by the healing of the paralytic was as if heaven had opened and revealed the glories of the better world. As the man who had been cured passed through the multitude, blessing God at every step, and bearing his burden as if it were a feather's weight, the people fell back to give him room, and with awe-stricken faces gazed upon him, whispering softly among themselves, we have seen strange things today. The Pharisees were dumb with amazement, and overwhelmed with defeat. They saw that here was no opportunity for their jealousy to inflame the multitude. The wonderful work wrought upon the man whom they had given over to the wrath of God had so impressed the people that the rabbis were for the time forgotten. They saw that Christ possessed a power which they had ascribed to God alone, yet the gentle dignity of his manner was in marked contrast to their own haughty bearing. They were disconcerted and abashed, recognizing but not confessing the presence of a superior being. The stronger the evidence that Jesus had power on earth to forgive sins, the more firmly they entrenched themselves in unbelief. From the home of Peter, where they had seen the paralytic restored by his word, they went away to invent new schemes for silencing the Son of God. Physical disease, however malignant and deep-seated, was healed by the power of Christ, but the disease of the soul took a firmer hold upon those who closed their eyes against the light. Leprosy and palsy were not so terrible as bigotry and unbelief. In the home of the healed paralytic there was great rejoicing when he returned to his family, carrying with ease the couch upon which he had been slowly born from their presence but a short time before. They gathered round with tears of joy, scarcely daring to believe their eyes. He stood before them in the full vigor of manhood. Those arms that they had seen lifeless were quick to obey his will. The flesh that had been shrunken and ledden-hewed was now fresh and ready. He walked with a firm, free step. Joy and hope were written in every liniment of his countenance, and an expression of purity and peace had taken the place of the marks of sin and suffering. Glad thanksgiving went up from that home, and God was glorified through his Son, who had restored hope to the hopeless and strength to the stricken one. This man and his family were ready to lay down their lives for Jesus. No doubt dimmed their faith. No unbelief marred their fealty to him who had brought light into their darkened home. End of Chapter 27. Recording by Donald Hines, Alvarado, Texas. Chapter 28 of The Desire of Ages by Ellen G. White. This LibriVox recording is in the public domain. Of the Roman officials in Palestine, none were more hated than the publicans. The fact that the taxes were imposed by a foreign power was a continual irritation to the Jews, being a reminder that their independence had departed, and the tax-gatherers were not merely the instruments of Roman oppression. They were extortioners on their own account, enriching themselves at the expense of the people. A Jew who accepted this office at the hand of the Romans, was looked upon as betraying the honor of his nation. He was despised as an apostate, and was classed with the vilest of society. To this class belonged Levi Matthew, who, after the four disciples at Geneserit, was the next to be called to Christ's service. The Pharisees had judged Matthew according to his employment. But Jesus saw in this man a heart open for the reception of truth. Matthew had listened to the Savior's teaching. As a convicting spirit of God revealed his sinfulness, he longed to seek help from Christ. But he was accustomed to the exclusiveness of the rabbis, and had no thought that this great teacher would notice him. Sitting at his toll-booth one day, the publican saw Jesus approaching. Great was his astonishment to hear the words addressed to himself. Follow me. Matthew left all, rose up, and followed him. There was no hesitation, no questioning, no thought of the lucrative business to be exchanged for poverty and hardship. It was enough for him that he was to be with Jesus, that he might listen to his words and unite with him in his work. So it was what the disciples previously called. When Jesus paid Peter and his companions follow him, immediately they left their boats and nets. Some of these disciples had friends dependent on them for support, but when they received the Savior's invitation, they did not hesitate and inquire, How shall I live and sustain my family? They were obedient to the call, and when afterwards Jesus asked them, When I sent you without purse and script and shoes, lack ye anything? They could answer, Nothing. Luke 22.35 To Matthew and his wealth, and to Andrew and Peter in their poverty, the same test was brought. The same consecration was made by each. At the moment of success, when the nets were filled with fish, and the impulses of the old life were strongest, Jesus asked the disciples at the sea to leave all for the work of the gospel, so every soul is tested as to whether the desire for temporal good or for fellowship with Christ is strongest. Principle is always exacting. No man can succeed in the service of God unless his whole heart is in the work, and he counts all things but loss for the excellency of the knowledge of Christ. No man who makes any reserve can be the disciple of Christ, much less can he be his collaborer. When men appreciate the great salvation, the self-sacrifice seen in Christ's life will be seen in theirs. Wherever he leads away, they will rejoice to follow. The calling of Matthew to be one of Christ's disciples excited great indignation. For a religious teacher to choose a publican as one of his immediate attendants was an offense against the religious, social, and national customs. By appealing to the prejudices of the people, the Pharisees hoped to turn the current a popular feeling against Jesus. Among the publicans a widespread interest was created. Their hearts were drawn toward the divine teacher. In the joy of his new discipleship Matthew longed to bring his former associates to Jesus. Accordingly he made a feast at his own house and called together his relatives and friends. Not only were publicans included, but many others who were a doubtful reputation, and were proscribed by their more scrupulous neighbors. The entertainment was given in honor of Jesus, and he did not hesitate to accept the courtesy. He well knew that this would give offense to the Phariseic party and would also compromise him in the eyes of the people, but no question a policy could influence his movements. With him external distinction weighed nothing, that which appealed to his heart was a sole thirsting for the water of life. Jesus sat as an honored guest at the table of the publicans, by his sympathy and social kindness showing that he recognized the dignity of humanity, and men longed to become worthy of his confidence. Upon their thirsty hearts his words fell with blessed life-giving power. New impulses were awakened, and the possibility of a new life opened to these outcasts of society. At such gatherings as this not a few were impressed by the Saviour's teachings who did not acknowledge him until after his ascension. When the Holy Spirit was poured out and three thousand were converted in a day, there were among them many who first heard the truth at the table of the publicans, and some of these became messengers of the Gospel. To Matthew himself the example of Jesus the Feast was a constant lesson. The despised publican became one of the most devoted evangelists in his own ministry following closely in his master's steps. When the rabbis learned of the presence of Jesus at Matthew's Feast they seized the opportunity of accusing him, but they chose to work through the disciples. By arousing their prejudices they hoped to alienate them from their master. It was their policy to accuse Christ of the disciples, and the disciples to Christ, aiming their arrows where they would be most likely to wound. This is the way in which Satan has worked ever since the disaffection in heaven, and all who try to cause discord and alienation are actuated by his spirit. Why eateth your master with the publicans and sinners? questioned the envious rabbis. Jesus did not wait for his disciples to answer the charge, but himself replied, They that be whole need not a physician, but they that are sick. But go ye, and learn what that meaneth. I will have mercy, and not sacrifice, for I am not come to call the righteous, but sinners to repentance. The Pharisees claimed to be spiritually whole, and therefore in no need of a physician, while they regarded the publicans and Gentiles as perishing from diseases of the soul. Then was it not his work as a physician to go to the very class that needed his help? But although the Pharisees thought so highly of themselves, they were really in a worse condition than the ones they despised. The publicans were less bigoted, and self-sufficient, and thus were more open to the influence of truth. Jesus said to the rabbis, Go ye and learn what that meaneth. I will have mercy, and not sacrifice. Thus he showed that while they claimed to expound the word of God, they were wholly ignorant of its spirit. The Pharisees were silenced for the time, but only became more determined in their enmity. They next sought out the disciples of John the Baptist, and tried to set them against the Saviour. These Pharisees had not accepted the mission of the Baptist. They had pointed in scorn to his abstemious life, his simple habits, his coarse garments, and had declared him a fanatic. Because he denounced their hypocrisy, they had resisted his words, and had tried to stir up the people against him. The Spirit of God had moved upon the hearts of these scorners, convicting them a sin. But they had rejected the counsel of God, and had declared that John was possessed of a devil. Now when Jesus came mingling with people, eating and drinking at their tables, they accused him of being a glutton and a wine-bibber. The very ones who made this charge were themselves guilty, as God is misrepresented, and clothed by Satan with his own attributes, so the Lord's messengers were falsified by these wicked men. The Pharisees would not consider that Jesus was eating with publicans and sinners in order to bring the light of heaven to those who sat in darkness. They would not see that every word dropped by the Divine Teacher was a living seed that would germinate and bear fruit to the glory of God. They had determined not to accept the light, and although they had opposed the mission of the Baptist, they were now ready to court the friendship of his disciples, hoping to secure their cooperation against Jesus. They represented that Jesus was setting at naught the ancient traditions, and they contrasted the austere piety of the Baptist with the course of Jesus in feasting with publicans and sinners. The disciples of John were at this time in great sorrow. It was before their visit to Jesus with John's message. Their beloved teacher was in prison, and they passed their days in mourning, and Jesus was making no effort to release John, and even appeared to cast discredit on his teaching. If John had been sit by God, why did Jesus and his disciples pursue a course so widely different? The disciples of John had not a clear understanding of Christ's work. They thought there might be some foundation for the charges of the Pharisees. They observed many of the rules prescribed by the rabbis, and even hoped to be justified by the works of the law. Fasting was practiced by the Jews as an act of merit, and the most rigid among them fasted two days and every week. The Pharisees and John's disciples were fasting when the latter came to Jesus with the inquiry. Why do we in the Pharisees fast oft, but thy disciples fast not? Very tenderly Jesus answered them. He did not try to correct their erroneous conception of fasting, but only to set them right in regard to his own mission, and he did this by employing the same figure that the Baptist himself had used in his testimony to Jesus. John had said, He that hath the bride is the bridegroom, but the friend of the bridegroom, which dandeth and hereith him, rejoiceeth greatly because of the bridegroom's voice. This my joy, therefore, is fulfilled." John 3.29. The disciples of John could not fail to recall these words of their teacher, as taking up the illustration Jesus said, Can ye make the children of the bride chamber fast, while the bridegroom is with them? The Prince of Heaven was among his people. The greatest gift of God had been given to the world. Joy to the poor, for Christ had come to make them heirs of his kingdom. Joy to the rich, for he would teach them how to secure eternal riches. Joy to the ignorant, he would make them wise unto salvation. Joy to the learned, he would open to them deeper mysteries than they had ever fathomed. Trues that had been hidden from the foundation of the world would be open to men by the Saviour's mission. John the Baptist had rejoiced to behold the Saviour. What occasion for rejoicing had the disciples who were privileged to walk and talk with the Majesty of Heaven. This was not a time for them to mourn and fast. They must open their hearts to receive the light of his glory, that they might shed light upon those who sat in darkness and in the shadow of death. It was a bright picture which the words of Christ had called up. But across it lay a heavy shadow which his eye alone discerned. The days will come, he said, when the bridegroom shall be taken away from them, and then shall they fast in those days, when they should see their Lord be trade and crucified. The disciples would mourn and fast. In his last words to them in the upper chamber he said, A little while, and ye shall not see me. And again a little while, and ye shall see me. Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice, and ye shall be sorrowful, but your sorrow shall be turned into joy. John 16 19 and 20 When he should come forth from the tomb, their sorrows would be turned to joy. After his ascension he was to be absent in person, but through the comforter he would still be with them, and they were not to spend their time in mourning. This was what Satan wanted. He desired them to give the world the impression that they had been deceived and disappointed, but by faith they were to look to the sanctuary above, where Jesus was ministering for them. They were to open their hearts to the Holy Spirit, his representative, and to rejoice in the light of his presence. Yet days of temptation and trial would come when they would be brought into conflict with the rulers of this world and the leaders of the kingdom of darkness. When Christ was not personally with them, and they failed to discern the comforter, then it would be more fitting for them to fast. The Pharisees sought to exalt themselves by their rigorous observance of forms, while their hearts were filled with envy and strife. Behold, says the scripture, ye fast for strife and debate, and to smite with the fist of wickedness, ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head as a bullrush, and to spread sack-ploth and ashes under him? Will thou call this a fast, and an acceptable day to the Lord? Isaiah 58, 4 and 5. The true fast is no mere formal service. The scripture describes the fast that God has chosen. To loose the bands of wickedness. To undo the heavy burdens, and to let the oppress go free, and that ye break every yoke. To draw out thy soul to the hungry, and satisfy the afflicted soul. Isaiah 58, 6 and 10. Here is set forth the very spirit and character of the work of Christ. His whole life was a sacrifice of himself for the saving of the world. Whether fasting in the wilderness of temptation, or eating with the publicans at Matthew's feast, he was giving his life for the redemption of the lost. Not an idle morning. In mere bodily humiliation and multitudinous sacrifices is the true spirit of devotion manifested, but it is shown in the surrender of self and willing service to God and man. Continuing his answer to the disciples of John, Jesus spoke a parable saying, No man puteth a piece of a new garment upon an old. If otherwise, then both the new makeeth a rent, and the piece that was taken out of the new agreeeth not with the old. The message of John the Baptist was not to be interwoven with tradition and superstition. An attempt to blend the pretense of the Pharisees with the devotion of John would only make more evident the breach between them. Nor could the principles of Christ's teaching be united with the forms of Phariseeism. Christ was not to close up the breach that had been made by the teachings of John. He would make more distinct the separation between the old and the new. Jesus further illustrated this fact saying, No man puteth new wine into old bottles, else the new wine will burst the bottles and be spilled, and the bottles shall perish. The skin bottles which were used as vessels to contain the new wine after a time became dry and brittle, and were then worthless to serve the same purpose again. In this familiar illustration Jesus presented the condition of the Jewish leaders. Priests and scribes and rulers were fixed in a rut of ceremonies and tradition. Their hearts had become contracted, like the dried-up wine skins to which he had compared them. While they remained satisfied with a legal religion, it was impossible for them to become the depositaries of the living truth of heaven. They thought their own righteousness all sufficient and did not desire that a new element should be brought into their religion. The goodwill of God to men they did not accept as something apart from themselves. They connected it with their own merit because of their good works. The faith that works by love and purifies a soul could find no place for union with the religion of the Pharisees, made up of ceremonies and the injunctions of men. The effort to unite the teachings of Jesus with the established religion would be vain. The vital truth of God, like fermenting wine, would burst the old decaying bottles of the Phariseeical tradition. The Pharisees thought themselves too wise to need instruction, too righteous to need salvation, too highly honored to need the honor that comes from Christ. The Savior turned away from them to find others who would receive the message of heaven. In the untutored fisherman, in the publican at the marketplace, in the woman of Scenaria, in the common people who heard him gladly, he found his new bottles for the new wine. The instrumentalities to be used in the gospel work are those souls who gladly receive the light which God sends them. These are his agencies for imparting the knowledge of truth to the world. If through the grace of Christ his people will become new bottles, he will fill them with new wine. The teaching of Christ, though it was represented by the new wine, was not a new doctrine, but the revelation of that which had been taught from the beginning. But to the Pharisees the truth of God had lost its original significance in beauty. To them Christ's teaching was new in almost every respect, and it was unrecognized and unacknowledged. Jesus pointed out the power of false teaching to destroy the appreciation and desire for truth. No man, he said, having drunk old wine straightway desired new, for he said, the old is better. All the truth that has been given to the world through patriarchs and prophets shone out in new beauty in the words of Christ. But the scribes and Pharisees had no desire for the precious new wine, until emptied of the old traditions, customs, and practices, they had no place in mind or heart for the teachings of Christ. They clung to the dead forms and turned away from the living truth and the power of God. It was this that proved the ruin of the Jews, and it will prove the ruin of many souls in our own day. Thousands are making the same mistake as did the Pharisees, whom Christ reproved at Matthew's feast. Rather than give up some cherished idea or discard some idol of opinion, many refuse the truth which comes down from the Father of Light. They trust in self, and depend upon their own wisdom, and do not realize their spiritual poverty. They insist on being saved in some way by which they may perform some important work, when they see that there is no way of weaving self into the work they reject the salvation provided. A legal religion can never lead souls to Christ, for it is a loveless, Christless religion. Fasting a prayer that is actuated by a self-justifying spirit is an abomination in the sight of God. The solemn assembly for worship, the round of religious ceremonies, the external humiliation, the imposing sacrifice, proclaim that the doer of these things regards himself as righteous, and is entitled to heaven. But it is all a deception. Our own works can never purchase salvation. As it was in the days of Christ, so it is now. The Pharisees did not know their spiritual destitution. To them comes the message. "'Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knoweth not that thou art wretched, and miserable, and poor, and blind, and naked, I counsel thee, to buy me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.'" Revelation 3, 17, and 18. "'Faith and love are the gold tried in the fire, but with many the gold has become dim, and the rich treasure has been lost. The righteousness of Christ is to them as a robe unworn, a fountain untouched. To them it is said, I have somewhat against thee, because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.'" Revelation 2, 4, and 5. "'The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, thou wilt not despise.'" Psalms 51, 17. "'Man must be emptied of self before he can be, in the fullest sense, a believer in Jesus. When self is renounced, then the Lord can make man a new creature. New bottles can contain the new wine. The love of Christ will animate the believer with new life. In him who looks unto the author and finisher of our faith, the character of Christ will be manifest.'" Chapter 29 of the Desire of Ages by Ellen G. White. The Sabbath. The Sabbath was hallowed at the creation. As ordained for man, it had its origin when the morning stars sang together and all the sons of God shouted for joy. Job 38, 7. Peace brooded over the world, for earth was in harmony with heaven. God saw everything that he had made, and, behold, it was very good, and he rested in the joy of his completed work. Genesis 1, 31. As he had rested upon the Sabbath, God blessed the seventh day and sanctified it, set it apart to a holy use. He gave it to Adam as a day of rest. It was a memorial of the work of creation, and thus a sign of God's power and his love. The scripture says he hath made his wonderful works to be remembered. The things that are made declare the invisible things of him since the creation of the world, even in his everlasting power and divinity. Genesis 2, 3, Psalms 1, 114, Romans 1, 20, RV. All things were created by the Son of God. In the beginning was the Word, and the Word was with God. All things were made by him, and without him was not anything made that was made. John 1, 1 to 3. And since the Sabbath is a memorial of the work of creation, it is a token of the love and power of Christ. The Sabbath calls our thoughts to nature, and brings us into communion with the Creator. In the song of the bird, the sighing of the trees, and the music of the sea we still may hear his voice who talked with Adam and Eden in the cool of the day, and as we behold his power in nature we find comfort for the Word that created all things is that which speaks life to the soul. He who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Corinthians 4, 6. It was this thought that awoke the song. Thou, Lord, hast made me glad through thy work. I will triumph in the works of thy hands. O Lord, how great are thy works, and thy thoughts are very deep! And the Holy Spirit, through the prophet Isaiah, declares, To whom, then, will ye like in God? Or what likeness will ye compare unto him? Have ye not known? Have ye not heard? Have it not been told you from the beginning? Have ye not understood from the foundations of the earth? It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. To whom, then, will ye liken me? Or shall I be equal? said the Holy One. Lift up your eyes on high, and behold, who hath created these things, that bringeth out their hosts by number. He calleth them all by names, by the greatness of his might, for that he is strong in power, not one phaleth. Why sayeth thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is passed over from my God? Has thou not known? Has thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? He giveth power to the faint, and to them that have no might, he increaseeth strength. Fear thou not, for I am with thee. Be not dismayed, for I am thy God. I will strengthen thee. Yea, I will help thee. Yea, I will uphold thee with the right hand of my righteousness. Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else. This is the message written in nature, which the Sabbath is appointed to keep in memory. When the Lord bade Israel hallow his Sabbaths, he said, they shall be a sign between me and you, that ye may know that I am Jehovah, your God. Isaiah 40, 18-29, 41-10, 45-22, Ezekiel 20, 20, R.V. The Sabbath was embodied in the law given from Sinai, but it was not then first made known as a day of rest. The people of Israel had a knowledge of it before they came to Sinai. On the way thither the Sabbath was kept. When some profaned it, the Lord approved them, saying, how long refuse ye to keep my commandments and my laws? Exodus 16, 28. The Sabbath was not for Israel merely, but for the world. It had been made known to man and Eden, and like the other precepts of the Decalogue, it is of imperishable obligation. Of that law, of which the fourth commandment forms apart, Christ declares, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law. So long as the heavens and the earth endure, the Sabbath will continue as a sign of the Creator's power, and when Eden shall bloom on earth again, God's holy rest day will be honored by all beneath the sun. From one Sabbath to another, the inhabitants of the glorified, due earth shall go up to worship before me, said the Lord. Matthew 5, 18, Isaiah 66, 23. No other institution which was committed to the Jews tended so fully to distinguish them from the surrounding nations as did the Sabbath. God designed that its observance should designate them as his worshipers. It was to be a token of their separation from idolatry and their connection with the true God. But in order to keep the Sabbath holy, men must themselves be holy. Through faith they must become partakers of the righteousness of Christ. When the command was given to Israel, remember the Sabbath day to keep it holy. The Lord said also to them, Ye shall be holy men unto me. Exodus 28, 2231. Only thus could the Sabbath distinguish Israel as the worshipers of God. As the Jews departed from God and failed to make the righteousness of Christ their own by faith, the Sabbath lost its significance to them. Satan was seeking to exalt himself and to draw men away from Christ, and he worked to revert the Sabbath because it is the sign of the power of Christ. The Jewish leaders accomplished the will of Satan by surrounding God's rest day with burdensome requirements. In the days of Christ the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men rather than the character of the loving Heavenly Father. The rabbis virtually represented God as giving laws which it was impossible for men to obey. They led the people to look upon God as a tyrant and to think that the observance of the Sabbath, as he required it, made men hard hearted and cruel. It was the work of Christ to clear away these misconceptions. Although the rabbis followed him with merciless hostility, he did not even appear to conform to their requirements but went straight forward, keeping the Sabbath according to the law of God. Upon one Sabbath day, as the Savior and his disciples returned from the place of worship, they passed through a field of ripening grain. Jesus had continued his work to a late hour, and while passing through the fields the disciples began to gather the heads of grain and to eat the kernels after rubbing them in their hands. On any other day this act would have excited no comment. For one passing through a field of grain, an orchard or a vineyard, was at liberty to gather what he desired to eat. See Deuteronomy 23, 24, and 25. But to do this on the Sabbath was held to be an act of desecration. Not only was the gathering of the grain a kind of reaping, but the rubbing of it in the hands was a kind of threshing. Thus, in the opinion of the rabbis, there was a double offense. The spies at once complained to Jesus, saying, Behold, thy disciples do that which is not lawful to do upon the Sabbath day. When accused of Sabbath-breaking at Bethsaida, Jesus defended himself by affirming his sonship to God and declaring that he worked in harmony with the Father. Now that the disciples are attacked, he cites as accusers to examples from the Old Testament, acts performed on the Sabbath by those who were in the service of God. The Jewish teachers prided themselves on their knowledge of the scriptures. And in the Saviour's answer there was an implied rebuke for their ignorance of the sacred writings. Have ye not read so much as this? He said, What David did, when himself was unhungered, and they which were with him, how he went into the house of God, and did take and eat the shoe-bread, which it is not lawful to eat but for the priest alone? And he said unto them, The Sabbath was made for man, and not man for the Sabbath. Have ye not read in the law, how that on the Sabbath days the priest and the temple profane the Sabbath, and are blameless? But I say unto you, that in this place is one greater than the temple. The Son of Man is Lord also of the Sabbath. Luke 6, 3-4, Mark 2, 27, 28, Matthew 12, 5, and 6. If it was right for David to satisfy his hunger by eating of the bread that had been set apart to a holy use, then it was right for the disciples to supply their need by plucking the grain upon the sacred hours of the Sabbath. Again, the priest and the temple performed greater labor on the Sabbath than upon other days. The same labor in secular business would be sinful, but the work of the priest was in the service of God. They were performing those rites that pointed to the redeeming power of Christ, and their labor was in harmony with the object of the Sabbath. But now Christ himself had come. The disciples, in doing the work of Christ, were engaged in God's service, and that which was necessary for the accomplishment of this work, it was right to do on the Sabbath day. Christ would teach his disciples and his enemies that the service of God is first of all. The object of God's work in this world is a redemption of man, therefore that which is necessary to be done on the Sabbath in the accomplishment of this work is in accord with the Sabbath law. Jesus then crowned his argument by declaring himself the Lord of the Sabbath, one above all question and above all law. This infinite judge acquits the disciples of blame, appealing to the very statutes that they are accused of violating. Jesus did not let the matter pass with administering a rebuke to his enemies. He declared that in their blindness they had mistaken the object of the Sabbath. He said, if he had known what this meaneth I will have mercy and not sacrifice. He would not have condemned the guiltless. Matthew 12.7. Their many heartless rites could not supply the lack of that truthful integrity and tender love which will ever characterize the true worshipper of God. Again Christ reiterated the truth that the sacrifices were in themselves of no value. They were a means and not an end. Their object was to direct men to the Saviour and thus to bring them into harmony with God. It is a service of love that God values. When this is lacking, the mere round of ceremony is an offence to him. So with the Sabbath. It was designed to bring men into communion with God. But when the mind was absorbed with weary some rites, the object of the Sabbath was thwarted. Its mere outward observance was a mockery. Upon another Sabbath, as Jesus entered a synagogue, he saw there a man who had a withered hand. The Pharisees watched him, eager to see what he would do. The Saviour well knew that in healing on the Sabbath he would be regarded as a transgressor. But he did not hesitate to break down the wall of traditional requirements that barricaded the Sabbath. Jesus bade the afflicted man stand forth and then asked, Is it lawful to do good on the Sabbath days? Or to do evil? To save life? Or to kill? It was a maxim among the Jews that a failure to do good when one had opportunity was to do evil. To neglect to save life was to kill. Thus Jesus met the rabbis on their own ground. But they held their peace. And when he had looked round about on them with anger, but grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out, and his hand was restored whole as the other. Mark 3, 4 and 5. When questioned, is it lawful to heal on the Sabbath days? Jesus answered, What man shall there be among you, that shall have one sheep? And if it fall into a pit on the Sabbath day, will he not lay hold on it and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days. Matthew 12, 10-12 The spies dared not answer Christ in the presence of the multitude, for fear of involving themselves in difficulty. They knew that he had spoken the truth. Rather than violate their traditions, they would leave a man to suffer, while they would relieve a brute because of the loss to the owner if it were neglected. Thus greater care was shown for a dumb animal than for man, who was made in the image of God. This illustrates the working of all false religions. They originate in man's desire to exalt himself above God. But they result in degrading man below the brute. Every religion that wars against the sovereignty of God defrauds man of the glory which was his at the creation, and which is to be restored to him in Christ. Every false religion teaches its adherence to be careless of human needs, sufferings, and rights. The Gospel places a high value upon humanity as the purchase of the blood of Christ, and it teaches a tender regard for the wants and woes of man. The Lord says, I will make a man more precious than fine gold, even a man than the golden wedge of a fear. I say at 13-12. When Jesus turned upon the Pharisees with the question whether it was lawful on the Sabbath day to do good or to do evil, to save life or to kill, he confronted them with their own wicked purposes. They were hunting his life with bitter hatred while he was saving life and bringing happiness to multitudes. Was it better to slay upon the Sabbath, as they were planning to do, than to heal the afflicted as he had done? Was it more righteous to have murder in the hearts upon God's holy day than love to all men, which finds expression in deeds of mercy? In the healing of the withered hand Jesus condemned the custom of the Jews and left the fourth commandment standing as God had given it. It is lawful to do well on the Sabbath days, he declared. By sweeping away the senseless restrictions of the Jews, Christ honored the Sabbath, while those who complained of him were dishonoring God's holy day. Those who hold that Christ abolished the law teach that he broke the Sabbath and justified his disciples in doing the same. Thus they are really taking the same ground as did the caviling Jews. In this they contradict the testimony of Christ himself, who declared, I have kept my father's commandments and abide in his love. John 1510. Neither the Saviour nor his followers broke the law of the Sabbath. Christ was a living representative of the law. No violation of its holy precepts was found in his life. Looking upon a nation of witnesses who were seeking occasion to condemn him, he could say, unchallenged, which of you convicteth me of sin? John 846 RV. The Saviour had not come to set aside what patriarchs and prophets had spoken, for he himself had spoken through these representative men. All the truths of God's word came from him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God and work the salvation of humanity. The Sabbath was made for man, and not man for the Sabbath, Jesus said, the institutions that God has established are for the benefit of mankind. All things are for your sakes, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ, and Christ is God's. 2 Corinthians 4, 15, 1 Corinthians 3, 22, 23. The law of ten commandments, of which the Sabbath forms apart, God gave to his people as a blessing. The Lord commanded us, said Moses, to do all these statutes, to fear the Lord our God for our good always that he might preserve us alive. Deuteronomy 6, 24. And through the psalmist the message was given to Israel. Serve the Lord with gladness, come before his presence with singing. Know ye that the Lord, he is God. It is he that hath made us, and not we ourselves. We are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise. Psalms 102 to 4. And of all who keep the Sabbath from polluting it, the Lord declares, Even them will I bring to my holy mountain, and make them joyful in my house of prayer. Isaiah 56, 6, and 7. Wherefore the Son of Man is Lord also of the Sabbath. These words are full of instruction and comfort, because the Sabbath was made for man. It is the Lord's day. It belongs to Christ, for all things were made by him, and without him was not anything made that was made. John 1, 3. Since he made all things, he made the Sabbath. By him it was set apart as a memorial of the work of creation. It points to him as both the Creator and the sanctifier. It declares that he who created all things in heaven and in earth, and by whom all things hold together, is the head of the church, and that by his power we are reconciled to God. For, speaking of Israel, he said, I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them, make them holy. Ezekiel 2012. Then the Sabbath is a sign of Christ's power to make us holy, and it is given to all whom Christ makes holy. As a sign of his sanctifying power, the Sabbath is given to all who through Christ become a part of the Israel of God. And the Lord says, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, then shall thou delight thyself in the Lord. Isaiah 58, 13, and 14. To all who receive the Sabbath as a sign of Christ's creative and redeeming power, it will be a delight. Seeing Christ in it, they delight themselves in him. The Sabbath points them to the works of creation as an evidence of his mighty power and redemption. While it calls to mind the lost peace of Eden, it tells of peace restored through the Saviour, and every object in nature repeats his invitation. Come unto me, all ye that labor and are heavy laden, and I will give you rest. Matthew 11, 28 End of Chapter 29 Read by Donald Hines Alvarado, Texas Chapter 30 of The Desire of Ages by Ellen G. White This LibriVox recording is in the public domain. He ordained twelve. And he goeth up into a mountain, and calleth unto him who he would, and they came unto him, and he ordained twelve that they should be with him, and that he might send them forth to preach. It was beneath the sheltering trees of the mountainside, but a little distance from the Sea of Galilee, that the twelve were called to the Apostolate, and the Sermon on the Mount was given. The fields and hills were the favorite resorts of Jesus, and much of his teaching was given under the open sky rather than in the temple or the synagogues. No synagogue could have received the throngs that followed him, but not for this reason only did he choose to teach in the fields and groves. Jesus loved the scenes of nature. To him each quiet retreat was a sacred temple. It was under the trees of Eden that the first dwellers on earth had chosen their sanctuary. There Christ had communed with the father of mankind. When banished from Paradise, our first parents still worshipped in the fields and groves, and there Christ met them with the gospel of his grace. It was Christ who spoke with Abraham under the oaks at Mamre, with Isaac as he went out to pray in the fields at the eventide, with Jacob on the hillside at Bethel, with Moses among the mountains of Midian, and with the boy David as he watched his flocks. It was at Christ's direction that for fifteen centuries the Hebrew people had left their homes for one week every year, and a dwelt in booths formed from the green branches of goodly trees, branches of palm trees and boughs of thick trees and willows of the brook, the Viticus 2340. In training his disciples Jesus chose to withdraw from the confusion of the city to the quiet of the fields and hills as more in harmony with the lessons of self-abnegation he desired to teach them. And during his ministry he loved to gather the people about him under the blue heavens, on some grassy hillside, or on the beach beside the lake. Here, surrounded by the works of his own creation, he could turn the thoughts of his hears from the artificial to the natural. In the growth and development of nature were revealed the principles of his kingdom, as men should lift up their eyes to the hills of God and behold the wonderful works of his hands they could learn precious lessons of divine truth. Christ's teaching would be repeated to them in the things of nature. So it is with all who go into the fields with Christ in their hearts they will feel themselves surrounded with a holy influence. The things of nature take up the parables of our Lord and repeat his councils. By communion with God and nature the mind is uplifted and the heart finds rest. The first step was now to be taken in the organization of the church that after Christ's departure was to be his representative on earth. No costly sanctuary was at their command, but the Savior led his disciples to the retreat he loved, and in their minds the sacred experiences of that day were forever linked with the beauty of mountain and veil and sea. Jesus had called his disciples that he might send them forth as his witnesses, to declare to the world what they had seen and heard of him. Their office was the most important to which human beings had ever been called, and was second only to that of Christ himself. They were to be workers together with God for the saving of the world. As in the Old Testament the twelve patriarchs stand as representatives of Israel, so the twelve apostles were to stand as representatives of the gospel church. The Savior knew the character of the men whom he had chosen. All their weaknesses and errors were opened before him. He knew the parables to which they must pass, the responsibility that would rest upon them, and his heart yearned over these chosen ones. Alone upon a mountain near the sea of Galilee he spent the entire night in prayer for them, while they were sleeping at the foot of the mountain. With the first light of dawn he summoned them to meet him, for he had something of importance to communicate to them. These disciples had been for some time associated with Jesus in active labor. John and James, Andrew and Peter, with Philip, Nathaniel and Matthew, had been more closely connected with him than the others, and had witnessed more of his miracles. Peter, James and John stood in still nearer relationship to him. They were almost constantly with him, witnessing his miracles and hearing his words. John pressed into still closer intimacy with Jesus, so that he is distinguished as the one whom Jesus loved. The Savior loved them all, but John's was the most receptive spirit. He was younger than the others, and with more of the child's confiding trust he opened his heart to Jesus. Thus he came more into sympathy with Christ, and through him, the Savior's deepest spiritual teaching was communicated to his people. At the head of one of the groups into which the apostles are divided stands the name of Philip. He was the first disciple to whom Jesus addressed the distinct command, follow me. Philip was of Beseda, the city of Andrew and Peter. He had listened to the teaching of John the Baptist and had heard his announcement of Christ as the Lamb of God. Philip was a sincere seeker for truth, but he was slow of heart to believe. Although he had joined himself to Christ, yet his announcement of him to Nathaniel shows that he was not fully convinced of the divinity of Jesus. Though Christ had been proclaimed by the voice from heaven as a son of God, to Philip he was Jesus of Nazareth, the son of Joseph. John 1.45. Again, when the five thousand were fed, Philip's lack of faith was shown. It was to test him that Jesus questioned, when shall we buy bread that these may eat? Philip's answer was on the side of unbelief. Two hundred penny worth of bread is not sufficient for them, that every one of them may take a little. John 6, 5, and 7. Jesus was grieved. Although Philip had seen his works and felt his power, yet he had not faith. When the Greeks inquired of Philip concerning Jesus, he did not seize upon the opportunity of introducing them to the Saviour, but he went to tell Andrew. Again, in those last hours before the crucifixion, the words of Philip were such as to discourage faith. When Thomas said to Jesus, Lord, we know not wither thou goest, and how can we know the way? The Saviour answered, I am the way, the truth, and the life. If ye had known me, ye should have known my Father also. From Philip came the response of unbelief. Lord, show us the Father, and it suffice with us. John 14, 5, and 8. So slow of heart, so weak in faith was that disciple who for three years had been with Jesus. In happy contrast to Philip's unbelief was the childlike trust of Nathaniel. He was a man of intensely earnest nature, one whose faith took hold upon unseen realities. Yet Philip was a student in the School of Christ, and the Divine Teacher bore patiently with his unbelief and dullness. When the Holy Spirit was poured out upon the disciples, Philip became a teacher after the Divine Order. He knew whereof he spoke, and he taught with an assurance that carried conviction to the hearers. While Jesus was preparing the disciples for their ordination, one who had not been summoned urged his presence among them. It was Judas the Scarlet. A man who professed to be a follower of Christ, he now came forward, soliciting a place in this inner circle of disciples. With great earnestness and apparent sincerity he declared, Master, I will follow thee whithersoever thou goest. Jesus neither repulsed nor welcomed him, but uttered only the mournful words. The foxes have holes, and the birds of the air have nests, but the Son of Man hath not wear to lay his head. Matthew 8, 19, and 20. Judas believed Jesus to be the Messiah, and by joining the apostles he hoped to secure a high position in the new kingdom. This hoped Jesus designed to cut off by the statement of his poverty. The disciples were anxious that Judas should become one of their number. He was a commanding appearance, a man of keen discernment and executive ability, and they commended him to Jesus as one who would greatly assist him in his work. They were surprised that Jesus received him so coolly. The disciples had been much disappointed that Jesus had not tried to secure the cooperation of the leaders in Israel. They felt that it was a mistake not to strengthen his cause by securing the support of these influential men. If he had repulsed Judas they would, in their own minds, have questioned the wisdom of their Master. The after history of Judas would show them the danger of allowing any worldly consideration to have weight in deciding the fitness of men for the work of God. The cooperation of such men as the disciples were anxious to secure would have betrayed the work into the hands of its worst enemies. Yet when Judas joined the disciples he was not insensible to the beauty of the character of Christ. He felt the influence of that divine power which was drawing souls to the Saviour. He who came not to break the bruised reed nor quenched the smoking flax would not repulse the soul while even one desire was reaching toward the light. The Saviour read the heart of Judas. He knew the depths of iniquity to which, unless delivered by the grace of God, Judas would sink. In connecting this man with himself he placed him where he might, day by day, be brought in contact with the outflowing of his own unselfish love. If he would open his heart to Christ divine grace would banish the demon of selfishness and even Judas might become a subject of the kingdom of God. God takes men as they are with the human elements in their character and trains them for his service if they will be disciplined and learn of him. They are not chosen because they are perfect, but notwithstanding their imperfections that through the knowledge and practice of the truth, through the grace of Christ they may become transformed into his image. Judas had the same opportunities as had the other disciples. He listened to the same precious lessons. But the practice of the truth, which Christ required, was at variance with the desires and purposes of Judas, and he would not yield his ideas in order to receive wisdom from heaven. How tenderly the Saviour dealt with him who was to be his betrayer. In his teaching Jesus dwelt upon principles of benevolence that struck at the very root of covetousness. He presented before Judas the heinous character of greed, and many a time the disciple realized that his character had been portrayed, and his sin pointed out, but he would not confess and forsake his unrighteousness. He was self-sufficient, and instead of resisting temptation he continued to follow his fraudulent practices. Christ was before him a living example of what he must become if he reaped the benefit of the divine mediation and ministry. But lesson after lesson fell unheeded on the ears of Judas. Jesus dealt him no sharp rebuke for his covetousness, but with divine patience bore with this airing man, even while giving him evidence that he read his heart as an open book. He presented before him the highest incentives for right doing, and in rejecting the light of heaven, Judas would be without excuse. Instead of walking in the light, Judas chose to retain his defects, evil desires, revengeful passions, dark and sullen thoughts were cherished until Satan had full control of the man. Judas became a representative of the enemy of Christ. When he came into association with Jesus he had some precious traits of character that might have been made a blessing to the church. If he had been willing to wear the yoke of Christ he might have been among the chief of the apostles. But he hardened his heart when his defects were pointed out, and in pride and rebellion chose his own selfish ambitions, and thus unfitted himself for the work that God would have given him to do. All the disciples had serious faults when Jesus called them to a service. Even John, who came into closest association with the meek and lowly one, was not himself naturally meek and yielding. He and his brother were called the Sons of Thunder. While they were with Jesus any slight shown to him aroused their indignation and combativeness. Evil temper, revenge, the spirit of criticism were all in the beloved disciple. He was proud and ambitious to be first in the kingdom of God. But day by day, in contrast with his own violent spirit, he beheld the tenderness and forbearance of Jesus and heard his lessons of humility and patience. He opened his heart to the divine influence and became not only a hearer, but a doer of the Saviour's words. Self was hidden Christ. He learned to wear the yoke of Christ and to bear his burden. Jesus reproved his disciples. He warned and cautioned them. But John and his brother did not leave him. They chose Jesus, notwithstanding the reproose. The Saviour did not withdraw from them because of their weakness and errors. They continued to the end to share his trials and to learn the lessons of his life by beholding Christ they became transformed in character. The apostles differed widely in habits and disposition. There were the publican, Levi Matthew, and the fiery zealot Simon, the uncompromising hater of the authority of Rome, the generous and pulsive Peter, and the mean-spirited Judas. Thomas true-hearted, yet timid and fearful, Philip slow of heart and inclined to doubt, and the ambitious, outspoken sons of Zebedee with their brethren. These were brought together with their different faults, all with inherited and cultivated tendencies to evil. But in and through Christ they were to dwell in the family of God, learning to become one in faith, in doctrine, in spirit. They would have their tests, their grievances, their differences of opinion. But while Christ was abiding in the heart there could be no dissension. His love would lead to love for one another. The lessons of the master would lead to the harmonizing of all differences, bringing the disciples into unity, till they would be of one mind and one judgment. Christ is the great center, and they would approach one another just in proportion as they approached the center. When Jesus had ended his instruction to the disciples he gathered a little band close about him, and kneeling in the midst of them and laying his hands upon their heads he offered a prayer dedicating them to his sacred work. Thus the Lord's disciples were ordained to the gospel ministry. As his representatives among men Christ does not choose angels who have never fallen, but human beings, men of like passions with those they seek to save. Christ took upon himself humanity that he might reach humanity. Divinity needed humanity, for it required both the divine and the human to bring salvation to the world. Divinity needed humanity, that humanity might afford a channel of communication between God and man. So with the servants and messengers of Christ, man needs a power outside of and beyond himself to restore him to the likeness of God and enable him to do the work of God. But this does not make the human agency unessential. Humanity lays hold upon divine power. Christ dwells in the heart by faith, and through cooperation with the divine the power of man becomes efficient for good. He who called the fishermen of Galilee is still calling men to his service, and he is just as willing to manifest his power through us as through the first disciples. However imperfect and sinful we may be, the Lord holds out to us the offer of partnership with himself, of apprenticeship to Christ. He invites us to come under the divine instruction that, uniting with Christ, we may work the works of God. We have this treasure in earthen vessels that the exceeding greatness of the power may be of God and not from ourselves. Second Corinthians 4.7 RV. This is why the preaching of the gospel was committed to airing men rather than to the angels. It is manifest that the power which works through the weakness of humanity is the power of God, and thus we are encouraged to believe that the power which can help others as weak as ourselves can help us, and those who are themselves compassed with infirmity should be able to have compassion on the ignorant and on them that are out of the way. Hebrews 5.2. Having been imperiled themselves, they are acquainted with the dangers and difficulties of the way, and for this reason are called to reach out for others in like peril. There are souls perplexed without, burdened with infirmities, weak in faith, and unable to grasp the unseen, but a friend whom they can see, coming to them in Christ's stead, can be a connecting link to fasten their trembling faith upon Christ. We are to be laborers together with the heavenly angels in presenting Jesus to the world, with almost impatient eagerness the angels wait for our cooperation, for man must be the channel to communicate with man, and when we give ourselves to Christ in wholehearted devotion, angels rejoice that they may speak through our voices to reveal God's love. End of Chapter 30. Recording by Donald Hines, Avalredo, Texas.