Chapter 15 of The Desire of Ages by Ellen G. White This LibriVox recording is in the public domain. At the Marriage Feast Jesus did not begin his ministry by some great work before the Sanhedrin at Jerusalem. At a household gathering in a little Galilean village, his power was put forth to add to the joy of a wedding-feast. Thus he showed his sympathy with men and his desire to minister to their happiness. In the wilderness of temptation he himself had drunk the cup of woe. He came forth to give to men the cup of blessing, by his benediction to hollow the relations of human life. From the Jordan Jesus had returned to Galilee. There was to be a marriage at Cana, a little town not far from Nazareth. The parties were relatives of Joseph and Mary, and Jesus, knowing of this family gathering, went to Cana, and with his disciples was invited to the feast. Then he met his mother, from whom he had for some time been separated. Mary had heard of the manifestation at the Jordan, at his baptism. The tidings had been carried to Nazareth, and had brought to her mind afresh the scenes that for so many years had been hidden in her heart. In common with all Israel, Mary was deeply stirred by the mission of John the Baptist. Well she remembered the prophecy given at his birth. Now his connection with Jesus kindled her hopes anew. But tidings had reached her also of the mysterious departure of Jesus to the wilderness, and she was oppressed with trouble for boatings. From the day when she heard the angel's announcement in the home at Nazareth, Mary had treasured every evidence that Jesus was the Messiah. His sweet, unselfish life assured her that he could be no other than the scent of God. Yet there came to her also doubts and disappointments, and she had longed for the time when his glory should be revealed. Beth had separated her from Joseph, who had shared her knowledge of the mystery of the birth of Jesus. Now there was no one to whom she could confide her hopes and fears. The past two months had been very sorrowful. She had been parted from Jesus, in whose sympathy she found comfort. She pondered upon the words of Simeon, a sword shall pierce through thine own soul also. Luke 2.35 She recalled the three days of agony when she thought Jesus lost to her forever, and with an anxious heart she awaited his return. At the marriage-fee she meets him, the same tender, dutiful son, yet he is not the same. His countenance has changed. It bears the traces of his conflict in the wilderness, and a new expression of dignity and power gives evidence of his heavenly mission. With him is a group of young men whose eyes follow him with reverence, and who call him Master. These companions recount to Mary what they have seen and heard at the baptism and elsewhere. They conclude by declaring, We have found him, of whom Moses in the law and the prophets did right. John 1.45 As the guests assemble, many seem to be preoccupied with some topic of absorbing interest. A suppressed excitement pervades the company. Little groups converse together in eager but quiet tones, and wondering glances are turned upon the son of Mary. As Mary had heard the disciples' testimony in regard to Jesus, she had been gladdened with the assurance that her long cherished hopes were not in vain. Yet she would have been more than human if there had not mingled with this holy joy a trace of the fawn mother's natural pride. As she saw the many glances bent upon Jesus, she longed to have improved the company that he was really the honoured of God. She hoped there might be opportunity for him to work a miracle before them. It was the custom of the times for marriage festivities to continue several days. On this occasion, before the feast ended, it was found that the supply of wine had failed. This discovery caused much perplexity and regret. It was unusual to dispense with wine on festive occasions, and its absence would seem to indicate a want of hospitality. As a relative of the parties, Mary had assisted in the arrangements for the feast, and she now spoke to Jesus, saying, They have no wine. These words were a suggestion that he might supply their need. But Jesus answered, Woman, what have I to do with thee? Mine hour is not yet come. This answer, abrupt as it seems to us, expressed no coldness or discurtycy. The Saviour's form of address to his mother was in accordance with Oriental custom. It was used towards persons to whom it was desired to show respect. The act of Christ's earthly life was in harmony with the precept he himself had given. Honor thy father and thy mother. Exodus 2012. On the cross, in his last act of tenderness toward his mother, Jesus again addressed her in the same way, as he committed her to the care of his best-loved disciples, both at the marriage-feast and upon the cross, the love expressed in tone and look and manner interpreted his words. At his visit to the temple and his boyhood, as the mystery of his life-work opened before him, Christ had said to Mary, Wish ye not that I must be about my father's business? Luke 2.49.  Everything was held in abeyance to his work, the great work of redemption which he had come into the world to accomplish. Now he repeated the lesson. There was danger that Mary would regard her relationship to Jesus as giving her a special claim upon him, and the right, in some degree, to direct him in his mission. For thirty years he had been to her a loving and obedient son, and his love was unchanged, but he must now go about his father's work. As son of the most high and saviour of the world, no earthly ties must hold him from his mission or influence his conduct. He must stand free to do the will of God. This lesson is also for us. The claims of God are paramount, even to the ties of human relationship. No earthly attraction should turn our feet from the path in which he bids us walk. The only hope of redemption for our fallen race is in Christ. Mary could find salvation only through the Lamb of God. In herself she possessed no merit. Her connection with Jesus placed her in no different spiritual relationship to him from that of any other human soul. This is indicated in the Saviour's words. He makes clear the distinction between his relation to her as a son of man and as a son of God. The tie of kinship between them in no way placed her on an inequality with him. The words, mine hours not yet come, point to the fact that every act of Christ's life on earth was in fulfilment of the plan that had existed from the days of eternity. Before he came to earth the plan lay out before him, perfect in all its details, but as he walked among men he was guided, step by step, by the Father's will. He did not hesitate to act at the appointed time. With the same submission he waited until the time had come. In saying to Mary that his hour had not yet come, Jesus was replying to her unspoken thought to the expectations she cherished in common with her people. She hoped that he would reveal himself as the Messiah and take the throne of Israel. But the time had not come. Not as a king, but as a man of sorrows and acquainted with grief had Jesus accepted the lot of humanity. But though Mary had not a right conception of Christ's mission, she trusted him implicitly. To this faith Jesus responded. It was to honour Mary's trust and to strengthen the faith of his disciples that the first miracle was performed. The disciples were to encounter many and great temptations to unbelief. To them the prophecies had made it clear beyond all controversy that Jesus was the Messiah. They looked for the religious leaders to receive him with confidence even greater than their own. They declared among the people the wonderful works of Christ and their own confidence in his mission. But they were amazed and bitterly disappointed by the unbelief, the deep-seated prejudice, and the enmity to Jesus, displayed by the priest and rabbis. The Saviour's early miracles strengthened the disciples to stand against this opposition. In no wise disconcerted by the words of Jesus, Mary said to those serving at the table, Whatsoever he saith unto you, do it. Thus she did what she could to prepare the way for the work of Christ. Beside the doorway stood six large stone water-jars, and Jesus bade the servants fill these with water. It was done. Then as the wine was wanted for immediate use he said, Draw out now, and bear unto the governor of the feast. Instead of the water with which the vessels had been filled, there flowed forth wine. Neither the ruler of the feast nor the guest generally were aware that the supply of wine had failed. Upon tasting that which the servants brought, the ruler found it superior to any he had ever before drunk, and very different from that served at the beginning of the feast. Turning to the bridegroom he said, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now. As men set forth the best wine first, then afterward that which is worse, so does the world with its gifts. That which it offers may please the eye and fascinate the senses, but it proves to be unsatisfying. The wine turns to bitterness, the gaiety to gloom. That which was begun with songs and mirth ends in weariness and disgust. But the gifts of Jesus are ever fresh and new. The feast that he provides for the soul never fails to give satisfaction and joy. Each new gift increases the capacity of the receiver to appreciate and enjoy the blessings of the Lord. He gives grace for grace. There can be no failure of supply. If you abide in him, the fact that you receive a rich gift today ensures a reception of a richer gift tomorrow. The words of Jesus to Nathaniel express the law of God's dealing with the children of faith. With every fresh revelation of his love he declares to the receptive heart. Believe us, thou? Thou shalt see greater things than these. John 1.50 The gift of Christ to the marriage feast was assembled. The water represented baptism into his death. The wine, the shedding of his blood for the sins of the world. The water to fill the jars was brought by human hands, but the word of Christ alone could impart to it the life-giving virtue. So with the rites which point to the Savior's death, it is only by the power of Christ working through faith that they have efficacy to nourish the soul. The word of Christ supplied ample provision for the feast. So abundant is the provision of his grace to blot out the iniquities of men and to renew and sustain the soul. At the first feast he attended with his disciples, Jesus gave them the cup that symbolized his work for their salvation. At the last supper he gave it again in the institution of that sacred rite by which his death was to be shown forth till he come. 1 Corinthians 11.26 And the sorrow of the disciples at parting from their Lord was comforted with the promise of reunion as he said, I will not drink his fourth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom. Matthew 26.29 The wine which Christ provided for the feast, and that which he gave to the disciples as a symbol of his own blood, was the pure juice of the grape. To this the prophet Isaiah refers when he speaks of the new wine in the cluster and says, destroy it not, for a blessing is in it. Isaiah 65.8 It was Christ in the Old Testament gave the warning to Israel, wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise. Proverbs 21. And he himself provided no such beverage, Satan tempts men to indulgence that will be cloud reason and benumb the spiritual perceptions, but Christ teaches us to bring the lower nature into subjection. His whole life was an example of self-denial. In order to break the power of appetite, he suffered in our behalf the severest test that humanity could endure. It was Christ who directed that John the Baptist should drink neither wine nor strong drink. It was he who enjoined similar abstinence upon the wife of Benoa, and he pronounced a curse upon the man who should put the bottle to his neighbor's lips. Christ did not contradict his own teaching. The unfermented wine which he provided for the wedding guest was a wholesome and refreshing drink. Its effect was to bring the taste into harmony with a helpful appetite. As the guest at the feast remarked upon the quality of the wine, inquiries were made that drew from the servants an account of the miracle. The company were for a time too much amazed to think of him who had performed the wonderful work. When at length they looked for him, it was found that he had withdrawn so quietly as to be unnoticed even by his disciples. The attention of the company was now turned to the disciples. For the first time they had the opportunity of acknowledging their faith in Jesus. They told what they had seen and heard at the Jordan, and there was kindled in many hearts the hope that God had raised up a deliverer for his people. The news of the miracle spread through all that region and was carried to Jerusalem. With new interest the priests and elders searched the prophecies pointing to Christ's coming. There was eager desire to learn the mission of this new teacher, who appeared among the people in so unassuming a manner. The ministry of Christ was in marked contrast to that of the Jewish elders. Their regard for tradition and formalism had destroyed all real freedom of thought or action. They lived in continual dread of defilement. To avoid contact with the unclean they kept aloof, not only from the Gentiles, but from the majority of their own people, seeking neither to benefit them nor to win their friendship. By dwelling constantly on these matters they had dwarfed their minds and narrowed the orbit of their lives. Their example encouraged egotism and intolerance among all classes of people. Jesus began the work of Reformation by coming into close sympathy with humanity. While he showed the greatest reverence for the law of God, he rebuked the pretentious piety of the Pharisees and tried to free the people from the senseless rules that bound them. He was seeking to break down the barriers which separated the different classes of society that he might bring men together as children of one family. His attendance at the marriage-feast was designed to be a step towards affecting this. God had directed John the Baptist to dwell on the wilderness that he might be shielded from the influence of the priests and rabbis and be prepared for a special mission. But the austerity and isolation of his life were not an example for the people. John himself had not directed his hearers to forsake their former duties. He bade them give evidence of their repentance by faithfulness to God in the place where he had called them. Jesus reproved self-indulgence in all its forms. Yet he was social in his nature. He accepted the hospitality of all classes, visiting the homes of the rich and the poor, the learned and the ignorant, and seeking to elevate their thoughts from questions of commonplace life to those things that are spiritual and eternal. He gave no license to dissipation and no shadow of worldly levity marred his conduct. Yet he found pleasure in scenes of innocent happiness and by his presence sanctioned the social gathering. A Jewish marriage was an impressive occasion, and its joy was not displeasing to the Son of Man. By attending this feast, Jesus honored marriage as a divine institution. In both the Old and the New Testament the marriage relation is employed to represent the tender and sacred union that exists between Christ and his people. To the mind of Jesus the gladness of the wedding festivities pointed forward to the rejoicing of that day when he shall bring home his bride to the Father's house, and the redeemed with the Redeemer shall sit down to the marriage supper of the Lamb. He says, as the bridegroom rejoices over the bride, so shall thy God rejoice over thee. Thou shalt no more be termed forsaken, but thou shalt be called my delight, for the Lord delighteth in thee. He will rejoice over thee with joy. He will rest in his love. He will joy over thee with singing. Isaiah 62, 5 and 4, Margin, Zephaniah 3, 17. When the vision of heavenly things was granted to John the Apostle, he wrote, I heard, as it were, the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thundering, saying, Alleluia, for the Lord God amnipotent reigneth, let us be glad and rejoice, and give honour to him, for the marriage of the Lamb has come, and his wife hath made herself ready, blessed are they which are called unto the marriage supper of the Lamb. Revelation 19, 6, 7, 9 Jesus saw on every soul one to whom must be given the call to his kingdom. He reached the hearts of the people by going among them as one who desired their good. He sought them in the public streets, in private houses, on the boats, in the synagogue, by the shores of the lake, and at the marriage feast. He met them at their daily vocations, and manifested an interest in their secular affairs. He carried his instruction into the household, bringing families in their own homes under the influence of his divine presence. His strong personal sympathy helped to win hearts. He often repaired to the mountains for solitary prayer, but this was a preparation for his labour among men in active life. From these seasons he came forth to relieve the sick, to instruct the ignorant, and to break the chains from the captives of Satan. It was by personal contact and association that Jesus trained his disciples. Sometimes he taught them, sitting among them on the mountainside, sometimes beside the sea, or walking with them, by the way. He revealed the mysteries of the kingdom of God. He did not sermonize as men do today. Wherever hearts were open to receive the divine message, he unfolded the truths of the way of salvation. He did not command his disciples to do this or that, but said, Follow me. On his journeys through country and cities he took them with him, that they might see how he taught the people. He linked their interests with his, and they united with him in the work. The example of Christ in linking himself with the interest of humanity should be followed by all who preach his word, and by all who have received the gospel of his grace. We are not to renounce social communion. We should not seclude ourselves from others. In order to reach all classes we must meet them where they are. They will seldom seek us of their own accord. Not alone from the pulpit are the hearts of men touched by divine truth. There is another field of labour. Humbler it may be, but fully is promising. It is found in the home of the lowly and in the mansion of the great, at the hospitable board, and in gatherings for the innocent social enjoyment. As disciples of Christ we shall not mingle with the world from a mere love of pleasure to unite with them in folly. Such associations can result only in harm. We should never give sanction to sin by our words or our deeds, our silence or our presence. Wherever we go we are to carry Jesus with us, and to reveal to others the preciousness of our Saviour. But those who try to preserve their religion by hiding it within stone walls lose precious opportunities of doing good. Through the social relations Christianity comes in contact with the world. Everyone who has received the divine illumination is to brighten the pathway of those who know not the light of life. We should all become witnesses for Jesus. Social power, sanctified by the grace of Christ, must be improved in winning souls to the Saviour. Let the world see that we are not selfishly absorbed in our own interest, but that we desire others to share our blessings and privileges. Let them see that our religion does not make us unsympathetic or exacting. Let all who profess to have found Christ minister as he did for the benefit of men. We should never give to the world the false impression that Christians are gloomy, unhappy people. If our eyes are fixed on Jesus we shall see a compassionate Redeemer and shall catch light from his countenance. Wherever his spirit reigns their peace abides, and there will be joy also, for there is a calm, holy trust in God. Christ is pleased with his followers when they show that, though human, they are partakers of the divine nature. They are not statues, but living men and women. Their hearts, refreshed by the do's of divine grace, open and expand to the sun of righteousness. The light that shines upon them, they reflect upon others in work that are luminous with the love of Christ. End of Chapter 15, recording by Donald Hines, Alvaro, Texas. Chapter 16 of The Desire of Ages by Ellen G. White. In his temple. After this he went down to Capernaum. He and his mother and his brethren and his disciples. And they continued there not many days. And the Jews' Passover was at hand, and Jesus went up to Jerusalem. In this journey Jesus joined one of the large companies that were making their way to the capital. He had not yet publicly announced his mission, and he mingled unnoticed with a throng. Upon these occasions the coming of the Messiah, to which such prominence had been given by the ministry of John, was often the theme of conversation. The hope of national greatness was dwelt upon with kindling enthusiasm. Jesus knew that this hope was to be disappointed, for it was founded on a misinterpretation of the scriptures. With deep earnestness he explained the prophecies, and tried to arouse the people to a closer study of God's word. The Jewish leaders had instructed the people that at Jerusalem they were to be taught to worship God. Here during the Passover week large numbers assembled, coming from all parts of Palestine and even from distant lands, the temple courts were filled with a promiscuous throng many were unable to bring with them the sacrifices that were to be offered up as typifying the one great sacrifice. For the convenience of these animals were bought and sold in the outer core of the temple. Here all classes of people assembled to purchase their offerings. Here all foreign money was exchanged for the coin of the sanctuary. Every Jew was required to pay yearly a half shekel as a ransom for his soul, and the money thus collected was used for the support of the temple, Exodus 30, 12 to 16. Besides this large sums were brought as free will offerings to be deposited in the temple treasury, and it was required that all foreign coins should be changed for a coin called the temple shekel which was accepted for the service of the sanctuary. The money-changing gave opportunity for fraud and extortion, and it had grown into a disgraceful traffic which was a source of revenue to the priests. The dealers demanded exorbitant prices for the animals sold, and they shared their profits with the priests and rulers who thus enriched themselves at the expense of the people. The worshippers had been taught to believe that if they did not offer sacrifice the blessings of God would not rest on their children or their lands. Thus a high price for the animals could be secured, for after coming so far the people would not return to their homes without performing the act of devotion for which they had come. A great number of sacrifices were offered at the time of the Passover, and the sales at the temple were very large. The consequent confusion indicated a noisy cattle market rather than the sacred temple of God. There could be heard sharp bargaining, the lowing of cattle, the bleeding of sheep, the cooing of doves, mingled with the chinking of coin and angry disputation. So great was the confusion that the worshippers were disturbed, and the words addressed to the most high were drowned in the uproar that invaded the temple. The Jews were exceedingly proud of their piety. They rejoiced over their temple, and regarded a word spoken in its disfavor as blasphemy. They were very rigorous in the performance of ceremonies connected with it, but the love of money had overruled their scruples. They were scarcely aware how far they had wandered from the original purpose of the service instituted by God himself. When the Lord descended upon Mount Sinai, the place was consecrated by His presence. Moses was commanded to put bounds around the mount and sanctify it, and the word of the Lord was heard in warning. Take heed to yourselves that ye go not up into the mount, or touch the border of it. Whosoever toucheth the mount shall be surely put to death. There shall not in hand touch it, but he shall surely be stoned, or shot through, whether it be beast or man, it shall not live. Thus was taught the lesson that wherever God manifests His presence, the place is holy. The precincts of God's temple should have been regarded as sacred, but in the strife for gain all this was lost sight of. The priests and rulers were called to be the representatives of God to the nation. They should have corrected the abuses of the temple court. They should have given to the people an example of integrity and compassion, instead of studying their own profit. They should have considered the situation and needs of the worshippers, and should have been ready to assist those who were not able to buy the required sacrifices. But this they did not do. Averus had hardened their hearts. There came to this feast those who were suffering, those who were in want and distress, the blind, the lame, the deaf were there. Some were brought on beds. Many came who were too poor to purchase the humblest offering for the Lord, too poor even to buy food with which to satisfy their own hunger. These were greatly distressed by the statements of the priests. The priests boasted of their priority. They claimed to be the guardians of the people, but they were without sympathy or compassion. The poor, the sick, the dying made their vain plea for favor. Their suffering awakened no pity in the hearts of the priests. As Jesus came into the temple he took in the whole scene. He saw the unfair transactions. He saw the distress of the poor, who thought that without shedding a blood there would be no forgiveness for their sins. He saw the outer court of his temple converted into a place of unholy traffic. The sacred enclosure had become one vast exchange. Christ saw that something must be done. Numerous ceremonies were enjoined upon the people without proper instruction as to their import. The worshippers offered their sacrifices without understanding that they were typical of the only perfect sacrifice. And among them, unrecognized and unhonored, stood the one symbolized by all their service. He had given directions in regard to the offerings. He understood their symbolical value, and he saw that they were now perverted and misunderstood. Spiritual worship was fast disappearing. No link bound the priests and rulers to their God. Christ's work was to establish an altogether different worship. With searching glance Christ takes in the scene before him as he stands upon the steps of the temple court. With prophetic eye he looks into futurity, and sees not only years, but centuries and ages. He sees how priests and rulers will turn the needy from their right and forbid that the gospel should be preached to the poor. He sees how the love of God will be concealed from sinners, and men will make merchandise of his grace. As he beholds a scene, indignation, authority, and power are expressed in his countenance. The attention of the people is attracted to him.  They cannot withdraw their gaze. They feel that this man reads their inmost thoughts, and discovers their hidden motes.  The confusion is hushed. The sound of traffic and bargaining is ceased. The silence becomes painful. A sense of awe overpowers the assembly. It is as if they were arraigned before the tribunal of God to answer for their deeds. Looking upon Christ, they behold divinity flashed through the garb of humanity. The majesty of heaven stands as the judge will stand at the last day, not now encircled with the glory that will then attend him, but with the same power to read the soul. His eye sweeps over the multitude, taking in every individual. His form seems to rise above them in commanding dignity, and a divine light illuminates his countenance. He speaks, and his clear ringing voice, the same that upon Mount Sinai proclaim the law that priests and rulers are transgressing, is heard echoing through the arches of the temple. Take these things hence! Make not my father's house, and house of merchandise! Slowly descending the steps, and raising the scourge of cords gathered upon entering the enclosure, he bids the bargaining company depart from the precincts of the temple. With a zeal and severity he has never before manifested. He overthrows the tables of the money-changers. The coin falls, ringing sharply upon the marble pavement. None presumed to question his authority. None dare stop to gather up their ill-gotten gains. Jesus does not smite them with the whip of cords, but in his hand that simple scourge seems terrible as a flaming sword. Officers of the temple, speculating priests, brokers and cattle traders with their sheep and oxen, rush from the place. With the one thought of escaping from the condemnation of his presence. A panic sweeps over the multitude, who feel the overshadowing of his divinity. Cries of terror escape from hundreds of blanched lips. Even the disciples tremble. They are awestruck by the words and manner of Jesus. So unlike his usual demeanor, they remember that it is written of him, the zeal of thine house hath eaten me up, Psalm 69.9. Even the tumultuous throng with their merchandise are far removed from the temple of the Lord. The courts are free from unholy traffic, and a deep silence and solemnity settles upon the scene of confusion. The presence of the Lord that of old sanctified the mount has now made sacred the temple reared in his honor. In the cleansing of the temple, Jesus was announcing his mission as the messiah, and entering upon his work. That temple, erected for the abode of the divine presence, was designed to be an object lesson for Israel and for the world. From the eternal ages it was God's purpose that every created being, from the bright and holy Seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the divine one. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again his temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the divine spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world's buyers and sellers, Jesus announced his mission to cleanse the heart from the defilement of sin, from the earthly desires, the selfish lust, the evil habits that corrupt the soul. The Lord whom ye seek shall suddenly come to his temple, even the messenger of the Covenant whom ye delight in. Behold, he shall come, said the Lord of Hosts. But who may abide the day of his coming, and who shall stand when he appeareth? For he is like a refiner's fire, and like fuller soap, and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver. Malachi 3.1-3. Know ye not the ear the temple of God, and the spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy, for the temple of God is holy, which temple ye are? 1 Corinthians 3.16-17. No man can, of himself, cast out the evil throng that have taken possession of the heart. Only Christ can cleanse a soul temple, but he will not force an entrance. He comes not into the heart as to the temple of old, but he says, Behold, I stand at the door and knock. If any man hear my voice and open the door, I will come into him, Revelation 3.20. He will come, not for one day merely, for he says, I will dwell in them, and walk in them, and they shall be my people. He will subdue our iniquities, and now will cast all their sins into the depths of the sea, 2 Corinthians 6.16, Micah 7.19. His presence will cleanse and sanctify the soul, so that it may be a holy temple unto the Lord, and an habitation of God through the Spirit, Ephesians 2.21.22. Overpowered with terror, the priests and rulers had fled from the temple court, and from the searching glance that read their hearts. In their flight they met others on their way to the temple, and bade them turn back, telling them what they had seen and heard. Christ looked upon the fleeing men with yearning pity for their fear and their ignorance of what constituted true worship. In this scene he saw symbolize the dispersion of the whole Jewish nation for their wickedness and impenitence. And why did the priests flee from the temple? Why did they not stand their ground? He who commanded them to go was a carpenter's son, a poor Galilean, without earthly rank or power. Why did they not resist him? Why did they leave the gain so ill-acquired, and flee at the command of one whose outward appearance was so humble? Christ spoke with the authority of a king, and in his appearance, and in the tones of his voice, there was that which they had no power to resist. At the word of command they realized, as they had never realized before, their true position as hypocrites and robbers. When divinity flashed through humanity, not only did they see indignation on Christ's countenance, they realized the import of his words. They felt as if before the throne of the eternal judge, with their sentence passed on them for time and for eternity. For a time they were convinced that Christ was a prophet, and many believed him to be the Messiah. The Holy Spirit flashed into their minds the utterances of the prophets concerning Christ. Would they yield to this conviction? Repent they would not. They knew that Christ's sympathy for the poor had been aroused. They knew that they had been guilty of extortion in their dealings with the people, because Christ discerned their thoughts. They hated him. His public rebuke was humiliating to their pride, and they were jealous of his growing influence with the people. They determined to challenge him as to the power by which he had driven them forth. And who gave him this power? Slowly and thoughtfully. But with hate in their hearts they returned to the temple.  When they fled, the poor remained behind, and those were now looking to Jesus, whose countenance expressed his love and sympathy. With tears in his eyes he said to the trembling ones around him, Fear not, I will deliver thee, and thou shalt glorify me, for this cause came I into the world. The people pressed into Christ's presence with urgent pitiful appeals. Master, bless me! His ear heard every cry.  All received attention. Everyone was healed of whatever disease he had.  The blind beheld the face of their restore. The hearts of the sufferers were made glad. As the priests and temple officials witnessed this great work, what a revelation to them were the sounds that fell upon their ears. The people were relating the story of the pain they had suffered, of all their disappointed hopes, of painful days and sleepless nights, when the last spark of hope seemed to be dead. Christ had healed them. The burden was so heavy, one said, but I have found a helper. He is the Christ of God, and I will devote my life to his service. Parents said to their children, He has saved your life. Lift up your voice and praise Him. The voices of children and youth, fathers and mothers, kids and spectators, blended in thanksgiving and praise, hope and gladness filled their hearts. Peace came to their minds. They were restored, soul and body, and they returned home proclaiming everywhere the matchless love of Jesus. At the crucifixion of Christ, those who had thus been healed did not join with the rabble throng in crying, Crucify him, crucify him. Their sympathies were with Jesus, for they had felt his great sympathy and wonderful power. They knew him to be their savior, for he had given them health of body and soul. They listened to the preaching of the apostles, and the entrance of God's word into their hearts gave them understanding. They became agents of God's mercy and instruments of his salvation. The crowd that had fled from the temple court after a time slowly drifted back. They had partially recovered from the panic that had seized them, but their faces expressed irresolution and timidity. They looked with amazement on the works of Jesus, and were convicted that in him the prophecies concerning the Messiah were fulfilled. The sin of the desecration of the temple rested, in a great degree, upon the priest. It was by their arrangement that the court had been turned into a marketplace. The people were comparatively innocent. They were impressed by the divine authority of Jesus, but with them the influence of the priest and rulers was paramount. They regarded Christ's mission as an innovation, and questioned his right to interfere with what was permitted by the authorities of the temple. They were offended because the traffic had been interrupted, and they stifled the convictions of the Holy Spirit. Above all others the priests and rulers should have seen in Jesus the anointed of the Lord, for in their hands were the sacred scrolls that described his mission, and they knew that the cleansing of the temple was a manifestation of more than human power. Such as they hated Jesus, they could not free themselves from the thought that he might be a prophet sent by God to restore the sanctity of the temple. With a deference born of this fear, they went to him with the inquiry. What sign showest thou unto us, seeing that thou doest these things? Jesus had shown them a sign. In flashing light into their hearts, and in doing before them the works which the Messiah was to do, he had given convincing evidence of his character. Now when they asked for a sign, he answered them by a parable, showing that he read their malice, and saw to what links it would lead them. Destroy this temple, he said, and in three days I will raise it up. In these words his meaning was twofold. He referred not only to the destruction of the Jewish temple in worship, but to his own death, the destruction of the temple of his body. This the Jews were already plotting, as the priest and rulers returned to the temple, they had proposed to kill Jesus, and thus rid themselves of the troubler. Yet when he set before them their purpose, they did not understand him. They took his words as applying only to the temple at Jerusalem, and with indignation exclaimed, forty and six years was this temple and building, and wilt thou reared up in three days? Now they felt that Jesus had justified their unbelief, and they were confirmed in their rejection of him. Jesus did not design that his word should be understood by the unbelieving Jews, nor even by his disciples at this time. He knew that they would be misconstrued by his enemies, and would be turned against him. At his trial they would be brought as an accusation, and on Calvary they would be flung at him as a taunt. But to explain them now would give his disciples a knowledge of his sufferings, and bring upon them sorrow which is yet they were not able to bear. But an explanation would prematurely disclose to the Jews the results of their prejudice and unbelief. Already they had entered upon a path which they would steadily pursue until he should be led as a lamb to the slaughter. It was for the sake of those who should believe on him that these words of Christ were spoken. He knew that they would be repeated, being spoken at the Passover. They would come to the ears of thousands, and be carried to all parts of the world. After he had risen from the dead their meaning would be made plain. To many they would be conclusive evidence of his divinity. Because of their spiritual darkness even the disciples of Jesus often failed of comprehending his lessons. But many of these lessons were made plain to them by subsequent events. When he walked no more with them his words were a stay to their hearts. As referring to the temple at Jerusalem the Saviour's words destroy this temple, and in three days I will raise it up. Had a deeper meaning than the hearers perceived. Christ was the foundation and life of the temple. Its services were typical of the sacrifice of the Son of God. The priesthood was established to represent the mediatorial character and work of Christ. The entire plan of sacrificial worship was a foreshadowing of the Saviour's death to redeem the world. There would be no efficacy in these offerings when the great event towards which they had pointed for ages was consummated. Since the whole ritual economy was symbolical of Christ it had no value apart from him. When the Jews sealed the rejection of Christ by delivering him to death they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected that with them were meaningless. At the offering of Cain they did not express faith in the Saviour.  When Christ was crucified the inner veil of the temple was rent and twain from top to bottom signifying that the great final sacrifice had been made and that the system of sacrificial offerings was forever at an end. In three days I will raise it up. In the Saviour's death the powers of darkness seemed to prevail and they exalted in their victory. But from the rent sepulcher of Joseph Jesus came forth a conqueror. Having spoiled principalities and powers he made a show of them openly triumphing over them. Cacologians 2.15 By virtue of his death and resurrection he became the minister of the true tabernacle which the Lord pitched and not man. Hebrews 8.2 Men reared the Jewish tabernacle. Men builded the Jewish temple, but the sanctuary above of which the earthly was a type was built by no human architect. Behold the man whose name is the branch. He shall build the temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shall be a priest upon his throne. <IP_ADDRESS> The sacrificial service that had pointed to Christ passed away, but the eyes of men were turned to the true sacrifice for the sins of the world. The earthly priesthood ceased, but we looked to Jesus, the minister of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel. The way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing, but Christ being come and high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, by his own blood he entered in once into the holy place, having obtained eternal redemption for us. <IP_ADDRESS>.8.12 Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 2.7.25 Though the ministration was to be removed from the earthly to the heavenly temple, though the sanctuary and our great high priest would be invisible to human sight, yet the disciples were to suffer no loss thereby. They would realize no break in their communion, and no diminution of power because of the Saviour's absence. While Jesus ministers in the sanctuary above, he is still by his spirit the minister of the church on earth. He is withdrawn from the eye of sins, but his parting promise is fulfilled. Lo, I am with you all way, even unto the end of the world." Matthew 28.20. While he delegates his power to inferior ministers, his energizing presence is still with his church. Seeing then that we have a great high priest, Jesus, the Son of God, let us hold fast our profession, for we have not an high priest which cannot be touched with the feelings of our infirmities, but was in all points tempted like as we are, yet without sin, let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need. Chapter 17 of the Desire of Ages by Ellen G. White This LibriVox recording is in the public domain. Nicodemus Nicodemus held a high position of trust in the Jewish nation. He was highly educated and possessed talents of no ordinary character, and he was an honored member of the National Council. With others he had been stirred by the teaching of Jesus. Though rich, learned, and honored, he had been strangely attracted by the humble Nazarene. The lessons that had fallen from the Saviour's lips had greatly impressed him, and he desired to learn more of these wonderful truths. Christ's exercise of authority in the cleansing of the temple had roused the determined hatred of the priests and rulers. They feared the power of this stranger. Such boldness on the part of an obscure Galilean was not to be tolerated. They were bent on putting an end to his work. But not all were agreed in this purpose. There were some that feared to oppose one who was so evidently moved upon by the Spirit of God. They remembered how prophets had been slain for rebuking the sins of the leaders in Israel. They knew that the bondage of the Jews to a heathen nation was the result of their stubbornness in rejecting reproofs from God. They feared that in plotting against Jesus the priests and rulers were following in the steps of their fathers and would bring fresh calamities upon the nation. Nicodemus shared these feelings. In a Council of the Sanhedrin, when the course to be pursued towards Jesus was considered, Nicodemus advised caution and moderation. He urged that if Jesus was really invested with authority from God, it would be perilous to reject his warnings. The priests dared not disregard this Council, and for the time they took no open measures against the Saviour. Once hearing Jesus, Nicodemus had anxiously steadied the prophecies relating to the Messiah, and the more he searched, the stronger was his conviction that this was the one who was to come. With many others in Israel, he had been greatly distressed by the profanation of the temple. He was a witness of the scene when Jesus drove out the buyers and the sellers. He beheld a wonderful manifestation of divine power. He saw the Saviour receiving the poor and healing the sick. He saw their looks of joy, and heard their words of praise, and he could not doubt that Jesus of Nazareth was a scent of God. He greatly desired an interview with Jesus, but shrank from seeking him openly. It would be too humiliating for a ruler of the Jews to acknowledge himself in sympathy with a teacher as yet so little known. And should his visit come to the knowledge of the Sanhedrin, it would draw upon him their scorn and denunciation. He resolved upon a secret interview, excusing this on the ground that, if he were to go openly, others might follow his example. Learning by special inquiry the Saviour's place of retirement in the Mount of Olives, he waited until the city was hushed and slumber, and then sought him. In the presence of Christ Nicodemus felt a strange timidity which he endeavored to conceal under an air of composure and dignity. Rabbi, he said, we know that thou art a teacher come from God. For no man can do these miracles at thou doest, except God be with him. By speaking of Christ's rare gifts as a teacher, and also of his wonderful power to perform miracles, he hoped to pave the way for his interview. His words were designed to express and to invite confidence, but they really expressed unbelief. He did not acknowledge Jesus to be the Messiah, but only a teacher sent from God. Instead of recognizing this salutation, Jesus bent his eyes upon the speaker as if reading his very soul. In his infinite wisdom he saw before him a seeker after truth. He knew the object of this visit, and with the desire to deepen the conviction already resting upon his listener's mind he came directly to the point, saying, solemnly, yet kindly, verily, verily I say unto thee, except a man be born from above. He cannot see the kingdom of God. John 3.3. Margin. Nicodemus had come to the Lord thinking to enter into a discussion with him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, it is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with me my authority or my mission. Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to one who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah's coming, yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service. And he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state. The figure of the new birth, which Jesus had used, was not wholly unfamiliar to Nicodemus. Converts from heathenism to the faith of Israel were often compared to children just born. Therefore he must have perceived that the words of Christ were not to be taken in a literal sense. But by virtue of his birth as an Israelite he regarded himself as sure of a place in the kingdom of God. He felt that he needed no change, hence his surprise at the Saviour's words. He was irritated by their close application to himself. The pride of the Pharisee was struggling against the honest desire of the seeker after truth. He wondered that Christ should speak to him as he did, not respecting his position as a ruler in Israel. Surprised out of his self-possession, he answered Christ in words full of irony. How can a man be born when he is old? Like many others, when cutting truth is brought home to the saints, he revealed the fact that the natural man receiveth not the things of the Spirit of God. There is in him nothing that responds to spiritual things, for spiritual things are spiritually discerned. But the Saviour did not meet argument with argument. Raising his hand with solemn, quiet dignity, he pressed the truth home with greater assurance. Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Seamus knew that Christ he referred to water baptism and the renewing of the heart by the Spirit of God. He was convinced that he was in the presence of the one whom John the Baptist had foretold. Jesus continued, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. By nature the heart is evil, and who can bring a clean thing out of an unclean? Not one. Job 14.4 No human invention can find a remedy for the sinning soul. But the carnal mind is enmity against God, for it is not subject to the law of God. Neither indeed can be. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. Romans 8.7. Matthew 15.19 The fountain of the heart must be purified before the streams can become pure. He who is trying to reach heaven by his own works and keeping the law is attempting an impossibility. There is no safety for one who is merely a legal religion, a form of godliness. The Christian's life is not a modification or improvement of the old, but a transformation of nature. There is a death to self and sin, and a new life altogether. This change can be brought about only by the effectual working of the Holy Spirit. Nicodemus was still perplexed, and Jesus used the wind to illustrate his meaning. The wind bloweth where it listeth, and thou hearest the sound thereof, but can't not tell whitseth cometh, and whither it goeth. So is every one that is born of the Spirit. The wind is heard among the branches of the trees, rustling the leaves and flowers, yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart, it can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion, but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon him, through reading the scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion, but it is a result of long wooing by the Spirit of God, a patient protracted process. While the wind itself is invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away. Evil deeds are renounced. Love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects a light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. And that power which no human eye can see creates a new being in the image of God. It is impossible for finite minds to comprehend the work of redemption.  The beginning of redemption we may know here through a personal experience. Its results reach through the eternal ages. While Jesus was speaking, some gleams of truth penetrated the ruler's mind. The softening, subduing influence of the Holy Spirit, impressed his heart. Yet he did not fully understand the Savior's words. He was not so much impressed by the necessity of the new birth as by the manner of its accomplishment. He said, wonderingly, How can these things be? Art thou a master of Israel and knowest not these things? Jesus asked, surely one entrusted with the religious instruction of the people should not be ignorant of truth so important. His words conveyed the lessons that instead of feeling irritated over the plain words of truth, Nicodemus should have had a very humble opinion of himself because of his spiritual ignorance. Yet Christ spoke with such solemn dignity, and both look and tone expressed such earnest love that Nicodemus was not offended as he realized his humiliating condition. But as Jesus explained that his mission on earth was to establish a spiritual instead of a temporal kingdom, his hearer was troubled. Seeing this, Jesus added, If I have told you earthly things, and you believe not, how shall you believe if I tell you of heavenly things? If Nicodemus could not receive Christ's teaching, illustrating the work of grace upon the heart, how could he comprehend the nature of his glorious heavenly kingdom, not discerning the nature of Christ's work on earth? He could not understand his work in heaven. The Jews whom Jesus had driven from the temple claimed to be children of Abraham, but they fled from the Savior's presence because they could not endure the glory of God which was manifested in him. Thus they gave evidence that they were not fitted by the grace of God to participate in the sacred services of the temple. They were zealous to maintain an appearance of holiness, but they neglected holiness of the heart. While they were sticklers for the letter of the law, they were constantly violating its spirit. Their great need was that very change which Christ had been explaining to Nicodemus, a new moral birth, a cleansing from sin, and a renewing of knowledge and holiness. There was no excuse for the blindness of Israel in regard to the work of regeneration. Under the inspiration of the Holy Spirit, Isaiah had written, We are all as an unclean thing, and all our righteousnesses are as filthy rags. David had prayed, created me a clean heart, O God, and renew a right spirit within me.  Isaiah 64-6, Psalm 51-10, Ezekiel 36, 26 and 27. Nicodemus had read these scriptures with a clouded mind, but he now began to comprehend their meaning. He saw that the most rigid obedience to the mere letter of the law as applied to the outward life could entitle no man to enter the kingdom of heaven. In the estimation of men, his life had been just and honorable, but in the presence of Christ he felt that his heart was unclean and his life unholy. Nicodemus was being drawn to Christ. As the Saviour explained to him concerning the new birth, he longed to have this change wrought in himself. By what means could it be accomplished? Jesus answered the unspoken question. As Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life. Here was the ground with which Nicodemus was familiar. The symbol of the uplifted serpent made plain to him the Saviour's mission. When the people of Israel were dying from the sting of the fiery serpents, God directed Moses to make a serpent of brass and place it on high in the midst of the congregation. Then the word was sounded throughout the encampment that all who would look upon the serpent should live. The people knew well that in itself the serpent had no power to help them. It was a symbol of Christ. As the image made in the likeness of destroying serpents was lifted up for their healing, so one made in the likeness of sinful flesh was to be their Redeemer. Romans 8.3 Many of the Israelites regarded the sacrificial service as having in itself virtue to set them free from sin. God desired to teach them that it had no more value than that serpent of brass. It was to lead their minds to the Saviour, whether for the healing of their wounds or the pardon of their sins. They could do nothing for themselves but show their faith in the gift of God. They were to look and live. Those who had been bitten by the serpents might have delayed to look. They might have questioned how there could be efficacy in that brazen symbol. They might have demanded a scientific explanation, but no explanation was given. They must accept the word of God to them through Moses to refuse to look was to perish. Not through controversy and discussion is the soul enlightened. We must look and live. Nicodemus received the lesson and carried it with him. He searched the scriptures in a new way, not for the discussion of a theory, but in order to receive life for the soul. He began to see the Kingdom of Heaven as he submitted himself to the leading of the Holy Spirit. There are thousands today who need to learn the same truth that was taught to Nicodemus by the uplifted serpent. They depend upon their obedience to the law of God to commend them to his favor. When they are bidden to look to Jesus and believe that he saves them solely through his grace, they exclaim, How can these things be? Like Nicodemus we must be willing to enter into life in the same way as the chief of centers. Then Christ there is none other name under heaven given among men whereby we must be saved. Acts 4-12 Through faith we receive the grace of God. But faith is not our savior. It earns nothing. It is the hand by which we lay a hold upon Christ and appropriate his merits, the remedy for sin, and we cannot even repent without the aid of the Spirit of God. The scripture says of Christ, Him hath God exalted with his right hand to be a prince and a savior for to give repentance to Israel and forgiveness of sins. Acts 5-31 Repentance comes from Christ as truly as does pardon. How then are we to be saved? As Moses lifted up the serpent in the wilderness, so the Son of Man has been lifted up, and everyone who has been deceived and bitten by the serpent may look and live. Behold the Lamb of God which taketh away the sin of the world. John 1-29 The light shining from the cross reveals the love of God. His love is drawing us to Himself. If we do not resist this drawing, we shall be led to the foot of the cross in repentance for the sins that have crucified the Savior. Then the Spirit of God, through faith, produces a new life in the soul. The thoughts and desires are brought into obedience to the will of Christ. The heart, the mind, are created anew in the image of Him who works in us to subdue all things to Himself. Then the law of God is written in the mind and heart, and we can say with Christ, I delight to do thy will, oh my God. Psalms 48 In the interview with Nicodemus Jesus unfolded the plan of salvation and his mission to the world. In none of his subsequent discourses did he explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of his ministry he opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light.  But Jesus was acquainted with the soil into which he cast a seed. The words spoken at night to one listener in the lonely mountain were not lost. For a long time Nicodemus did not publicly acknowledge Christ, but he watched his life and pondered his teachings. In the Sanhedrin Council he repeatedly thwarted the schemes of the priests to destroy him. When at last Jesus was lifted up on the cross Nicodemus remembered the teaching upon Olivet. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have eternal life. The light from that secret interview illumined the cross upon Calvary, and Nicodemus saw in Jesus the world redeemer. After the Lord's ascension, when the disciples were scattered by persecution, Nicodemus came boldly to the front. He employed his wealth in sustaining the infant church that the Jews had expected to be blotted out at the death of Christ. In the time apparel, he who had been so cautious and questioning was firm as a rock, encouraging the faith of the disciples and furnishing means to carry forward the work of the Gospel. He was scorned and persecuted by those who had paid him reverence in other days. He became poor in this world's goods, yet he faltered not in the faith which had its beginnings in that night conference with Jesus. Nicodemus related to John the story of that interview, and by his pin it was recorded for the instruction of millions. The truths they are taught are as important today as they were on that solemn night in the shadowy mountain, when the Jewish ruler came to learn the way of life from the lowly teacher of Galilee. End of Chapter 17 Chapter 18 of The Desire of Ages by Ellen G. White This LibriVox recording is in the public domain. He must increase. For time the Baptist influence over the nation had been greater than that of its rulers, priests, or princes. If he had announced himself as the Messiah and raised a revolt against Rome, priests and people would have flocked to his standard. Every consideration that appeals to the ambition of the world's conquerors Satan had stood ready to urge upon John the Baptist, but with the evidence before him of his power he had steadfastly refused the splendid bribe. The attention which was fixed upon him he had directed to another. Now he saw the tide of popularity turning away from himself to the Saviour. Day by day the crowds about him lessened. When Jesus came from Jerusalem to the region about Jordan the people flocked to hear him. The number of his disciples increased daily. Many came for baptism, and while Christ himself did not baptize he sanctioned the administration of the ordinance by his disciples. Thus he set his seal upon the mission of his forerunner. But the disciples of John looked with jealousy upon the growing popularity of Jesus. They stood ready to criticize his work, and it was not long before they found occasion. A question arose between them and the Jews as to whether baptism availed to cleanse a soul from sin. They maintained that the baptism of Jesus differed essentially from that of John. Soon they were in dispute with Christ's disciples in regard to the form of words proper to use at baptism, and finally as to the right of the latter to baptize it all. The disciples of John came to him with their grievances, saying, Rabbi, he that was with thee beyond the Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. Through these words Satan brought temptation upon John. Though John's mission seemed about to close, it was still possible for him to hinder the work of Christ. If he had sympathized with himself and expressed grief or disappointment at being superseded, he would have sown the seeds of dissension and would have encouraged envy and jealousy and would seriously have impeded the progress of the gospel. John had by nature the faults and weaknesses common to humanity, but the touch of divine love had transformed him. He dwelt in an atmosphere uncontaminated with selfishness and ambition, and far above the miasma of jealousy. He manifested no sympathy with the dissatisfaction of his disciples, but showed how clearly he understood his relation to the Messiah and how gladly he welcomed the one for whom he had prepared the way. He said, A man can receive nothing except to be given him from heaven. Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom. But the friend of the bridegroom, which standeth and heareth him, rejoiceeth greatly because of the bridegroom's voice. John represented himself as the friend who acted as a messenger between the betrothed parties, preparing the way for the marriage. When the bridegroom had received his bride, the mission of the friend was fulfilled. He rejoiced in the happiness of those whose union he had promoted. So John had been called to direct the people to Jesus, and it was his joy to witness the success of the Saviour's work. He said, This my joy, therefore, is fulfilled. He must increase, but I must decrease. Being in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the light of life. Those who are true to their calling as messengers for God will not seek honor for themselves. Love for self will be swallowed up in love for Christ. No rivalry will mar the precious cause of the gospel. They will recognize that it is their work to proclaim, as did John the Baptist, Behold the Lamb of God, which taketh away the sin of the world.  Thus set the high and lofty one that inhabiteth eternity, whose name is holy. I dwell in the high and holy place with him also that is of a contrite and humble spirit, to revive the spirit of the humble and to revive the heart of the contrite ones. Isaiah 57.15 The soul of the Prophet, emptied of self, was filled with the light of the Divine. As he witnessed to the Saviour's glory his words were almost a counterpart of those that Christ himself had spoken in his interview with Nicodemus. John said, He that cometh from above is above all. He that is of the earth is earthly. And speaketh of the earth. He that cometh from heaven is above all. For he whom God hath sent speaketh the words of God, for God giveth not the spirit by measure unto him. Christ could say, I seek not mine own will, but the will of the Father which hath sent me. To him it is declared, Thou hast loved righteousness, and hated iniquity. Therefore God, even thy God hath anointed thee with the oil of gladness above thy fellows. Hebrews 1.9 The Father giveth not the spirit by measure unto him. So with the followers of Christ we can receive of heaven's light only as we are willing to be emptied of self. We cannot discern the character of God or accept Christ by faith, unless we consent to the bringing into captivity of every thought to the obedience of Christ. To all who do this the Holy Spirit is given without measure. In Christ dwelleth all the fullness of the Godhead bodily, and in him year made full. Colossians 2.9.10. RV. The disciples of John had declared that all men were coming to Christ, but with clear insight John said, No man receiveth his witness. So few were ready to accept him as the Saviour from sin. But he that hath received his witness hath set his seal to this. That God is true. John 3.33. RV. He that believeth on the Son hath everlasting life. No need of disputation as to whether Christ's baptism or John's purified from sin, it is the grace of Christ that gives life to the soul. Apart from Christ, baptism, like any other service, is a worthless form. He that believeth not the Son shall not see life. The success of Christ's work, which the Baptist had received was such joy, was reported also to the authorities at Jerusalem. The priests and rabbis had been jealous of John's influence as they saw the people leaving the synagogues and flocking to the wilderness. But here was one who had still greater power to attract the multitudes. Those leaders in Israel were not willing to say with John, He must increase, but I must decrease. They arose with a new determination to put an end to the work that was drawing the people away from them. Jesus knew that they would spare no effort to create a division between his own disciples and those of John. He knew that the storm was gathering which would sweep away one of the greatest prophets ever given to the world. Wishing to avoid all occasion for misunderstanding or ascension, he quietly ceased his labours, and withdrew to Galilee. We also, while loyal to the truth, should try to avoid all that may lead to discord and misapprehension. For whenever these arise they result in the loss of souls. Whenever circumstances occur that threaten to cause division, we should follow the example of Jesus and of John the Baptist. John had been called to lead out as a reformer. Because of this, his disciples were in danger of fixing their attention upon him, feeling that the success of the work depended upon his labours, and losing sight of the fact that he was only an instrument through which God had wrought. But the work of John was not sufficient to lay the foundation of the Christian Church. When he had fulfilled his mission, another work was to be done, which his testimony could not accomplish. His disciples did not understand this. When they saw Christ coming in to take the work, they were jealous and dissatisfied. The same danger still exists. God calls a man to do a certain work, and when he has carried it as far as he is qualified to take it, the Lord brings in others to carry it still further. But like John's disciples, many feel that the success of the work depends upon the first laborer. Attention is fixed upon the human, instead of the divine. Jealousy comes in, and the work of God is marred. The one thus unduly honoured is tempted to chair self-confidence. He does not realize his dependence on God. The people are taught to rely on man for guidance, and thus they fall unto error, and are led away from God. The work of God is not to bear the image and superscription of man. From time to time the Lord will bring in different agencies, through whom his purpose can best be accomplished. Happy are they who are willing for self to be humbled, saying with John the Baptist, he must increase, but I must decrease. CHAPTER 19 On the way to Galilee, Jesus passed through Samaria. It was noon when he reached the beautiful Vale of Shechem. At the opening of this valley was Jacob's well. Weeried with his journey, he sat down here to rest while his disciples went to buy food. The Jews and the Samaritans were bitter enemies, and as far as possible avoided all dealing with each other. To trade with the Samaritans in case of necessity was indeed counted lawful by the rabbis. But all social intercourse with them was condemned. A Jew would not borrow from a Samaritan, nor receive a kindness, not even a morsel of bread or a cup of water. The disciples, in buying food, were acting in harmony with the custom of their nation. But beyond this they did not go. To ask a favor of the Samaritans, or in any way to seek to benefit them, did not enter into the thought of even Christ's disciples. As Jesus sat by the well side, he was faint from hunger and thirst. The journey since morning had been long, and now the son of Noontide beat upon him. His thirst was increased by the thought of the cool refreshing water so near yet inaccessible to him, for he had no rope nor water jar, and the well was deep. The lot of humanity was his, and he waited for someone to come to draw.  As she turned to go away, Jesus asked her for a drink. Such a favor no Oriental would withhold. In the east water was called the Gift of God. To offer a drink to the thirsty traveler was held to be a duty so sacred that the Arabs of the desert would go out of their way in order to perform it. The hatred between Jews and Samaritans prevented the woman from offering a kindness to Jesus. But the Saviour was seeking to find the key to this heart, and with the tact born of divine love he asked, not offered, a favor. The offer of a kindness might have been rejected. But trust awakens trust. The King of Heaven came to this outcast soul, asking a service at her hands, he who made the ocean, who controls the waters of the great deep, who opened the springs and channels of the earth, rested from his weariness at Jacob's well, and was dependent upon a stranger's kindness for even the gift of a drink of water. The woman saw that Jesus was a Jew. In her surprise she forgot to grant his request, but tried to learn the reason for it. How is it, she said, that thou, being a Jew, ask a drink of me, which I am a woman of Samaria? Jesus answered, if thou knewest the Gift of God, and who it is it sayeth to thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water. You wonder that I should ask of you even so small a favor as a draught of water from the well at our feet? Had you asked of me, I would have given you to drink of the water of everlasting life. The woman had not comprehended the words of Christ, but she felt their solemn import. Her light, bantering manner, began to change. Supposing that Jesus spoke of the well before them, she said, Sir, thou hast nothing to draw with, and the well is deep. From whence then hast thou that living water? Hark thou greater than our father Jacob, which gave us the well and drink thereof himself? She saw before her only a thirsty traveller, way-worn and dusty. In her mind she compared him with the honoured patriarch Jacob. She cherished the feeling, which is so natural, that no other well could be equal to that provided by their fathers. She was looking backward to the fathers, forward to the Messiah's coming, while the hope of the fathers, the Messiah himself, was beside her, and she knew him not. How many thirsting souls are to-day close by the living fountain, yet looking far away for the wellsprings of life. Say not in thine heart who shall ascend into heaven, that is to bring Christ down from above, or who shall descend into the deep, that is to bring up Christ again from the dead. The word is nigh thee, even in thy mouth, and in thy heart, if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. Romans 10.69 Jesus did not immediately answer the question in regard to himself, but with solemn earnestness he said, whosoever drinketh of this water shall thirst again, but whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life. He who seeks to quench his thirst at the fountains of this world will drink only to thirst again. Everywhere men are unsatisfied. They long for something to supply the need of the soul. Only one can meet that want. The need of the world, the desire of all nations, is Christ. The divine grace which he alone can impart is as living water, purifying, refreshing, and invigorating the soul. Jesus did not convey the idea that merely one draft of the water of life would suffice the receiver. He who tastes the love of Christ will continually long for more, but he seeks for nothing else. The riches, honors, and pleasures of the world do not attract him. The constant cry of the heart is, more of thee, and he who reveals to the soul its necessity is waiting to satisfy its hunger and thirst. Every human resource and dependence will fail. The cisterns will be emptied. The pools become dry. But our redeemer is an inexhaustible fountain. We may drink, and drink again, and ever find a fresh supply. He in whom Christ dwells has within himself the fountain of blessing. A well of water springing up into everlasting life. From this source he may draw strength and grace sufficient for all his needs. As Jesus spoke of the living water, the woman looked upon him with wondering attention. He had aroused her interest and awakened a desire for the gift of which he spoke. She perceived that it was not the water of Jacob's well to which he referred, for of this she used continually, drinking and thirsting again. Sir, she said, give me this water that I thirst not, neither come hither to draw. Jesus now abruptly turned the conversation before this soul could receive the gift he longed to bestow. She must be brought to recognize her sin and her Savior. He set unto her, go, call thy husband, and come hither. She answered, I have no husband. Thus she hoped to prevent all questioning in that direction. But the Savior continued, thou hast well said, I have no husband. For thou hast had five husbands. And he whom thou now hast is not thy husband. Then that, sets thou truly. The listener trembled. A mysterious hand was turning the pages of her life history, bringing to view that which she had hoped to keep forever hidden. Who was he that could read the secrets of her life? There came to her thoughts of eternity, of the future judgment, when all that is now hidden shall be revealed. In its light, conscious was awakened. She could deny nothing, but she tried to evade all mention of a subject so unwelcome. With deep reverence she said, Sir, I perceive that thou art a prophet. Then hoping to silence conviction, she turned to points of religious controversy. If this was a prophet, surely he could give her instruction concerning these matters that had been so long disputed. Patiently Jesus permitted her to lead the conversation with her she would. Meanwhile he watched for the opportunity of again bringing the truth home to her heart. Our fathers worshipped in this mountain, she said, and ye say that in Jerusalem is the place where men ought to worship. Just in sight was Mount Gerizim. Its temple was demolished, and only the altar remained. The place of worship had been a subject of contention between the Jews and the Samaritans. Some of the ancestors of the latter people had once belonged to Israel, but because of their sins the Lord suffered them to be overcome by an idolatrous nation. For many generations they were intermingled with idolaters whose religion gradually contaminated their own. It is true that they held that their idols were only to remind them of the living God, the ruler of the universe. Nevertheless the people were led to reverence their graven images. When the temple at Jerusalem was rebuilt in the days of Ezra, the Samaritans wished to join the Jews in its erection. This privilege was refused them, and a bitter animosity sprang up between the two peoples. The Samaritans built a rival temple on Mount Gerizim. Here they worshiped in accordance with the Mosaic ritual, though they did not wholly renounce idolatry. But disasters attended them, their temple was destroyed by their enemies, and they seemed to be under a curse. Yet they still clung to their traditions and their forms of worship. They would not acknowledge the temple at Jerusalem as the house of God, nor admit that the religion of the Jews was superior to their own. In answer to the woman, Jesus said, Believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what. We know what we worship, for salvation is of the Jews. Jesus had shown that he was free from Jewish prejudice against the Samaritans. Now he sought to break down the prejudice of this Samaritan against the Jews, while referring to the fact that the faith of the Samaritans was corrupted with idolatry, he declared that the great truths of redemption had been committed to the Jews, and that from among them the Messiah was to appear. In the sacred writings they had a clear presentation of the character of God and the principles of his government. Jesus classed himself with the Jews, as those to whom God had given a knowledge of himself. He desired to lift the thoughts of his hearer above matters of form and ceremony and questions of controversy. The hour cometh, he said, and now is, when the true worshipers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him. God is a spirit, and they that worship him must worship him in spirit and in truth. Here is declared the same truth that Jesus has revealed to Nicodemus when he said, except a man be born from above, he cannot see the kingdom of God. Not by seeking a holy mountain, or a sacred temple, are men brought into communion with heaven. Religion is not to be confined to external forms and ceremonies. The religion that comes from God is the only religion that will lead to God. In order to serve him a right, we must be born of the Divine Spirit. This will purify the heart and renew the mind, giving us a new capacity for knowing and loving God. It will give us a willing obedience to all his requirements. This is true worship. It is the fruit of the working of the Holy Spirit. By the Spirit every sincere prayer is indicted, and such prayer is acceptable to God. Wherever a soul reaches out after God, there the spirits working is manifest, and God will reveal himself to that soul. For such worshipers he is seeking. He waits to receive them, and to make them his sons and daughters. As the woman talked with Jesus, she was impressed with his words. Never had she heard such sentiments from the priests of her own people, or from the Jews. As the past of her life had been spread out before her, she had been made sensible of her great want. She realized her soul thirst, which the waters of the well of Psyker could never satisfy. Nothing that had hitherto come in contact with her had so awakened her to a higher need. Jesus had convinced her that he read the secrets of her life, yet she felt that he was her friend, pitying and loving her. While the very purity of his presence condemned her sin, he had spoken no word of denunciation, but had told her of his grace that could renew the soul. She began to have some conviction of this character. The question arose in her mind. Might not this be the long looked-for Messiah? She said to him, I know that Messiah's cometh, which is called Christ, when he has come, he will tell us all things. Jesus answered, I that speak unto thee am he. As the woman heard these words, faith sprang up in her heart. She accepted the wonderful announcement from the lips of the Divine Teacher. This woman was in an appreciative state of mind. She was ready to receive the noblest revelation, for she was interested in the Scriptures, and the Holy Spirit had been preparing her mind to receive more light. She had steadied the Old Testament promise. The Lord thy God will raise up unto thee a profit from the midst of thee. Of thy brethren, like unto me. Unto him ye shall hearken, Deuteronomy 1815. She longed to understand this prophecy. Light was already flashing into her mind, the water of life, the spiritual life which Christ gives to every thirsty soul had begun to spring up in her heart. The Spirit of the Lord was working with her. The plain statement made by Christ to this woman could not have been made to the self-righteous Jews. Christ was far more reserved when he spoke to them. That which had been withheld from the Jews, and which the disciples were afterward enjoined to keep secret, was revealed to her. Jesus saw that she would make use of her knowledge in bringing others to share his grace. When the disciples returned from their errand, they were surprised to find their master speaking with the woman. He had not taken the refreshing draught that he desired, and he did not stop to eat the food his disciples had brought. When the woman had gone, the disciples entreated him to eat. They saw him silent, absorbed as in rapt meditation. His face was beaming with light, and they feared to interrupt his communion with heaven. But they knew that he was faint and weary, and thought at their duty to remind him of his physical necessities. Jesus recognized their loving interest, and he said, I have meat to eat that she know not of. The disciples wondered who could have brought him food. But he explained, my meat is to do the will of him that sent me, and to accomplish his work. John 4.34 RV. As his words to the woman had aroused her conscience, Jesus rejoiced. He saw her drinking of the water of life, and his own hunger and thirst were satisfied. The accomplishment of the mission which he had left heaven to perform, drank them the saviour for his labour, and lifted him above the necessities of humanity. To minister to a soul hungering and thirsting for the truth was more grateful to him than eating and drinking. It was a comfort, a refreshment to him, benevolence was the life of his soul. Our Redeemer thirst for recognition. He hungers for the sympathy and love of those whom he has purchased with his own blood. He longs with inexpressible desire that they should come to him and have life. As the mother watches for the smile of recognition from her little child, which tells of the dawning of intelligence, so does Christ watch for the expression of grateful love which shows that spiritual life is begun in the soul. The woman had been filled with joy as she listened to Christ's words. The wonderful revelation was almost overpowering. Leaving her water-pot, she returned to the city, to carry the message to others. Jesus knew why she had gone. Leaving her water-pot spoke unmistakably as to the effect of his words. It was the earnest desire of her soul to obtain the living water, and she forgot her errand to the well. She forgot the saviour's thirst, which she had purposed to supply. With heart overflowing with gladness she hastened on her way to impart to others the precious light she had received. Come see a man which told me all the things that ever I did," she said to the men of the city. Is not this the Christ? Her words touched their hearts. There was a new expression on her face, a change in her whole appearance. They were interested to see Jesus. Then they went out of the city, and came unto him. As Jesus sat still at the well side, he looked over the fields of grain that were spread out before him, their tender green touched by the golden sunlight. Seeing his disciples to the scene, he employed it as a symbol. Say not ye there are yet four months, and then come with harvest?  And as he spoke he looked on the groups that were coming to the well. It was four months to the time for harvesting the grain, but here was a harvest ready for the reaper. He that reapeth, he said, receiveeth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, one soweth and another reapeth. Here Christ points out the sacred service owed to God by those who receive the gospel. They are to be his living agencies. He requires their individual service, and whether we sow or reap, we are working for God. One scatters the seed, another gathers the harvest, and both the sower and the reaper receive wages. They rejoice together, and they reward their labor. Jesus said to the disciples, I sent you to reap that whereon ye bestowed no labor. Other men labored, and ye are entered into their labors. The Saviour was here looking forward to the great in- gathering on the day of Pentecost. The disciples were not to regard this as a result of their own efforts. They were entering into other men's labors. Ever since the fall of Adam Christ had been committing the seed of the word to his chosen servant, to be sown in human hearts, and an unseen agency, even an omnipotent power, had worked silently but effectually to produce the harvest. The dew and rain and sunshine of God's grace had been given to refresh and nourish the seed of truth.  His disciples were privileged to be laborers together with God. They were co-workers with Christ and with the holy men of old. By the outpouring of the Holy Spirit at Pentecost, thousands were to be converted in a day. This was the result of Christ sowing, the harvest of his work. In the word spoken to the woman at the well, good seed had been sown, and how quickly the harvest was received. The Samaritans came and heard Jesus, and believed on him. Crowding about him at the well, they plied him with questions, and eagerly received his explanations of many things that had been obscure to them. As they listened, their perplexity began to clear away. They were like a people in great darkness tracing up a sudden ray of light till they had found the day. But they were not satisfied with this short conference. They were anxious to hear more, and to have their friends also listen to this wonderful teacher. They invited him to their city, and begged him to remain with them. For two days he tarried in Samaria, and many more believed on him. The Pharisees despised the simplicity of Jesus. They ignored his miracles, and demanded a sign that he was the son of God. But the Samaritans asked no sign. And Jesus performed no miracles among them, save in revealing the secrets of her life to the woman at the well, yet many received him. The new joy they said to the woman, Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. The Samaritans believed that the Messiah was to come as the Redeemer, not only of the Jews, but of the world. The Holy Spirit, through Moses, had foretold him as a prophet set from God. Through Jacob it had been declared that unto him should the gathering of the people be, and through Abraham, that in him all the nations of the earth should be blessed. On these scriptures the people of Samaria base their faith in the Messiah. The fact that the Jews had misinterpreted the later prophets. Attributing to the first advent the glory of Christ's second coming, had led the Samaritans to discard all the sacred writings except those given through Moses. But as the Saviour swept away these false interpretations, many accepted the later prophecies, and the words of the Christ himself in regard to the kingdom of God. Moses had begun to break down the partition wall between Jew and Gentile, and to preach salvation to the world. Though he was a Jew, he mingled freely with the Samaritans, setting it not the phariseic custom of his nation. In face of their prejudice he accepted the hospitality of this despised people. He slept under their roofs, ate with them at their tables, partaking of the food prepared and served by their hands, taught in their streets, and treated them with the utmost kindness and courtesy. In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure he would have desecrated the temple and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to him by the tithe of human sympathy, while his divine grace brought to them the salvation which the Jews rejected. The stay of Jesus in Samaria was designed to be a blessing to his disciples, who were still under the influence of Jewish bigotry. They felt that loyalty to their own nation required them to cherish enmity towards the Samaritans. They wondered at the conduct of Jesus. They could not refuse to follow his example, and during the two days in Samaria fidelity to him kept their prejudices under control. Yet in heart they were unreconciled.  But after the Lord's ascension his lessons came back to them with a new meaning. After the outpouring of the Holy Spirit they recalled the Saviour's look, his words, the respect and tenderness of his bearing towards these despised strangers. When Peter went to preach in Samaria he brought the same spirit into his own work. When John was called to Ephesus and Smyrna he remembered the experience at Shechem, and was filled with gratitude to the divine teacher who, foreseeing the difficulties they must meet, had given them help in his own example. The Saviour still caring forward the same work as when he proffered the water of life to the woman of Samaria. Those who call themselves his followers may despise and shun the outcast ones, but no circumstance of birth or nationality, no condition of life can turn away his love from the children of men. To every soul, however sinful, Jesus says, if thou hadst asked of me, I would have given thee living water. The gospel invitation is not to be narrowed down and presented only to a select few who, we suppose, will do us honor if they accept it. The message is to be given to all. Wherever hearts are open to receive the truth, Christ is ready to instruct them. He reveals to them the Father, and the worship acceptable to him who reads the heart. For such he uses no parables. To them, as to the woman at the well, he says, I that speak unto thee, am he. When Jesus sat down to rest at Jacob's well, he had come from Judea where his ministry had produced little fruit. He had been rejected by the priests and rabbis, and even the people who professed to be his disciples had failed at perceiving his divine character. He was faint and weary, yet he did not neglect the opportunity of speaking to one woman, though she was a stranger, an alien from Israel, and living in open sin. The Saviour did not wait for congregations to assemble. Often he began his lesson with only a few gathered about him. But one by one the passers-by paused to listen, until a multitude heard with wonder and awe the words of God through the heaven sent teacher. The worker for Christ should not feel that he cannot speak with the same earnestness to a few hearers as to a larger company. There may be only one to hear the message, but who can tell how far-reaching will be its influence?  But he reasoned more earnestly and eloquently with her than with kings, counselors, or high priests. The lessons he gave to that woman had been repeated to the earth's remotest bounds. As soon as she had found the Saviour, the Samaritan woman brought others to him. She proved herself a more effective missionary than his own disciples. The disciples saw nothing in Samaria to indicate that it was an encouraging field. Their thoughts were fixed upon a great work to be done in the future. They did not see that right around them was a harvest to be gathered. But through the woman whom they despised, a whole cityful were brought to hear the Saviour. She carried the light at once to her countrymen. This woman represents the working of a practical faith in Christ. Every true disciple is born into the kingdom of God as a missionary. He who drinks of the living water becomes a fountain of life. The receiver becomes a giver. The grace of Christ in the soul is like a spring in the desert, welling up to refresh all, and making those who are ready to perish eager to drink of the water of life. End of CHAPTER XIX Except G.C. Signs and Wonders The Galileans who returned from the Passover brought back the report of the wonderful works of Jesus. The judgment passed upon his acts by the dignitaries at Jerusalem opened his way in Galilee. Many of the people lamented the abuse of the temple and the greed and arrogance of the priest. They hoped that this man, who had put the rulers to flight, might be the looked-for deliverer. Now tidings had come that seemed to confirm their brightest anticipations. It was reported that the prophet had declared himself to be the Messiah. But the people of Nazareth did not believe on him. For this reason Jesus did not visit Nazareth on his way to Cana. The Saviour declared to his disciples that a prophet has no honour in his own country. An estimate character by that which they themselves are capable of appreciating. The narrow and worldly-minded judged of Christ by his humble birth, his lowly garb, and daily toil, they could not appreciate the purity of that spirit upon which was no stain of sin. The news of Christ returned to Cana soon spread throughout Galilee, bringing hope to the suffering and distressed. In Capernaum the tidings attracted the attention of a Jewish nobleman, who was an officer in the king's service. A son of the officer was suffering from what seemed to be an incurable disease. Physicians had given him up to die, but when the father heard of Jesus he determined to seek help from him. The child was very low, and, it was feared, might not live till his return. Yet the nobleman felt that he must present the case in person. He hoped that a father's prayers might awaken the sympathy of the great physician. On reaching Cana he found a throng surrounding Jesus. With an anxious heart he pressed through to the Savior's presence. His faith faltered when he saw only a plainly dressed man, dusty and worn with travel. He doubted that this person could do what he had come to ask of him. Yet he secured an interview with Jesus, told his errand, and besought the Savior to accompany him to his home. But already his sorrow was known to Jesus. Before the officer had left his home the Savior had beheld his affliction. But he knew also that the father had, in his own mind, made conditions concerning his belief in Jesus. Unless his petitions should be granted he would not receive him as the Messiah. While the officer waited in an agony of suspense Jesus said, except ye see signs and wonders, ye will not believe. Notwithstanding all the evidence that Jesus was the Christ, the petitioner had determined to make his belief in him conditional on the granting of his own request. The Savior contrasted this questioning unbelief with the simple faith of the Samaritans who asked for no miracle or sign. His word, the ever-present evidence of his divinity, had a convincing power that reached their hearts. Christ was pained that his own people to whom the sacred oracles had been committed should fail to hear the voice of God speaking to them in his son. Yet the nobleman had a degree of faith, for he had come to ask what seemed to him the most precious of all blessings. Jesus had a greater gift to bestow. He desired not only to heal the child, but to make the officer, and his household, shares in the blessings of salvation, and to kindle a light in Capernaum, which was so soon to be the field of his own labours. But the nobleman must realize his need before he would desire the grace of Christ. This courtier represented many of his nation. They were interested in Jesus from selfish motives. They hoped to receive some special benefit through his power, and they staked their faith on the granting of this temporal favour. But they were ignorant as to their spiritual disease, and saw not their need of divine grace. Like a flash of light, the Saviour's words to the nobleman laid bare his heart. He saw that his motives in seeking Jesus were selfish. His vacillating faith appeared to him in its true character. In deep distress he realized that his doubt might cost the life of his son. He knew that he was in the presence of one who could read thoughts, and to whom all things were possible.  His faith took hold upon Christ as did Jacob, when, wrestling with the angel, he cried, I will not let thee go, except thou bless me. Genesis 32.26 Like Jacob he prevailed. The Saviour cannot withdraw from the soul that clings to him, pleading its great need.  The nobleman left the Saviour's presence with a peace and joy he had never known before. Not only did he believe that his son would be restored, but with strong confidence he trusted in Christ as the Redeemer. At the same hour the watchers beside the dying child in the home at Capernaum beheld a sudden and mysterious change. The shadow of death was lifted from the sufferer's face. The flush of fever gave place to the soft glow of returning health. The dim eyes brightened with intelligence, and strength returned to the feeble emaciated frame. No signs of his malady lingered about the child. His burning flesh had become soft and moist, and he sank into a quiet sleep. The fever had left him in the very heat of the day. The family were amazed, and great was the rejoicing. Kena was not so far from Capernaum, but that the officer might have reached his home on the evening after his interview with Jesus. But he did not hasten on the homeward journey. It was not until the next morning that he reached Capernaum. What a homecoming was that! When he went to find Jesus his heart was heavy with sorrow. The sunshine seemed cruel to him. The songs of the birds are mockery. How different is his feelings now! All nature wears a new aspect. He sees with new eyes. As he journeys in the quiet of the early morning, all nature seems to be praising God with him, while he is still some distance from his own dwelling. Servants come out to meet him, anxious to relieve the suspense they are sure he must feel. He shows no surprise at the news they bring. But with a depth of interest they cannot know. He asks at what hour the child began to mend. They answer, yesterday at the seventh hour the fever left him. At the very moment when the father's faith grasped the assurance thy son liveth. Divine love touched the dying child. The father hurries on to greet his son. He clasps him to his heart as one restored from the dead, and thanks God again and again for this wonderful restoration. The nobleman longed to know more of Christ. As he afterwards heard his teaching, he and all his household became disciples. Their affliction was sanctified to the conversion of the entire family. Tidings of the miracle spread, and in Capernaum, where so many of his mighty works performed, the way was prepared for Christ's personal ministry. He who blessed the nobleman at Capernaum is just as desirous of blessing us. But like the afflicted father, we are often led to seek Jesus by the desire for some earthly good, and upon the granting of our request we rest our confidence in his love. The Savior longs to give us a greater blessing than we ask, and he delays the answer to our request that he might show us the evil of our own hearts and our deep need of his grace. He desires us to renounce the selfishness that leads us to seek him, confessing our helplessness and bitter need we are to trust ourselves wholly to his love. The nobleman wanted to see the fulfilment of his prayer before he should believe, but he had to accept the word of Jesus that his request was heard and the blessing granted. This lesson we also have to learn. Not because we see or feel that God hears us are we to believe. We are to trust in his promises. When we come to him in faith every petition enters the heart of God. When we have asked for his blessing we should believe that we received it, and thank him that we have received it. Then we are to go about our duties, assured that the blessing will be realised when we need it most. When we have learned to do this we shall know that our prayers are answered. God will do for us exceeding abundantly according to the riches of his glory and the working of his mighty power. Ephesians 3, 20 and 16, 1, 19 In the chapter 20, recording by Donald Hines, Alvarado, Texas.