 56 of the Desire of Ages by Ellen G. White. This LibriVox recording is in the public domain. BLESSING THE CHILDREN Jesus was ever a lover of children. He accepted their childish sympathy and their open, unaffected love. The grateful praise from their pure lips was music in his ears and refreshed his spirit when oppressed by contact with crafty and hypocritical men. Wherever the Savior went, the benignity of his countenance and his gentle, kindly manner won the love and confidence of children. Among the Jews it was customary for children to be brought to some rabbi that he might lay his hands upon them in blessing. But the Savior's disciples thought his work too important to be interrupted in this way. When the mothers came to him with their little ones, the disciples looked on them with disfavor. They thought these children too young to be benefited by a visit to Jesus and concluded that he would be displeased at their presence, but it was the disciples with whom he was displeased. The Savior understood the care and burden of the mothers who were seeking to train their children according to the word of God. He had heard their prayers. He himself had drawn them into his presence. One mother with her child had left her home to find Jesus. On the way she told a neighbor her errand, and the neighbor wanted to have Jesus bless her children. Thus several mothers came together with their little ones. Some of the children had passed beyond the years of infancy to childhood and youth. When the mothers made known their desire, Jesus heard with sympathy the timid, tearful request. But he waited to see how the disciples would treat them. When he saw them send the mothers away, thinking to do him a favor, he showed them their air, saying, Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God. He took the children in his arms, he laid his hands upon them, and gave them the blessing for which they came. The mothers were comforted. They returned to their homes strengthened and blessed by the words of Christ. They were encouraged to take up their burden with new cheerfulness and to work hopefully for their children. The mothers of today are to receive his words with the same faith. Christ is as verily a personal savior today as when he lived a man among men. He is as verily the helper of mothers today as when he gathered the little ones to his arms in Judea. The children of our hearths are as much the purchase of his blood as were the children of long ago. Jesus knows the burden of every mother's heart. He who had a mother that struggled with poverty and privation sympathizes with every mother in her labors. He who made a long journey in order to relieve the anxious heart of a Canaanite woman will do as much for the mothers of today. He who gave back to the widow of Nain her only son, and who in his agony upon the cross remembered his own mother, is touched today by the mother's sorrow. In every grief and every need he will give comfort and help. Let mothers come to Jesus with their perplexities. They will find grace sufficient to aid them in the management of their children. The gates are open for every mother who would lay her burdens at the Savior's feet. He who said, suffer the little children to come unto me, and forbid them not, still invites the mothers to lead up their little ones to be blessed by him. Even the babe in its mother's arms may dwell as under the shadow of the Almighty through the faith of the praying mother. John the Baptist was filled with the Holy Spirit from his birth. If we will live in communion with God, we too may expect the Divine Spirit to mold our little ones even from their earliest moments. In the children who were brought in contact with him, Jesus saw the men and women who should be heirs of his grace and subjects of his kingdom, and some of whom would become martyrs for his sake. He knew that these children would listen to him and accept him as their redeemer far more readily than would grown-up people, many of whom were the worldly wise and hard-hearted. In his teaching he came down to their level. He, the Majesty of Heaven, did not disdain to answer their questions and simplify his important lessons to meet their childish understanding. He planted in their minds the seeds of truth which in after-years would spring up and bear fruit unto eternal life. It is still true that children are the most susceptible to the teachings of the Gospel. Their hearts are open to divine influences and strong to retain the lessons received. The little children may be Christians, having an experience in accordance with their years. They need to be educated in spiritual things, and parents should give them every advantage, that they may form characters after the similitude of the character of Christ. Fathers and mothers should look upon their children as younger members of the Lord's family, committed to them to educate for heaven. The lessons that we ourselves learn from next, we should give to our children, as a young minds can receive them, little by little, opening to them the beauty of the principles of heaven. Thus the Christian home becomes a school where the parents serve as under-teachers, while Christ himself is the chief instructor. In working for the conversion of our children, we should not look for violent emotion as the essential evidence of conviction of sin, nor is it necessary to know the exact time when they are converted. We should teach them to bring their sins to Jesus, asking his forgiveness, and believing that he pardons and receives them as he received the children when he was personally on earth. As the mother teaches her children to obey her because they love her, she is teaching them the first lessons in the Christian life. The mother's love represents to the child the love of Christ, and the little ones who trust and obey their mother are learning to trust and obey the Savior. Jesus was the pattern for children, and he was also the father's example. He spoke as one having authority, and his word was with power. Yet in all his intercourse with rude and violent men he did not use one unkind or discourteous expression. The grace of Christ in the heart will impart a heaven-born dignity and sense of propriety. It will soften whatever is harsh and subdue all that is coarse and unkind. It will lead fathers and mothers to treat their children as intelligent beings as they themselves would like to be treated. Parents, in the training of your children, study the lessons that God has given in nature. If you would train a pink or rose or lily, how would you do it? Ask the gardener by what process he makes every branch and leaf to flourish so beautifully and to develop in symmetry and loveliness. He will tell you that it was by no rude touch, no violent effort, for this would only break the delicate stems. It was by little attentions, often repeated, he moistened the soil and protected the growing plants from the fierce blasts and from the scorching sun and God caused them to flourish and to blossom into loveliness. In dealing with your children, follow the method of the gardener. By gentle touches, by loving ministrations, seek to fashion their characters after the pattern of the character of Christ. Encourage the expression of love toward God and toward one another. The reason why there are so many hard-hearted men and women in the world is that true affection has been regarded as weakness and has been discouraged and repressed. The better nature of these persons was stifled in childhood and unless the light of divine love shall melt away their cold selfishness, their happiness will be forever ruined. If we wish our children to possess the tender spirit of Jesus and the sympathy that angels manifest for us, we must encourage the generous, loving impulses of childhood. Teach the children to see Christ in nature. Take them out into the open air, under the noble trees, into the garden, and in all the wonderful works of creation. Teach them to see an expression of his love. Teach them that he made the laws which govern all living things, that he has made laws for us, and that these laws are for our happiness and joy. Do not weary them with long prayers and tedious exhortations, but through nature's object lessons teach them obedience to the law of God. As you win their confidence in you as followers of Christ, it will be easy to teach them of the great love wherewith he has loved us. As you try to make plain the truths of salvation and point the children to Christ as a personal savior, angels will be by your side. The Lord will give to fathers and mothers grace to interest their little ones in the precious story of the babe of Bethlehem, who is indeed the hope of the world. When Jesus told the disciples not to forbid the children to come to him, he was speaking to his followers in all ages, to officers of the church, to ministers, helpers, and all Christians. Jesus is drawing the children, and he bids us, suffer them to come, as if he would say, they will come if you do not hinder them. Let not your un-Christ-like character misrepresent Jesus. Do not keep the little ones away from him by your coldness and harshness. Never give them cause to feel that heaven will not be a pleasant place to them if you are there. Do not speak of religion as something that children cannot understand, or act as if they were not expected to accept Christ in their childhood. Do not give them the false impression that the religion of Christ is a religion of gloom, and that in coming to the Saviour they must give up all that makes life joyful, as the Holy Spirit moves upon the hearts of the children, co-operate with his work, teach them that the Saviour is calling them, that nothing can give him greater joy than for them to give themselves to him in the bloom and freshness of the years. The Saviour regards with infinite tenderness the souls whom he has purchased with his own blood. They are the claim of his love. He looks upon them with unutterable longing. His heart is drawn out not only to the best behaved children, but to those who have by inheritance objectionable traits of character. Many parents do not understand how much they are responsible for these traits in their children. They have not the tenderness and wisdom to deal with the airing ones whom they have made what they are. But Jesus looks upon these children with pity. He traces from cause to effect. The Christian worker may be Christ's agent in drawing these children to the Saviour. By wisdom and tact he may bind them to his heart. He may give them courage and hope, and through the grace of Christ may see them transformed in character, so that of them it may be said, of such is the kingdom of God. CHAPTER 57 of the Desire of Ages by Ellen G. White This LibriVox recording is in the public domain. 1 THING Thou Lackest. And when he was gone forth into the way there came one running and kneeled to him and asked him, Good Master, what shall I do that I may inherit eternal life? The young man who asked this question was a ruler. He had great possessions and occupied a position of responsibility. He saw the love that Christ manifested towards the children brought to him. He saw how tenderly he received them and took them up in his arms and his heart kindled with love for the Saviour. He felt a desire to be his disciple. He was so deeply moved that as Christ was going on his way he ran after him and kneeling at his feet, asked with sincerity and earnestness the question so important to his soul and to the soul of every human being, Good Master, what shall I do that I may inherit eternal life? Why callest thou me good, said Christ? There is none good but one. That is, God. Jesus desired to test the ruler's sincerity and to draw from him the way in which he regarded him as good. Did he realize that the one to whom he was speaking was the Son of God? What was the true sentiment of his heart? This ruler had a high estimate of his own righteousness. He did not really suppose that he was defective in anything, yet he was not altogether satisfied. He felt the want of something that he did not possess. Could not Jesus bless him as he blessed the little children and satisfy his soul want? In reply to this question Jesus told him that obedience to the commandments of God was necessary if he would obtain eternal life, and he quoted several of the commandments which show man's duty to his fellow men. The ruler's answer was positive. All these things have I kept from my youth up. What lack I yet? Christ looked into the face of the young man as if reading his life and searching his character. He loved him, and he hungered to give him that peace and grace and joy which would materially change his character. One thing thou lackest, he said. Go thy way. Sell whatsoever thou hast, and give to the poor, and thou shall have treasure in heaven. And come, take up the cross, and follow me. Christ was drawn to this young man. He knew him to be sincere in his assertion. All these things have I kept from my youth. The Redeemer longed to create in him that discernment which would enable him to see the necessity of heart devotion and Christian goodness. He longed to see in him a humble and contrite heart, conscious of the supreme love to be given to God, and hiding its lack in the perfection of Christ. Jesus saw on this ruler just the help he needed if the young man would become a co-laborer with him in the work of salvation. If he would place himself under Christ's guidance, he would be a power for good. In a marked degree the ruler could have represented Christ, for he possessed qualifications which, if he were united with the Saviour, would enable him to become a divine force among men. Christ, seeing into his character, loved him. Love for Christ was awakening in the ruler's heart. For love begets love. Jesus longed to see him a co-worker with him. He longed to make him like himself, a mirror in which the likeness of God would be reflected. He longed to develop the excellence of his character and sanctify it to the master's use. If the ruler had then given himself to Christ, he would have grown in the atmosphere of his presence. If he had made this choice, how different would have been his future. One thing thou lackest, Jesus said. If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. Christ read the ruler's heart. Only one thing he lacked, but that was a vital principle. He needed the love of God in the soul. This lack, unless applied, would prove fatal to him. His whole nature would become corrupted. By indulgence selfishness would strengthen, that he might receive the love of God, his supreme love of self must be surrendered. Christ gave this man a test. He called upon him to choose between the heavenly treasure and worldly greatness. The heavenly treasure was assured him if he would follow Christ, but self must yield. His will must be given into Christ's control. The very holiness of God was offered to the young ruler. He had the privilege of becoming a son of God, and a co-air with Christ to the heavenly treasure, but he must take up the cross and follow the Savior in the path of self-denial. Most words were verily to the ruler the invitation. Choose you this day whom you will serve, Joshua 2415. The choice was left with him. Jesus was yearning for his conversion. He had shown him the plague-spot in his character, and with what deep interest he watched the issue as the young man weighed the question. If he decided to follow Christ, he must obey his words in everything. He must turn from his ambitious projects. With what earnest, anxious longing, what soul-hunger did the Savior look at the young man, hoping that he would yield to the invitation of the Spirit of God? Christ made the only terms which could place the ruler where he would perfect a Christian character. His words were words of wisdom, though they appeared severe and exacting. In accepting and obeying them was the ruler's only hope of salvation, his exalted position, and his possessions were exerting a subtle influence for evil upon his character. If cherished, they would supplant God in his affections. To keep back little or much from God was to retain that which would lessen his moral strength and efficiency, for if the things of this world are cherished, however uncertain and unworthy they may be, they will become all-absorbing. The ruler was quick to discern all that Christ's words involved, and he became sad. If he had realized the value of the offered gift, quickly would he have enrolled himself as one of Christ's followers. He was a member of the Honored Council of the Jews, and Satan was tempting him with flattering prospects of the future. He wanted the heavenly treasure, but he wanted also the temporal advantages his riches would bring him. He was sorry that such conditions existed. He desired eternal life, but he was not willing to make the sacrifice. The cost of eternal life seemed too great, and he went away sorrowful, for he had great possessions. His claim that he had kept the law of God was a deception. He showed that riches were his idol. He could not keep the commandments of God while this world was first in his affections. He loved the gifts of God more than he loved the giver. Christ had offered a young man fellowship with himself. Follow me, he said, but the Saviour was not so much to him as his own name among men or his possessions. To give up his earthly treasure that was seen for the heavenly treasure that was unseen was too great a risk. He refused the offer of eternal life, and went away, and ever after the world was to receive his worship. Thousands are passing through this ordeal, weighing Christ against the world, and many choose the world. Like the young ruler, they turn from the Saviour, saying in their hearts, I will not have this man as my leader. Christ's dealing with the young man is presented as an object lesson. God has given us the rule of conduct, which every one of his servants must follow. It is obedience to his law. Not merely a legal obedience, but an obedience which enters into the life and is exemplified in the character. God had set his own standard of character for all who would become subjects of his kingdom. Only those who will become co-workers with Christ. Only those who will say, Lord, all I have and all I am is Thine, will be acknowledged as sons and daughters of God. All should consider what it means to desire heaven, and yet to turn away because of the conditions laid down. Think of what it means to say no to Christ. The ruler said no. I cannot give you all. Do we say the same? The Saviour offers to share with us the work God has given us to do. He offers to use the means God has given us to carry forward his work in the world. Only in this way can he save us. The ruler's possessions were entrusted to him that he might prove himself a faithful steward. He was to dispense these goods for the blessing of those in need. So God now entrusts men with means, with talents and opportunities, that they may be his agents in helping the poor and the suffering. He who uses his entrusted gifts as God designs becomes a co-worker with the leader. He wins souls to Christ because he is a representative of his character. To those who, like the young ruler, are in high positions of trust and have great possessions, it may seem too great a sacrifice to give up all in order to follow Christ, but this is the rule of conduct for all who would become his disciples. Nothing short of obedience can be accepted. Self-surrender is a substance of the teachings of Christ. Often it is presented and enjoined in language that seems authoritative, because there is no other way to save man than to cut away those things which, if entertained, will demoralize the whole being. When Christ's followers give back to the Lord his own, they are accumulating treasure which will be given to them when they shall hear the words, Well done, good and faithful servant, enter thou into the joy of thy Lord, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Matthew 25, 23, Hebrews 12, 2 The joy of seeing souls redeemed, souls eternally saved, is the reward of all that put their feet in the footprints of him who said, Follow me. End of chapter 57 Recording by Donald Hines, Alvarado, Texas Chapter 58 of The Desire of Ages by Ellen G. White The Slippervox Recordings in the Public Domain Lazarus Come Forth Among the most steadfast of Christ's disciples was Lazarus of Bethany. From their first meeting his faith in Christ had been strong, his love for him was deep, and he was greatly beloved by the Savior. It was for Lazarus that the greatest of Christ's miracles was performed. The Savior blessed all who sought his help. He loves all the human family, but to some he is bound by peculiarly tender associations. His heart was knit by a strong bond of affection to the family at Bethany, and for one of them his most wonderful work was wrought. At the home of Lazarus Jesus had often found rest. The Savior had no home of his own. He was dependent on the hospitality of his friends and disciples, and often when weary thirsting for human fellowship. He had been glad to escape to this peaceful household away from the suspicion and jealousy of the angry Pharisees. Here he found a sincere welcome and pure holy friendship. Here he could speak with simplicity and perfect freedom, knowing that his words would be understood and treasured. Our Savior appreciated a quiet home and interested listeners. He longed for human tenderness, courtesy, and affection. Those who received the heavenly instruction he was always ready to impart were greatly blessed. As the multitudes followed Christ through the open fields, he unfolded to them the beauties of the natural world. He sought to open the eyes of their understanding that they might see how the hand of God upholds the world. In order to call out an appreciation of God's goodness and benevolence, he called the attention of his hearers to the gently falling dew, to the soft showers of rain and the bright sunshine, given a light to good and evil. He desired men to realize more fully the regard that God bestows on the human instrumentalities he has created. But the multitudes were slow of hearing, and in the home at Bethany Christ found rest from the weary conflict of public life. Here he opened to an appreciative audience the volume of providence. In these private interviews he unfolded to his hearers that which he did not attempt to tell to the mixed multitude. He needed not to speak to his friends and parables. As Christ gave his wonderful lessons, Mary set at his feet a reverent and devoted listener. On one occasion Martha, perplexed with the care of preparing the meal, went to Christ, saying, Lord, does thou not care that my sister hath left me to serve alone? Bid her therefore that she help me. This was the time of Christ's first visit to Bethany. The Saviour and his disciples had just made the toilsome journey on foot from Jericho. Martha was anxious to provide for their comfort, and in her anxiety she forgot the courtesy due to her guest. Jesus answered her with mild and patient words, Martha, Martha, thou art careful and troubled about many things, but one thing is needful. And Mary hath chosen that good part which shall not be taken away from her. Mary was storing her mind with the precious words falling from the Saviour's lips, words that were more precious to her than earth's most costly jewels. The one thing that Martha needed was a calm devotional spirit, a deeper anxiety for knowledge concerning the future, immortal life, and the graces necessary for spiritual advancement. She needed less anxiety for the things which pass away, and more for those things which endure forever. Jesus would teach his children to seize every opportunity of gaining that knowledge, which will make them wise unto salvation. The cause of Christ needs careful, energetic workers. There is a wide field for them, Martha's, with their zeal and active religious work, but let them first sit with Mary at the feet of Jesus. Let diligence, promptness, and energy be sanctified by the grace of Christ, then the life will be in unconquerable power for good. Sorrow entered the peaceful home where Jesus addressed it. Jesus was stricken with sudden illness, and his sisters sent to the Saviour saying, Lord, behold, he whom Thou lovest is sick. They saw the violence of the disease that had seized their brother, but they knew that Christ had shown himself able to heal all manner of diseases. They believed that he would sympathize with them in their distress, therefore they made no urgent demand for his immediate presence, but sent only the confiding message, he whom Thou lovest is sick. They thought that he would immediately respond to their message and be with them as soon as he could reach Bethany. Anxiously they waited for a word from Jesus. As long as the spark of life was yet alive in their brother, they prayed and watched for Jesus to come, but the messenger returned without him, yet he brought the message. The sickness is not unto death, and they clung to the hope that Lazarus would live. Tenderly they tried to speak words of hope and encouragement to the almost unconscious sufferer. When Lazarus died they were bitterly disappointed, but they felt the sustaining grace of Christ, and this kept them from reflecting any blame on the Saviour. When Christ heard the message, the disciples thought he received it coldly. He did not manifest the sorrow they expected him to show. Looking up to them he said, "'This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. For two days he remained in the place where he was. This delay was a mystery to the disciples. What a comfort his presence would be to the afflicted household, they thought. His strong affection for the family at Bethany was well known to the disciples, and they were surprised that he did not respond to the sad message, he whom thou lovest is sick. During the two days Christ seemed to have dismissed the message from his mind, for he did not speak of Lazarus. The disciples thought of John the Baptist, the forerunner of Jesus. They wondered why Jesus, with the power to perform wonderful miracles, had permitted John to languish in prison, and to die a violent death. Possessing such power, why did not Christ save John's life? This question had often been asked by the Pharisees, who presented it as an unanswerable argument against Christ's claim to be the Son of God. The Saviour had warned his disciples of trials, losses, and persecution. Would he forsake them in trial? Some questioned if they had mistaken his mission. All were deeply troubled. After waiting for two days Jesus said to the disciples, Let us go into Judea again. The disciples questioned why, if Jesus were going to Judea, he had waited two days. But anxiety for Christ and for themselves was now uppermost in their minds. They could see nothing but danger in the course he was about to pursue. Master, they said, The Jews of late sought to stone thee, and goest thou thither again? Jesus answered. Are there not twelve hours in the day? I am under the guidance of my father. As long as I do his will, my life is safe. My twelve hours of day are not yet ended. I have entered upon the last remnant of my day. But while any of this remains, I am safe. If any man walk in the day, he continued, he stumbleth not, because he seeeth the light of this world. He who does the will of God, who walks in the path that God has marked out, cannot stumble and fall. The light of God's guiding spirit gives him a clear perception of his duty, and leads him aright till the close of his work. But if a man walk in the night, he stumbleth, because there is no light in him. He who walks in a path of his own choosing, where God has not called him, will stumble. For him day is turned into night, and wherever he may be, he is not secure. These things, said he, and after that he saith unto them, Our friend Lazarus sleepeth. But I go that I may awake him out of sleep. Our friend Lazarus sleepeth. How touching the words! How full of sympathy! In the thought of the peril their master was about to incur by going to Jerusalem. The disciples had almost forgotten the bereaved family at Bethany. But not so Christ. The disciples felt rebuked. They had been disappointed, because Christ did not respond more promptly to the message. They had been tempted to think that he had not the tender love for Lazarus and his sisters that they had thought he had, or he would have hastened back with the messenger. But the words, Our friend Lazarus sleepeth, awakened right feelings in their minds. They were convinced that Christ had not forgotten his suffering friends. Then said his disciples, Lord, if he sleep he shall do well. How be it Jesus' spake of his death! But they thought that he had spoken of taking of rest in sleep. Christ represents death as a sleep to his believing children. Their life is hid with Christ and God, and until the last trump shall sound, those who die will sleep in him. Then said Jesus unto them plainly, Lazarus is dead, and I am glad for your sakes that I was not there, to the intent you may believe. Nevertheless, let us go unto him. Thomas could see nothing but death in store for his master if he went to Judea, but he girded up his spirit and said to the other disciples, Let us also go, that we may die with him. He knew the hatred of the Jews towards Christ. It was their purpose to compass his death, but this purpose had not succeeded, because some of his allotted time still remained. During this time Jesus had the guardianship of heavenly angels, and even in the regions of Judea where the rabbis were plotting how they might take him and put him to death, no harm could come to him. The disciples marveled at Christ's words when he said, Lazarus is dead, and I am glad that I was not there. Did the Saviour by his own choice avoid the home of his suffering friends? Apparently Mary and Martha and the dying Lazarus were left alone. But they were not alone. Christ beheld the whole scene, and after the death of Lazarus the bereaved sisters were upheld by his grace. Jesus witnessed the sorrow of their rent hearts as their brother wrestled with his strong foe, death. He felt every pang of anguish as he said to his disciples, Lazarus is dead. But Christ did not only the loved ones at Bethany to think of, he had the training of his disciples to consider. They were to be his representatives to the world that the Father's blessing might embrace all, for their sake he permitted Lazarus to die. Had he restored him from illness to health, the miracle that is the most positive evidence of his divine character would not have been performed. Had Christ been in the sick room, Lazarus would not have died, for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-Giver. Therefore Christ remained away. He suffered the enemy to exercise his power that he might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death, and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their faith and their redeemer would be severely tried. But he knew that because of the struggle through which they were now passing, their faith would shine forth with far greater power. He suffered every pain of sorrow that they endured. He loved them no less because he tarried. But he knew that for them, for Lazarus, for himself, and for his disciples, a victory was to be gained. For your sakes, to the intent he may believe, to all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way, the Lord knoweth how to deliver the Godly, 2 Peter 2.9. From every temptation and every trial he will bring them forth with firmer faith and a richer experience. In delaying to come to Lazarus Christ had a purpose of mercy towards those who had not received him. He tarried that by raising Lazarus from the dead he might give to his stubborn, unbelieving people another evidence that he was indeed the resurrection and the life. He was loath to give up all hope of the people, the poor wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In his mercy he purposed to give them one more evidence that he was the restorer, the one who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of his delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on his work and on his claim to divinity. On his journey to Bethany, Jesus, according to his custom, ministered to the sick and the needy. Upon reaching the town he sent a messenger to the sisters with the tidings of his arrival. Christ did not at once enter the house, but remained in a quiet place by the wayside. The great outward display observed by the Jews of the death of friends or relatives was not in harmony with the spirit of Christ. He heard the sound of wailing from the hired mourners, and he did not wish to meet the sisters in the scene of confusion. Among the mourning friends were relatives of the family, some of whom held high positions of responsibility in Jerusalem. Among these were some of Christ's bitterest enemies. Christ knew their purposes, and therefore he did not at once make himself known. The message was given to Martha so quietly that others in the room did not hear. Absorbed in her grief, Mary did not hear the words. Rising at once, Martha went out to meet her Lord, but thinking that she had gone to the place where Lazarus was buried, Mary sat still in her sorrow, making no outcry. Martha hastened to meet Jesus. Her heart agitated by conflicting emotions. In his expressly face she read the same tenderness and love that had always been there. Her confidence in him was unbroken, but she thought of her dearly-loved brother, whom Jesus also had loved. With grief surging in her heart because Christ did not come before, yet with hope that even now he would do something to comfort them, she said, Lord, if thou hadst been here, my brother had not died. Over and over again, amid the tumult made by the mourners, the sisters had repeated these words. With human and divine pity, Jesus looked into her sorrowful, care-worn face. Martha had no inclination to recount the past, always expressed by the pathetic words, Lord, if thou hadst been here, my brother had not died. But looking into that face of love, she added, I know that even now, whatsoever thou wilt ask of God, God will give it thee. Jesus encouraged her faith, saying, Thy brother shall rise again. His answer was not intended to inspire hope of an immediate change. He carried Martha's thoughts beyond the present restoration of her brother, and fixed them upon the resurrection of the just, as he did that she might see in the resurrection of Lazarus a pledge of the resurrection of all the righteous dead, and an assurance that it would be accomplished by the Saviour's power. Martha answered, I know that he shall rise again in the resurrection at the last day. Still seeking to give a true direction to her faith, Jesus declared, I am the resurrection in the life. In Christ is life original, unborrowed, undirived. He that hath the Son hath life. First John 5.12. The divinity of Christ is the believer's assurance of eternal life. He that believeth in me, said Jesus, though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. Believeest thou this? Christ here looks forward to the time of his second coming. Then the righteous dead shall be raised incorruptible, and the living righteous shall be translated to heaven without seeing death. The miracle which Christ was about to perform in raising Lazarus from the dead would represent the resurrection of all the righteous dead. By his word and his works he declared himself the author of the resurrection. He who himself was soon to die upon the cross stood with the keys of death, a conqueror of the grave, and asserted his right and power to give eternal life. To the Saviour's words, Believeest thou? Martha responded, Ye Lord, I believe that thou art the Christ, the Son of God, which should come into the world. She did not comprehend in all their significance the words spoken by Christ, but she confessed her faith in his divinity, and her confidence that he was able to perform whatever it pleased him to do. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master has come and calleth for thee. She delivered her message as quietly as possible, for the priests and rulers were prepared to arrest Jesus when opportunity offered. The cries of the mourners prevented her words from being heard. On hearing the message, Mary rose hastily, and with an eager look on her face left the room, thinking that she had gone to the grave to weep. The mourners followed her. When she reached the place where Jesus was waiting, she knelt at his feet and said with quivering lips, Lord, if thou hadst been here, my brother had not died. The cries of the mourners were painful to her, for she longed for a few quiet words alone with Jesus, but she knew of the envy and jealousy cherished in the hearts of some present against Christ, and she was restrained from fully expressing her grief. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit and was troubled. He read the hearts of all assembled. He saw that with many what passed as a demonstration of grief was only pretence. He knew that some in the company, now manifesting hypocritical sorrow, would ere long be planning the death, not only of the mighty miracle-worker, but of the one to be raised from the dead. Christ could have stripped from them their robe of pretended sorrow, but he restrained his righteous indignation. The words he could in all truth have spoken. He did not speak, because of the loved one kneeling at his feet in sorrow, who truly believed in him. Where have you laid him? he asked. They said unto him, Lord, come and see. Together they proceeded to the grave. It was a mournful scene. Lazarus had been much beloved, and his sisters wept for him with breaking hearts, while those who had been his friends mingled their tears with those of the bereaved sisters. In view of this human distress, and of the fact that the afflicted friends could mourn over the dead while the saviour of the world stood by, Jesus wept. Though he was the son of God, yet he had taken human nature upon him, and he was moved by human sorrow. His tender, pitying heart is ever awakened to sympathy by suffering. He weeps with those that weep, and rejoices with those that rejoice. But it was not only because of his human sympathy with Mary and Martha that Jesus wept. In his tears it was a sorrow as high above human sorrow as the heavens are higher than the earth. Jesus did not weep for Lazarus, for he was about to call him from the grave. He wept because many of those now mourning for Lazarus would soon plan the death of him who was the resurrection and the life. But how unable were the unbelieving Jews rightly to interpret his tears. Some who could see nothing more than the outward circumstances of the scene before him as a cause for his grief, said softly. Behold how he loved him. Others seeking to drop the seed of unbelief into the hearts of those present, said derisively, could not this man which opened the eyes of the blind have caused that even this man should not have died? If it were in Christ's power to save Lazarus, why then did he suffer him to die? With prophetic eye Christ saw the enmity of the Pharisees and the Sadducees. He knew that they were premeditating his death. He knew that some of those now apparently so sympathetic would soon close against themselves the door of hope and the gates of the city of God. A scene was about to take place in his humiliation and crucifixion that would result in the destruction of Jerusalem. And at that time none would make lamentation for the dead. The retribution that was coming upon Jerusalem was plainly portrayed before him. He saw Jerusalem compassed by the Roman legions. He knew that many now weeping for Lazarus would die in the siege of the city and in their death there would be no hope. It was not only because of the scene before him that Christ wept. The weight of the grief of ages was upon him. He saw the terrible effects of the transgression of God's law. He saw that in the history of the world, beginning with the death of Abel, the conflict between good and evil had been unceasing. Looking down the years to come, he saw the suffering and sorrow, tears and death that were to be the lot of men. His heart was pierced with the pain of the human family of all ages and in all lands. The woes of the sinful race were heavy upon his soul, and the fountain of his tears was broken up as he longed to relieve all their distress. Jesus therefore again groaning in himself cometh to the grave. Lazarus had been laid in a cave and a rock, and a massive stone had been placed before the entrance. "'Take ye away, the stone,' Christ said. Thinking that he only wished to look upon the dead, Martha objected, saying that the body had been buried four days and corruption had already begun its work. This statement, made before the raising of Lazarus, left no room for Christ's enemies to say that a deception had been practiced. In the past the Pharisees had circulated false statements regarding the most wonderful manifestations of the power of God. When Christ raised to life the daughter of Jarius, he had said, "'The damsel is not dead, but sleepeth,' Mark 539. As she had been sick only a short time, and was raised immediately after death, the Pharisees declared that the child had not been dead, that Christ himself had said she was only asleep. They had tried to make it appear that Christ could not cure disease, that there was foul play about his miracles. But in this case, none could deny that Lazarus was dead. When the Lord is about to do a work Satan moves upon someone to object. "'Take ye away, the stone,' Christ said. As far as possible, prepare the way for my work. But Martha's positive and ambitious nature asserted itself. She was unwilling that the decomposing body should be brought to view. The human heart is slow to understand Christ's words. And Martha's faith had not grasped the true meaning of his promise. Christ reproved Martha. But his words were spoken with the utmost gentleness. Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God, why should you doubt in regard to my power? Why reason and opposition to my requirements? You have my word. If you will believe, you shall see the glory of God. Natural impossibilities cannot prevent the work of the omnipotent one. Skepticism and unbelief are not humility. Implicit belief in Christ's word is true humility, true self-surrender. Take ye away, the stone. Christ could have commanded the stone to remove, and it would have obeyed his voice. He could have bitten the angels who were close by his side to do this. At his bidding, invisible hands would have removed the stone. But it was to be taken away by human hands. Thus Christ would show that humanity is to cooperate with divinity. What human power can do, divine power is not summoned to do. God does not dispense with man's aid. He strengthens him, cooperating with him as he uses the powers and capabilities given him. The command is obeyed. The stone is rolled away. Everything is done openly and deliberately. All are given a chance to see that no deception is practiced. There lies the body of Lazarus and its rocky grave, cold and silent in death. The cries of the mourners are hushed, surprised and expectant. The company stand around the sepulcher, waiting to see what is to follow. Calmly Christ stands before the tomb. A sacred solemnity rests upon all present. Christ steps closer to the sepulcher, lifting his eyes to heaven, he says. Father, I thank thee that thou hast heard me. Not long before this Christ's enemies had accused him of blasphemy, and had taken up stones to cast at him because he claimed to be the Son of God. They accused him of performing miracles by the power of Satan. But here Christ claims God as his Father, and with perfect confidence declares that he is the Son of God. In all that he did, Christ was cooperating with his Father. Ever he had been careful to make it evident that he did not work independently. It was by faith and prayer that he wrought his miracles. Christ desired all to know his relationship with his Father. Father, he said, I thank thee that thou hast heard me, and I knew that thou hearst me always, but because of the people which stand by, I said it, that they may believe that thou hast sent me. Here the disciples and the people were to be given the most convincing evidence in regard to the relationship existing between Christ and God. They were to be shown that Christ's claim was not a deception. And when he thus had spoken, he cried with a loud voice. Lazarus, come forth! His voice, clear and penetrating, pierces the ear of the dead. As he speaks, divinity flashes through humanity. In his face, which is lighted up by the glory of God, the people see the assurance of his power. Every eye is fastened on the entrance to the cave. Every ear is bent to catch the slightest sound. With intense and painful interest, all wait for the test of Christ's divinity, the evidence that is to substantiate his claim to be the Son of God, or to extinguish the hope forever. There is a stir in the silent tomb. And he who was dead stands at the door of the sepulcher. His movements are impeded by the grave-clothes in which he was laid away, and Christ says to the astonished spectators, Loose him and let him go. Again they are shown that the human worker is to cooperate with God. Humanity is to work for humanity. Lazarus is set free, and stands before the company, not as one emaciated from disease and with feeble, tottering limbs, but as a man in the prime of life and in the vigor of a noble manhood. His eyes beam with intelligence and with love for his Saviour. He casts himself in adoration at the feet of Jesus. The beholders are at first speechless with amazement. Then there follows an inexpressible scene of rejoicing and thanksgiving. The sisters receive their brother back to life as the gift of God, and with joyful tears they brokenly express their thanks to the Saviour. But while brother, sisters, and friends are rejoicing in this reunion, Jesus withdraws from the scene. When they look for the life-giver, he is not to be found. Chapter 58 Recording by Donald Hines Alvarado, Texas Chapter 60 of The Desire of Ages by Ellen G. White The Slibervox recording is in the public domain. The Law of the New Kingdom The time of the Passover was drawing near, and again Jesus turned toward Jerusalem. In his heart was the piece of perfect oneness with the Father's will, and with eager steps he pressed on towards a place of sacrifice. The sense of mystery, of doubt and fear, fell upon the disciples. The Saviour went before them, and they were amazed, and as they followed they were afraid. Again Christ called the twelve about him, and with greater definiteness than ever before he opened to them his betrayal and sufferings. Behold, he said, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished, for he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on, and they shall scourge him, and put him to death, and the third day he shall rise again. And they understood none of these things. And this saying was hid from them. Neither knew they the things which were spoken. Had they not just before proclaimed everywhere the Kingdom of Heaven as at hand? Had not Christ himself promised that many should sit down with Abraham and Isaac and Jacob in the Kingdom of God? Had he not promised to all who had left ought for his sake, a hundred fold in this life, and a part in his Kingdom? And had he not given to the twelve the special promise of positions of high honour in his Kingdom? To sit on thrones judging the twelve tribes of Israel? Even now he had said that all things written in the prophets concerning him should be fulfilled, and had not the prophets for told the glory of the Messiah's reign? In the light of these thoughts, his words in regard to betrayal, persecution, and death seemed vague and shadowy. Whatever difficulties might intervene, they believed that the Kingdom was soon to be established. John the son of Zebedee had been one of the first two disciples who had followed Jesus. He and his brother James had been among the first group who had left all for his service. Gladly they had forsaken home and friends that they might be with him. They had walked and talked with him. They had been with him in the privacy of the home, and in the public assemblies. He had quieted their fears, delivered them from danger, relieved their sufferings, comforted their grief, and with patience and tenderness had taught them till their heart seemed linked with his, and in the ardour of their love they longed to be nearest to him in his Kingdom. At every possible opportunity John took his place next to Saviour, and James longed to be honoured with as close connection with him. Her mother was a follower of Christ, and administered to him freely of her substance. With a mother's love and ambition for her sons she coveted for them the most honoured place in the new Kingdom, for this she encouraged him to make request. Together the mother and her sons came to Jesus, asking that he would grant a petition on which their hearts were set. What would ye that I should do for you? he questioned. The mother answered, Grant that these my two sons may sit, the one on my right hand, and the other on the left in thy Kingdom. Jesus bears tenderly with them, not rebuking their selfishness and seeking preference above their brethren. He reads their hearts. He knows the depth of their attachment to him. Their love is not a mere human affection, though defiled by the earthliness of its human channel it is an outflowing from the fountain of his own redeeming love. He will not rebuke, but deepen, and purify. He said, Are ye able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with? They recalled his mysterious words, pointing to trial and suffering. Yet answer confidently, we are able. They would count at highest honour to prove their loyalty by sharing all that is to befall their Lord. He shall drink indeed of my cup, and be baptised with the baptism that I am baptised with, he said. Before him a cross, instead of a throne, two malfactors, his companions at his right hand and his left, John and James were to share with their master in suffering, the one, first of the brethren, to perish with the sword, the other, longest of all, to endure toil and reproach and persecution. But to sit on my right hand and on my left, he continued, is not mine to give, but it shall be given to them for whom it is prepared of my father. In the kingdom of God, position is not gained through favouritism. It is not earned, nor is it received through an arbitrary bestowal. It is the result of character. The crown and the throne are the tokens of a condition attained. They are the tokens of self-conquest through our Lord Jesus Christ. Long afterward, when the disciple had been brought into sympathy with Christ through the fellowship of his sufferings, the Lord revealed to John what is the condition of nearness in his kingdom. To him that overcometh, Christ said, will I grant to sit with me in my throne, even as I also overcame, and am set down with my father in his throne. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and I will write upon him my new name." So Paul the Apostle wrote, I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight. I have finished my course. I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day. 2 Timothy 4.6.8. The one who stands nearest to Christ will be he who on earth is drunk most deeply of the spirit of his self-sacrificing love. Love that vaunteth not itself is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, 1 Corinthians 13.4.5. Love that moves the disciple, as it moved our Lord, to give all, to live and labor and sacrifice, even unto death, for the saving of humanity. This spirit was made manifest in the life of Paul. He said, For to me to live is Christ. For his life revealed Christ to men. And to die is gain. Gain to Christ. Death itself would make manifest the power of his grace, and gather souls to him. Christ shall be magnified in my body, he said, whether it be by life or by death. Philippians 1.21.20. When the ten heard of the request of James and John, they were much displeased. The highest place in the kingdom was just what every one of them was seeking for himself. And they were angry that the two disciples had gained a seeming advantage over them. Again the strife as to which should be greatest seemed about to be renewed, when Jesus calling them to him, said to the indignant disciples, You know that they which are accounted to rule over the Gentiles, exercise lordship over them, and their great ones exercise authority upon them, but so shall it not be among you. In the kingdoms of the world position meant self-aggrandizement. The people were supposed to exist for the benefit of the ruling classes. Influence, wealth, education, were so many means of gaining control of the masses for the use of the leaders. The higher classes were to think, decide, enjoy, and rule. The lower were to obey and serve. Religion, like all things else, was a matter of authority. The people were expected to believe and practice as their superiors directed. The right of man as man to think and act for himself was wholly unrecognized. Christ was establishing a kingdom on different principles. He called men, not to authority, but to service, the strong to bear the infirmities of the weak. Power, position, talent, education, place their possessor under the greater obligation to serve his fellows. To even the lowliest of Christ's disciples it is said, all things are for your sakes. 2 Corinthians 4.15 The son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Among his disciples Christ was in every sense a caretaker, a burden-bearer. He shared their poverty. He practiced self-denial on their account. He went before them to smooth them more difficult places, and soon he would consummate his work on earth by laying down his life. The principle on which Christ acted is to actuate the members of the church which is his body. The plan and ground of salvation is love. In the kingdom of Christ those are greatest who follow the example he has given, and act as shepherds of his flock. The words of Paul reveal the true dignity and honor of the Christian life, though I be free from all men, yet have I made myself servant unto all, not seeking my own profit, but the profit of many that they may be saved. In matters of conscience the soul must be left untrammeled. No one is to control another's mind, to judge for another, or to prescribe his duty. God gives to every soul freedom to think, and to follow his own convictions. Every one of us shall give account of himself to God. No one has a right to merge his own individuality in that of another. In all matters where principle is involved, let every man be fully persuaded in his own mind, Romans 14, 12, and 5. In Christ's kingdom there is no lordly oppression, no compulsion, a manner. The angels of heaven do not come to the earth to rule, and to exact homage, but as messengers of mercy, to cooperate with men in uplifting humanity. The principles and the very words of the Saviour's teaching in their divine beauty dwelt in the memory of the beloved disciple. To his latest days the burden of John's testimony to the Church's was, this is the message that she heard from the beginning, that we should love one another. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. 1 John 3, 11, 16. This was the spirit that pervaded the early church. After the outpouring of the Holy Spirit, the multitude of them that believed were of one heart and of one soul, neither said any of them that ought of the things which he possessed was his own, neither was there any among them that lacked, and with great power gave the apostles witness of the resurrection of the Lord Jesus, and great grace was upon them all. Acts 4, 32, 34, 33. End of chapter 60, recording by Donald Hines, Alvarado, Texas. Chapter 61 of The Desire of Ages by Ellen G. White. This LibriVox recording is in the public domain. Zacchaeus. On the way to Jerusalem, Jesus entered and passed through Jericho. A few miles from the Jordan, on the western edge of the valley that here spread out into a plain, the city lay in the midst of tropical verger, and luxuriance of beauty, with its palm trees and rich gardens watered by living springs, it gleamed like an emerald in the setting of limestone hills, and desolate ravines that interposed between Jerusalem and the city of the plain. Many caravans on their way to the feast passed through Jericho. Their arrival was always a festive season, but now a deeper interest stirred the people. It was known that the Galilean rabbi, who had so lately brought Lazarus to life, was in the throng. And though whispers were rife as to the ploddings of the priests, the multitudes were eager to do imamage. Jericho was one of the cities anciently set apart for the priests, and at this time large numbers of priests had their residents there, but the city had also a population of a widely different character. It was a great center of traffic, and Roman officials and soldiers, with strangers from different quarters, were found there, while the collection of customs made it the home of many publicans. The chief among the publicans, Zacchaeus, was a Jew, and detested by his countrymen. His rank and wealth were the reward of a calling they of horde, in which was regarded as another name for injustice and extortion. Yet the wealthy customs officer was not altogether the hardened man of the world that he seemed. Beneath the appearance of worldliness and pride was a heart susceptible to divine influences. Zacchaeus had heard of Jesus. The report of one who had borne himself with kindness and courtesy toward the prescribed classes had spread far and wide. In this chief of the publicans was awakened, a longing for a better life. Only a few miles from Jericho John the Baptist had preached at the Jordan, and Zacchaeus had heard of the call to repentance, the instruction to the publicans, exact no more than that which has appointed you, Luke 3.13, though outwardly disregarded, had impressed his mind. He knew the scriptures, and was convicted that his practice was wrong. Now hearing the word reported to have come from the great teacher, he felt that he was a sinner in the sight of God. Yet what he had heard of Jesus kindled hope in his heart. Repentance, reformation of life, was possible. Even to him was not one of the new teacher's most trusted disciples of publican. Zacchaeus began at once to follow the conviction that had taken hold upon him, and to make restitution to those whom he had wronged. Already he had begun to retrace his steps when the news sounded through Jericho that Jesus was entering the town. Zacchaeus determined to see him. He was beginning to realize how bitter are the fruits of sin, and how difficult the path of him who tries to return from a course of wrong. To be misunderstood, to be met with suspicion and distrust in the effort to correct his errors, was hard to bear. The chief publican longed to look upon the face of him whose words had brought hope to his heart. The streets were crowded, and Zacchaeus, who was small of stature, could see nothing over the heads of the people. None would give way for him. So, running a little in advance of the multitude, to where a wide branching fig-tree hung over the way, the rich tax collector climbed to a seat among the bows, whence he could survey the procession as it passed below. The crowd comes near. It is going by. And Zacchaeus scans with eager eyes to discern the one figure he longs to see. Above the clamor of priests and rabbis, and the shouts of welcome from the multitude, that unuttered desire of the chief publican spoke to the heart of Jesus. Suddenly, just beneath the fig-tree, a group halts. The company before and behind comes to a standstill, and one looks upward, whose glance seems to read the soul. Almost doubting his senses, the man in the tree hears the words. Zacchaeus, make haste and come down. For today I must abide at thy house. The multitude give way, and Zacchaeus walking as in a dream leads the way towards his own home. But the rabbis look on with scowling faces, and murmur and discontent and scorn that he was gone to be guessed with a man that is a sinner. Zacchaeus had been overwhelmed, amazed, and silenced at the love and condescension of Christ and stooping to him so unworthy. Now love and loyalty to his newfound master unsealed his lips. He will make public his confession, and his repentance. In the presence of the multitude Zacchaeus stood and said unto the Lord, Behold, Lord, the half of my goods I give to the poor, and if I have taken anything from any man by false accusation I restore him fourfold. And Jesus said unto him, This day is salvation come to this house, for so much as he also is a son of Abraham. When the rich young ruler had turned away from Jesus the disciples had marveled at their master saying, How hard it is for them that trust and riches to enter into the kingdom of God. They had exclaimed one to another, Who then can be saved? Now they had a demonstration of the truth of Christ's words. The things which are impossible with men are possible with God. Mark 10, 24, 26, Luke 18, 27. They say how, through the grace of God, a rich man could enter into the kingdom. Before Zacchaeus had looked upon the face of Christ, he had begun the work that made him manifest as a true penitent. Before being accused by man he had confessed his sin, he had yielded to the conviction of the Holy Spirit, and had begun to carry out the teaching of the words written for ancient Israel as well as for ourselves. The Lord had said long before, If thy brother be wax and poor and fallen in decay with thee, then thou shalt relieve him, yea, though he be a stranger or a sojourner, that he may live with thee. Take thou no usury of him, or increase, but fear thy God, that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. Ye shall not therefore oppress one another, but thou shalt fear thy God. Leviticus 25, 35-37, 17. These words had been spoken by Christ himself when he was enshrouded in the pillar of cloud, and the very first response of Zacchaeus to the love of Christ was in manifesting compassion towards the poor and suffering. Among the publicans there was a confederacy, so that they could oppress the people and sustain one another in their fraudulent practices. In their extortion they were but carrying out what had become an almost universal custom. Even the priests and rabbis who despised them were guilty of enriching themselves by dishonest practices under cover of their sacred calling. But no sooner did Zacchaeus yield to the influence of the Holy Spirit than he cast aside every practice contrary to integrity. No repentance is genuine that does not work reformation. The righteousness of Christ is not a cloak to cover unconfessed and unversaken sin. It is a principle of life that transforms a character and controls a conduct. Holiness is wholeness for God. It is the entire surrender of heart and life to the indwelling of the principles of heaven. The Christian in his business life is to represent to the world the manner in which our Lord would conduct business enterprises. In every transaction he is to make it manifest that God is his teacher. Holiness unto the Lord is to be written upon day-books and ledgers on deeds, receipts, and bills of exchange. Those who profess to be followers of Christ and who deal in an unrighteous manner are bearing false witness against the character of a holy, just, and merciful God. Every converted soul will, like Zacchaeus, signalize the entrance of Christ into his heart by an abandonment of the unrighteous practices that have marked his life. Like the chief publican, he will give proof of his sincerity by making restitution. The Lord says, if the wicked restore the pledge, give again that he had robbed, walk in the statutes of life without committing iniquity. None of his sins that he hath committed shall be mentioned unto him. He shall surely live. If we have injured others through any unjust business transaction, if we have overreached in trade, or defrauded any man, even though it be within the pale of the law, we should confess our wrong and make restitution as far as lies in our power. It is right for us to restore not only that which we have taken, but all that it would have accumulated if put to a right and wise use during the time it has been in our possession. To Zacchaeus the Saviour said, This day is salvation come to this house. Not only was Zacchaeus himself blessed, but all his household with him. Christ went to his home to give him lessons of truth, and to instruct his household in the things of the kingdom. They had been shut out from the synagogues by the contempt of rabbis and worshipers, but now, the most favored household in all Jericho, they gathered in their own home about the divine teacher, and heard for themselves the words of life. It is when Christ is received as a personal Saviour that salvation comes to the soul. Zacchaeus had received Jesus, not merely as a passing guest in his home, but as one to abide in the soul temple. The scribes and Pharisees accused him as a sinner. They murmured against Christ for becoming his guest, but the Lord recognized him as a son of Abraham, for they which are of faith, the same are the children of Abraham, Galatians 3-7. Simon of Bethany was accounted a disciple of Jesus. He was one of the few Pharisees who had openly joined Christ followers. He acknowledged Jesus as a teacher, and hoped that he might be the Messiah, but he had not accepted him as a Saviour. His character was not transformed. His principles were unchanged. Simon had been healed of the leprosy, and it was this that had drawn him to Jesus. He desired to show his gratitude, and at Christ's last visit to Bethany he made a feast for the Saviour and his disciples. This feast brought together many of the Jews. There was at this time much excitement at Jerusalem. Christ and his mission were attracting greater attention than ever before. Those who had come to the feast closely watched his movements, and some of them with unfriendly eyes. The Saviour had reached Bethany only six days before the Passover, and according to his custom had sought rest at the home of Lazarus. The crowds of travelers who passed on to the city spread the tidings that he was on his way to Jerusalem, and that he would rest over the Sabbath at Bethany. Among the people there was great enthusiasm. Many flocked to Bethany, some out of sympathy with Jesus, and others from curiosity to see one who had been raised from the dead. Many expected to hear from Lazarus a wonderful account of scenes witnessed after death. They were surprised that he told them nothing. He had nothing of this kind to tell. Inspiration declares, the dead know not anything. Their love and their hatred and their envy is now perished, Ecclesiastes 9, 5, and 6. Lazarus did have a wonderful testimony to bear in regard to the work of Christ. He had been raised from the dead for this purpose, with assurance and power he had declared that Jesus was the Son of God. The reports carried back to Jerusalem by the visitors to Bethany increased the excitement. The people were eager to see and hear Jesus. There was a general inquiry as to whether Lazarus would accompany him to Jerusalem, and if the Prophet would be crowned king at the Passover. The priests and rulers saw that their hold upon the people was still weakening, and their rage against Jesus grew more bitter. They could hardly wait for the opportunity of removing him forever from their way. As time passed, they began to fear that after all he might not come to Jerusalem. They remembered how often he had baffled their murderous designs, and they were fearful that he now read their purposes against him and would remain away. They could ill conceal their anxiety and question among themselves, what think ye, that he will not come to the feast? A council of the priests and Pharisees was called, since erasing of Lazarus the sympathies of the people were so fully with Christ that it would be dangerous to seize upon him openly, so the authorities determined to take him secretly, and carry on the trial as quietly as possible. They hoped that when his condemnation became known, the fickle tide of public opinion would set in their favor. Thus they proposed to destroy Jesus. But so long as Lazarus lived, the priests and rabbis knew that they were not secure. The very existence of a man who had been four days in the grave, and who had been restored by a word from Jesus, would sooner or later cause a reaction. The people would be avenged on their leaders for taking the life of one who could perform such a miracle. The Sanhedrin, therefore, decided that Lazarus also must die. Such links to envy and prejudice lead their slaves. The hatred and unbelief of the Jewish leaders had increased until they would even take the life of one whom infinite power had rescued from the grave. While this plotting was going on at Jerusalem, Jesus and his friends were invited to Simon's feast. At the table the Savior set with Simon whom he had cured of a loathsome disease on one side, and Lazarus whom he had raised from the dead on the other. Martha served at the table, but Mary was earnestly listening to every word from the lips of Jesus. In his mercy Jesus had pardoned her sins. He had called forth her beloved brother from the grave, and Mary's heart was filled with gratitude. She had heard Jesus speak of his approaching death, and in her deep love and sorrow she had longed to show him honour. At great personal sacrifice she had purchased an alabaster box of ointment of spike-nerd, very costly, with which to anoint his body. But now many were declaring that he was about to be crowned king. Her grief was turned to joy, and she was eager to be first in honouring her lord. Breaking her box of ointment, she poured its contents upon the head and feet of Jesus. Then, as she knelt weeping, moistening them with her tears, she wiped his feet with her long-flowing hair. She had sought to avoid observation, and her movements might have passed unnoticed, but the ointment filled the room with its fragrance, and published her act to all present. Jesus looked upon this act with great displeasure. Instead of waiting to hear what Christ would say of the matter, he began to whisper his complaints to those near him, throwing a reproach upon Christ for suffering such waste. Craftily he made suggestions that would be likely to cause disaffection. Judas was treasurer for the disciples, and from their little store he had secretly drawn for his own use, thus narrowing down their resources to a meager pittance. He was eager to put into the bag all that he could obtain. The treasure in the bag was often drawn upon, to relieve the poor, and when something that Judas did not think essential was bought, he would say, Why is this waste? Why was not the cost of this put into the bag that I carry for the poor? Now the act of Mary was in such marked contrast to his selfishness that he was put to shame, and according to his custom, he sought to assign a worthy modi for his objection to her gift. According to the disciples he asked, Why was not this ointment sold for three hundred pints and given to the poor? This he said, not that he cared for the poor, but because he was a thief and had the bag and bear what was put therein. Judas had no heart for the poor. Had Mary's ointment been sold and the proceeds fallen into his possession, the poor would have received no benefit. Judas had a high opinion of his own executive ability. As a financier he thought himself greatly superior to his fellow disciples, and he had led them to regard him in the same light. He had gained their confidence, and had a strong influence over them. His profess sympathy for the poor deceived them, and his artful insinuation caused them to look distrustfully upon Mary's devotion. The murmur passed round the table. To what purpose is this waste? For this ointment might have been sold for much and given to the poor. Mary heard the words of criticism. Her heart trembled within her. She feared that her sister would reproach her for extravagance. The master, too, might think her improvident. Without apology or excuse she was about to shrink away, when the voice of her lord was heard. Let her alone. Why trouble ye her? He saw that she was embarrassed and distressed. He knew that in this act of service she had expressed her gratitude for the forgiveness of her sins, and he brought relief to her mind. Lifting his voice above the murmur of criticism he said, Sheeth wrought a good work on me. For ye have the poor with you always, and whensoever ye will you may do them good. But me ye have not always. Sheeth done what she could. She has come beforehand to anoint my body to the burying. The fragrant gift which Mary had thought to lavish upon the dead body of the Saviour, she poured upon his living form. At the burial its sweetness could only have pervaded the tomb. Now it gladdened his heart with the assurance of her faith and love. Joseph of Arimathea and Nicodemus offered not their gift of love to Jesus in his life. With bitter tears they brought their costly spices for his cold, unconscious form. The women who bore spices to the tomb found their errand in vain, for he had risen. But Mary, pouring out her love upon the Saviour while he was conscious of her devotion, was anointing him for the burial, and as he went down into the darkness of his great trial he carried with him the memory of that deed, an earnest of the love that would be his from his redeemed ones forever. Many there are who bring their precious gifts for the dead. As they stand about the cold, silent form, words of love are freely spoken. Tenderness, appreciation, devotion, all are lavished upon one who sees not, nor hears. Had these words been spoken when the weary spirit needed them so much, when the ear could hear and the heart could feel, how precious would have been their fragrance. Mary knew not the full significance of her deed of love. She could not answer her accusers. She could not explain why she had chosen that occasion for anointing Jesus. The Holy Spirit had planned for her, and she had obeyed his promptings. Inspiration stoopes to give no reason. An unseen presence. It speaks to mind and soul, and moves the heart to action. It is its own justification. Christ told Mary the meaning of her act, and in this he gave her more than he had received. In that she hath poured this ointment on my body, he said. She did it for my burial. As the alabaster box was broken, and filled the whole house with its fragrance, so Christ was to die. His body was to be broken, but he was to rise from the tomb, and the fragrance of his life was to fill the earth. Christ hath loved us, and hath given himself for us an offering, and a sacrifice to God for a sweet smelling savor. Ephesians 5, too. Verily I say unto you, Christ declared, whosoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. Looking into the future, the Saviour spoke with certainty concerning his gospel. It was to be preached throughout the world, and as far as the gospel extended Mary's gift would shed its fragrance, and hearts would be blessed through her unsteadied act. Kingdoms would rise and fall, the names of monarchs and conquerors would be forgotten, but this woman's deed would be immortalized upon the pages of sacred history, until time should be no more that broken alabaster box would tell the story of the abundant love of God for a fallen race. Mary's act was in marked contrast with that which Judas was about to do. What a sharp lesson Christ might have given him who had dropped the seed of criticism and evil thinking into the minds of the disciples. How justly the accuser might have been accused. He who reads the modes of every heart and understands every action might have opened before those at the feast dark chapters in the experience of Judas, the hollow pretence on which a trader based his words might have been laid bare, for instead of sympathizing with the poor he was robbing them of the money intended for their relief. One might have been excited against him for his oppression of the widow, the orphan and the hireling, but had Christ unmasked Judas this would have been urged as a reason for the betrayal, and though charged with being a thief, Judas would have gained sympathy, even among the disciples. The Saviour reproached him not, and thus avoided giving him an excuse for his treachery. But the look which Jesus cast upon Judas convinced him that the Saviour penetrated his hypocrisy and read his base contemptible character, and in commending Mary's action, which had been so severely condemned, Christ had rebuked Judas. Prior to this the Saviour had never given him a direct rebuke. Now there were proof wrinkled in his heart he determined to be revenged. From the supper he went directly to the palace of the High Priest, where he found the council assembled, and he offered to betray Jesus into their hands. The priests were greatly rejoiced. These leaders of Israel had been given the privilege of receiving Christ as their Saviour, without money and without price. But they refused the precious gift offered them in the most tender spirit of constraining love. They refused to accept that salvation which is of more value than gold, and bought their lord for thirty pieces of silver. Judas had indulged avarice until it overpowered every good trait of his character. He grudged the offering made to Jesus. His heart burned with envy that the Saviour should be the recipient of a gift suitable for the monarchs of the earth, for a sum far less than the box of ointment cost. He betrayed his lord. The disciples were not like Judas. They loved the Saviour, but they did not rightly appreciate his exalted character. Had they realized what he had done for them, they would have felt that nothing bestowed upon him was wasted. The wise men from the East, who know so little of Jesus, had shown a truer appreciation of the honour to him. They brought precious gifts to the Saviour, and bowed an homage before him when he was but a babe, and cradled in a manger. Christ values acts of heartfelt courtesy. When anyone did him a favour, with heavenly politeness he blessed the actor. He did not refuse a simplest flower plucked by the hand of a child, and offered to him in love. He accepted the offerings of children, and blessed the givers in scribing their names in the Book of Life. In the scriptures, Mary's anointing of Jesus is mentioned as distinguishing her from the other Mary's. Acts of love and reverence for Jesus are in evidence of faith in him as the Son of God, and the Holy Spirit mentions, as evidences of woman's loyalty to Christ, if she have washed the saint's feet, if she have relieved the afflicted, if she have diligently followed every good work. 1 Timothy 5.10 Christ delighted in the earnest desire of Mary to do the will of her Lord. He accepted the wealth of pure affection, which his disciples did not, would not understand. The desire that Mary had to do this service for her Lord was of more value to Christ than all the precious ointment in the world, because it expressed her appreciation of the world's redeemer. It was the love of Christ that constrained her. The matchless excellence of the character of Christ filled her soul. That ointment was a symbol of the heart of the giver. It was the outward demonstration of a love fed by heavenly streams until it overflowed. The work of Mary was just the lesson the disciples needed to show them that the expression of their love for him would be pleasing to Christ. He had been everything to them, and they did not realize that soon they would be deprived of his presence, that soon they could offer him no token of their gratitude for his great love. The loneliness of Christ, separated from the heavenly courts, living the life of humanity, was never understood or appreciated by the disciples as it should have been. He was often grieved because his disciples did not give him that which he should have received from them. He knew that if they were under the influence of the heavenly angels that accompanied him, they too would think no offering of sufficient value to declare the heart's spiritual affection. Their after-knowledge gave them a true sense of the many things they might have done for Jesus expressive of the love and gratitude of their hearts while they were near him. When Jesus was no longer with them, and they felt indeed as sheep without a shepherd, they began to see how they might have shown him attentions that would have brought gladness to his heart. They no longer cast blame upon Mary, but upon themselves. Oh, if they could have taken back their censuring, they're presenting the poor as more worthy of the gift than was Christ. They felt the reproof keenly as they took from the cross the bruised body of their Lord. The same want is evident in our world today, but few appreciate all that Christ is to them. If they did, the great love of Mary would be expressed, the anointing would be freely bestowed, the expensive ointment would not be called a waste, nothing would be thought too costly to give for Christ, no self-denial or self-sacrifice too great to be endured for his sake. The word spoken in indignation. To what purpose is this waste? Brought vividly before Christ the greatest sacrifice ever made. The gift of himself as the propitiation for a lost world. The Lord would be so bountiful to his human family that it could not be said of him that he could do more. In the gift of Jesus, God gave all heaven. From a human point of view, such a sacrifice was a wanton waste. To human reasoning the whole plan of salvation is a waste of mercies and resources. Self-denial and whole-hearted sacrifice meet us everywhere. Well may the heavenly host look with amazement upon the human family who refuse to be uplifted and enriched with the boundless love expressed in Christ. Well may they exclaim, Why this great waste? But the atonement for a lost world was to be full, abundant, and complete. Christ's offering was exceedingly abundant to reach every soul that God had created. It could not be restricted, so as not to exceed the number who would accept the great gift. All men are not saved. Yet the plan of redemption is not a waste, because it does not accomplish all that its liberality is provided for. There must be enough, and to spare. Simon the host had been influenced by the criticism of Judas upon Mary's gift, and he was surprised at the conduct of Jesus. His fair say at pride was offended. He knew that many of his guests were looking upon Christ with distrust and displeasure. Simon said in his heart, This man, if he were a prophet, would have known who and what manner of woman this is at touch with him, for she is a sinner. By curing Simon of leprosy Christ had saved him from a living death. But now Simon questioned whether the Saviour were a prophet, because Christ allowed this woman to approach him, because he did not indignantly spurn her as one whose sins were too great to be forgiven, because he did not show that he realized she had fallen. Simon was tempted to think that he was not a prophet. Jesus knows nothing of this woman who is so free in her demonstrations, he thought, or he would not allow her to touch him. But it was Simon's ignorance of God and of Christ that let him to think as he did. He did not realize that God's Son must act in God's way, with compassion, tenderness, and mercy. Simon's way was to take no notice of Mary's penitent service. Her act of kissing Christ's feet and anointing them with ointment was exasperating to his hard-heartedness. He thought that if Christ were a prophet, he would recognize sinners and rebuke them. To this unspoken thought the Saviour answered, Simon, I have somewhat to say unto thee. There was a certain creditor which had two debtors, the one owed five hundred pence, and the other fifty, and when they had nothing to pay, he frankly forgave them both. Tell me, therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most? And he said unto him, Thou hast rightly judged. As did Nathan with David, Christ concealed his home thrust under the veil of a parable. He threw upon his host the burden of pronouncing sentence upon himself. Simon had led into sin the woman he now despised. She had been deeply wronged by him. By the two debtors of the parable, Simon and the woman were represented. Jesus did not design to teach that different degrees of obligations should be felt by the two persons, for each owed a debt of gratitude that never could be repaid. But Simon felt himself more righteous than Mary, and Jesus desired him to see how great his guilt really was. He would show him that his sin was greater than hers, as much greater as a debt of five hundred pence, exceeds a debt of fifty pence. Simon now began to see himself in a new light. He saw how Mary was regarded by one who was more than a prophet. He saw that with keen prophetic eye Christ read her heart of love and devotion. Shame seized upon him, and he realized that he was in the presence of one superior to himself. I entered into thine house, Christ continued. Thou gave us me no water for my feet, but with tears of repentance prompted by love Mary hath washed my feet and wiped them with the hair of her head. Thou gave us me no kiss, but this woman, whom you despise, since the time I came in, hath not ceased to kiss my feet. Christ recounted the opportunities Simon had had to show his love for his Lord, and his appreciation of what had been done for him. Plainly, yet with delicate politeness, the Saviour assured his disciples that his heart is grieved when his children neglect to show their gratitude to him by words and deeds of love. The heart-searcher read the motive that led to Mary's action, and he saw also the spirit that prompted Simon's words. Seeest thou this woman, he said to him, she is a sinner. I say unto thee, her sins which are many are forgiven, for she loved much, but to whom little is forgiven the same loveth little. Simon's coldness and neglect toward the Saviour showed how little he appreciated the mercy he had received. He had thought he honored Jesus by inviting him to his house, but he now saw himself as he really was. While he thought himself reading his guest, his guest had been reading him. He saw how true Christ's judgment of him was. His religion had been a robe of Phariseeism. He had despised the compassion of Jesus. He had not recognized him as the representative of God. While Mary was a sinner pardoned, he was a sinner unpardoned. The rigid rule of justice he had desired to enforce against her, condemned him. Simon was touched by the kindness of Jesus, and not openly rebuking him before the guests. He had not been treated as he desired Mary to be treated. He saw that Jesus did not wish to expose his guilt to others, but sought by a true statement of the case to convince his mind, and by pitying kindness to subdue his heart. And enunciation would have hardened Simon against repentance, but patient admonition convinced him of his error. He saw the magnitude of the debt which he owed his Lord. His pride was humbled. He repented, and the proud Pharisee became a lowly, self-sacrificing disciple. Mary had been looked upon as a great sinner, but Christ knew the circumstances that had shaped her life. He might have extinguished every spark of hope in her soul, but he did not. It was he who had lifted her from despair and ruin. Seven times she had heard his rebuke of the demons that controlled her heart and mind. She had heard his strong cries to the Father and her behalf. She knew how offensive his sin to his unsullied purity, and in his strength she had overcome. When the human eyes her case appeared hopeless, Christ saw on Mary capabilities for good. He saw the better traits of her character. The plan of redemption has invested humanity with great possibilities, and in Mary these possibilities were to be realized. Through his grace she became a partaker of the divine nature. The one who had fallen, and whose mind had been a habitation of demons, was brought very near to the Saviour in fellowship and ministry. It was Mary who set at his feet and learned of him. It was Mary who poured upon his head the precious anointing oil and bathed his feet with her tears. Mary stood beside the cross and followed him to the sepulcher. Mary was first at the tomb after his resurrection. It was Mary who first proclaimed a risen Saviour. Jesus knows the circumstances of every soul. You may say, I am sinful, very sinful. You may be, but the worse you are, the more you need Jesus. He turns no weeping contrite one away. He does not tell to any awe that he might reveal, but he bids every trembling soul take courage. Freely will he pardon all who come to him for forgiveness and restoration. Christ might commission the angels of heaven to pour out the vials of his wrath on our world, to destroy those who are filled with hatred of God. He might wipe this dark spot from his universe, but he does not do this. He is today standing at the altar of incense, presenting before God the prayers of those who desire his help. The souls that turned to him for refuge, Jesus lifts above the accusing and the strife of tongues. No man or evil angel can impeach these souls. Christ unites them to his own divine human nature. They stand beside the great sin-bearer, in the light proceeding from the throne of God. Who shall lay anything to the charge of God's elect? It is God that justifies. Who is he that condemneth? It is Christ that died. Yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8, 33, 34. End of chapter 62. Read by Donald Hines in Alvarado, Texas.