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CHRIST'S
OBJECT
LESSONS
;.' ^ ^
\.--
Christ's
Object
Lessons
Who Teacheth Like Him?
ELLEN G. WHITE
Pdcific Press 'Piiblishing
Company :: Oakland, CaL
NEW YORK .■: SAN FRANCISCO :: LONDON
Entered According to Act of Congress in the Y'ear /goo by
PACIFIC PRESS PUBLISHING COMPANY
In the Office of the Librarian of Congress, Washington, D. C
All Rights Reserved
Entered at Stationers' Hall, London, England
Preface
Christ is the great Teacher; and as a teacher He loved
nature. Much of His instruction was given as He walked
with His disciples by lake or river^ or among the hills and
valleys of Palestine.
In His parable-teaching Christ linked divine truth with
common things and incidents. Familiar objects were asso-
ciated ivitJi thoughts true and beautiful, — thoughts of God' s
loving interest in us, of the grateful homage that is His due,
and of the care we should have one for another. Thus
lessons of divine wisdom and practical truth were made
forcible and impressive.
In the present zvork the parables are grouped according
.to their subjects, and their lessons developed and illustrated.
The book is by an author widely and favorably known. Like
all her works, it is fid I of gems of truth; and to many
readers it will give a new meaning to the surroundings of
every-day life.
The author designs that her share of the proceeds shall
be devoted to educational institutions ; and the publishers
join heartily in this excellent work by donating the labor
of manufacture. Thus the profit that usually accrues to
author and publisher will be used in educational lines,
(7)
372050
8 Preface
NotzvitJistandifig this the publisJiers have take?t great pains
to make the setting worthy of the gem, as to both the
mechanical work and the illustrations. The latter are by
talented New York artists, and have been designed expressly
for this book.
We are sure that ^' Chris fs Object Lessons'' will be
appreciated by all lovers of the trtie and the beautiful, and
that the book will make for itself a place in many hearts
and homes.
PUBLISHERS
Contents
'Lost and Is Found'
Page
From the Natural to the Spiritual
Teaching in Parables ------ 77
Seed-Sowing
"■The Sower Went Forth to Sow" - - . - -33
"First the Blade, then the Ear'' - - . . (,2
Tares -----.-. ^o
"Like a Grain of Mustard Seed'' . . _ j^
Other Lessons from Seed-Sowing - - - - 80
In Common Pa ths
"Like unto Leaven " - - - - - -95
Hidden Treasure - - - - - - J03
The Pearl - - - - - - _ //j
The Net - - - - - - - 122
"Things New and Old" - . - . _ /^^
Prayer
Asking to Give - - - - _ _ jj^
Two Worshipers ------ j^o
"Shall Not God Avenge His Own f" - - - 164
GoD's Seeking Love
"This Man Receiveth Sinners'" - . . . jg^
198
(9)
lO Co ?i tents
Warning
Service
Page
'Spare It This Year Also'' - - - - -212
'Go into the Highways and Hedges'' - - - 2ig
The Measure of Forgiveness . . . . 243
Gain That Is Loss ' - - - - . - 252
'A Great Gulf Fixed" - - - - -260
Saying and Doing . _ _ . . 272
The Lord's Vineyard ..... 284
Without a Wedding Garment . . . . 307
Talents -------- 325
'Friends by the Mammon of Unrighteousness" - 366
" Who Is My Neighbor ?" - - - - -376
The Reward of Grace - - - . - - jpo
"To Meet the Bridegroofu" - - - - - 403
The Marriage Feast (poetry) . . . . ^23
Scriptural Index - - - - - - 425
General Index - - - - . . ^g
Engra vings
Page
The Mirror of Divinity *- - - Frontispiece
The Lily - - - - - - - i8
''By the lake, on the mountain-side'' - - ' - ' 20
''In the fields and groves'' - - - - -21
Returning to the Fold ----- 23
Among the Flowers of ihe Field - - - 25
Plowing and Sowing - - - - - 26
The Tilling and Reaping - - - - -27
By the Sea of Galilee - - . - 32
The Sower ------- 37
"Some fell by the wayside" . . . . ^2
"Some fell upon stony places" - - - - 45
"Sotne fell among thorns" - - - - 49
"Other fell into good ground" - - - - 57
"As the earth bringeth forth her bud" - - - 64
Sunshine and Rain - " _" . " ' -66
"He putteth in the sickle" . . - - 68
"His enemy came and sowed tares" - - - - 73
Fishing on Galilee . . ^ - - 94
"There were the poor " . - - - - g6
"The illiterate" ------ p/
"The robber" 9^
"The maimed" - - - - - -99
"The merchant and the man of leisure" - - - 100
"The rich" .------ loi
(II)
12 Engravings
Page
Buried Treasure Unearthed ----- jog
''One pearl of great price'' - - - _ ug
A Mountain Stream - - - - - - /j/
Asking to Give - - - - - - i^8
The Pharisee and the Publican - - . . j^j
Peter Reminded of the Words of Christ. - - 757
''Avenge me of mine adversary'' - - - - idj
Heaping Together Treasure - - . . jy^
' ' The precious fruit of the earth " - - - - 180
Seeking the Stra ying . . . . jg^
Searching for the Lost Coin ----- jgj
"Rejoice with me" - - - - - - /gj
The Departure of the Prodigal - - - _ jgg
"With no companions but the swifie " - - . 201
Watching for the Wanderer's Return - - _ 203
Love's Welcome ------ 205
"He was angry, and would not go in" - - - 208
A Tumult in Jerusalem. - - - - ♦ - 215
The Unprofitable Fig-tree ----- 21 j
"L have bought a piece of ground" - - - 220
"L have bought five yoke of oxen" - - - . 223
"I have married a wife" - - - - - 225
"Bring in hither the poor" - - - - - - 227
In the Highways and Hedges - - - - 231
At the Rich Man's Gate - - - - 242
A Icing's Pardon ------ 246
"Pay me that thou owest" ----- 249
"I will pull down my barns, and build greater " - 255
"This night thy soul shall be required of thee" - - 2^j
Engravings 13
Children's Praise in the Temple - - - - 2^^
'^The heavens were opened''' ... - 2jj
''They saw in the husbandmen a picture of themselves " - 2gj
Without a Wedding Garment - - - - 313
A Service of Love - - - - ; - 324
Bestowing the Talents ----- 32g
Trading with the Talents ----- 347
Hiding the Talent in the Earth - - - 357
''Give an account of thy stewardship'' - - - 3^^
"Sit dozvn quickly, and write fifty" - - - 37 1
"The priest passed by" - ■ - - ^ - 37^
The Levite "stopped and looked at the sufferer" - 381
"He took out two pence, and gave them to the host " - 3^5
A Young Ruler Saluted Him - - - - 39^
"He went away sorrowful " - - - - - 395
Hiring Laborers in the Market-place - - - 39^
" The householder paid them for a full day's work " - 401
' ' The watchers become weary " - - - - 4^7
"Behold, the bridegroom comet h " - - - - 409
"Give its of your oil" - - - - - 4^3
"They were left standing without" - - - - 4^^
From the Natural to
THE Spiritual
Nature is the mirror of divinity
Teac king in P arab les
TN Christ's parable- teaching the same principle is seen
as in His own mission to the world. That we might
become acquainted with His divine character and life, Christ
took our nature, and dwelt among us. Divinity was
revealed in humanity ; the invisible glory in the visible
human form. Men could learn of the unknown through
the known ; heavenly things were revealed through the
earthly; God was made manifest in the likeness of men.
So it was in Christ's teaching*: the unknown was illustrated
by the known; divine truths by earthly things with which
the people were most familiar.
The Scripture says, ''All these things spake Jesus unto
the multitude in parables; . . . that it might be fulfilled
which was spoken by the prophet, saying, I will open My
mouth in parables; I will utter things which have been kept
secret from the foundation of the world." ^ Natural things
were the medium for the spiritual ; the things of nature and
the life-experience of His hearers were connected with the
truths of the written word. Leading thus from the natural to
the spiritual kingdom, Christ's parables are links in the chain
2 > Matt. 13:34,35 (17)
g - \ ; :-'; ,-^ ■; > .^y^ ^^^ ^vj, .. ^ ^j ^^- 1 Lessons
of truth that unites man with God, and earth with heaven.
In His teaching from nature, Christ was speaking of
the things which His own hands had made, and which
had qualities and powers that He Himself had imparted.
In their original perfection, all created things were an
expression of the thought of God. To Adam and Eve in
their Eden home,, nature was full of the knowledge of God,
teeming with divine instruction. Wisdom
spoke to the eye, and was received into the
heart; for they communed with God in His
created works. As soon as the holy pair
transgressed the law of the Most High, the
brightness from the face of God departed
from the face of nature. The earth is now
marred and defiled by sin. Yet even in its
bhghted state, much that is beautiful remains.
God's object-lessons are not obliterated ; rightly
understood, nature speaks of her Creator.
In the days of Christ these lessons had been lost
sight of. Men had well-nigh ceased to discern
God in His works. The sinfulness of humanity
had cast a pall over the fair face of creation; and
instead of manifesting God, His works became a
barrier that concealed Him. Men "worshiped and
served the creature more than the Creator." Thus
the heathen ** became vain in their imaginations, and their
foolish heart was darkened."^ So in Israel, man's teaching
had been put in the place of God's. Not only the things
of nature, but the sacrificial seryice and the Scriptures
themselves, — all given to reveal God, — were so perverted
that they became the means of concealing Him.
Christ sought to remove that which obscured the truth.
The \eil that sin has cast over the face of nature. He came
'He desires u
to read it in
every lily."
Rom
Teaching in Parables 19
to draw aside, bringing to view the spiritual glory that all
things were created to reflect. His words placed the
teachings of nature as well as of the Bible in a new
aspect, and made them a new revelation.
Jesus plucked the beautiful lily, and placed it in the
hands of children and youth; and as they looked into His
own youthful face, fresh with the sunlight of His Father's
countenance, He gave the lesson, " Consider the lilies of
the field, how they grow [in the simplicity of natural
beauty] ; they toil not, neither do they spin : and yet I
say unto you, that even Solomon in all his glory was
not arrayed like one of these." Then followed the sweet
assurance and the important lesson, "Wherefore, if God so
clothe the grass of the field, which to-day is, and to-morrow
is cast into the oven, shall He not much more clothe you,
O ye of little faith?"
In the sermon on the mount these words were spoken
to others besides children and youth. They were spoken to
the multitude, among whom were men and women full of
worries and perplexities, and sore with disappointment and
sorrow. Jesus continued: ''Therefore take no thought,
saying. What shall we eat ? or, What shall we drink ? or,
Wherewithal shall we be clothed ? (for after all these things
do the Gentiles seek:) for your Heavenly Father knoweth
that ye have need of all these things." Then spreading
out His hands to the surrounding multitude, He said, "But
seek ye first the kingdom of God, and His righteousness;
and all these things shall be added unto you." '
Thus Christ interpreted the message which He Himself
had given to the lilies and the grass of the field. He
desires us to read it in every lily and every spire of grass.
His words are full of ^issurance, and tend to confirm trust
in God.
iMatt. 6:28-33
20
C h ri St' s bj e c t L
c s s ons
So wide was Christ's view of truth, so extended His
teaching, that every phase of nature was employed in
illustrating truth. The scenes upon which the eye daily
rests were all connected with some spiritual truth, so that
nature is clothed with the parables of the Master.
In the earlier part of His ministry, Christ had spoken to
the people in words so plain that all His hearers might have
grasped truths which would make them wise unto salvation.
But in many hearts the truth had taken no root, and it had
been quickly caught away. " Therefore speak I to them
in parables," He said; "because they seeing see not; and
hearing they hear not, neither do they understand.
For this people's heart is waxed gross, and their ears arc
dull of hearing, and their eyes they have closed." ^
Jesus desired to awaken inquiry. He sought to arouse the
1 Matt. 13: 13-15
Teaching i n . Par ah I e s
careless, and impress truth upon the heart. Parable-teaching
was popular, and commanded the respect and attention, not
only of the Jews, but of the people of other nations. No
more effective method of instruction could He have employed.
If His hearers had desired a knowledge of divine things, they
might have understood His words; for He was always willing
to explain them to the honest inquirer.
Again, Christ had truths to present which the people were
unprepared to accept, or even to understand. For this reason
also He taught them in parables. By connecting His teaching
with the scenes of life, experience, or nature. He secured
their attention and impressed their hearts. Afterward, as
they looked upon the objects that illustrated His lessons,
they recalled the words of the divine Teacher. To minds
that were open to the Holy Spirit, the significance of the
Saviour's teaching unfolded more and more. Mysteries grew
clear, and that which
had been hard to
grasp became evident.
Jesus sought an
avenue to every heart.
By using a variety
of illustrations, He
not only presented
truth in its different
phases, but appealed
to the different hear-
ers. Their interest was
aroused by figures
drawn from the sur-
roundings of their
daily life. None who
listened to the Saviour
Auii "in thejieliis
tiHii groves."
22 Chri s t' s Object Lessons
could feel that they were neglected or forgotten. The
humblest, the most sinful, heard in His teaching a voice
that spoke to them in sympathy and tenderness.
And He had another reason for teaching in parables.
Among the multitudes that gathered about Him, there were
priests and rabbis, scribes and elders, Herodians and rulers,
world-loving, bigoted, ambitious men, who desired above all
things to find some accusation against Him. Their spies
followed His steps day after day, to catch from His lips
.something that wobld cause His condemnation, and forever
silence the One who seemed to draw the world after Him.
The Saviour understood the character of these men, and He
presented truth in such a way that they could find nothing by
which to bring His case before the Sanhedrim. In parables
He rebuked the hypocrisy and wicked works of those who
occupied high positions, and in figurative language clothed
truth of so cutting a character that had it been spoken in
direct denunciation, they would not have listened to His
words, and would speedily have put an end to His ministry.
But while He evaded the spies. He made truth so clear that
error was manifested, and the honest in heart were profited
by His lessons. Divine wisdom, infinite grace, were made
plain by the things of God's creation. Through nature and
the experiences of life, men were taught of God. **The
invisible things of Him since the creation of the world,"
were ''perceived through the things that are made, even
His everlasting power and divinity." '
In the Saviour's parable-teaching is an indication of what
constitutes the true "higher education." Christ might have
opened to men the deepest truths of science. He might
have unlocked mysteries which have required many centuries
of toil and study to penetrate. He might have made
sufTorestions in scientific lines that would have afforded food
1 Rom. r : 20, R. V.
/^
Teaching in Parables 23
for thought and stimulus for invention to the close of time.
But He did not do this. He said nothing to gratify curiosity,
or to satisfy man's ambition by opening doors to worldly
greatness. In all His teaching, Christ brought the mind of
man in contact with the Infinite Mind. He did not direct
the people to study men's theories about God, His word, or
His works. He taught them to behold Him as manifested
in His works, in His word, and by His providences.
Guiding lost sheep
back to
the /old."
Christ did not deal in abstract theories, but in that which
is essential to the development of character, that which will
enlarge man's capacity for knowing God, and increase his
efficiency to do good. He spoke to men of those truths
that relate to the conduct of life, and that take hold upon
eternity.
It was Christ who directed the education of Israel.
Concerning the commandments and ordinances of the Lord
He said, "Thou shalt teach them diligently unto thy children,
and shalt talk of them when thou sittest in thine house,
and when thou walkest by the way, and when thou liest
24 Christ's Object Lessons
down, and when thou risest up. And thou shalt bind
them for a sign upon thine hand, and they shall be as
frontlets between thine eyes. And thou shalt write them
upon the posts of thy house, and on thy gates." ^ In His
own . teaching, Jesus showed how this command is to be
fulfilled, — how the laws and principles of God's kingdom
can be so presented as to reveal their beauty and precious-
ness. When the Lord was training Israel to be the special
representatives of Himself, He gave them homes among the
hills and valleys. In their home hfe and their religious
service they were brought in constant contact with nature
and with the word of God. So Christ taught His disciples
by the lake, on the mountain-side, in the fields and groves,
where they could look upon the things of nature by which
He illustrated His teachings. And as they learned of
Christ, they put their knowledge to use by co-operating
with Him in His work.
So through the creation we are to become acquainted
with the Creator. The book of nature is a great lesson-
book, which in connection with the Scriptures we are to
use in teaching others of His character, and guiding lost
sheep back to the fold of God. As the works of God are
studied, the Holy Spirit flashes conviction into the mind.
It is not the conviction that logical reasoning produces; but
unless the mind has become too dark to know God, the
eye too dim to see Him, the ear too dull to hear His voice,
a deeper meaning is grasped, and the sublime, spiritual
truths of the written word are impressed on the heart.
In these lessons direct from nature, there is a simplicity
and purity that makes them of the highest value. All
need the teaching to be derived from this source. In itself
the beauty of nature leads the soul away frorri sin and
worldly attractions, and toward purity, peace, and God.
'Deut. 6:7-9
Teaching- in Pai'cibles
25
Too often the minds of students are occupied with men's
theories and speculations, falsely called science and philos-
ophy. They need to be brought into close contact with
nature. Let them learn that creation and Christianity have
one God. Let them be taught to see the harmony of the
"^IIbnss.
'J^\^.
'We should study the Saviour' s parables tuhere He spoke them,
in the fields and groves, , . . among the grass and flowers."
natural with the spiritual. Let everything which their eyes
see or their hands handle be made a lesson in character-
building. Thus the mental powers will be strengthened,
the character developed, the whole life ennobled.
Christ's purpose in parable-teaching was in direct line
with the purpose of the Sabbath. God gave to men the
memorial of His creative power, that they might discern
Him in the works of His hand. The Sabbath bids us
behold in His created works the glory of the Creator. And
26
C Jiri St' s bj e c t Lessons
it was because He desired us to do this that Jesus bound
up His precious lessons with the beauty of natural things.
On the holy rest-day, above all other days, we should study
the messages that God has written for us in nature. We
should study the Saviour's parables where He spoke them,
in the fields and groves, under the open sky, among the
^^He has wisdom for him
■who drives the plow
and sows the seed."
grass and flowers. As we come close to the heart of nature,
Christ makes His presence real to us, and speaks to our
hearts of His peace and love.
And Christ has linked His teaching, not only with the
day- of rest, but with the week of toil. He has wisdom for
him who drives the plow and sows the seed. In the
plowing and sowing, the tilling and reaping. He teaches
us to see an illustration of His work of grace in the heart.
So in every line of useful labor and every association of
life, He desires us to find a lesson of divine truth. Then
our daily toil will no longer absorb our attention and lead
Teaching in Parables
27
us to forget God; it will continually remind us of our
Creator and Redeemer. The thought of God will run like
a thread of gold through all our homely cares and occupa-
tions. For us the glory of His face will again rest upon
the face of nature. We shall ever be learning new lessons
of heavenly truth, and growing into the image of His purity.
Thus shall we "be taught of the Lord;" and in the lot
wherein we are called, we shall ''abide with God." ^
1 Isa. 54 : 13 ; r Cor. 7 : 24
Jn " the tilling atid reaping He teaches us.
Seed-Sowing
The seed is the word of God""
Luke 8: II
'A company had gathered
to hear Jesus, — an eager,
exfertant tit r,i ug."
Copyright, 1900, by Pacific Press Publishing Cl
BV THE SEA OF GALILEE
The Soiver Went Forth
to So
w
THE SOWER AND THE SEED
TDy the parable of the sower, Christ illustrates the things
■^^ of the kingdom of heaven, and the work of the great
Husbandman for His people. Like a sower in the field,
He came to scatter the heavenly grain of truth. And His
parable-teaching itself was the seed with which the most
precious truths of His grace were sown. Because of its
simplicity the parable of the sower has not been valued
as it should be. From the natural seed cast into the soil,
Christ desires to lead our minds to the gospel seed, the
sowing of which results in bringing man back to his loyalty
to God, He who gave the parable of the tiny seed is the
Sovereign of heaven, and the same laws that govern earthly
seed-sowing govern the sowing of the seeds of truth.
By the Sea of Galilee a company had gathered to see
and hear Jesus, — an eager, expectant throng. The sick
were there, lying on their mats, waiting to present their
3 Based on Matt. 13:1-9, 18-23; Mark 4 : 1-20 ; Luke 8: 4-15 (3o)
34 Ch rist's bj e c t Lessons
cases before Him. It was Christ's God-given right to heal
the woes of a sinful race, and He now rebuked disease,
and diffused around Him life and health and peace.
As the crowd continued to increase, the people pressed
close about Christ until there was no room to receive them.
Then, speaking a word to the men in their fishing boats,
He stepped into the boat that was waiting to take Him
across the lake, and bidding His disciples push off a little
from the land, He spoke to the multitude- upon the shore.
Beside the sea lay the beautiful plain of Gennesaret,
beyond rose the hills, and upon hillside and plain both
sowers and reapers were busy, the one casting seed, and
the other harvesting the early grain. Looking upon the
scene, Christ said : —
"Behold, the sower went forth to sow; and as he sowed,
some seeds fell by the wayside, and the birds came and
devoured them;"^ ''some fell upon stony places, where
they had not much earth; and forthwith they sprung up,
because they had no deepness of earth; and when the sun
was up, they were scorched; and because they had no root,
they withered away. And some fell among thorns; and
the thorns sprung up, and choked them; but other fell into
good ground, and brought forth fruit, some an hundred-
fold, some sixty-fold, some thirty-fold."
Christ's mission was not understood by the people of
His time. The manner of His coming was not in accord-
ance with their expectations. The Lord Jesus was the
foundation of the whole Jewish economy. Its imposing
services were of divine appointment. They were designed
to teach the people that at the time appointed One would
come to whom those ceremonies pointed. But the Jews
had exalted the forms and ceremonies, and had lost sight
of their object. The traditions, maxims, and enactments of
1 R. v.
''The Soiver Went FortJi to Soiv'' 35
men hid from them the lessons which God intended to
convey. These maxims and traditions became an obstacle
to' their understanding and practise'of true religion. And
when the Reality came, in the person of Christ, they did
not recognize in Him the fulfilment of all their types, the
substance of all their shadows. They rejected the antitype,
and clung to their types and useless ceremonies. The Son of
God had come, but they continued to ask for a sign. The
message, ''Repent ye; for the kingdom of heaven is at hand," '
they answered by demands for a miracle. The gospel of
Christ was a stumbling-block to them because they demanded
signs instead of a Saviour. They expected the Messiah to
prove His claims by mighty deeds of conquest, to establish
His empire on the ruins of earthly kingdoms. This expec-
tation Christ answered in the parable of the sower. Not by
force of arms, not by violent interpositions, was the kingdom
of God to prevail, but by the implanting of a new principle
in the hearts of men.
''He that soweth the good seed is the Son of man."''
Christ had come, not as a king, but as a sower; not for
the overthrow of kingdoms, but for the scattering of seed;
not to point His followers to earthly triumphs and national
greatness, but to a harvest to be gathered after patient toil,
and through losses and disappointments.
The Pharisees perceived the meaning of Christ's parable;
but to them its lesson was unwelcome. They affected not
to understand it. To the multitude it involved in still
greater mystery the purpose of the new teacher, whose
words had so strangely moved their hearts, and so bitterly
disappointed their ambitions. The disciples themselves had
not understood the parable, but their interest was awakened.
They came to Jesus privately, and asked for an explanation.
This was the desire which Christ wished to arouse, that
iMatt. 3:2 2 Matt. 13:37
36 Christ's Object Lessons
He might give them more definite instruction. He explained
the parable to them, as He will make plain His word to all
who seek Him in sincerity of heart. Those who study the
word of God with hearts open to the enlightenment of the
Holy Spirit, will not remain in darkness as to the meaning
of the word. *'If any man willeth to do His will," Christ
said, "he shall know of the teaching, whether it be of God,
or whether I speak from Myself." ^ All who come to Christ
for a clearer knowledge of the truth, will receive it. He
will unfold to them the mysteries of the kingdom of heaven,
and these mysteries will be understood by the heart that
longs to know the truth. A heavenly light will shine into
the soul-temple, and will be revealed to others as the bright
shining of a lamp on a dark path.
**The sower went forth to sow." ^ In the East the state
of affairs was so unsettled, and there was so great danger
from violence, that the people dwelt chiefly in walled towns,
and the husbandmen went forth daily to their labor outside
the -walls. So Christ, the heavenly Sower, went forth to
sow. He left His home of security and peace, left the
glory that He had with the Father before the world was,
left His position upon the throne of the universe. He went
forth, a suffering, tempted man; went forth in solitude, to
sow in tears, to water with His blood, the seed of life for
a world lost.
His servants in like manner must go forth to sow.
When called to become a sower of the seed of truth,
Abraham was bidden, "Get thee out of thy country, and
from thy kindred, and from thy father's house, unto a land
that I will show thee." "And he went out, not knowing
whither he went."^ So to the apostle Paul, praying in the
temple at Jerusalem, came the message from God, ** Depart;
for I will send thee far hence unto the Gentiles."* So those
'John 7: 17, R. V. ^R. V. » Gen. 12 : i ; Heb. 11 : 8 < Acts 22: 21
''The Sozver Went Forth to Sozv''
37
who are called to unite with Christ must leave all, in order
to follow Him. Old associations must be broken up, plans
of life relinquished, earthly hopes surrendered. In toil and
The sower
went forth
to sow. "
tears, in solitude, and through sacrifice, must the seed be
sown.
*'The sower soweth the word." Christ came to sow
the world with truth. Ever since the fall of man, Satan
has been sowing the seeds of error. It was by a lie that
he first gained control over men, and thus he still works to
overthrow God's kingdom in the earth, and to bring men
38 Ch rist's bj c c t Lessons
under his power. A sower from a higher world, Christ
came to sow the seeds of truth. He who had stooid in the
councils of God, who had dwelt in the innermost sanctuary
of the Eternal, could bring to men the pure principles of
truth. Ever since the fall of man, Christ had been the
Revealer of. truth to the world. By Him the incorruptible
seed, "the word of God, which liveth and abideth forever,"^
is communicated to men. In that first promise spoken to
our fallen race in Eden, Christ was sowing the gospel seed.
But it is to His personal ministry among men, and to the
work which He thus established, that the parable of the
sower especially applies.
The word of God is the seed. Every seed has in itself
a germinating principle. In it the life of the plant is
enfolded. So there is life in God's word. Christ says,
"The words that I speak unto you, they are Spirit, and
they are life." "He that heareth My word, and believeth
on Him that sent Me, hath everlasting life."^ In every
command and in every promise of the word of God is the
power, the very life of God, by which the command may
be fulfilled and the promise realized. He who by faith
receives the word is receiving the very life and character
of God.
Every seed brings forth fruit after its kind. Sow the
seed under right conditions, and it will develop its own life in
the plant. Receive into the soul by faith the incorruptible
seed of the word, and it will bring forth a character and a
life after the similitude of the character and the life of God.
The teachers of Israel were not sowing the seed of the
word of God. Christ's work as a teacher of truth was in
marked contrast to that of the rabbis of His time. They
dwelt upon traditions, upon human theories and specula-
tions. Often that which man had taught and written about
li Peter I 23 2 John 6:63 ; 5 : 24
**Tke Sower Went Forth to Sow**
39
the word, they put in place of the word itself. Their
teaching had no power to quicken the soul. The subject
of Christ's teaching and preaching was the word of God.
He met questioners with a plain, "It is written." "What
saith the Scriptures?" "How readest thou?" At every
opportunity, when an interest was awakened by either friend
or foe, He sowed the seed of the word. He who is the
Way, the Truth, and the Life, Himself the living Word,
points to the Scriptures, saying, "They are they which
testify of Me." And "beginning at Mo.ses and all the
prophets," He opened to His disciples "in all the Scriptures
the things concerning Himself."^
Christ's servants are to do the same work. In our day, as
of old, the vital truths of God's word are set aside for human
theories and speculations. Many professed ministers of the
gospel do not accept the whole Bible as the inspired word.
One wise man rejects one portion; another questions another
part. They set up their judgment as superior to the word;
and the Scripture which they do teach rests upon their own
authority. Its divine authenticity is destroyed. Thus the
seeds of infidelity are sown broadcast; for the people become
confused, and know not what to believe. There are many
beliefs that the mind has no right to entertain. In the days
of Christ the rabbis put a forced, mystical construction upon
many portions of Scripture. Because the plain teaching of
God's word condemned their practises, they tried to destroy
its force. The same thing is done to-day. The word of
God is made to appear mysterious and obscure in order
to excuse transgression of His law. Christ rebuked these
practises in His day. He taught that the word of God
was to be understood by all. He pointed to the Scriptures
as of unquestionable authority, and we should do the same.
The Bible is to be presented as the word of the infinite God,
' John 5 : 39 ; Luke 24 : 27
40 CJirist's Object Lessons
as the end of all controversy and the foundation of all faith.
The Bible has been robbed of its power, and the results
are seen in a lowering of the tone of spiritual life. In the
sermons from many pulpits of to-day there is not that
divine manifestation which awakens the conscience and
brings life to the soul. The hearers can not say, *'Did
not our heart burn within us, while He talked with us by
the way, and while He opened to us the Scriptures?"'
There are many who are crying out for the living God,
longing for the divine presence. Philosophical theories or
literary essays, however brilliant, can not satisfy the heart.
The assertions and inventions of men are of no value. Let
the word of God speak to the people. Let those who
have heard only traditions and human theories and maxims
hear the voice of Him whose word can renew the soul unto
everlastmg life.
Christ's favorite theme was the paternal tenderness and
abundant grace of God; He dwelt much upon the holiness
of His character and His law; He presented Himself to
the people as the Way, the Truth, and the Life. Let these
be the themes of Christ's ministers. Present the truth as it
is in Jesus. Make plain the requirements of the law and the
gospel. Tell the people of Christ's life of self-denial and
sacrifice; of His humiliation and death; of His resurrection
and ascension ; of His intercession for them in the courts
of God; of His promise, 'T will come again, and receive
you unto Myself"^
Instead of discussing erroneous theories, or seeking to
combat the opponents of the gospel, follow the example of
Christ. Let fresh truths from God's treasure-house flash
into life. "Preach the word." "Sow beside all waters."
"Be instant in season, out of season." "He that hath My
word, let him speak My word faithfully. What is the chaff
'Luke 24:32 2johni4:3
''The Sozvcr Went Forth to Sow^^ 41
to the wheat? saith the Lord." "Every word of God is
pure. . . . Add thou not unto His words, lest He
reprove thee, and thou be found a har."^
"The sower soweth the word." Here is presented the
great principle which should underlie all educational work.
"The seed is the word of God." But in too many schools
of our day God's word is set aside. Other subjects occupy
the mind. The study of infidel authors holds a large place
in the educational system. Skeptical sentiments are inter-
woven in the matter placed in school books. Scientific
research becomes misleading, because its discoveries are
misinterpreted and perverted. The word of God is com-
pared with the supposed teachings of science, and is made
to appear uncertain and untrustworthy. Thus the seeds of
doubt are planted in the minds of the youth, and in time
of temptation they spring up. When faith in God's word
is lost, the soul has no guide, no safeguard. The youth
are drawn into paths which lead away from God and from
everlasting life.
To this cause may in great degree be attributed the
wide-spread iniquity in our world to-day. When the word
of God is set aside, its power to restrain the evil passions of
the natural heart is rejected. Men sow to the flesh, and
of the .flesh they reap corruption.
And here, too, is the great cause of mental weakness
and inefficiency. In turning from God's word to feed on the
writings of uninspired men, the mind becomes dwarfed and
cheapened. It is not brought in contact with deep, broad
principles of eternal truth. The understanding adapts itself
to the comprehension of the things with which it is familiar,
and in this devotion to finite things it is weakened, its power
is contracted, and after a time it becomes unable to expand.
All this is false education. The work of every teacher
' 2 Tim. 4:2; Isa. 32 : 20 ; Jer. 23 : 28 ; Prov. 3" • 5. 6
42
Ch j'i s t' s bj c c t Lessons
should be to fasten the mind of the youth upon the grand
truths of the word of Inspiration. This is the education
essential for this life and for the life to come.
And let it not be thought that this will prevent the
study of the sciences, or cause a lower standard in educa-
tion. The knowledge
of God is as high as
heaven and as broad
'•^^ as the universe.
There is nothing so
ennobling and in-
vigorating as a study
of the great themes
which concern our
eternal life. Let the
• youth seek to grasp
these God -given
truths, and their
minds will expand
and grow strong in
the effort. It will
bring every student
who is a doer of the
word into a broader
field of thought, and
secure for him a
wealth of knowledge
that is imperishable.
The education to
be secured by search-
ing the Scriptures is
an experimental
knowledge of the
'Some fell by the wayside, and the birds
came arid devoured them."
''The Sower Went Forth to Sow'* 43
plan of salvation. Such an education will restore the image
of God in the soul. It will strengthen and fortify the mind
against temptation, and fit the learner to become a co-worker
with Christ in His mission of mercy to the world. It will
make him a member of the heavenly family, and prepare
him to share the inheritance of the saints in light.
But the teacher of sacred truth can impart only that
which he himself knows by experience. "The sower sowed
his seed." Christ taught the truth because He was the
truth. His own thought. His character, His life -experience,
were embodied in His teaching. So with His servants:
those who would teach the word are to make it their own
by a personal experience. They must know what it is to
have Christ made unto them wisdom and righteousness and
sanctification and redemption. In presenting the word of
God to others, they are not to make it a suppose-so or a
may-be. They should declare with the apostle Peter, "We
have not followed cunningly devised fables when we made
known unto you the power and coming of our Lord Jesus
Christ, but were eye-witnesses of His majesty."^ Every
minister of Christ and every teacher should be able to say
with the beloved John, "The life was manifested, and we
have seen it, and bear witness, and show unto you that
eternal life which was with the Father, and was manifested
unto us."'-^
THE SOIL- BY THE IV AYS IDE
That with which the parable of the sower chiefly deals
is the effect produced on the growth of the seed by the
soil into which it is cast. By this parable Christ was
virtually saying to His hearers, It is not safe for you to
stand as critics of My work, or to indulge disappointment
because it does not meet your ideas. The question of
1 2 Peter i : i6 2 i John 1:2
44 ^ /^ ^' ^ s t' s' hj c c t Lessons
greatest importance to you is, How do you treat My
message? Upon your reception or rejection of it your
eternal destiny depends.
Explaining, the seed that fell by the wayside, He said,
"When any one heareth the word of the kingdom, and
understandeth it not, then cometh the wicked one, and
catcheth away that which was sown in his heart. This is
he which received seed by the wayside."
The seed sown by the wayside represents the word of
God as it falls upon the heart of an inattentive hearer.
Like the hard-beaten path, trodden down by the feet of
men and beasts, is the heart that becomes a highway for
the world's traffic, its pleasures and sins. Absorbed in
selfish aims and sinful indulgences, the soul is " hardened
through the deceitfulness of sin." ^ The spiritual faculties
are paralyzed. Men hear the word, but understand it not.
They do not discern that it applies to themselves. They
do not realize their need or their danger. They do not
perceive the love of Christ, and they pass by the message
of His grace as something that does not concern them.
As the birds are ready to catch up the seed from the
wayside, so Satan is ready to catch away the seeds of
divine truth from the soul. He fears that the word of
God may awaken the careless, and take effect upon the
hardened heart. Satan and his angels are in the assemblies
where the gospel is preached. While angels of heaven
endeavor to impress hearts with the word of God, the
enemy is on the alert to make the word of no effect.
With an earnestness equalled only by his malice, he tries
to thwart the work of the Spirit of God. While Christ is
drawing the soul by His love, Satan tries to turn away
the attention of the one who is moved to seek the Saviour.
He engages the mind with worldly schemes. He excites
'Heb. 3: 13
Th c Sower We n t Fo r tJi to So
w
45
criticism, or insinuates doubt and unbelief. The speaker's
choice of language or his manner may not please the
hearers, and they dwell upon these defects. Thus the truth
they need, and which God has graciously sent them,
makes no lasting impression.
Satan has many helpers. ,. _^
Many who profess to be
Christians are aiding the
tempter to catch away the
seeds of truth from other
hearts. Many who
listen to the preach-
ing of the word of
God make it the
subject of criticism
at home. They sit
in judgment on the
sermon as they
would on the words
of a lecturer or a
political speaker.
The message that
should be regarded
as the word of the
Lord to them is
dwelt upon with
trifling or sarcastic
comment. The minister's
character, motives, and actions, and the conduct of fellow-
members of the church, are freely discussed. Severe
judgment is pronounced, gossip or slander repeated, and
this in the hearing of the unconverted. Often these things
are spoken by parents in the hearing of their own children.
'Some fell -</ >' ^.' -i
they withered away.
46 Ch ri St' s bj e ct Lessons
Thus are destroyed respect for God's messengers, and
reverence for their message. And many are taught to
regard Hghtly God's word itself
Thus in the homes of professed Christians many youth
are educated to be infidels. And the parents question why
their children are so little interested in the gospel, and so
ready to doubt the truth of the Bible. They wonder that
it is so difficult to reach them with moral and religious
influences. They do not see that their own example has
hardened the hearts of their children. The good seed
finds no place to take root, and Satan catches it away.
IN STONY PLACES
**He that received the seed into stony places, the same
is he that heareth the word, and anon with joy receiveth
it; yet hath he not root in himself, but dureth for a while;
for when tribulation or persecution ariseth because of the
word, by and by he is , offended."
The seed sown upon stony ground finds little depth of
soil. The plant springs up quickly, but the root can not
penetrate the rock to find nutriment to sustain its growth,
and it soon perishes. Many who make a profession of
religion are stony-ground hearers. Like the rock under-
lying the layer of earth, the selfishness of the natural heart
underlies the soil of their good desires and aspiration?
The love of self is not subdued. They have not seen the
exceeding sinfulness of sin, and the heart has not been
humbled under a sense of its guilt. This class may be
easily convinced, and appear to be bright converts, but they
have only a superficial religion.
It is not because men receive the word immediately, nor
because they rejoice in it, that they fall away. As soon
"" '^TJie Sozver Went Forth to Soiv'' 47
as Matthew heard the Saviour's call, immediately he rose
up, left all, and followed Him. As soon as the divine word
comes to our hearts, God desires us to receive it; and it is
right to accept it with joy. "Joy shall be in heaven over
one sinner that repenteth." ^ And there is joy in the soul
that believes on Christ. But those who in the parable are
said to receive the word immediately, do not count the cost.
They do not consider what the word of God requires of
them. They do not bring it face to face with all their
habits of life, and yield themselves fully to its control.
The roots of the plant strike down deep into the soil,
and hidden from sight nourish the life of the plant. So
with the Christian; it is by the invisible union of the soul
with Christ, through faith, that the spiritual life is nourished.
But the stony-ground hearers depend upon self instead of
Christ. They trust in their good works and good impulses,
and are strong in their own righteousness. They are not
strong in the Lord, and in the power of His might. Such
a one "hath not root in himself;" for he is not connected
with Christ.
The hot summer sun, that strengthens and ripens the
hardy grain, destroys that which has no depth of root. So
he who '*hath not root in himself," "dureth for a while;"
but "when tribulation or persecution ariseth because of the
word, by and by he is offended." Many receive the gospel
as a way of escape from suffering, rather than as a deliver-
ance from sin. They rejoice for a season, for they think
that religion will free them from difficulty and trial. While
life moves smoothly with them, they may appear to be
consistent Christians. But they faint beneath the fiery test
of temptation. They can not bear reproach for Christ's
sake. When the word of God points out some cherished
sin, or requires self-denial or sacrifice, they are offended. It
> Luke 15 : 7
48 Christ's bj c c t Lessons
would cost them too much effort to make a radical change
in their Hfe. They look at the present inconvenience and
trial, and forget the eternal realities. Like the disciples who
left Jesus, they are ready to say, "This, is an hard saying;
who can hear it?"^
There are very many who claim to serve God, but who
have no experimental knowledge of Him. Their desire to
do His will is based upon their own inclination, not upon
the deep conviction of the Holy Spirit. Their conduct is
not brought into harmony with the law of God. They
[)rofess to accept Christ as their Saviour, but they do not
believe that He will give them power to overcome their
sins. They have not a personal relation with a living
Saviour, and their characters reveal defects both hereditary
and cultivated.
It is one thing to assent in a general way to the agency
of the Holy Spirit, and another thing to accept His work
as a reprover calling to repentance. Many feel a sense of
estrangement from God, a realization of their bondage to
self and sin; they make efforts for reform; but they do not
crucify self. They do not give themselves entirely into
the hands of Christ, seeking for divine power to do His
will. They are not willing to be molded after the divine
similitude. In a general way they acknowledge their
imperfections, but they do not give up their particular sins.
With each wrong act the old selfish nature is gaining
strength.
The only hope for these souls is to realize in themselves
the truth of Christ's words to- Nicodemus, "Ye must be
born again." "Except a man be born from above, he can
not see the kingdom of God."^
True holiness is wholeness in the service of God. This
is the condition of true Christian living. Christ asks for an
I John 6:60 2John 3 : 7, 3, margin
TJi e Sower We n t F o r / // to Sow''
49
unreserved consecration, for undivided service. He demands
the heart, the mind, the soul, the strength. Self is not to
be cherished. He who lives to himself is not a Christian.
Love must be the principle of action. Love is the
underlying principle of God's government in heaven and
earth, and it must be the foundation of the Christian's
character. This alone can make and keep him steadfast.
This alone can enable him to withstand trial and temptation.
And love will be revealed in
sacrifice. The plan of redemption '' '^W
was laid in sacrifice, — a sacri
fice so broad and
deep and high that
it is immeasurable.
Christ gave all for
us, and those who
receive Christ will
be ready to sacrifice
all for the sake of
their Redeemer.
The thought of His
honor and glory
will come before
anything else.
If we love Jesus,
we shall love to
live for Him, to
present our thank-
offerings to Him, to
labor for Him. The
very labor will be light.
For His sake we shall covet
pain and toil and sacrifice.
4
''Some fell among
thorns."
50 C lir i s t' s bj e c t L e s s ons
We shall sympathize with His longing for the salvation of
men. We shall feel the same tender craving for souls that
He has felt.
This is the religion of Christ. Anything short of it is
a deception. No mere theory of truth or profession of
discipleship will save any soul. We do not belong to
Christ unless we are His wholly. It is by half-heartedness
in the Christian life that men become feeble in purpose and
changeable in desire. The effort to serve both self and
Christ makes one a stony-ground hearer, and he will not
endure when the test comes upon him.
AMONG THORNS
"He also that received seed among the thorns is he
that heareth the word; and the care of this world, and the
deceitfulness of riches, choke the word, and he becometh
unfruitful."
The gospel seed often falls among thorns and noxious
weeds; and if there is not a moral transformation in the
human heart, if old habits and practises and the former life
of sin are not left behind, if the attributes of Satan are not
expelled from the soul, the wheat crop will be choked. The
thorns will come to be the crop, and will kill out the wheat.
Grace can thrive only in the heart that is being con-
stantly prepared for the precious seeds of truth. The
thorns of sin will grow in any soil; they need no cultivation;
but grace must be carefully cultivated. Th^ briers and
thorns are always ready to spring up, and the work of
purification must advance continually. If the heart is not
kept under the control of God, if the Holy Spirit does not
work unceasingly to refine and ennoble the character, the
pld habits will reveal themselves in the life. Men may
''TJie Sower Went FortJi to Sow'' 51
profess to believe the gospel; but unless they are sanctified
by the gospel their profession is of no avail. If they do
not gain the victory over sin, then sin is gaining the victory
over them. The thorns that have been cut off but not
uprooted grow apace, until the soul is overspread with them.
Christ specified the things that are dangerous to the
soul. As recorded by Mark He mentions the cares of
this world, the deceitfulness of riches, and the lusts of other
things. Luke specifies the cares, riches, and pleasures of
this life. These are what choke the word, the growing
spiritual seed. The soul ceases to draw nourishment from
Christ, and spirituality dies out of the heart.
"The cares of this world." No class is free from the
temptation to worldly care. To the poor, toil and depriva-
tion and the fear of want bring perplexities and burdens.
To the rich come fear of loss and a multitude of anxious
cares. Many of Christ's followers forget the lesson He
has bidden us learn from the flowers of the field. They
do not trust to His constant care. Christ can not carry
their burden, because they do not cast it upon Him.
Therefore the cares of life, which should drive them to the
Saviour for help and comfort, separate them from Him.
Many who might be fruitful in God's service become
bent on acquiring wealth. Their whole energy is absorbed
in business enterprises, and they feel obliged to neglect
things of a spiritual nature. Thus they separate themselves
from God. We are enjoined in the Scriptures to be **not
slothful in business."^ We are to labor that we may impart
to him who needs. Christians must work, they must engage
in business, and they can do this without committing siii.
But many become so absorbed in business that they have
no time for prayer, no time for the study of the Bible, no
time to seek and serve God. At times the longings of the
1 Rom. 12 : II
52 Christ's Object Lessons
soul go out for holiness and heaven; but there is no time
to turn aside from the din of the world to listen to the
majestic and authoritative utterances of the Spirit of God.
The things of eternity are made subordinate, the things of
the world supreme. It' is impossible for the seed of the
word to bring forth fruit; for the life of the soul is given
to nourish the thorns of worldliness.
And many who are working with a very different purpose,
fall into a like error. They are working for others' good ;
their duties are pressing, their responsibilities are many, and
they allow their labor to crowd out devotion. Communion
with God through prayer and a study of His word is
neglected. They forget that Christ has said, "Without Me
ye can do nothing,"^ They walk apart from Christ, their
life is not pervaded by His grace, and the characteristics of
self are revealed. Their service is marred by desire for
supremacy, and the harsh, unlovely traits of the unsubdued
heart. Here is one of the chief secrets of failure in Christian
work. This is why its results are often so meager.
"The deceitfulness of riches." The love of riches has
an infatuating, deceptive power. Too often those who pos-
sess worldly treasure forget that it is God who gives them
power to get wealth. They say, "My power and fhe
might of mine hand hath gotten me this wealth.""^ Their
riches, instead of awakening gratitude to God, lead to the
exaltation of self They lose the sense of their dependence
upon God and their obligation to their fellow-men. Instead
of regarding wealth as a talent to be employed for the
glory of God and the uplifting of humanity, they look upon
it as a means of serving themselves. Instead of developing in
man the attributes of God, riches thus used are developing
in him the attributes of Satan. The seed of the word
is choked with thorns.
1 John 15:5 •''Deut.8:i7
^'The Sower Went Forth to Sow'' 53
**And pleasures of this life." There is danger in amuse-
ment that is sought merely for self- gratification. All habits
of indulgence that weaken the physical powers, that becloud
the mind, or that benumb the spiritual perceptions, are
"fleshly lusts, which war against the soul."*
**And the lusts of other things." These are not neces-
sarily things sinful in themselves, but something that is
made first instead of the kingdom of God. Whatever
attracts the mind from God, whatever draws the affections
away from Christ, is an enemy to the soul.
When the mind is youthful and vigorous, and suscep-
tible of rapid development, there is great temptation to be
ambitious for self, to serve self If worldly schemes are
successful, there is an inclination to continue in a line that
deadens conscience, and prevents a correct estimate as to
what constitutes real excellence of character. When circum-
stances favor this development, growth will be seen in a
direction prohibited by the word of God.
In this formative period of their children's life, the
responsibility of parents is very great. It should be their
study to surround the youth with right influences, influences
that will give them correct views of life and its true success.
Instead of this, how many parents make it their first object
to secure for their cjiildren worldly prosperity. All their
associations are chosen with reference to this object. Many
parents make their home in some large city, and introduce
their children into fashionable society. They surround them
with influences that encourage worldliness and pride. In this
atmosphere the mind and soul are dwarfed. The high and
noble aims of life are lost sight of The privilege of being
sons of God, heirs of eternity, is bartered for worldly gain.
1 I Peter 2:11
54 • CJirist's Object Lessons
Many parents seek to promote the happiness of their
children by gratifying their love of amusement. They
allow them to engage in sports, and to attend parties of
pleasure, and provide them with money to use freely in
display and self-gratification. The more the desire for
pleasure is indulged, the stronger it becomes. The interest
of these youth is more and more absorbed in amusement,
until they come to look upon it as the great object of life.
They form habits of idleness and self-indulgence that make
it almost impossible for them ever to become steadfast
Christians.
Even the church, which should be the pillar and ground
of the truth, is found encouraging the selfish love of
pleasure. When money is to be raised for religious pur-
poses, to what means do many churches resort? — To
bazaars, suppers, fancy fairs, even to lotteries, and like
devices. Often the place set apart for God's worship is
desecrated by feasting and drinking, buying, selling, and
merry-making. Respect for the house of God and reverence
for His worship are lessened in the minds of the youth.
The barriers of self-restraint are weakened. Selfishness,
appetite, the love of display, are appealed, to, and they
strengthen as they are indulged.
The pursuit of pleasure and amusement centers in the
cities. Many parents who choose a city home for their
children, thinking to give them greater advantages, meet with
disappointment, and too late repent their terrible mistake.
The cities of to-day are fast becoming like Sodom and
Gomorrah. The many holidays encourage idleness. The
exciting sports — theater-going, horse-racing, gambling, liquor-
drinking, and reveling — stimulate every passion to intense
activity. The youth are swept away by the popular current.
Those who learn to love amusement for its own sake, open
^^The Sozver Went Forth to Sow'' 55
the door to a flood of temptations. They give themselves
up to social gaiety and thoughtless mirth, and their inter-
course with pleasure-lovers has an intoxicating effect upon
the mind. They are led on from one form of dissipation
to another, until they lose both the desire and the
capacity for a life of usefulness. Their religious aspirations
are chilled; their spiritual life is darkened. All the nobler
faculties of the soul, all that link man with the spiritual
world, are debased.
It is true that some may see their folly and repent.
God may pardon them. But they have wounded their own
souls, and brought upon themselves a life-long peril. The
power of discernment, which ought ever to be kept keen
and sensitive to distinguish between right and wrong, is in a
great measure destroyed. They are not quick to recognize
the guiding voice of the Holy Spirit, or to discern the devices
of Satan. Too often in time of danger they fall under
temptation, and are led away from God. The end of their
pleasure -loving life is ruin for this world and for the world
to come.
Cares, riches, pleasures, all are used by Satan in playing
the game of life for the human soul. The warning is given,
"Love not the world, neither the things that are in the
world. If any man love the world, the love of the Father
is not in him. For all that is in the world, the lust of the
flesh, and the lust of the eyes, and the the pride of life, is
not of the Father, but is of the world." ^ He who reads the
hearts of men as an open book says, "Take heed to your-
selves, lest at any time your hearts be overcharged with
surfeiting and drunkenness and cares of this life."^ And
the apostle. Paul by the Holy Spirit writes, "They that will
be rich fall into temptation and a snare, and into many
foolish and hurtful lusts, which drown men in destruction
I I John 2: 15, 16 2 Luke 21: 34
56 Christ's Object Lessons
and perdition. For the love of money is the root of
all evil; which, while some coveted after, they have erred
from the faith, and pierced themselves through with many
sorrows."^
PREPA RATION OF THE SOIL
Throughout the parable of the. sower, Christ represents
the different results of the sowing as depending upon the
soil. In every case the sower and the seed are the same.
Thus He teaches that if the word of God fails of accom-
plishing its work in our hearts and lives, the reason is to
be found in ourselves. But the result is not beyond our
control. True, we can not change ourselves; but the power
of choice is ours, and it rests with us to determine what we
will become. The wayside, the stony-ground, the thorny-
ground hearers need not remain such. The Spirit of God
is ever seeking to break the spell of infatuation that holds
men absorbed in worldly things, and to awaken a desire for
the imperishable treasure. It is by resisting the Spirit that
men become inattentive to or neglectful of God's word.
They are themselves responsible for the hardness of heart
that prevents the good seed from taking root, and for the
evil growths that check its development.
The garden of the heart must be cultivated. The soil
must be broken up by deep repentance for sin. Poisonous,
Satanic plants must be uprooted. The soil once overgrown
by thorns can be reclaimed only by diligent labor. So the
evil tendencies of the natural heart can be overcome only
by earnest effort in the name and strength of Jesus. The
Lord bids us by His prophet, ** Break up your fallow ground,
and sow not among thorns." "Sow to yourselves in
righteousness; reap in mercy." ^ This work He desires to
accomplish for us, and He asks us to co-operate with Him.
1 I Tim. 6:9, 10 '-'Jer. 4:3; Hosea 10 : 12
The Sower Went Forth to So
57
The sowers of the seed have a work to do in preparing
hearts to receive the gospel. In the ministry of the word
there is too much sermonizing, and too httle of real heart-
to-heart work. There is need of personal labor for the
souls of the lost. In Christ-
like sympathy we should
come close to men in-
dividually, and seek to
awaken their interest
in the great things
of eternal life. Their
hearts may be as hard
as the beaten high-
way, and apparently
it may be a useless
effort to present the
Saviour to them; but
while logic may fail
to move, and argu-
ment be powerless
to convince, the love
of Christ, revealed
in personal ministry,
may soften the stony
heart, so that the seed
of truth can take root.
So the sowers have
something to do that
the seed may not be
choked with thorns
or perish because of
shallowness of soil.
At the very outset of
^But other /ell into good ground."
58 Chri st's hj c c t L e s s on s
the Christian life every believer should be taught its foundation
principles. He should be taught that he is not merely to be
saved by Christ's sacrifice, but that he is to make the life of
Christ his life and the character of Christ his character. Let
all be taught that they are to bear burdens and to deny natural
inclination. Let them learn the blessedness of working for
Christ, following Him in self-denial, and enduring hardness
as good soldiers. Let them learn to trust His love and to
cast on Him their cares. Let them taste the joy of winning
souls for Him. In their love and interest for the lost, they
will lose sight of self The pleasures of the world will lose
their power to attract and its burdens to dishearten. The
plowshare of truth will do its work. It will break up the
fallow ground. It will not merely cut off the tops of the
thorns, but will take them out by the roots.
IN GOOD GROUND
The sower is not always to meet with disappointment.
Of the seed that fell into good ground the Saviour said,
This "is he that heareth the word, and understandeth it;
which also beareth fruit, and bringeth forth, some an
hundred-fold, some sixty, some thirty." *'That on the
good ground are they, which, in an honest and good heart,
having heard the word, keep it, and bring forth fruit with
patience."
The "honest and good heart" of which the parable
speaks, is not a heart without sin; for the gospel is to be
preached to the lost. Christ said, 'T came not to call the
righteous, but sinners to repentance."^ He has an honest
heart who yields to the conviction of the Holy Spirit. He
confesses his guilt, and feels his need of the mercy and
love of God. He has a sincere desire to know the truth,
1 Mark 2 : 17
'^The Sower Went Forth to Sow'' 59
that he may obey it. The good heart is a beHeving heart,
one that has faith in the word of God. Without faith it is
impossible to receive the word. "He that cometh to God
must beheve that He is, and that He is a rewarder of them
that dihgently seek Him."^
This "is he that heareth the word, and understandeth
it." The Pharisees of Christ's day closed their eyes lest
they should see, and their ears lest they should hear;
therefore the truth could not reach their hearts. They
were to suffer retribution for their wilful ignorance and self-
imposed blindness. But Christ taught His disciples that
they were to open their minds to instruction, and be ready
to believe. He pronounced a blessing upon them because
they saw and heard with eyes and ears that believed.
The good-ground hearer receives the word, "not as the
word of men, but as it is in truth, the word of God."^
Only he who receives the Scriptures as the voice of God
speaking to himself is a true learner. He trembles at the
word; for to him it is a living reality. He opens his under-
standing and his heart to receive it. Such hearers were
Cornelius and his friends, who said to the apostle Peter,
"Now therefore are we all here present before God, to hear
all things that are commanded thee of God."^
A knowledge of the truth depends not so much upon
strength of intellect as upon pureness of purpose, the sim-
plicity of an earnest, dependent faith. To those who in
humility of heart seek for divine guidance, angels of God
draw near. The Holy Spirit is given to open to them the
rich treasures of the truth.
The good-ground hearers, having heard the word, keep it.
Satan with all his agencies of evil is not able to catch it away.
Merely to hear or to read the word is not enough. He
who desires to be profited by the Scriptures must meditate
iHeb. 11:6 2 I Thess. 2 • 13 s Acts 10:33
6o C h ri st's bj e c t Lessons
upon the truth that has been presented to him. By earnest
attention and prayerful thought he must learn the meaning
of the words of truth, and drink deep of the spirit of the
holy oracles.
God bids us fill the mind with great thoughts, pure
thoughts. He desires us to meditate upon His love and
mercy, to study His wonderful work in the great plan of
redemption. Then clearer and still clearer will be our per-
ception of truth, higher, holier, our desire for purity of
heart and clearness of thought. The soul dwelling in the
pure atmosphere of holy thought will be transformed by
communion with God through the study of the Scriptures.
"And bring forth fruit." Those who, having heard the
word, keep it, will bring forth fruit in obedience. The word
of God, received into the soul, will be manifest in good works.
Its results will be seen in a Christlike character and life.
Christ said of Himself, 'T delight to do Thy will, O My
God; yea. Thy law is within My heart." 'T seek not Mine
own will, but the will of the Father which hath sent Me."'
And the Scripture says, ** He that saith he abideth in Him
ought himself also so to walk, even as He walked."^
The word of God often comes in collision with man's
hereditary and cultivated traits of character and his habits
of life. But the good-ground hearer, in receiving the word,
accepts all its conditions and requirements. His habits,
customs, and practises are brought into submission to God's
word. In his view the commands of finite, erring man
sink into insignificance beside the word of the infinite God.
With the whole heart, with undivided purpose, he is seeking
the life eternal, and at the cost of loss, persecution, or death
itself, he will obey the truth.
And he brings forth fruit "with patience." None who
receive God's word are exempt from difficulty and trial; but
1 Ps. 40 : S ; John 5 : 30 '^\ John 2 : 6
''The Sower Went Forth to Sow'' 6i
when affliction comes, the true Christian does not become
restless, distrustful, or despondent. Though we can not see
the definite outcome of affairs, or discern the purpose of
God's providences, we are not to cast away our confidence.
Remembering the tender mercies of the Lord, we should cast
our care upon Him, and with patience wait for His salvation.
Through conflict the spiritual life is strengthened. Trials
well borne will develop steadfastness of character, and precious
spiritual graces. The perfect fruit of faith, meekness, and love
often matures best amid storm-clouds and darkness.
"The husbandman waiteth for the precious fruit of the
earth, and hath long patience for it, until he receive the
early and latter rain." ^ So the Christian is to wait with
patience for the fruition, in his life, of the word of God.
Often when we pray for the graces of the Spirit, God works
to answer our prayers by placing us in circumstances to
develop these fruits; but we do not understand His purpose,
and wonder, and are dismayed. Yet none can develop
these graces except through the process of growth and
fruit-bearing. Our part is to receive God's word and to
hold it fast, yielding ourselves fully to its control, and its
purpose in us will be accomplished.
"If a man love Me," Christ said, "he will keep My
words; and My Father will love him, and we will come
unto him, and make our abode with him."^ The spell of
a stronger, a perfect mind will be over us; for we have a
living connection with the source of all-enduring strength.
In our divine life we shall be brought into captivity to
Jesus Christ. We shall no longer live the common life
of selfishness, but Christ will live in us. His character will
be reproduced in our nature. Thus shall we bring forth
the fruits of the Holy Spirit — "some thirty, and some
sixty, and some an hundred."
ijames5:7 2Johni4:23
'First the Blade, then
the Ear''
V ^HE parable of the sower excited much questioning.
■^ Some of the hearers gathered from it that Christ was
not to estabHsh an earthly kingdom, and many were curious
and perplexed. Seeing their perplexity, Christ used other
illustrations, still seeking to turn their thoughts from the
hope of a worldly kingdom to the work of God's grace in
the soul.
"And He said, So is the kingdom of God, as if a man
should cast seed into the ground; and should sleep, and
rise night and day, and the seed should spring and grow
up, he knoweth not how. For the earth bringeth forth
fruit of herself; first the blade, then the ear, after that the
full corn in the ear. But when the fruit is brought forth,
immediately he putteth in the sickle, because the harvest
is come."
The husbandman who "putteth in the sickle, because
the harvest is come," can be no other than Christ It is
( 62 ) Based on M^rk 4 : 26-29
''First the Blade, then the Ear'' 63
He who at the last great day will reap the harvest of the
earth. But the sower of the seed represents those who
labor in Christ's stead. The seed is said to ** spring and
grow up, he knoweth not how," and this is not true of
the Son of God. Christ does not sleep over His charge,
but watches it day and night. He is not ignorant of how
the seed grows.
The parable of the seed reveals that God is at work in
nature. The seed has in itself a germinating principle, a
principle that God Himself has implanted; yet if left to itself
the seed would have no power to spring up. Man has his
part to act in promoting the growth of the grain. He must
prepare and enrich the soil and cast in the seed. He
must till the fields. But there is a point beyond which he
can accomplish nothing. No strength or wisdom of man
can bring forth from the seed the living plant. Let man
put forth his efforts to the utmost limit, he must still depend
upon One who has connected the sowing and the reaping
by wonderful links of His own omnipotent power.
There is life in the seed, there is power in the soil; but
unless an infinite power is exercised day and night, the
seed will yield no returns. The showers of rain must be
sent to give moisture to the thirsty fields, the sun must
impart heat, electricity must be conveyed to the buried
seed. The life which the Creator has implanted, He alone
can call forth. Every seed grows, every plant develops,
by the power of God.
**As the earth bringeth forth her bud, and as the garden
causeth the things that are sown in it to spring forth, so
the Lord God will cause righteousness and praise to spring
forth." ^ As in the natural, so in the spiritual sowing; the
teacher of truth must seek to prepare the soil of the heart;
he must sow the seed; but the power that alone can
1 {sa, 61 : j;
64
C hri s t's O bj e c t Lessons
produce life is from God. There is a point beyond which
human effort is in vain. While we are to preach the word,
we can not impart the power that will quicken the soul,
and cause righteousness and praise to spring forth. In the
preaching of the word there
must be the working of . '
an agency beyond ^%
any human power.
Only through the
divine Spirit will the
word be living and
powerful to renew
the soul unto eternal
life. This is what
Christ tried to im-
press upon His dis-
ciples. He taught
that it was nothing
they possessed in
themselves which
would give success
to their labors, but
that it is the miracle-
working power of
God which gives ef-
ficiency to His own
word.
The work of the sower is a work of faith. The mystery
of the germination and growth of the seed he can not
understand. But he has confidence in the agencies by
which God causes vegetation to flourish. In casting his
seed into the ground, he is apparently throwing away the
precious grain that might furnish bread for his family. But
'As the eafth
hringeth forth
''First the Blade, then the Ear'' 65
he is only giving up a present good for a larger return.
He casts the seed away, expecting to gather it many-fold
in an abundant harvest. So Christ's servants are to labor,
expecting a harvest from the seed they sow.
The good seed may for a time lie unnoticed in a cold,
selfish, worldly heart, giving no evidence that it has taken
root; but afterward, as the Spirit of God breathes on the
soul, the hidden seed springs up, and at last bears fruit to
the glory of God. In our life-work we know not which
shall prosper, this or that. This is not a question for us
to settle. We are to do our work, and leave the results
with God. "In the morning sow thy seed, and in the
evening withhold not thine hand."/ God's great covenant
declares that ''while the earth remaineth, seed-time and
harvest . . . shall not cease. "^ In the confidence of
this promise the husbandman tills and sows. Not less
confidently are we in the spiritual sowing to labor, trusting
His assurance, "So shall My word be that goeth forth out
of My mouth ; it shall not return unto Me void, but it shall
accomplish that which I please, and it shall prosper in
the thing whereto I sent it." "He that goeth forth and
weepeth, bearing precious seed, shall doubtless come again
with rejoicing, bringing his sheaves with him."-*
The germination of the seed represents the beginning of
spiritual life, and the development of the plant is a beautiful
figure of Christian growth. As in nature, so in grace; there
can be no life without growth. The plant must either grow
or die. As its growth is silent and imperceptible, but con-
tinuous, so is the development of the Christian life. At
every stage of development our life may be perfect; yet if
God's purpose for us is fulfilled, there will be continual
advancement. Sanctification is the work of a lifetime. As
our opportunities multiply, our experience will enlarge, and
5 iEccl.u:6 ^Gen.8:22 sjsa. 55 : n ; Ps. 126:6
66
C liri St' s bj e c t Lessons
our knowledge increase. We shall become strong to bear
responsibility, and our maturity will be in proportion to our
privileges.
'It sends down
its roots into
the earth.
It drinks in
the sunshine,
the deit', and
the rain."
The plant grows by receiving that which God has pro-
vided to sustain its Hfe. It sends down its roots into the
earth. It drinks in the sunshine, the dew, and the rain.
It receives the life-giving properties from the air. So the
''First the Blade, then the Ear'' 6y
Christian is to grow by co-operating with the divine agencies.
Feeling our helplessness, we are to improve all the oppor-
tunities granted us to gain a fuller experience. As the
plant takes root in the soil, so we are to take deep root in
Christ. As the plant receives the sunshine, the dew, and
the rain, we are to open our hearts to the Holy Spirit.
The work is to be done, ''not by might, nor by power, but
by My Spirit, saith the Lord of hosts. "^ If we keep our
minds stayed upon Christ, He will come unto us "as the
rain, as the latter and former rain unto the earth." As the
Sun of Righteousness, He will arise upon us **with healing
in His wings." We shall "grow as the lily." We shall
"revive as the corn, and grow as the vine."'^ By constantly
relying upon Christ as our personal Saviour, we shall grow
up into Him in all things who is our head.
The wheat develops, "first the blade, then the ear, after
that the full corn in the ear." The object of the husband-
man in the sowing of the seed and the culture of the
growing plant is the production of grain. He desires bread
for the hungry, and seed for future harvests. So the divine
Husbandman looks for a harvest as the reward of His labor
and sacrifice. Christ is seeking to reproduce Himself in
the hearts of men; and He does this through those who
believe in Him. The object of the Christian life is fruit-
bearing, — the reproduction of Christ's character in the
believer, that it may be reproduced in others.
The plant does not germinate, grow, or bring forth fruit
for itself, but to ''gwG seed to the sower, and bread to the
eater." ^ So no man is to live unto himself The Christian
is in the world as a representative of Christ, for the salvation
of other souls.
There can be no growth or fruitfulness in the life that is
centered in self If you have accepted Christ as a personal
1 Zech. 4:6 "^ Hosea 6:3; Mai. 4:2; Hosea 14 : 5. 7 ' Isa. 55 : 10
68
C Ji r i s t ' s bj c c t Lessons
Saviour, you are to forget yourself, and try to help others.
Talk of the love of Christ, tell of His goodness. Do every
duty that presents itself Carry the burden of souls upon
your heart, and by every means in your power seek to save
the lost. As you receive the Spirit of Christ, — the spirit
•■When the fruit is brought forth,
iiiuncdiaiely he putteth in the sickle
of unselfish love and labor for others, — you will grow and
bring forth fruit. The graces of the Spirit will ripen in
your character. Your faith will increase, your convictions
deepen, your love be made perfect. More and more you
will reflect the likeness of Christ in all that is pure, noble,
and lovely.
"The fruit of the Spirit is love, joy, peace, long-suffering,
''First the Blade, then the Ear'' 6g
gentleness, goodness, faith, meekness, temperance."* This
fruit can never perish, but will produce after its kind a
harvest unto eternal life.
•'When the fruit is brought forth, immediately he putteth
in the sickle, because the harvest is come." Christ is waiting
with longing desire for the manifestation of Himself in His
church. When the character of Christ shall be perfectly
reproduced in His people, then He will come to claim them
as His own.
It is the privilege of every Christian, not only to look
for, but to hasten the coming of our Lord Jesus Christ.^
Were all who profess His name bearing fruit to His
glory, how quickly the whole world would be sown with
the seed of the gospel. Quickly the last great harvest
would be ripened, and Christ would come to gather the
precious grain.
iCial. 5:22, 23 ^2 Peter 3: 12, inarg^iti
T.
ares
A MOTHER parable put He forth unto them, saying,
^ -*■ The kingdom of heaven is Hkened unto a man which
sowed good seed in his field; but while men slept, his enemy-
came and sowed tares among the wheat, and went his way.
But when the blade was sprung up, and brought forth fruit,
then appeared the tares also."
"The field," Christ said, "is the world." But we must
understand this as signifying the church of Christ in the
world. The parable is a description of that which- pertains
to the kingdom of God, His work for the salvation of men,
and this work is accomplished through the church. True,
the Holy Spirit has gone out into all the world; every-
where it is moving upon the hearts of men; but it is in
the church that we are to grow and ripen for the garner
of God.
"He that sowed the good seed is the Son of man.
The good seed are the children of the kingdom;
but the tares are the children of the wicked one." The
good seed represents those who are born of the word of
( 70 ) Based on Matt. 13 : 24-30, 37-43
Tares • ^I
God, the truth. The tares represent a class who are the
fruit or embodiment of error, of false principles. "The
enemy that sowed them is the devil." Neither God nor
His angels ever sowed a seed that would produce a tare.
The tares are always sown by Satan, the enemy of God
and man.
In the East, men sometimes took revenge upon an
enemy by strewing his newly -sown fields with the seeds of
some noxious weed that, while growing, closely resembled
wheat. Springing up with the wheat, it injured the crop,
and brought trouble and loss to the owner of the field.
So it is from enmity to Christ that Satan scatters his evil
seed among the good grain of the kingdom. The fruit of
his sowing he attributes to the Son of God. By bringing
into the church those who bear Christ's name while they
deny His character, the wicked one causes that God shall
be dishonored, the work of salvation misrepresented, and
souls imperiled.
Christ's servants are grieved as they see true and false
behevers mingled in the church. They long to do something
to cleanse the church. Like the servants of the house-
holder, they are ready to uproot the tares. But Christ
says to them, "Nay; lest while ye gather up the tares, ye
root up also the wheat with them. Let both grow together
until the harvest."
Christ has plainly taught that those who persist in open
sin must be separated from the church; but He has not
committed to us the work of judging character and motive.
He knows our nature too well to entrust this work to us.
Should we try to uproot from the church those whom we
suppose to be spurious Christians, we should be sure to
make mistakes. Often we regard as hopeless subjects the
very ones whom Christ is drawing to Himself. Were we
72 Christ's Object Lessons
to deal with these souls according to our imperfect judg-
ment, it would perhaps extinguish their last hope. Many
who think themselves Christians will at last be found
wanting. Many will be in heaven who their neighbors
supposed would never enter there. Man judges from
appearance, but God judges the heart. The tares and the
wheat are to grow together until the harvest; and the
harvest is the end of probationary time.
There is in the Saviour's words another lesson, a lesson
of wonderful forbearance and tender love. As the tares
have their roots closely intertwined with those of the good
grain, so false brethren in the church may be closely linked
with true disciples. The real character of these pretended
believers is not fully manifested. Were they to be separated
from the church, others might be caused to stumble, who
but for this" would have remained steadfast.
The teaching of this parable is illustrated in God's own
dealing with men and angels. Satan is a deceiver. When
he sinned in heaven, even the loyal angels did not fully
discern his character. This was why God did not at once
destroy Satan. Had He done so, the holy angels would
not have perceived the justice and love of God. A doubt
of God's goodness would have been as evil seed, that
would yield the bitter fruit of sin and woe. Therefore the
author of evil was spared, fully to develop his character.
Through long ages God has borne the anguish of beholding
the work of evil. He has given the infinite Gift of Calvary,
rather than leave any to be deceived by the misrepresenta-
tions of the wicked one; for the tares could not be plucked
up without danger of uprooting the precious grain. And
shall we not be as forbearing toward our fellow-men as
the Lord of heaven and earth is toward Satan ?
The world has no right to doubt the truth of Christianity
Ta r c s
73
because there are unworthy members in the church, nor
should Christians become disheartened because of these false
brethren. How was it with the early church? Ananias
and Sapphira joined themselves to the disciples. Simon
"But -uihiU men slept, his efie^ny
came and sowed tares."
Magus was baptized. Demas, who forsook Paul, had been
counted a believer. Judas Iscariot was numbered with the
apostles. The Redeemer does not want to lose one soul;
His experience with Judas is recorded to show His long
patience with perverse human nature; and He bids us bear
with it as He has borne. He has said that false brethren
will be found in the church till the close of time.
Notwithstanding Christ's warning, men have sought to
74 Christ ' s bj e c t L c s s o )i s
uproot the tares. To punish those who were supposed
to be evil-doers, the church has had recourse to the civil
power. Those who differed from the established doctrines
have been imprisoned, put to torture and to death, at the
instigation of men who claimed to be acting under the sanction
of Christ. But it is the spirit of Satan, not the Spirit of
Christ, that inspires such acts. This is Satan's own method
of bringing the world under his dominion. God has been
misrepresented through the church by this way of dealing
with those supposed to be heretics.
Not judgment and condemnation of others, but humility
and distrust of self, is the teaching of Christ's parable. Not
all that is sown in the field is good grain. The fact that
men are in the church does not prove them Christians.
The tares closely resembled the wheat while the blades
were green ; but when the field was white for the harvest,
the worthless weeds bore no likeness to the wheat that
bowed under the weight of its full, ripe heads. Sinners
who make a pretension of piety mingle for a time with the
true followers of Christ, and the semblance of Christianity
is calculated to deceive many; but in the harvest of the
world there will be no likeness between good and evil.
Then those who have joined the church, but who have
not joined Christ, will be manifest.
The tares are permitted to grow among the wheat, to
have all the advantage of sun and shower; but in the time
of harvest ye shall "return, and discern between the right-
eous and the wicked, between him that serveth God and
him that serveth Him not."^ Christ Himself will decide
who are worthy to dwell with the family of heaven. He
will judge every man according to his words and his works.
Profession is as nothing in the scale. It is character that
decides destiny.
1 Mai. 3:18
Tares
75
The Saviour does not point forward to a time when
all the tares become wheat. The wheat and tares grow
together until the harvest, the end of the world. Then
the tares are bound in bundles to be burned, and the wheat
is gathered into the garner of God. "Then shall the
righteous shine forth as the sun in the kingdom of their
Father." Then "the Son of man shall send forth His
angels, and they shall gather out of His kingdom all things
that offend, and them which do iniquity; and shall cast them
into a furnace of fire; there shall be wailing and gnashing
of teeth."
Like a Gram of Mustard
Seed''
TN the multitude that hstened to Christ's teaching there
^ were many Pharisees. These noted contemptuously
how few of His hearers acknowledged Him as the Messiah.
And they questioned with themselves how this unpretending
teacher could exalt Israel to universal dominion. Without
riches, power, or honor, how was He to establish the new-
kingdom? Christ read their thoughts and answered them: —
"Whereunto shall we liken the kingdom of God? or
with what comparison shall we compare it?" In earthly
governments there was nothing that could serve for a simil-
itude. No civil society could afford Him a symbol. "It is
like a grain of mustard seed," He said, "which, when it
is sown upon the earth, though it be less than all the seeds
that "are upon the earth, yet when it is sown, groweth up,
and becometh greater than all the herbs, and putteth out
great branches; so that the birds of the heaven can lodge
under the shadow thereof" ^
(76) Based oil Matt. 13:31, 32 ; Mark 4 : 30-32 ; Luke 13 : 18, 19 ' R. V.
''Like a G r a i n of M u s tar d Seed'' yy
The germ in the seed grows by the unfolding of the life-
principle which God has implanted. Its development depends
upon no human power. So it is with the kingdom of Christ.
It is a new creation. Its principles of development are the
opposite of those that rule the kingdoms of this world.
Earthly governments prevail by physical force ; they maintain
their dominion- by war; but the founder of the new kingdom
is the Prince of Peace. The Holy Spirit represents worldly
kingdoms under the symbol of fierce beasts of prey; but
Christ is "the Lamb of God, which taketh away the sin of the
world. "^ In His plan of government there is no employment
of brute force to compel the conscience. The Jews looked
for the kingdom of God to be established in the same way as
the kingdoms of the world. To promote righteousness they
resorted to external measures. They devised methods and
plans. But Christ implants a principle. By implanting
truth and righteousness, He counterworks error and sin.
As Jesus spoke this parable, the mustard plant could be
seen far and near, lifting itself above the gra.ss and grain, and
waving its branches lightly in the air. Birds flitted from twig
to twig, and sang amid the leafy foliage. Yet the seed from
which sprang this giant plant was among the least of all
seeds. At first it sent up a tender shoot; but it was of
strong vitality, and grew and flourished until it reached its
present great size. So the kingdom of Christ in its beginning
seemed humble and insignificant. Compared with earthly
kingdoms it appeared to be the least of all. By the rulers
of this world Christ's claim to be a king was ridiculed.
Yet in the mighty truths committed to His followers the
kingdom of the gospel possessed a divine life. And how
rapid was its growth, how wide-spread its influence! When
Christ spoke this parable, there were only a few Galilean
peasants to represent the new kingdom. Their poverty, the
ijohn 1 : 29
y8 Ch ri s t's Obj e ct Lessons
fewness of their numbers, was urged over and over again
as a reason why men should not connect themselves with
these simple-minded fishermen who followed Jesus. But the
mustard seed was to grow and spread forth its branches
throughout the world. When the earthly kingdoms whose
glory then filled the hearts of men should perish, the kingdom
of Christ would remain, a mighty and far-reaching power.
So the work of grace in the heart is small in its begin-
ning. A word is spoken, a ray of light is shed into the
soul, an influence is exerted that is the beginning of the
new life; and who can measure its results?
Not only is the growth of Christ's kingdom illustrated
by the parable of the mustard seed, but in every stage of
its growth the experience represented in the parable is
repeated. For His church in every generation God has a
special truth and a special work. The truth that is hid
from the worldly-wise and prudent is revealed to the child-
like and humble. It calls for self-sacrifice. It has battles
to fight and victories to win. At the outset its advocates
are few. By the great men of the world and by a world-
conforming church, they are opposed and despised. See
John the Baptist, the forerunner of Christ, standing alone
to rebuke the pride and formalism of the Jewish nation.
See the first bearers of the gospel into Europe. How
obscure, how hopeless, seemed the mission of Paul and
Silas, the two tent-makers, as they with their companions
took ship at Troas for Philippi. See "Paul the aged," in
chains, preaching Christ in the stronghold of the Caesars.
See the little communities of slaves and peasants in conflict
with the heathenism of imperial Rome. See Martin Luther
withstanding that mighty church which is the masterpiece
of the world's wisdom. See him holding fast God's word
against emperor and pope, declaring, "Here I take my
''Like a Grain of Mustard Seed'' 79
stand; I can not do otherwise. God be my help." See
John Wesley preaching Christ and His righteousness in the
midst of formalism, sensualism, and infidelity. See one
burdened with the woes of the heathen world, pleading for
the privilege of carrying to them Christ's message of love.
Hear the response of ecclesiasticism : "Sit down, young
man. When God wants to convert the heathen. He will
do it without your help or mine."
The great leaders of religious thought in this generation
sound the praises and build the monuments of those who
planted the seed of truth centuries ago. Do not many turn
from this work to trample down the growth springing from
the same seed to-day? The old cry is repeated, **We know
that God spake unto Moses; as for this fellow [Christ in the
messenger He sends], we know not from whence he is."'
As in earlier ages, the special truths for this time are found, not
with the ecclesiastical authorities, but with men and women
who are not too learned or too wise tc believe the word of God.
''For ye see your calling, brethren, how that not many
wise men after the flesh, not many mighty, not many noble,
are called; but God hath chosen the foolish things of the
world to confound the wise; and God hath chosen the weak
things of the world to confound the things which are mighty.
And base things of the world, and things which are despised,
hath God chosen, yea, and things which are not, to bring
to naught things that are;" **that your faith should not
stand in the wisdom of men, but in the power of God."-^
And in this last generation the parable of the mustard
seed is to reach a signal and triumphant fulfilment. The
little seed will become a tree. The last message of warning
and mercy is to go to ** every nation and kindred and
tongue,"^ "to take out of them a people for His narrie."*
And the earth shall be lightened with His glory.
1 John 9:29 2 I Cor. I : 26-28; 2 : 5 » Rev. 14:6-14 * Acts 15 : 14 ; Rev. 18 : 1
Other Lessons from
S eed'Sowing
r^ROM the work of seed-sowing and the growth of the
-^ plant from the seed, precious lessons may be taught
in the family and the school. Let the children and youth
learn to recognize in natural things the working of divine
agencies, and they will be enabled to grasp by faith unseen
benefits. As they come to understand the wonderful work
of God in supplying the wants of His great family, and
how we are to co-operate with Him, they will have more
faith in God, and will realize more of His power in their
own daily life.
God created the seed, as He created the earth, by His
word. By His word He gave it power to grow and
multiply. He said, "Let the earth bring forth grass, the
herb yielding seed, and the fruit-tree yielding fruit after
his kind, whose seed is in itself, upon the earth; and it was
so. . . . And God saw that it was good."^ It is
(80) iGen. I : 11, 12
Other Lessons from S e e d- Sowing 8i
that word which still causes the seed to grow. Every seed
that sends up its green blade to the sunlight declares the
wonder-working power of that word uttered by Him who
"spake, and it was;" who ''commanded, and it stood fast.'"
Christ taught His disciples to pray, "Give us this day
our daily bread." And pointing to the the flowers He
gave them the assurance, "If God so clothe the grass of
the field, . . . ' shall He not much more clothe you?"''
Christ is constantly working to answer this prayer, and to
make good this assurance. There is an invisible power
constantly at work as man's servant to feed and to clothe
him. Many agencies our Lord employs to make the seed,
apparently thrown away, a living plant. And He supplies
in due proportion all that is required to perfect the harvest.
In the beautiful words of the psalmist: —
"Thou visitest the earth, and waterest it;
Thou greatly enrichest it;
The river of God is full of water;
Thou providest them corn when Thou hast so prepared the earth.
Thou waterest her furrows abundantly;
Thou settlest the ridges thereof;
Thou makest it soft with showers ;
Thou blessest the springing thereof.
Thou crownest the year with Thy goodness;
And Thy paths drop fatness."^
The material world is under God's control. The laws
of nature are obeyed by nature. Everything speaks and
acts the will of the Creator, Cloud and sunshine, dew
and rain, wind and storm, all are under the supervision of
God, and yield implicit obedience to His command. It is
in obedience to the law of God that the spire of grain bursts
through the ground, "first the blade, then the ear, after
that the full corn in the ear."* These the Lord develops
6 iPs. 33:9 2 Matt. 6:11,30 8Ps. 65:9-11. R.V. * Mark 4: 28
82 Ch rist's bj c c t L c s sons
in their proper season because they do not resist His
working. And can it be that man, made in the image of
God, endowed with reason and speech, shall alone be
unappreciative of His gifts and disobedient to His will ?
Shall rational beings alone cause confusion in our world?
In everything that tends to the sustenance of man is
seen the concurrence of divine and human effort. There
can be no reaping unless the human hand acts its part in
the sowing of the seed. But without the agencies which
God provides in giving sunshine and showers, dew and
clouds, there would be no increase. Thus it is in every
business pursuit, in every department of study and science.
Thus it is in spiritual things, in the formation of character,
and in every line of Christian work. We have a part to
act, but we must have the power of divinity to unite with
us, or our efforts will be in vain.
Whenever man accomplishes anything, whether in spir-
itual or in temporal lines, he should bear in mind that he
does it through co-operation with his Maker. There is
great necessity for us to realize our dependence on God.
Too much confidence is placed in man, too much reliance
on human inventions. There is too little confidence in the
power which God stands ready to give. **We are laborers
together with God."' Immeasurably inferior is the part
which the human agent sustains; but if he is linked with the
divinity of Christ, he can do all things through the strength
that Christ imparts.
The gradual development of the plant from the seed is
an object-lesson in childrtraining. There is "first the blade,
then the ear, after that the full corn in the ear." He who
' I Cor. 3:9
Other Lessons fr oni S e e d- S owi ng 83
gave this parable created the tiny seed, gave it its vital
properties, and ordained the laws that govern its growth.
And the truths which the parable teaches were made a
living reality in His own life. In both His physical and
His spiritual nature He followed the divine order of growth
illustrated by the plant, as He wishes all youth to do.
Although He was the Majesty of heaven, the King of
glory. He became a babe in Bethlehem, and for a time
represented the helpless infant in its mother's care. In
childhood He did the works of an obedient child. He spoke
and acted with the wisdom of a child, and not of a man,
honoring His parents, and carrying out their wishes in
helpful ways, according to the ability of a child. But at
each stage of His development He was perfect, with the
simple, natural grace of a sinless life. The sacred record
says of His childhood, "The child grew, and waxed strong
in spirit, filled with wisdom; and the grace of God was
upon Him." And of His youth it is recorded, "Jesus
increased in wisdom and stature, and in favor with God
and man."^
The work of parents and teachers is here suggested.
They should aim so to cultivate the tendencies of the youth
that at each stage of their life they may represent the natural
beauty appropriate to that period, unfolding naturally, as do
the plants in the garden.
Those children are most attractive who are natural,
unaffected. It is not wise to give them special notice, and
repeat their clever sayings before them. Vanity should
not be encouraged by praising their looks, their words, or
their actions. Nor should they be dressed in an expensive
or showy manner. This encourages pride in them, and
awakens envy in the hearts of their companions.
The little ones should be educated in childlike simplicity.
1 Luke 2 : 40, 52
84 Ch ri st's O bj e c t Lessons
They should be trained to be content with the small, helpful
duties and the pleasures and experiences natural to their
years. Childhood answers to the blade in the parable, and
the blade has a beauty peculiarly its own. The children
should not be forced into a precocious maturity, but should
retain as long as possible the freshness and grace of their
early years.
The little children may be Christians, having an expe-
rience in accordance with their years. This is all that God
expects of them. They need to be educated in spiritual
things; and parents should give them every advantage, that
they may form characters after the similitude of the char-
acter of Christ.
In the laws of God in nature, effect follows cause with
unerring certainty. The reaping will testify as to what the
sowing has been. The slothful worker is condemned by
his work. The harvest bears witness against him. So in
spiritual things: the faithfulness of every worker is measured
by the results of his work. The character of his work,
whether diligent or slothful, is revealed by the harvest. It
is thus that his destiny for eternity is decided.
Every seed sown produces a harvest of its kind. So it
is in human life. We all need to sow the seeds of com-,
passion, sympathy, and love; for we shall reap what we sow.
Every characteristic of selfishness, self-love, self-esteem,
every act of self-indulgence, will bring forth a like harvest.
He who lives for self is sowing to the flesh, and of the
flesh he will reap corruption.
God destroys no man. Every one who is destroyed
will have destroyed himself Every one who stifles the
admonitions of conscience is sowing the seeds of unbelief,
and these will produce a sure harvest. By rejecting the
Other Lessons from Seed- Sowing 85
first warning from God, Pharaoh of old sowed the seeds of
obstinacy, and he reaped obstinacy. God did not compel
him to disbelieve. The seed of unbelief which he sowed,
produced a harvest of its kind. Thus his resistance con-
tinued, until he looked upon his devastated land, upon the
cold, dead form of his first-born, and the first-born of all in
his house and of all the families in his kingdom, until the
waters of the sea closed over his horses and his chariots
and his men of war. His history is a fearful illustration of
the truth of the words that "whatsoever a man soweth, that
shall he also reap."^ Did men but realize this, they would
be careful what seed they sow.
As the seed sown produces a harvest, and this in
turn is sown, the harvest is multiplied. In our relation
to others, this law holds true. Every act, every word, is
a seed that will bear fruit. Every deed of thoughtful
kindness, of obedience, or of self-denial, will reproduce
itself in others, and through them in still others. So
every act of envy, malice, or dissension, is a seed that
will spring up in a "root of bitterness,"^ whereby many
shall be defiled. And how much larger number will the
"many" poison. Thus the sowing of good and evil goes
on for time and for eternity.
Liberality both in spiritual and in temporal things is
taught in the lesson of seed-sowing. The Lord says,
"Blessed are ye that sow beside all waters." "This I
say, He which soweth sparingly shall reap also sparingly;
and he which soweth bountifully shall reap also bounti-
fully."^ To sow beside all waters means a continual
imparting of God's gifts. It means giving wherever the
cause of God or the needs of humanity demand our aid.
i(^aU6:7 ^jfeb. 12:15 sjsa, ^2 : 20; 2 Cor. 9:6
S6 Christ's Object Lesson^
This will not tend to poverty. "He which soweth bounti-
fully shall reap also bountifully." The sower multiplies
his seed by casting it away. So it is with those who
are faithful in distributing God's gifts. By imparting they
increase their blessings. God has promised them a suffi-
ciency that they may continue to give. "Give, and it .shall
be given unto you ; good measure, pressed down, and
shaken together, and running over, shall men give into
your bosom." ^
And more than this is wrapped up in the sowing and
the reaping. As we distribute God's temporal blessings, the
evidence of our love and sympathy awakens in the receiver
gratitude and thanksgiving to God. The soil of the heart
is prepared to receive the seeds of sjMritual truth. And 1 fe
who ministers .seed to the sov/cr will cause the seed to
germinate and bear fruit unto eternal life.
By the casting of the grain into the soil, Christ repre-
sents the sacrifice of Him.self for our redemption. "Except,
a corn of wheat fall into the ground and die," He says, "it
abideth alone; but if it die, it bringeth forth much fruit. "-'
So the death of Christ will result in fruit for the kingdom of
God. In accordance with the law of the vegetable kingdom,
life will be the result of His death.
And all who would bring forth fruit as workers together
with Christ, must first fall into the ground and die. The
life must be cast into the furrow of the world's need.
Self-love, self-interest, must perish. But the law of .self-
sacrifice is the law of self-preservation. The seed buried
in the ground produces fruit, and in turn this is planted.
Ihus the harvest is multiplied. The husbandman pre-
serves his grain by casting it away. So in human life, to
' Luke 6 : 38 2john 12:34
Other Lessons from Seed- Sowing ^j
give is to live. The life that will be preserved is the life
that is freely given in service to God and man. Those
who for Christ's sake sacrifice their life in this world,
will keep it unto life eternal.
The seed dies to spring forth into new life, and in this
we are taught the lesson of the resurrection. All who
love God will live again in the Eden above. Of the human
body laid away to molder in the grave God has said,
"It is sown in corruption; it is raised in incorruption: it
is sown in dishonor; it is raised in glory: it is sown in
weakness; it is raised in power." ^
Such are a few of the many lessons taught by nature's
living parable of the sower and the seed. As parents and
teachers try to teach these lessons, the work should be made
practical. Let the children themselves prepare the soil and
sow the seed. As they work, the parent or teacher can
explain the garden of the heart with the good or bad seed
sown there, and that as the garden must be prepared for
the natural seed, so the heart must be prepared for the
seed of truth. As the seed is cast into the ground, they
can teach the lesson of Christ's death; and as the blade
springs up, the truth of. the resurrection. As the plants
grow, the correspondence between the natural and the spir-
itual sowing may be continued.
The youth should be instructed in a similar way. They
should be taught to till the soil. It would be well if there
were, connected with every school, lands for cultivation.
Such lands should be regarded as God's own school-
room. The things of nature should be looked upon as a
1 1 Cor. 15 : 42, 43
88 Christ's Object Lessons
lesson-book which His children are to study, and from
which they may obtain knowledge as to the culture of
the soul.
In tilling the soil, in disciplining and subduing the land,
lessons may constantly be learned. No one would think
of settling upon a raw piece of land, expecting it at once to
yield a harvest. Earnestness, diligence, and persevering
labor are to be put forth in treating the soil preparatory to
sowing the seed. So it is in the spiritual work in the
human heart. Those who would be benefited by the tilling
of the soil must go forth with the word of God in their
hearts. They will then find the fallow ground of the heart
broken by the softening, subduing influence of the Holy
Spirit. Unless hard work is bestowed on the soil, it will
not yield a harvest. So with the soil of the heart: the
Spirit of God must work upon it, to refine and discipline
it, before it can bring forth fruit to the glory of God.
The soil will not produce its riches when worked by
impulse. It needs thoughtful, daily attention. It must be
p.^owed often and deep, with a view to keeping out the
weeds that take nourishment from the good seed planted.
Thus those who plow and sow prepare for the harvest.
None need stand in the field amid the sad wreck of their
hopes.
The blessing of the Lord will rest upon those who thus
work the land, learning spiritual lessons from nature. In
cultivating the soil the worker knows little what treasures
will open up before him. While he is not to despise the
instruction he may gather from minds that have had an
experience, and from the information that intelligent men
may impart, he should gather lessons for himself. This is
a part of his training. The cultivation of the soil will prove
an education to the soul.
Othe?" Lessons from Seed- Sowing
89
He who causes the seed to spring up, who tends it day
and night, who gives it power to develop, is the Author
of our being, the King of heaven, and He exercises still
greater care and interest in behalf of His children. While
the human sower is planting the seed to sustain our earthly
life, the Divine Sower will plant in the soul the seed that
will bring' forth fruit unto life everlasting.
' The blessing of the Lord -anil rest upon
those who thus ■work the land, learning
spiritual lessons from nature."
In C o mm o n Pa ths
'^My delights were with the sons of men^'
Prov. 8:31
'The kingdom of heaven is
like unto a net that 7t;rs
casl into the sea, and gdthired
of every kuid. "
CopyritflU, 1900, by I'acilic TrebSj I'ublibliing Co.
(^V GALILEE
Like unto Leaven
Jl/TANY educated and influential men had come to hear
-^ ^ the Prophet of Galilee. Some of these looked with
curious interest upon the multitude that had gathered about
Christ as He taught by the sea. In this great throng all
classes of society were represented. There were the poor,
the illiterate, the ragged beggar, the robber with the seal
of guilt upon his face, the maimed, the dissipated, the
merchant and the man of leisure, high and low, rich and
poor, all crowding upon one another for a place to stand
and hear the words of Christ. As these cultured men
gazed upon the strange assembly, they asked themselves,
Is the kingdom of God composed of such material as this ?
Again the Saviour replied by a parable: —
"The kingdom of heaven is like unto leaven, which a
woman took, and hid in three measures of meal, till the
whole was leavened."
Among the Jews, leaven was sometimes used as an
emblem of sin. At the time of the Passover the people
Based on Matt 13:33; Luke 13: 20, 21 (q^)
96
C hri s t' s bj e ct Lessons
were directed to remove all the leaven from their houses, as
they were to put away sin from their hearts. Christ warned
His disciples, ''Beware ye of the leaven of the Pharisees,
which is hypocrisy." And the. apostle Paul speaks of the
"leaven of mahce and wickedness."^ But in the Saviour's
parable, leaven is used to represent the kingdom of heaven.
It illustrates the quickening, assimilating power of the grace
of God.
None are so vile, none have fallen so low, as to be
beyond the working of this power. In all who will submit
themselves to the Holy Spirit a new principle of life is to
be implanted; the lost image of God is to be restored in
humanity.
But man can not transform himself by the exercise of
his will. He possesses no power by which this change
can be effected. The leaven — some-
thing wholly from without —
must be put into the meal
before the desired change
can be wrought in it. So
the grace of God must
be receiv^ed by the sinner
before he can be fitted
for the kingdom of glory.
All the culture and educa-
tion which the world can
give, will fail of making a
degraded child of sin a
child of heaven. The
renewing energy must
come from God. The
change can be made only
by the Holy Spirit. All
'All classes of society were reprciented. ' Luke 12 : I ; I Cor 5 : 8
There mere the poor."
^^Like unto Leave n
97
who would be saved, high or low, rich or poor, must
submit to the working of this power.
As the leaven, when mingled with the meal, works from
within outward, so it is by the renewing of the heart
that the grace of God
works to transform the
Xiie.. No mere external
change is sufficient to
bring us into harmony
with God There are
many who try to re-
form by correctmg this
or that bad habit, and
they hope in this way
to become Christians,
but they are beginning
in the wrong place.
Our first work is with
the heart.
A profession of faith
and the possession of truth in the soul are two different
things. The mere knowledge of truth is not enough. We
may possess this, but the tenor of our thoughts may not
be changed. The heart must be converted and sanctified.
The man who attempts to keep the commandments of
God from a sense of obligation merely — because he is
required to do so — will never enter into the joy of obedi-
ence. He does not obey. When the requirements of God
are accounted a burden because they cut across human
inclination, we may know that the life is not a Christian
life. True obedience is the outworking of a principle within.
It springs from the love of righteousness, the love of the
law of God. The essence of all righteousness is loyalty to
' The
illiterate
98
Ch ri st's bj e ct Lessons
our Redeemer. This will lead us to do right because it is
right, — because right-doing is pleasing to God.
The great truth of the conversion of the heart by the
Holy Spirit is presented in Christ's words to Nicodemus:
''Verily, verily, I say unto thee, Except a man be born
from above, he can not see the kingdom of God.
That which is born of the flesh is flesh, and that which is
born of the Spirit is spirit. Marvel not that I said unto
thee, Ye must be born again. The wind bloweth where it
listeth, and thou hearest the sound thereof, but canst- not
tell whence it cometh and whither it goeth. So is every
one that is born of the Spirit."^
The apostle Paul, writing by the Holy Spirit, says, "God,
who is rich in mercy, for His great love wherewith He loved
us, even when we were dead in sins, hath quickened us
together with Christ, (by grace ye are saved;) and hath
raised us up together, and inade us sit together in heavenly
places in Christ Jesus: that in the ages to come He might
show the exceeding riches of His grace in His kindness
toward us through Christ Jesus, For by grace are ye
saved through faith; and that not of yourselves; it is the
gift of God."'
The leaven hidden in
the flour works invisibly to
bring the whole mass under
its leavening process ; so
the leaven of truth works
secretly, silently, steadily,
to transform the soul. The •
natural inclinations are sof-
tened and subdued. New
thoughts, new feelings, new
motives, are implanted. A
1 John 3:3-8, margin 2Eph. 2:4-8
/ 0/ guilt
upon his face
'Z ike It u t o Lea v e n
99
new standard of char-
acter is set up, — the
life of Christ. The
mind is changed; the
faculties are roused
to action in new lines.
Man is not endowed
with new faculties,
but the faculties he
has are sanctified.
The conscience is
awakened. We are
endowed with traits
of character that en-
able us to do service
for God.
Often the question
arises. Why, then, are
there so many, claiming
to believe God's word, in
whom there is not seen a reformation in words, in spirit,
and in character? Why are there so many who can not
bear opposition to their purposes and plans, who manifest
an unholy temper, and whose words are harsh, overbearing,
and passionate? There is seen in their lives the same love
of self, the same selfish indulgence, the same temper and
hasty speech, that is seen in the life of the worldling. There
is the same sensitive pride, the same yielding to natural
inclination, the same perversity of character, as if the truth
were wholly unknown to them. The reason is that they
are not converted. They have not hidden the leaven of
truth in the heart. It has not had opportunity to do its
work. Their natural and cultivated tendencies to evil have
'The maimed,"
oo
Christ's Object Lessons
not been submitted to its transforming
power. Their lives reveal the absence
of the grace of Christ, an unbelief in
His power to transform the character.
"Faith Cometh by hear-
ing, and hearing
by the word of
God." The Scrip-
tures are the great
agency in the
transformation of
character. Christ
prayed, "Sanctify
them through
Thy truth; Thy
word is truth. "^
If studied and
obeyed, the word
of God works in
the heart, subdu-
ing every unholy attribute. The Holy Spirit comes to convict
of sin, and the faith that springs up in the heart works by
love to Christ, conforming us in body, soul, and spirit, to
His own image. Then God can use us to do His will.
The power given us works from within outwardly, leading
us to communicate to others the truth that has been com-
municated to us.
The truths of the word of God meet man's great practi-
cal necessity, — the conversion of the soul through faith.
These grand principles are not to be thought too pure
and holy to be brought into the daily life. They are truths
which reach to heaven and compass eternity, yet their vital
influence is to be woven into human experience. They are
rhe merchant
and the man
of leisure. ' '
1 Rom. 10:17; John 17 : 17
Like unto Lea i) eit ''
'- -FOi'
to permeate all the great things and all the little things of life.
Received into the heart, the leaven of truth will regulate
the desires, purify the thoughts, and. sweeten the disposition.
It quickens the faculties of the mind and the energies of the
soul. It enlarges the capacity for feeling, for loving.
The world regards as a mystery the man who is imbued
with this principle. The selfish, money-loving man lives
only to secure for himself the riches, honors, and pleasures
of this world. He loses the 'eternal world from his reck-
oning. But with the follower of Christ these things will
not be all-absorbing. For Christ's sake he will labor and
deny self, that he may aid in the great work of saving
souls who are without Christ and without hope in the
world. Such a man the world can not understand; for he
is keeping in view eternal realities. The love of Christ 'with
its redeeming power has come into the heart. This love
masters every other motive, and raises its possessor above
the corrupting influence of the world.
The word of God is to have a sancti-
fying effect on our association with every
member of the human family. The leaven
of truth will not
produce the spirit of
rivalry, the love of
ambition, the desire
to be first. True,
heaven-born love
is not selfish and
changeable. It is
not dependent on
human praise. The
heart of him who
receives the grace of
't'O'S ' "^ ' ' CArt^sJ's Object Lessons
God overflows with love for God and for those for whom
Christ died. Self is not struggHng for recognition. He
does not love others because they love and please him,
because they appreciate his merits,* but because they are
Christ's purchased possession. If his motives, words, or
actions are misunderstood or misrepresented, he takes no
offense, but pursues the even tenor of his way. He is kind
and thoughtful, humble in his opinion of himself, yet full of
hope, always trusting in the jmercy and love of God.
The apostle exhorts us, "As He which hath called you
is holy, so be ye holy in all manner of conversation ; because
it is written, Be ye holy; for I am holy."^ The grace of
Christ is to control the temper and the voice. Its working
will be seen in politeness and tender regard shown by
brother for brother, in kind, encouraging words. An angel-
presence is in the home. The life breathes a sweet perfume,
which ascends to God as holy incense. Love is manifested
in kindness, gentleness, forbearance, and long-suffering.
The countenance is changed. Christ abiding in the
heart shines out in the faces of those who love Him and
keep His commandments. Truth is written there. The
sweet peace of heaven is revealed. There is expressed a
habitual gentleness, a more than human love.
The leaven of truth works a change in the whole man,
making the coarse refined, the rough gentle, the selfish
generous. By it the impure are cleansed, washed in the
blood of the Lamb. Through its life-giving power it brings
all there is of mind and soul and strength into harmony
with the divine life. Man with his human nature becomes
a partaker of divinity. Christ is honored in excellence and
perfection of character. As these changes are effected,
angels break forth in rapturous song, and God and Christ
rejoice over souls fashioned after the divine similitude.
1 1 Peter i : 15, 16
Hidden Treasure
A GAIN, the kingdom of heaven is like unto treasure
^ ^ hid in a field; the which when a man hath found, he
hideth, and for joy thereof goeth and selleth all that he
hath, and buyeth that field."
In ancient times it was customary for men to hide their
treasures in the earth. Thefts and robberies were frequent.
And whenever there was a change in the ruling power,
those who had large possessions were liable to be put
under heavy tribute. Moreover the country was in constant
danger of invasion by marauding armies. As a consequence,
the rich endeavored to preserve their wealth by concealing it,
and the earth was looked upon as a safe hiding-place. But
often the place of concealment was forgotten; death might
claim the owner, imprisonment or exile might separate him
from his treasure, and the wealth he had taken such pains
to preserve was left for the fortunate finder. In Christ's
day it was not uncommon to discover in neglected land old
coins and ornaments of gold and silver.
A man hires land to cultivate, and as the oxen plow the
soil, buried treasure is unearthed. As the man discovers
Based on Matt 13:44
(103)
1 04 Ch ri st's bj e c t L c s s 07is
this treasure, he sees that a fortune is within his reach.
Restoring the gold to its hiding-place, he returns to his
home and sells all that he has, in order to purchase the
field containing the treasure. His family and his neighbors
think that he is acting like a madman. Looking on the
field, they see no value in the neglected soil. But the man
knows what he is doing; and when he has a title to the
field, he searches every part of it to find the treasure that
he has secured.
This parable illustrates the value of the heavenly treasure,
and the effort that should be made to secure it. The finder
of the treasure in the field was ready to part with all that
he had, ready to put forth untiring labor, in order to secure
the hidden riches. So the finder of heavenly treasure will
count no labor too great and no sacrifice too dear, in order
to gain the treasures of truth.
In the parable the field containing the treasure represents
the Holy Scriptures. And the gospel is the treasure. The
earth itself is not so interlaced with golden veins and filled
with precious things as is the word of God.
HO IV HIDDEN
The treasures of the gospel are said to be hidden. ■ By
those who are wise in their own estimation, who are puffed
up by the teaching of vain philosophy, the beauty and
power and mystery of the plan of redemption are not
perceived. Many have eyes, but they see not; they have
ears, but they hear not; they have intellect, but they discern
not the hidden treasure.
A man might pass over the place where treasure had
been concealed. In dire necessity he might sit down to
rest at the foot of a tree, not knowing of the riches hidden
Hidden Treasure 105
at its roots. So it was with the Jews. As a golden
treasure, truth had been entrusted to the Hebrew people.
The Jewish economy, bearing the signature of heaven, had
been instituted by Christ Himself. In types and symbols
the great truths of redemption were veiled. Yet when
Christ came, the Jews did not recognize Him to whom all
these symbols pointed. They had the word of God in
their hands; but the traditions which had been handed
down from generation to generation, and the human inter-
pretation of the Scriptures, hid frpm them the truth as it is
in Jesus. The spiritual import of the sacred writings was
lost. The treasure-house of all knowledge was open to
them, but they knew it not.
God does not conceal His truth from men. By their
own course of action they make it obscure to themselves.
Christ gave the Jewish people abundant evidence that He
was the Messiah; but His teaching called for a decided
change in their lives. They saw that if they received
Christ, they must give up their cherished maxims and
traditions, their selfish, ungodly practises. It required a
sacrifice to receive changeless, eternal truth. Therefore they
would not admit the most conclusive evidence that God
could give to establish faith in Christ. They professed to
believe the Old Testament Scriptures, yet they refused to
accept the testimony contained therein concerning Christ's
life and character. They were afraid of being convinced,
lest they should be converted, and be compelled to
give up their preconceived opinions. The treasure of the
gospel, the Way, the Truth, and the Life, was among
them, but they rejected the greatest gift that heaven could
bestow.
" Among the chief rulers also many believed on Him,"
we read; "but because of the Pharisees they did not confess
1 o6 Chi'ist's hj c c t L c s s n s
Him, lest they should be put out of the synagogue." ^
They were convinced; they believed Jesus to be the Son
of God; but it was not in harmony with their ambitious
desires to confess Him. They had not the faith that would
have secured for them the heavenly treasure. They were
seeking worldly treasure.
And to-day men are eagerly seeking for earthly treasure.
Their minds are filled with selfish, ambitious thoughts. For
the sake of gaining worldly riches, honor, or power, they
place the maxims, traditions, and requirements of men above
the requirements of God. From them the treasures of His
word are hidden.
**The natural man receiveth not the things of the Spirit
of God; for they are foolishness unto him; neither can he
know them, because they are spiritually discerned."'^
*Tf our gospel be hid, it is hid to them that are lost; in
whom the god of this world hath blinded the minds of
them which believe not, lest the light of the glorious
gospel of Christ, who is the image of God, should shine
unto them.'"*
VALUE OF THE TREASURE
The Saviour saw that men were absorbed in getting
gain, and were losing sight of eternal realities. He under-
took to correct this evil. He sought to break the infatuating
spell that was paralyzing the soul. Lifting up His voice
He cried, **What is a man profited, if he shall gain the
whole world, and lose his own soul? or what shall a man
give in exchange for his soul?"* He presents before fallen
humanity the nobler world they have lost sight of, that
they may behold eternal realities. He takes them to the
threshold of the Infinite, flushed with the indescribable glory
of God, and shows them the treasure there.
» John 12:4a 2 1 Cor. 2:14 3 2Cor. 4:3, 4 < Matt. 16:26
Hidden Treasure 107
The value of this treasure is above gold or silver. The
riches of earth's mines can not compare with it.
"The depth saith, It is not in me;
And the sea saith, It is not with me.
It can not be gotten for gold,
Neither shall silver be weighed for the price thereof.
It can not be valued with the gold of Ophir,
With the precious onyx, or the sapphire.
The gold and the crystal can not equal it;
And the exchange of it .shall not be for jewels of fine gold.
No mention shall be made of coral or of pearls,
For the price of wisdom is above rubies."'
This is the treasure that is found in the Scriptures. The
Bible is God's great lesson-book, His great educator. The
foundation of all true science is contained in the Bible.
Every branch of knowledge may be found by searching the
word of God. And above all else it contains the science
of all sciences, the science of salvation. The Bible is the
mine of the unsearchable riches of Christ.
The true higher education is gained by studying and
obeying the word of God. But when God's word is laid
aside for books that do not lead to God and the kingdom of
heaven, the education acquired is a perversion of the name.
There are wonderful truths in nature. The earth, the
sea, and the sky are full of truth. They are our teachers.
Nature utters her voice in lessons of heavenly wisdom and
eternal truth. But fallen man will not understand. Sin
has obscured his vision, and he can not of himself interpret
nature without placing it above God. Correct lessons can
not impress the minds of those who reject the word of
God. The teaching of nature is by them so perverted
that it turns the mind away from the Creator.
By many, man's wisdom is thought to be higher than
the wisdom of the divine Teacher, and God's lesson-book is
looked upon as old-fashioned, stale, and uninteresting. But
»Job 28: 14-18
lo8 Christ's Object Lessons
by those who have been vivified by the Holy Spirit it is not
so regarded. They see the priceless treasure, and would
sell all to buy the field that contains it. Instead of books
containing the suppositions of reputedly great authors, they
choose the word of Him who is the greatest author and
the greatest teacher the world has ever known, who gave His
life fdr us, that through Him we might have everlasting life.
RESULTS OF NEGLECTING THE TREASURE
Satan works on human minds, leading them to think
that there is wonderful knowledge to be gained apart from
God. By deceptive reasoning he led Adam and Eve to
doubt God's word, and to supply its place with a theory
that led to disobedience. And his sophistry is doing to-day
what it did in Eden. Teachers who mingle with the
education they are giving the sentiments of infidel authors,
plant in the minds of youth thoughts that will lead to
distrust of God and transgression of His law. Little do
they know what they are doing. Little do they realize
what will be the result of their work.
A student may go through all the grades of the schools
and colleges of to-day. He may devote all his powers to
acquiring knowledge. But unless he has a knowledge of
God, unless he obeys the laws that govern his being, he
will destroy himself By wrong habits he loses his power,
of self-appreciation. He loses self-control. He can not
reason correctly about matters that concern him most
closely. He is reckless and irrational in his treatment of
mind and body. By wrong habits he makes of himself a
wreck. Happiness he can not have; for his neglect to
cultivate pure, healthful principles places him under the
control of habits that ruin his peace. His years of taxing
Hidden Treasure
109
study are lost; for he has destroyed himself. He has
misused his physical and mental powers, and the temple of
the body is in ruins. He is ruined for this life and for the
'Buried treasure is juiearthed,
A fortune is ivithin his reach.
life to come. By acquiring earthly knowledge he thought
to gain a treasure; but by laying his Bible aside, he sacri-
ficed a treasure worth everything else.
SEARCH FOR THE TREASURE
The word of God is to be our study. We are to
educate our children in the truths found therein. It is an
inexhaustible treasure; but men fail to find this treasure,
because they do not search until it is within their possession.
Very many are content with a supposition in regard to the
truth. They are content with a surface work, taking for
granted that they have all that is essential. They take
the sayings of others for truth, being too indolent to put
no C hri s t' s Ob ject Lessons
themselves to diligent, earnest labor, represented in the
word as digging for hidden treasure. But man's inventions
are not only unreliable, they are dangerous; for they place
man where God should be. They place the sayings of
men where a ''Thus saith the Lord" should be.
Christ is the truth. His words are truth, and they have
a deeper significance than appears on the surface. All the
sayings of Christ have a value beyond their unpretending
appearance. Minds that are quickened by the Holy Spirit
will- discern the value of these sayings. They will discern the
precious gems of truth, though these may be buried treasures.
Human theories and speculations will never lead to an
understanding of God's word. Those who suppose that they
understand philosophy think that their explanations are
necessary to unlock the treasures of knowledge and to pre-
vent heresies from coming into the church. But it is these
explanations that have brought in false theories and heresies.
Men have made desperate efforts to explain what they
thought to be intricate scriptures; but too often their efforts
have only darkened that which they tried to make clear.
The priests and Pharisees thought they were doing great
things as teachers, by putting their own interpretation upon
the word of God; but Christ said of them, "Ye know not
the Scriptures, neither the power of God."^ He charged
them with the guilt of "teaching for doctrines the com-
mandments of men."^ Though they were the teachers of the
oracles of God, though they were supposed to understand
His word, they were not doers of the word. Satan had
blinded their eyes, that they should not see its true import.
This is the work of many in our day. Many churches
are guilty of this sin. There is danger, great danger, that
the supposed wise men of to-day will repeat the experience
of the Jewish teachers. They falsely interpret the divine
1 Mark 12 : 24 "'' Mark 7 : 7
Hidden Treasure ill
oracles, and souls are brought into perplexity and shrouded
in darkness because of their misconception of divine truth.
The Scriptures need not be read by the dim light of
tradition or human speculation. As well might we try to
give hght to the sun with a torch as to explain the Scriptures
by human tradition or imagination. God's holy word needs
not the torchlight glimmer of earth to make its glories
distinguishable. It is light in itself, — the glory of God
revealed; and beside it every other light is dim.
But there must be earnest study and close investigation.
Sharp, clear perceptions of truth will never be the reward
of indolence. No earthly blessing can be obtained without
earnest, patient, persevering effort. If men attain success
in business, they must have a will to , do, and a faith to
look for results. And we can not expect to gain spiritual
knowledge without earnest toil. Those who desire to find
the treasures of truth must dig for them as the miner digs
for the treasure hidden in the earth. No half-hearted, indif-
ferent work will avail. It is essential for old and young,
not only to read God's word, but to study it with whole-
hearted earnestness, praying and searching for truth as for
hidden treasure. Those who do this will be rewarded; for
Christ will quicken the understanding.
Our salvation depends on a knowledge of the truth
contained in the Scriptures. It is God's will that we should
possess this. Search, O search the precious Bible with
hungry hearts. Explore God's word as the miner explores
the earth to find veins of gold. Never ^\\^ up the search
until you have ascertained your relation to God and His
will in regard to you. Christ declared, ** Whatsoever ye
shall ask in My name, that will I do, that the Father may
be glorified in the Son. If ye shall ask anything in My
name, I will do it." ^
1 John 14 : 13, 14
112 Christ's Object Lessons
Men of piety and talent catch views of eternal realities,
but often they fail of understanding, because the things that
are seen eclipse the glory of the unseen. He who would
seek successfully for the hidden treasure must rise to higher
pursuits than the things of this world. His affections and
all his capabilities must be consecrated to the search.
Disobedience has -closed the door to a vast amount of
knowledge that might have been gained from the Scriptures,
Understanding means obedience to God's commandments.
The Scriptures are not to be adapted to meet the prejudice
and jealousy of men. They can be understood only by
those who are humbly seeking for a knowledge of the truth
that they may obey it.
Do you ask. What shall I do to be saved? You must
lay your preconceived opinions, your hereditary and culti-
vated ideas, at the door of investigation. If you search the
Scriptures to vindicate your own opinions, you will never
reach the truth. Search in order to learn what the Lord
says. If conviction comes as you search, if you see that
your cherished opinions are not in harmony with the truth,
do not misinterpret the truth in order to suit your own
belief, but accept the light given. Open mind and heart,
that you may behold wondrous things out of God's word.
Faith in Christ as the world's Redeemer calls for an
acknowledgment of the enlightened intellect, controlled by
a heart that can discern and appreciate the heavenly treasure.
This faith is inseparable frorn repentance and transformation
of character. To have faith means to find and accept the
gospel treasure, with all the obligations which it imposes.
"Except a man be born again, he can not see the
kingdom of God."^ He may conjecture and imagine, but
without the eye of faith he can not see the treasure. Christ
gave His life to secure for us this inestimable treasure; but
lJohn3:3
Hidden Treasure 113
without regeneration through faith in His blood, there is
no remission of sins, no treasure for any perishing soul.
We need the enlightenment of the Holy Spirit in order
to discern the truths in God's word. The lovely things of
the natural world are not seen until the sun, dispelling the
darkness, floods them with its Hght. So the treasures in
the word of God are not appreciated until they are revealed
by the bright beams of the Sun of Righteousness.
The Holy Spirit, sent from heaven by the benevolence
of infinite love, takes the things of God, and reveals them
to every soul that has an implicit faith in Christ. By His
power the vital truths upon which the salvation of the soul
depends are impressed upon the mind, and the way of life
is made so plain that none need err therein. As we study
the Scriptures, we should pray for the light of God's Holy
Spirit to shine upon the word, that we may see and appre-
ciate its treasures.
REWARD OF SEARCHING
Let none think that there is no more knowledge for them
to gain. The depth of human intellect may be measured;
the works of human authors may be mastered; but the
highest, deepest, broadest flight of the imagination can not
find out God. There is infinity beyond all that we can
comprehend. We have seen only the glimmering of divine
glory and of the infinitude of knowledge and wisdom; we
have, as it were, been working on the surface of the mine,
when rich golden ore is beneath the surface, to reward the
one who will dig for it. The shaft must be sunk deeper
and yet deeper in the mine, and the result will be glorious
treasure. Through a correct faith, divine knowledge will
become human knowledge.
114 Christ's Object Lessons
No one can search the Scriptures in the spirit of Christ
without being rewarded. When man is wiUing to be
instructed as a httle child, when he submits wholly to God,
he will find the truth in His word. If men would be
obedient, they would understand the plan of God's govern-
ment. The heavenly world would open its chambers of
grace and glory for exploration. Human beings would be
altogether different from what they now are; for by exploring
the mines of truth men would be ennobled. The mystery
of redemption, the incarnation of Christ, His atoning sacrifice,
would not be as they are now, vague in our minds. They
would be not only better understood, but altogether more
highly appreciated.
In His prayer to the Father, Christ gave to the world a
lesson which should be graven on mind and soul. ''This
is life eternal," He said, "that they might know Thee the
only true God, and Jesus Christ, whom Thou hast sent."'
This is true education. It imparts power. The experimental
knowledge of God and of Jesus Christ whom He has sent,
transforms man into the image of God. It gives to man
the mastery of himself, bringing every impulse and passion
of the lower nature under the control of the higher powers
of the mind. It makes its possessor a son of God and an
heir of heaven. It brings him into communion with the
mind of* the Infinite, and opens to him the rich treasures
of the universe.
This is the knowledge which is obtained by searching
the word of God. And this treasure may be found by
every soul who will give all to obtain it.
"If thou criest after knowledge, and liftest up thy voice
for understanding; if thou seekest her as silver, and searchest
for her as for hid treasures; then shalt thou understand the
fear of the Lord, and find the knowledge of God."^
ijohn 17 :3 2prov. 2:3-5
The Pearl
'y ^HE blessings of redeeming love our Saviour compared
to a precious pearl. He illustrated His lesson by
the parable of the merchantman seeking goodly pearls,
"who, when he had found one pearl of great price, went
and sold all that he had, and bought it." Christ Himself
is the pearl of great price. In Him is gathered all the
glory of the Father, the fulness of the Godhead. He
is the brightness of the Father's glory and the express
image of His person. The glory of the attributes of God
is expressed in His character. Every page of the Holy
Scriptures shines with His light. The righteousness of
Christ, as a pure, white pearl, has no defect, no stain. No
work of man can improve the great and precious gift of
God. It is without a flaw. In Christ are "hid all the
treasures of wisdom and knowledge." He is "made unto
us wisdom, and righteousness, and sanctification, and redemp-
tion."^ All that can satisfy the needs and longings of the
human soul, for this world and for the world to come, is
found in Christ. Our Redeemer is the pearl- so precious
Based on Matt. 13 : 45. 46 ' Col. 2:3; i Cor. 1 130 (115)
Ii6 Christ's Object Lessons
that in comparison all things else may be accounted loss.
Christ "came unto His own, and His own received
Him not." The light of God shone into the darkness of
the world, and "the darkness comprehended it not"^ But
not all were found indifferent to the gift of heaven. The
merchantman in the parable represents a class who were
sincerely desiring truth. In different nations there were
earnest and thoughtful men who had sought in literature
and science and the religions of the heathen world for that
which they could receive as the soul's treasure. Among
the Jews there were those who were seeking for that which
they had not. Dissatisfied with a formal religion, they
longed for that which was spiritual and uplifting. Christ's
chosen disciples belonged to the latter class, Cornelius and
the Ethiopian eunuch to the former. They had been longing
and praying for light from heaven; and when Christ was
revealed to them, they received Him with gladness.
In the parable, the pearl is not represented as a gift.
The merchantman bought it at the price of all that he had.
Many question the meaning of this, since Christ is repre-
sented in the Scriptures as a gift. He is a gift, but only to
those who give themselves, soul, body, and spirit, to Him
without reserve. We are to give ourselves to Christ, to live
a life of willing obedience to all His requirements. All that
we are, all the talents and capabilities we possess, are the
Lord's, to be consecrated to His service. When we thus
give ourselves wholly to Him, Christ, with all the treasures
of heaven, gives Himself to us. We obtain the pearl of
great price.
Salvation is a free gift, and yet it is to be bought and
sold. In the market of which divine mercy has the man-
agement, the precious pearl is represented as being bought
without money and without price. In this market all may
Jjohn I : II, 5
The Pearl 117
obtain the goods of heaven. The treasury of the jewels of
truth is open to all. "Behold, I have set before thee an
open door," the Lord declares, "and no man can shut it."
No sword guards the way through this door. Voices from
within and at the door say, Come. The Saviour's voice
earnestly and lovingly invites us : "I counsel thee to buy of
Me gold tried in the fire, that thou may est be rich."^
The gospel of Christ is a blessing that all may possess.
The poorest are as well able as the richest to purchase
salvation; for no amount of worldly wealth can secure it.
It is obtained by willing obedience, by giving ourselves to
Christ as His own purchased possession. Education, even
of the highest class, can not of itself bring a man nearer to
God. The Pharisees were favored with every temporal and
every spiritual advantage, and they said with boastful pride,
We are "rich, and increased with goods, and have need of
nothing;" yet they were "wretched, and miserable, and
poor, and blind, and naked. "^ Christ offered them the pearl
of great price; but they disdained to accept it, and He
said to them, "The publicans and the harlots go into the
kingdom of God before you."'.
We can not earn salvation, but we are to seek for it
with as much interest and perseverance as though we
would abandon everything in the world for it.
We are to seek for the. pearl of great price, but not in
worldly marts or in worldly ways. The price we are
required to pay is not gold or silver, for this belongs to God.
.Abandon the idea that temporal or spiritual advantages will
win for you salvation. God calls for your willing obedience.
He asks you to give up your sins. "To him that over-
cometh," Christ declares, "will I grant to sit with Me in
My throne, even as I also overcame, and am set down with
My Father in His throne."*
1 Rev. 3 : 8, 18 * Rev. 3 : 17 » Matt. 21 : 31 < Rev. 3 : 21
1 1 8 Chri s t^s Object Lessons
There are some who seem to be always seeking for the
heavenly pearl. But they do not make an entire surrender
of their wrong habits. They do not die to self that Christ
may live in them. Therefore they do not find the precious
pearl. They have not overcome unholy ambition and their
love for worldly attractions. They do not take up the cross
and follow Christ in the path of self-denial and sacrifice.
Almost Christians, yet not fully Christians, they seem near
the kingdom of heaven, but they can not enter there.
Almost but not wholly saved, means to be not almost but
wholly lost.
The parable of the merchantman seeking goodly pearls
has a double significance: it applies not only to men as
seeking the kingdom of heaven, but to Christ as seeking
His lost inheritance.* Christ, the heavenly merchantman
seeking goodly pearls, saw in lost humanity the pearl of
price. In man, defiled and ruined by sin. He saw the
possibilities of redemption. Hearts that have been the
battle-ground of the conflict with Satan, and that have been
rescued by the power of love, are more precious to the
Redeemer than are those who have never fallen. God
looked upon humanity, not as vile and worthless; He
looked upon it in Christ, saw it as it might become through
redeeming love. He collected all the riches of the universe,
and laid them down in order to. buy the pearl. And Jesus,
having found it, re-sets it in His own diadem. "For they
shall be as the stones of a crown, lifted up as an ensign
upon His land." ''They shall be Mine, saith the Lord of
hosts, in that day when I make up My jewels."^
But Christ as the precious pearl, and our privilege of
possessing this heavenly treasure, is the theme on which we
most need to dwell. It is the Holy Spirit that reveals to
men the preciousness of the goodly pearl. The time of the
1 Zech. 9 : i6; Mai. 3: 17
The Pearl
119
The merchantman, "when he had found one pearl 0/ ^r eat price,
7t,ent and sold all that he had, and bought it."
Holy Spirit's power is the time when in a special sense
the heavenly gift is sought and found. In Christ's day
many heard the gospel, but their minds were darkened by
feilse teaching, and they did not recognize in the humble
I20 Christ's Object Lessons
Teacher of Galilee the Sent of God. But after Christ's
ascension His enthronement in His mediatorial kingdom was
signalized by the outpouring of the Holy Spirit. On the
day of Pentecost the Spirit was given. Christ's witnesses
proclaimed the power of the risen Saviour. The light of
heaven penetrated the darkened minds of those who had been
deceived by the enemies of Christ. They now saw Him
exalted to be ''a Prince and a Saviour, for to give repentance
to Israel, and forgiveness of sins."^ They saw Him encircled
with the glory of heaven, with infinite treasures in His hands
to bestow upon all who would turn from their rebellion.
As the apostles set forth the glory of the Only Begotten of
the Father, three thousand souls were convicted. They
were made to see themselves as they were, sinful and
polluted, and Christ as their friend and Redeemer. Christ
was lifted up, Christ was glorified, through the power of
the Holy Spirit resting upon men. By faith these believers
saw Him as the one who had borne humiliation, suffering,
and death that they might not perish but have everlasting
life. The revelation of Christ by the Spirit brought to
them a realizing sense of His power and majesty, and they
stretched forth their hands to Him by faith, saying, "I
believe."
Then the glad tidings of a risen Saviour were carried
to the uttermost bounds of the inhabited world. The
church beheld converts flocking to her from all directions.
Believers were re-converted. Sinners united with Christians
in seeking the pearl of great price. The prophecy was
fulfilled, The weak shall be '*as David," and the house of
David ''as the angel of the Lord."' Every Christian saw
in his brother the divine similitude of benevolence and love.
One interest prevailed. One object swallowed up all others.
All hearts beat in harmony. The only ambition of the
1 Acts 5: 31 2Zech. 12:8
The Pearl I2I
believers was to reveal the likeness of Christ's character,
and to labor for the enlargement of His kingdom, "The
multitude of them that believed were of one heart and of
one soul. . . . With great power gave the apostles
witness of the resurrection of the Lord Jesus; and great
grace was upon them all." "And the Lord added to the
church daily such as should be saved." ^ The Spirit of
Christ animated the whole congregation; fol* they had found
the pearl of great price.
These scenes are to be repeated, and with greater power.
The outpouring of the Holy Spirit on the day of Pentecost
was the former rain, but the latter rain will be more
abundant. The Spirit awaits our demand and reception.
Christ is again to be revealed in His fulness by the Holy
Spirit's power. Men will discern the value of the precious
pearl, and with the apostle Paul they will say, "What things
were gain to me, those I counted loss for Christ. Yea
doubtless, and I count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord."*
iActs4:32, 33; 2:47 2Phil.3:7,8
The Net
'^/^HE kingdom of heaven is like unto a net, that was
cast into the sea, and gathered of every kind ; which,
when it was full, they drew to shore, and sat down, and
gathered the good into vessels, but cast the bad away. So
shall it be at the end of the world: the angels shall come
forth, and sever the wicked from among the just, and shall
cast them into the furnace of fire: there shall be wailing and
gnashing of teeth."
The casting of the net is the preaching of the gospel.
This gathers both good and evil into the church. When
the mission of the gospel is completed, the Judgment will
accomplish the work of separation. Christ saw how the
existence of false brethren in the church would cause the
way of truth to be evil spoken of The world would
revile the gospel because of the inconsistent lives of false
professors. Even Christians would be caused to stumble
as they saw that many who bore Christ's name were not
controlled by His Spirit. Because these sinners were in
the church, men would be in danger of thinking that God
(122) Based 011 Matt. 13:47-50
The Net 123
excused their sins. Therefore Christ lifts the veil from the
future, and bids all to behold that it is character, not position,
which decides man's destiny.
Both the parable of the tares and that of the net plainly
teach that there is no time when all the wicked will turn to
God. The wheat and the tares grow together until the
harvest. The good and the bad fish are together drawn
ashore for a final separation.
Again, these parables teach that there is to be no
probation after the Judgment. When the work of the
gospel is completed, there immediately follows the separation
between the good and the evil, and the destiny of each class
is forever fixed.
God does not desire the destruction of any. "As I live,
saith the Lord God, I have no pleasure in the death of the
wicked; but that the wicked turn from his way and live.
Turn ye, turn ye from your evil ways; for why will ye
die?"^ Throughout the period of probationary time His
Spirit is entreating men to accept the gift of life. It is only
those who reject His pleading that will be left to perish.
God has declared that sin must be destroyed as an evil
ruinous to the universe. Those who cling to sin will perish
in its destruction.
lEze. 33:11
Things New and Old*'
TT ZN/LE Christ was teaching the people, He was also
educating His disciples for their future work. In
all His instruction there were lessons for them. After
giving the parable of the net, He asked them, ''Have ye
understood all these things?" They said unto Him, "Yea,
Lord." Then in another parable He set before them their
responsibility in regard to the truths they had received.
** Therefore," He said, "every scribe which is instructed unto
the kingdom of heaven is like unto a man that is an house-
holder, which bringeth forth out of his treasure things new
and old."
The treasure gained by the householder he does not
hoard. He brings it forth to communicate to others. And
by use the treasure increases. The householder has precious
things both new and old. So Christ teaches that the truth
committed to His disciples is to be communicated to the
world. ' And as the knowledge of truth is imparted, it will
increase.
(124)
Based on Matt. 13:51,52
*' Things New and Old'' 125
All who receive the gospel message into the heart will
long to proclaim it. The heaven-born love of Christ must
find expression. Those who have put on Christ will relate
their experience, tracing step by step the leadings of the Holy-
Spirit, — their hungering and thirsting for the knowledge of
God and of Jesus Christ whom He has sent, the result of
their searching of the Scriptures, their prayers, their soul-
agony, and the words of Qirist to them, **Thy sins be
forgiven thee." It is unnatural for any to keep these things
secret, and those who are filled with the love of Christ will
not do so. In proportion as the Lord has made them the
depositaries of sacred truth will be their desire that others
shall receive the same blessing. And as they make known
the rich treasures of God's grace, more and still more of
the grace of Christ will be imparted to them. They will
have the heart of a little child in its simplicity and unreserved
obedience. Their souls will pant after holiness, and more
and more of the treasures of truth and grace will be revealed
to them to be given to the world.
The great storehouse of truth is the word of God, —
the written word, the book of nature, and the book of
experience in God's dealing with human life. Here are the
treasures from which Christ's workers are to draw. In
the search after truth they are to depend upon God, not
upon human intelligences, the great men whose wisdom is
foolishness with God. Through His own appointed channels
the Lord will impart a knowledge of Himself to every seeker.
If the follower of Christ will believe His word and
practise it, there is no science in the natural world that he
will not be able to grasp and appreciate. There is nothing
but that will furnish him means for imparting the truth to
others. Natural science is a treasure-house of knowledge
from which every student in the school of Christ may draw.
126 Christ's Object Lessons
As we contemplate the beauty of nature, as we study its
lessons in the cultivation of the soil, in the growth of the
trees, in all the wonders of earth and sea and sky, there will
come to us a new perception of truth. And the mysteries
connected with God's dealings with men, the depths of His
wisdom and judgment as seen in human life, — these are
found to be a storehouse rich in treasure.
But it is in the written word that a knowledge of God
is most clearly revealed to fallen man. This is the treasure-
house of the unsearchable riches of Christ.
The word of God includes the Scriptures of the Old
Testament as well as of the New. One is not complete
without the other. Christ declared that the truths of the
Old Testament are as valuable as those of the New. Christ
was as much man's Redeemer in the beginning of the world
as He is to-day. Before He clothed His divinity with
humanity and came to our world, the gospel message
was given by Adam, Seth, Enoch, Methuselah, and Noah.
Abraham in Canaan and Lot in Sodom bore the message,
and from generation to generation faithful messengers
proclaimed the Coming One. The rites of the Jewish
economy were instituted by Christ Himself He was the
foundation of their system of sacrificial, offerings, the great
antitype of all their religious service. The blood shed as the
sacrifices were offered pointed to the sacrifice of the Lamb of
God. All the typical offerings were fulfilled in Him.
Christ as manifested to the patriarchs, as symbolized in
the sacrificial service, as portrayed in the law, and as revealed
by the prophets, is the riches of the Old Testament. Christ
in His life, His death, and His resurrection, Christ as He is
manifested by the Holy Spirit, is the treasure of the New
Testament. Our Saviour, the outshining of the Father's
glory, is both the Old and the New.
''Tilings New and Old'' 127
Of Christ's life and death and intercession, which prophets
had foretold, the apostles were to go forth as witnesses.
Christ in His humiliation, in His purity and holiness, in His
matchless love, was to be their theme. And in order to
preach the gospel in its fulness, they must present the
Saviour not only as revealed in His life and teachings, but
as foretold by the prophets of the Old Testament and as
symbolized by the sacrificial service.
Christ in His teaching presented old truths of which He
Himself was the originator, truths which He had spoken
through patriarchs and prophets; but He now shed upon
them a new light. How different appeared their meaning!
A flood of light and spirituality was brought in by His
explanation. And He promised that the Holy Spirit should
enlighten the disciples, that the word of God should be ever
unfolding to them. They would be able to present its truths
in new beauty.
Ever since the first promise of redemption was spoken
in Eden, the life, the character, and the mediatorial work of
Christ have been the study of human minds. Yet every mind
through whom the Holy Spirit has worked has presented
these themes in a light that is fresh and new. The truths
of redemption are capable of constant development and
expansion. Though old, they are ever new, constantly
revealing to the seeker for truth a greater glory and a
mightier power.
In every age there is a new development of truth, a
message of God to the people of that generation. The old
truths are all essential; new truth is not independent of the
old, but an unfolding of it. It is only as he old truths
are understood that we can comprehend the new. When
Christ desired to open to His disciples the truth of His
resurrection, He began "at Moses and all the prophets,"
128 Christ's Object Lessons
and ''expounded unto them in all the Scriptures the things
concerning Himself."^ But it is the light which shines in
the fresh unfolding of truth that glorifies the old. He who
rejects or neglects the new, does not really possess the old.
For him it loses its vital power, and becomes but a lifeless
form.
There are those who profess to believe and to teach the
truths of the Old Testament, while they reject the New.
But in refusing to receive the teachings of Christ, they show
that they do not beheve that which patriarchs and prophets
have spoken. "Had ye beheved Moses," Christ said, "ye
would have believed Me; for he wrote of Me."^ Hence
there is no real power in their teaching of even the Old
Testament.
Many who claim to believe and to teach the gospel are in
a similar error. They set aside the Old Testament Scriptures,
of which Christ declared, "They are they which testify of
Me."^ In rejecting the Old, they virtually reject the New;
for both are parts of an inseparable whole. No man can
rightly present the law of God without the gospel, or the
gospel without the law. The law is the gospel embodied,
and the gospel is the law unfolded. The law is the root,
the gospel is the fragrant blossom and fruit which it bears.
The Old Testament sheds light upon the New, and the
New upon the Old. Each is a revelation of the glory of
God in Christ. Both present truths that will continually
reveal new depths of meaning to the earnest seeker.
Truth in Christ and through Christ is measureless.
The student of Scripture looks, as it were, into a fountain
that deepens and broadens as he gazes into its depths.
Not in this life shall we comprehend the mystery of God's
love in giving His Son to be the propitiation for our sins.
The work of our Redeemer on this earth is and ever will
1 Luke 24: 27 2john5:46 ^Johnsiag
''Things New and Old'' 129
be a subject that will put to the stretch our highest
imagination. Man may tax every mental power in the
endeavor to fathom this mystery, but his mind will
become faint and weary. The most diligent searcher
will see before him a boundless, shoreless sea.
The truth as it is in Jesus can be experienced, but
never explained. Its height and breadth and depth pass
our knowledge. We may task our imagination to the
utmost, and then we shall only see dimly the outlines
of a love that is unexplainable, that is as high as heaven,
but that stooped to the earth to stamp the image of God
on all mankind.
Yet it is possible for us to see all that we can bear of
the divine compassion. This is unfolded to the humble,
contrite soul. We shall understand God's compassion just
in proportion as we appreciate His sacrifice for us. As we
search the word of God in humility of heart, the grand
theme of redemption will open to our research. It will
increase in brightness as we behold it, and as we aspire
to grasp it, its height and depth will ever increase.
Our life is to be bound up with the life of Christ; we
are to draw constantly from Him, partaking of Him, the
living bread that came down from heaven, drawing from
a fountain ever fresh, ever giving forth its abundant
treasures. If we keep the Lord ever before us, allowing
our hearts to go out in thanksgiving and praise to Him,
we shall have a continual freshness in our religious life.
Our prayers will take the form of a conversation with
God, as we would talk with a friend. He will speak
His mysteries to us personally. Often there will come to
us a sweet, joyful sense of the presence of Jesus. Often
our hearts will burn within us as He draws nigh to
commune with us as He did with Enoch. When this
130 Ch rist's bj c c t Lessons
is in truth the experience of the Christian, there is seen in
his Hfe a simphcity, a humiHty, meekness, and lowliness
of heart, that show to all with whom he associates that he
has been with Jesus and learned of Him.
In those who possess it, the religion of Christ will
reveal itself as a vitalizing, pervading principle, a living,
working, spiritual energy. There will be manifest the
freshness and power and joyousness of perpetual youth.
The heart that receives the word of God is not as a
pool that evaporates, not like a broken cistern that loses
its treasure. It is like the mountain stream fed by unfailing
springs, whose cool, sparkling waters leap from rock to
rock, refreshing the weary, the thirsty, the heavy laden.
This experience gives every teacher of truth the very
qualifications that will make him a representative of Christ.
The spirit of Christ's teaching will give a force and
directness to his communications and to his prayers.
His witness to Christ will not be a narrow, lifeless
testimony. The minister will not preach over and over
the same set discourses. His mind will be open to the
constant illumination of the Holy Spirit.
Christ said, ''Whoso eateth My flesh, and drinketh My
blood, hath eternal life. ... As the living Father
hath sent Me, and I live by the Father; so he that eateth
Me, even he shall live by Me. . . . It is the Spirit
that quickeneth; . . . the words that I speak unto
you, they are Spirit, and they are life."^
When we eat Christ's flesh and drink His blood, the
element of eternal life will be found in the ministry.
There will not be a fund of stale, oft-repeated ideas. The
tame, dull sermonizing will cease. The old truths will be
presented, but they will be seen in a new light. There will
be a new perception of truth, a clearness and a power that
I John 6:54-63
Things New and Old
31
all will discern. Those who have the privilege
of sitting under such a ministry will, if
susceptible to the Holy Spirit's influ-
ence, feel the energizing power of a
new life. The fire of God's love
will be kindled within them.
Their perceptive faculties will
be quickened to discern the
beauty and majesty of truth.
The faithful house-
holder represents what
every teacher of the
:hildren and youth
should be. If he
makes the word of
God his treasure,
he will continually
bring forth new
beauty and new
truth. When
the teacher will
rely upon God
in prayer, the
Spirit of Christ
will come up-
on him, and
God will work
through him
by the Holy
Spirit upon
the minds of
others. The
Spirit fills the
"It is like the mountain stream fed by unfailitu^
springs, -whose cool, sparklinsr ivaters leap from rock to >o<k,
refreshing the weary, the (hirsty, the heavy LidtH."
132 Christ's Object Lessons
mind, and heart with sweet hope and courage and Bible
imagery, and all this will be communicated to the youth
under his instruction.
The springs of heavenly peace and joy, unsealed in the
soul of the teacher by the words of Inspiration, will become
a mighty river of influence to bless all who co*^nect with
him. The Bible will not become a tiresome book to the
student. Under a wise instructor the word will become
more and more desirable. It will be as the bread of life,
and will never grow old. Its freshness and beauty will
attract and charm the children and youth. It is like
the sun shining upon the earth, perpetually imparting
brightness and warmth, yet never exhausted.
God's holy, educating Spirit is in His word. A light, a
new and precious light, shines forth from every page. Truth
is there revealed, and words and sentences are made bright
and appropriate for the occasion, as the voice of God speaking
to the soul.
The Holy Spirit loves to address the youth, and to
discover to them the treasures and beauties of God's word.
The promises spoken by the great Teacher will captivate
the senses and animate the soul with a spiritual power that
is divine. There will grow in the fruitful mind a familiarity
with divine things that will be as a barricade against
temptation.
The words of truth will grow in importance, and assume
a breadth and fulness of meaning of which we have never
dreamed. The beauty and riches of the word have a
transforming influence on mind and character. The light
of heavenly love will fall upon the heart as an inspiration.
The appreciation of the Bible grows with its study.
Whichever way the student may turn, he will find displayed
the infinite wisdom and love of God.
''Thing s Nezv and Old'' 133
The significance of the Jewish economy is not yet fully
comprehended. Truths vast and profound are shadowed
forth in its rites and symbols. The gospel is the key that
unlocks its mysteries. Through a knowledge of the plan
of redemption, its truths are opened to the understanding.
Far more than we do, it is our privilege to understand these
wonderful themes. We are to comprehend the deep things
of God. Angels desire to look into the truths that are
revealed to the people who with contrite hearts are searching
the word of God, and praying for greater lengths and
breadths and depths and heights of the knowledge which
He alone can give.
As we near the close of this world's history, the
prophecies relating to the last days especially demand our
study. The last book of the New Testament Scriptures is
full of truth that We need to understand. Satan has blinded
the minds of many, so that they have been glad of any
excuse for not making the Revelation their study. But
Christ through His servant John has here declared what
shall be in the last days, and He says, "Blessed is he that
readeth, and they that hear the words of this prophec\', and
keep those things which are written therein."^
''This is life eternal," Christ said, ''that they might know
Thee the only true God, and Jesus Christ, whom Thou hast
sent."^ Why is it that we do not realize the value of this
knowledge? Why are not these glorious truths glowing in
our hearts, trembling upon our lips, and pervading our
whole being?
In giving us His word, God has put us in possession of
eveiy truth essential for our salvation. Thousands have
drawn water from these wells of life, yet there is no
diminishing of the supply. Thousands have set the Lord
before them, and by beholding have been changed into the
iRev. 1 :3 2john 17 13
1 34 C h ri s t^s bj e c t Lessons
same image. Their spirit burns within them as they speak
of His character, telling what Christ is to them, and what
they are to Christ. But these searchers have not exhausted
these grand and holy themes. Thousands more may engage
in the work of searching out the mysteries of salvation.
As the life of Christ and the character of His mission are
dwelt upon, rays of light will shine forth more distinctly at
every attempt to discover truth. Each fresh search will
reveal something more deeply interesting than has yet been
unfolded. The subject is inexhaustible. The study of the
incarnation of Christ, His atoning sacrifice and mediatorial
work, will employ the mind of the diligent student as long as
time shall last; and looking to heaven with its unnumbered
years, he will exclaim, "Great is the mystery of godliness."
In eternity. we shall learn that which, had we received
the enhghtenment it was possible to obtain here, would have
opened our understanding. The themes of redemption will
employ the hearts and minds and tongues of the redeemed
through the everlasting ages. They will understand the
truths which Christ longed to open to His disciples, but which
they did not have faith to grasp. Forever and forever new
views of the perfection and glory of Christ will appear.
Through endless ages will the faithful householder bring
forth from his treasure things new and old.
Prayer
'Ask, and it shall be give7i you'"
Matt. 7 . 7
'Lend me three loaves: for a
friend of mine in his journey
is come to me, and I have
nothing to set be/ore hint,"
Copyrigfht, 1900, by Pacific Press Publishing Co.
^SAT/NO TO GIVE
"■^e^^^
Asking to Give
/^^HRIST was continually receiving from the Father that
^^ He might communicate to us. **The word which ye
hear," He said, '*is not Mine, but the Father's which sent
Me." ''The Son of man came not to be ministered unto,
but to minister."^ Not for Himself, but for others. He lived
and thought and prayed. From hours spent with God He
came forth morning by morning, to bring the light of heaven
to men. Daily He received a fresh baptism of the Holy
Spirit. In the early hours of the new day the Lord awakened
Him from His slumbers, and His soul and His lips were
anointed with grace, that He might impart to others. His
words were given Him fresh from the heavenly courts, words
that He might speak in season to the weary and oppressed.
"The Lord God hath given Me," He said, "the tongue of the
learned, that I should know how to speak a word in season
to him that is weary: He wakeneth morning by morning,
He wakeneth Mine ear to hear as the learned."^
Based on Luke II: 1-13 1 John 14 124; Matt. 20 : 28 2153.50:4 (139)
I40 Christ's Object Lessons
Christ's disciples were much impressed by His prayers
and by His habit of communion with God. One day after
a short absence from their Lord, they found Him absorbed
in suppHcation. Seeming unconscious of their presence, He
continued praying aloud. The hearts of the disciples were
deeply moved. As He ceased praying, they exclaimed,
**Lord, teach us to pray."
In answer, Christ repeated the Lord's prayer, as He
had given it in the sermon on the mount. Then in a
parable He illustrated the lesson He desired to teach them.
''Which of you," He said, ''shall have a friend, and
shall go unto him at midnight, and say unto him. Friend,
lend me three loaves; for a friend of mine in his journey
is come to me, and I have nothing to set before him?
And he from within shall answer and say, Trouble me
not; the door is now shut, and my children are with
me in bed: I can not rise and give thee. I say unto you,
Though he will not rise and give him because he is his
friend, yet because of his importunity he will rise and give
him as many as he needeth."
Here Christ represents the petitioner as asking that he
may give again. He must obtain the bread, else he can
not supply the necessities of a weary, belated wayfarer.
Though his neighbor is unwilling to be troubled, he will
not desist his pleading; his friend must be relieved; and
at last his importunity is rewarded; his wants are supplied.
In like manner the disciples were to seek blessings from
God. In the feeding of the multitude and in the sermon
on the bread from heaven, Christ had opened to them their
work as His representatives. They were to give the bread
of life to the people. He who had appointed their work,
saw how often their faith would be tried. Often they would
be thrown into unexpected positions, and would realize their
Asking to Give 141
human insufficiency. Souls that were hungering for the
bread of life would come to them, and they would feel
themselves to be destitute and helpless. They must receive
spiritual food, or they would have nothing to impart. But
they were not to turn one soul away unfed. Christ directs
them to the source of supply. The man whose friend came
to him for entertainment, even at the unseasonable hour of
midnight, did not turn him away. He had nothing to set
before him, but he went to one who had food, and pressed
his request, until the neighbor supplied his need. And
would not God, who had sent His servants to feed the
hungry, supply their need for His own work?
But the selfish neighbor in the parable does not repre-
sent the character of God. The lesson is drawn, not by
comparison, but by contrast. A selfish man will grant an
urgent request, in order to rid himself of one who disturbs
his rest. But God delights to give. He is full of compassion,
and He longs to grant the requests of those who come unto
Him in faith. He gives to us that we may minister to
others, and thus become like Himself
Christ declares, *'Ask, and it shall be given you; seek,
and ye shall find; knock, and it shall be opened unto you.
For every one that asketh receiveth; and he that seeketh
findeth; and to him that knocketh it shall be opened."
The Saviour continues: '*If a son shall ask bread of any
of you that is a father, will he give him a stone? or if he
ask a fish, will he for a fish give him a serpent? or if he shall
ask an Qggy will he offer him a scorpion ? If ye then,
being evil, know how to give good gifts unto your children,
how much more shall your Heavenly Father give the Holy
Spirit to them that ask Him?"
In order to strengthen our confidence in God, Christ
teaches us to address Him by a new name, a name entwined
142 Christ's Object Lessons
with the dearest associations of the human heart. He gives
us the privilege of calling the infinite God our Father. This
name, spoken to Him and of Him, is a sign of our love and
trust toward Him, and a pledge of His regard and relationship
to us. Spoken when asking His favor or blessing, it is as
music in His ears. That we might not think it presumption
to call Him by this name. He has repeated it again and
again. He desires us to become familiar with the appellation.
God regards us as His children. He has redeemed us
out of the careless world, and has chosen us to becorrte
members of the royal family, sons and daughters of the
heavenly King. He invites us to trust in Him with a trust
deeper and stronger than that of a child in his earthly father.
Parents love their children, but the love of God is larger,
broader, deeper than human love can possibly be. It is
immeasurable. Then if earthly parents know how to give
good gifts to their children, how much more shall our Father
in heaven give the Holy Spirit to those who ask Him?
Christ's lessons in regard to prayer should be carefully
considered. There is a divine science in prayer, and His illus-
tration brings to view principles that all need to understand.
He shows what is the true spirit of prayer. He teaches the
necessity of perseverance in presenting our requests to God,
and assures us of His willingness to hear and answer prayer.
Our prayers are not to be a selfish asking, merely for
our own benefit. We are to ask that we may give. The
principle of Christ's life must be the principle of our lives.
"For their sakes," He said, speaking of His disciples, *T
sanctify Myself, that they also might be sanctified."^ The
same devotion, the same self-sacrifice, the same subjection
to the claims of the word of God, that were manifest in
Christ, must be seen in His servants. Our mission to the
world is not to serve or please ourselves; we are to glorify
'John 17 : 19
Asking to Give 143
God by co-operating with Him to save sinners. We are to
ask blessings from God that we may communicate to others.
The capacity for receiving is preserved only by imparting.
We can not continue to receive heavenly treasure without
communicating to those around us.
In the parable the petitioner was again and again repulsed,
but he did not relinquish his purpose. So our prayers do
not always seem to receive an immediate answer; but Christ
teaches that we should not cease to pray. Prayer is not to
work any change in God; it is to bring us into harmony
with God. When we make request of Him, He may see
that it is necessary for us to search our hearts and repent
of sin. Therefore He takes us through test and trial, He
brings us through humiliation, that we may see what hinders
the working of His Holy Spirit through us.
There are conditions to the fulfilment of God's promises,
and prayer can never take the place of duty. "If ye love
Me," Christ says, "keep My commandments." "He that
hath My commandments, and keepeth them, he it is that
loveth Me; and he that loveth Me shall be loved of My
Father, and I will love him, and will manifest Myself to
him."^ Those who bring their petitions to God, claiming His
promise while they do not comply with the conditions, insult
Jehovah. They bring the name of Christ as their authority
for the fulfilment of the promise, but they do not those things
that would show faith in Christ and love for Him.
Many are forfeiting the condition of acceptance with the
Father. We need to examine closely the deed of trust
wherewith we approach God. If we are disobedient, we
bring to the Lord a note to be cashed when we have not
fulfilled the conditions that would make it payable to us.
We present to God His promises, and ask Him to fulfil
them, when by so doing He would dishonor His own name.
'John 14 : 15, 2j
144 Christ's Object Lessons
The promise is, *'If ye abide in Me, and My words abide
in you, ye shall ask what ye will, and it shall be done unto.
you."^ And John declares: "Hereby we do know that we
know Him, if we keep His commandments. He that saith,
I know Him, and keepeth not His commandments, is a liar,
and the truth is not in him. But whoso keepeth His word,
in him verily is the love of God perfected."^
One of Christ's last commands to His disciples was,
"Love one another as I have loved you."^ Do we obey
this command, or are we indulging sharp, unchristlike
traits of character? If we have in any way grieved or
wounded others, it is our duty to confess our fault, and
seek for reconciliation. This is an essential preparation that
we may come before God in faith, to ask His blessing.
There is another matter too often neglected by those
who seek the Lord in prayer. Have you been honest with
God? By the prophet Malachi the Lord declares, ''Even
from the days of your fathers ye are gone away from Mine
ordinances, and have not kept them. Return unto Me, and
I will return unto you, saith the Lord of hosts. But ye
said. Wherein shall we return ? Will a man rob God ? Yet
ye have robbed Me. But ye say, Wherein have we robbed
Thee? In tithes and offerings."*
As the Giver of every blessing, God claims a certain
portion of all we possess. This is His provision to sustain the
preaching of the gospel. And by making this return to God,
we are to show our appreciation of His gifts. But if we with-
hold from Him that which is His own, how can we claim His
blessing? If we are unfaithful stewards of earthly things, how
can we expect Him to entrust us with the things of heaven ?
It may be that here is the secret of unanswered prayer.
But the Lord in His great mercy is ready to forgive,
and He says, "Bring ye all the tithes into the storehouse,
ijohn 15:7 i^i John 2:3-5 =*Johi) 13:34 4Mal.3:7,8
Asking to Give I45
that there may be meat in Mine house, and prove Me now
herewith, ... if I will not open you the windows of
heaven, and pour you out a blessing, that there shall not
be room enough to receive it. And I will rebuke the
devourer for your sakes, and he shall not destroy the fruits
of your ground; neither shall your vine cast her fruit before
the time in the field. . . . And all nations shall call
you blessed; for ye shall be a delightsome land, saith the
Lord of hosts. "^
So it is with every other one of God's requirements.
All His gifts are promised on condition of obedience. God
has a heaven full of blessings for those who will co-operate
with Him. All who obey Him may with confidence claim
the fulfilment of His promises.
But we must show a firm, undeviating trust in God.
Often He delays to answer us, in order to try our faith or
test the genuineness of our desire. Having asked according
to His word, we should believe His promise, and press our
petitions with a determination that will not be denied.
God does not say. Ask once, and you shall receive. He
bids us ask. Unwearyingly persist in prayer. The persistent
asking brings the petitioner into a more earnest attitude, and
gives him an increased desire to receive the things for which
he asks. Christ said to Martha at the grave of Lazarus, "If
thou wouldst believe, thou shouldst see the glory of God."^
But many have not a living faith. This is why they do
not see more of the power of God. Their weakness is the
result of their unbelief They have more faith in their own
working than in the working of God for them. They take
themselves into their own keeping. They plan and devise,
but pray little, and have little real trust in God. They
think they have faith, but it is only the impulse of the
moment. Failing to realize their own need, or God's
10 iMal. 3:10-12 2john n ;40
146 Christ's Object Lessons
willingness to give, they do not persevere in keeping their
requests before the Lord.
Our prayers are to be as earnest and persistent as was
the petition of the needy friend who asked for the loaves at
midnight. The more earnestly and steadfastly we ask, the
closer will be our spiritual union with Christ. We shall
receive increased blessings because we have increased faith.
Our part is to pray and believe. Watch unto prayer.
Watch, and co-operate with the prayer-hearing God. Bear
in mind that "we are laborers together with God."^ Speak
and act in harmony with your prayers. It will make an
infinite difference with you whether trial shall prove your faith
to be genuine, or show that your prayers are only a form.
When perplexities arise, and difficulties confront you,
look not for help to humanity. Trust all with God. The
practise of telling our difficulties to others, only makes us
weak, and brings no strength to them. It lays upon them
the burden of our spiritual infirmities, which they can not
relieve. We seek the strength of erring, finite man, when
we might have the strength of the unerring, infinite God.
You need not go to the ends of the earth for wisdom,
for God is near. It is not the capabilities you now possess,
or ever will have, that will give you success. It is that
which the Lord can do for you. We need to have far less
confidence in what man can do, and far more confidence in
what God can do for every believing soul. He longs to
have you reach after Him by faith. He longs to have you
expect great things from Him. He longs to give you
understanding in temporal as well as in spiritual matters.
He can sharpen the intellect. He can give tact and skill.
Put your talents into the work, ask God for wisdom, and it
will be given you.
Take the word of Christ as your assurance. Has He
1 1 Cor. 3:9
Asking to Give 147 .
not invited you to come unto Him? Never allow yourself
to talk in a hopeless, discouraged way. If you do, you will
lose much. By looking at appearances, and complaining
when difficulties and pressure come, you give evidence of a
sickly, enfeebled faith. Talk and act as \{ your faith was
invincible. The Lord is rich in resources; He owns the
world. Look heavenward in faith. Look to Him who has
light and power and efficiency.
There is in genuine faith a buoyancy, a steadfastness of
principle, and a fixedness of purpose, that neither time nor
toil can weaken. "Even the youths shall faint and be weary,
and the young men shall utterly fall: but they that wait
upon the Lord shall renew their strength; they shall mount
up with wings as eagles; they shall run, and not be weary;
and they shall walk, and not faint.'"
There are many who long to help others, but they feel
that they have no spiritual strength or light to impart. Let
them present their petitions at the throne of grace. Plead
for the Holy Spirit. God stands back of every promise He
has made. With your Bible in your hands say, I have
done as Thou hast said. I present Thy promise, "Ask, and
it shall be given you; seek, and ye shall find; knock, and it
shall be opened unto you."
We must not only pray in Christ's name, but by the
inspiration of the Holy Spirit. This explains what is meant
when it is said that the Spirit "maketh intercession for us,
■ with groanings which can not be uttered."'^ Such prayer
God delights to answer. When with earnestness and
intensity we breathe a prayer in the name of Christ, there
is in that very intensity a pledge from God that He is about
to answer our prayer "exceeding abundantly above all that
we ask or think.'"*
Christ has said, "What things soever ye desire, when ye
'153.40:30,31 '•^ Rom. 8: 26 » Eph. 3 : 20
148 Christ's Object Lessons
pray, believe that ye receive them, and ye shall have them."
"Whatsoever ye shall ask in My name, that will I do, that
the Father may be glorified in the Son." And the beloved
John, under the inspiration of the Holy Spirit, speaks with
great plainness and assurance: "If we ask anything according
to His will. He heareth us: and if we know that He hear
us, whatsoever we ask, we know that we have the petitions
that we desired of Him."^ Then press your petition to the
Father in the name of Jesus. God will honor that name.
The rainbow round about the throne is an assurance
that God is true, that in Him is no variableness, neither
shadow of turning. We hav^e sinned against Him, and are
undeserving of His favor; yet He Himself has put into our
lips that most wonderful of pleas, "Do not abhor us, for
Thy name's sake; do not disgrace the 'throne of Thy glory;
remember, break not Thy covenant with us.""^ When we
come to Him confessing our un worthiness and sin, He has
pledged Himself to give heed to our cry. The honor of
His throne is staked for the fulfilment of His word unto us.
Like Aaron, who symbolized Christ, our Saviour bears
the names of all His people on His heart in the holy place.
Our great High Priest remembers all the words by which
He has encouraged us to tru.st. He is ever mindful of
His covenant.
All who seek of Him shall find. All who knock will
have the door opened to them. The excuse will not be
made. Trouble Me not ; the door is closed ; I do not wish
to open it. Never will one be told, I can not help you.
Those who beg at midnight for loaves to feed the hungry
souls will be successful.
In the parable, he who asks bread for the stranger,
receives "as many as he needeth." And in what measure
will God impart to us that we may impart to others? —
• ^Ta^k 11 : -'1 ; John M ' 13; 1 John 5: 14, 15 "■^Jer. 14:21
Asking to Give I49
"According to the measure of the gift of Christ."' Angels
are watching with intense interest to see how man is dealing
with his fellow-men. When they see one manifest Christlike
sympathy for the erring, they press to his side, and bring to
his remembrance words to speak that will be as the bread
of life to the soul. So "God shall supply all your need
according to His riches in glory by Christ Jesus."'' Your
testimony in its genuineness and reality He will make
powerful in the power of the life to come. The word of
the Lord will be in your mouth as truth and righteousness.
Personal effort for others should be preceded by much
secret prayer; for it requires great wisdom to understand
the science of saving souls. Before communicating with
men, commune with Christ. At the throne of heavenly
grace obtain a preparation for ministering to the people.
Let your heart break for the longing it has for God, for
the living God. The life of Christ has shown what humanity
can do by being partaker of the divine nature. All that
Christ received from God we too may have. Then ask
and receive. With the persevering faith of Jacob, with the
unyielding persistence of Elijah, claim for yourself all that
God has promised.
Let the glorious conceptions of God possess your mind.
Let your life be knit by hidden links to the life of Jesus.
He who commanded the light to shine out of darkness is
willing to shine in your heart, to give the light of the
knowledge of the glory of God in the face of Jesus Christ.
The Holy Spirit will take the things of God and show
them unto you, conveying them as a living power into the
obedient heart. Christ will lead you to the threshold of
the Infinite. You may behold the glory beyond the veil,
and reveal to men the sufficiency of Him who ever iiveth
to make intercession for us.
lEph. 4:7 2 Phil. 4:19
Two Wors hipers
T TNTO certain which trusted in themselves that they
^^ were righteous, and despised others," Christ spoke the
parable of the Pharisee and the publican. The Pharisee
goes up to the temple to worship, not because he feels that
he is a sinner in need of pardon, but because he thinks
himself righteous, and hopes to win commendation. His
worship he- regards as an act of merit that will recommend
him to God. At the same time it will give the people
a high opinion of his piety. He hopes to secure favor
with both God and man. His worship is prompted by
self-interest.
And he is full of self-praise. He looks it, he walks it,
he prays it. Drawing apart from others as if to say,
"Come not near to me; for I am holier than thou,"^ he
stands and prays '*with himself" Wholly self-satisfied,
he thinks that God and men regard him with the same
complacency.
''God, I thank thee," he says, "that I am not as other
men are, extortioners, unjust, adulterers, or even as this
publican." He judges his character, not by the holy
(150)
Based 011 Luke 18 : 9-14
65:5
Two Worshipers 151
character of God, but by the character of other men. His
mind is turned away from God to humanity. This is the
secret of his self-satisfaction.
He proceeds to recount his good deeds: *T fast twice
in the week, I give tithes of all that I possess." The
religion of the Pharisee does not touch the soul. He is
not seeking Godlikeness of character, a heart filled with
love and mercy. He is satisfied with a religion that has
to do only with the outward life. His righteousness is
his own, — the fruit of his own works, and judged by a
human standard.
Whoever trusts in himself that he is righteous, will
despise others. As the Pharisee judges himself by other
men, so he judges other men by himself His righteousness
is estimated by theirs, and the worse they are, the more
righteous- by contrast he appears. His self-righteousness
leads to accusing. "Other men" he condemns as trans-
gressors of God's law. Thus he is making manifest the
very spirit of Satan, the accuser of the brethren. With
this spirit it is impossible for him to enter into communion
with God. He goes down to his house destitute of the
divine blessing.
The publican had gone to the temple with other
worshipers, but he soon drew apart from them, as unworthy
to unite in their devotions. Standing afar off, he "would
not lift up so much as his eyes unto heaven, but smote
upon his breast," in bitter anguish and self-abhorrence.
He felt that he had transgressed against God, that he was
sinful and polluted. He could not expect even pity from
those around him; for they looked upon him with contempt.
He knew that he had no merit to commend him to God,
and in utter self-despair he cried, "God be merciful to me,
a sinner." He did not compare himself with others.
1^2 Ckrist^s Object Lessons
Overwhelmed with a sense of guilt, he stood as if alone
in God's presence. His only desire^ was for pardon and
peace, his only plea was the mercy of God. And he was
blessed. "I tell you," Christ said, ''this man went down-
to his house justified rather than the other."
The Pharisee and the publican represent two great
classes into which those who come to worship God are
divided. Their first two representatives are found in the
first two children that were born into the world. Cain
thought himself righteous, and he came to God with a
thank-offering only. He made no confession of sin, and
acknowledged no need of mercy. But Abel came with
the blood that pointed to the Lamb of God. He came as
a sinner, confessing himself lost; his only hope was the
unmerited love of God. The Lord had respect to his
offering, but to Cain and his offering He had not respect.
The sense 6{ need, the recognition of our poverty and sin,
is the very first condition of acceptance with God. "Blessed
are the poor in spirit; for theirs is the kingdom of heaven."^
For each of the classes represented by the Pharisee and
the publican there is a lesson in the history of the apostle
Peter. In his early discipleship Peter thought himself
strong. Like the Pharisee, in his own estimation he was
"not as other men are." When Christ on the eve of His
betrayal forewarned His disciples, "All ye shall be offended
because of Me this night," Peter confidently declared,
"Although all shall be offended, yet will not I."" Peter
did not know his own danger. Self-confidence misled him.
He thought himself able to withstand temptation; but in a
few short hours the test came, and with cursing and
•swearing he denied his Lord.
When the crowing of the cock reminded him of the
words of Christ, surprised and shocked at what he had just
* Mntt. 5:3 2 Mark 14 : 27, 29
Tiv Wo V s Ji i p c y s
153
p^,r
TAe fublicati " knew that he had no merit to
commend him to God, and in utter self-despair he
cried, 'God be fnerci/itl to me, a sinner.' "
1 54 Ch ri st's bj e c t Lessons
done, he turned and looked at his Master. At that moment
Christ looked at Peter, and beneath that grieved look, in
which compassion and love for him were blended, Peter
understood himself. He went out and wept bitterly. That
look of Christ's broke his heart. Peter had come to the
turning-point, and bitterly did he repent his sin. He was
like the publican in his contrition and repentance, and like
the publican he found mercy. The look of Christ assured
him of pardon.
Now his self-confidence was gone. Never again were
the old boastful assertions repeated.
Christ after His resurrection thrice tested Peter. "Simon,
son of Jonas," He said, ''lovest thou Me more than these?"
Peter did not now exalt himself above his brethren. He
appealed to the One who could read his heart. "Lord,"
he said, *'Thou knowest all things; Thou knowest that I
love Thee."^
Then he received his commission. A work broader and
more delicate than had heretofore been his was appointed
him. Christ bade him feed the sheep and the lambs. In
thus committing to his stewardship the souls for whom the
Saviour had laid down His own life, Christ gave to Peter
the strongest proof of confidence in his restoration. The
once restless, boastful, self-confident disciple had become
subdued and contrite. Henceforth he followed his Lord in
self-denial and self-sacrifice. He was a partaker of Christ's
sufferings; and when Christ shall sit upon the throne of
His glory, Peter will be a partaker in His glory.
The evil that led to Peter's fall, and that shut out the
Pharisee from communion with God, is proving the ruin of
thousands to-day. There is nothing so offensive to God, or
so dangerous to the human soul, as pride and self-sufficiency.
Of all sins it is the most hopeless, the most incurable.
ijohn 21 : 15, 17
Two Worshipers 155
Peter's fall was not instantaneous, but gradual. Self-
confidence led him to the belief that he was saved, and
step after step was taken in the downward path, until he
could deny his Master. Never can we safely put confidence
in self, or feel, this side of heaven, that we are secure against
temptation. Those who accept the Saviour, however sincere
their conversion, should never be taught to say or to feel
that they are saved. This is misleading. Every one should
be taught to cherish hope and faith; but even when we
give ourselves to Christ and know that He accepts us, we are
not beyond the reach of temptation. God's word declares,
"Many shall be purified, and made white, and tried. "^ Only
he who endures the trial will receive the crown of life.^
Those who accept Christ, and in their first confidence
say, I am saved, are in danger of trusting to themselves.
They lose sight of their own weakness and their constant
need of divine strength. They are unprepared for Satan's
devices, and under temptation many, like Peter, fall into the
very depths of sin. We are admonished, "Let him that
thinketh he standeth, take heed lest he fall."^ Our only
safety is in constant distrust of self, and dependence on Christ.
' It was necessary for Peter to learn his own defects of
character, and his need of the power and grace of Christ.
The Lord could not save him from trial, but He could
have saved him from defeat. Had Peter been willing to
receive Christ's warning, he would have been watching unto
prayer. He would have walked with fear and trembling
lest his feet should stumble. And he would have received
divine help, so that Satan could not have gained the victory.
It was through self-sufficiency that Peter fell; and it
was through repentance and humiliation that his feet were
again established. In the recofd of his experience every
repenting sinner may find encouragement. Though Peter
^ Dan. 12:10 2 James 1:12 ^i Cor. 10:12
156 Christ^s Object Lessons
had grievously sinned, he was not forsaken. The words
of Christ were written upon his soul, "I have prayed for
thee, that thy faith fail not."^ In his bitter agony of remorse,
this prayer, and the memory of Christ's look of love and pity,
gave him hope. Christ after His resurrection remembered
Peter, and gave the angel the message for the women,
"Go your way, tell His disciples and Peter that He goeth
before you into Galilee; there shall ye see Him."^ Peter's
repentance was accepted by the sin-pardoning Saviour.
And the same compassion that reached out to rescue
Peter is extended to every soul who has fallen under
temptation. It is Satan's special device to lead man into
sin, and then leave him, helpless and trembling, fearing to
seek for pardon. But why should we fear, when God has
said, "Let him take hold of My strength, that he may make
peace with Me; and he shall make peace with Me"?"*
Every provision has been made for our infirmities, every
encouragement offered us to come to Christ.
Christ offered up His broken body to purchase back
God's heritage, to give man another trial. "Wherefore He
is able also to save them to the uttermost that come unto
God by Him, seeing He ever livetli to make intercession
for them."* By His spotless life. His obedience, His death
on the cross of Calvary, Christ interceded for the lost race.
And now, not as a mere petitioner does the Captain of our
salvation intercede for us, but as a Conqueror claiming His
victory. His offering is complete, and as our Intercessor
He executes His self-appointed work, holding before God the
censer containing His own spotless merits and the prayers,
confessions, and thanksgiving of His people. Perfumed with
the fragrance of His righteousness, these ascend to God as
a sweet savor. The offering is wholly acceptable, and
pardon covers all transgression.
1 Luke 22 : 32 2 Mark 16 : 7 ^ Isa. 27 : 5 < Heb. 7 : 25
Two Worshipers
157
Christ has pledged Himself to be our substitute and
surety, and He neglects no one. He who could not see
human beings exposed to eternal ruin without pouring- out
His soul unto death in
their behalf,
with Ditv ana com-
^^^^^m"'V
.j^'
' The crowing of the cock remificled
him 0/ the words of Christ. "
He will look upon no trembling
suppliant without raising him up,
: "^' He who through His own atonement
provided for man an infinite fund of moral
power, will not fail to employ this power in our behalf. We
may take our sins and sorrows to His feet; for He loves us.
His every look and word invites our confidence. He will
shape and mold our characters according to His own will.
In the whole Satanic force there is not power to overcome
one soul who in simple trust casts himself on Christ. "He
giveth power to the faint; and to them that have no might
He increaseth strength."'
1 isH. ^o : 29
158 Christ's Object Lessons
"If we confess our sins, He is faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness."
The -Lord says, "Only acknowledge thine iniquity, that thou
hast transgressed against the Lord thy God." "Then will I
sprinkle clean water upon you, and ye shall be clean; from all
your filthiness and from all your idols will I cleanse you." ^
But we must have a knowledge of ourselves, a knowledge
that will result in contrition, before we can find pardon and
peace. The Pharisee felt no conviction of sin. The Holy
Spirit could not work with him. His soul was encased in
a self-righteous armor which the arrows of God, barbed and
true-aimed by angel hands, failed to penetrate. It is only
he who knows himself to be a sinner that Christ can save.
He came "to heal the broken-hearted, to preach deliverance
to the captives, and recovering of sight to the blind, to set at
liberty them that are bruised."*"^ But "they that are whole
need not a physician."'* We must know our real condition,
or we shall not feel our need of Christ's help. We must
understand our danger, or we shall not flee to the refuge.
We must feel the pain of our wounds, or we shall not
desire healing.
The Lord says, "Because thou sayest, I am rich, and
increased with goods, and have need of nothing; and knowest
not that, thou art wretched, and miserable, and poor, and
blind, and naked: I counsel thee to buy of Me gold tried
in the fire, that thou mayest be rich; and white raiment,
that thou mayest be clothed, and that the shame of thy
nakedness do not appear; and anoint thine eyes with eye-
salve, that thou mayest see."* The gold tried in the fire
is faith that works by love. Only this can bring us into
harmony with God. We may be active, we may do much
work; but without love, such love as dwelt in the heart of
Christ, we can never be numbered with the family of heaven.
1 1 Jolin I : «j; Jer. y. \i,\ Eze. 36 : 25 '■'Luke 4 : 18 ■' Luke 5 : 31 ^ Kev. 3 : 17, 18
Tw o Wo rshipers I 59
No man can of himself understand his errors. "The
heart is deceitful above all things, and desperately wicked;
who can know it?"' The lips may express a poverty of
soul that the heart does not acknowledge. While speaking
to God of poverty of spirit, the heart may be swelling
with the conceit of its own superior humility and exalted
righteousness. In one way only can a true knowledge of self
be obtained. We must behold Christ. It is ignorance of
Him that makes men so uplifted in their own righteousness.
When we contemplate His purity and excellence, we shall
see our own weakness and poverty and defects as they really
are. We shall see ourselves lost and hopeless, clad in
garments of self-righteousness, like every other sinner. We
shall see that if we are ever saved, it will not be through
our own goodness, but through God's infinite grace.
The prayer of the publican was heard because it showed
dependence reaching forth to lay hold upon Omnipotence.
Self to the publican appeared nothing but shame. Thus it
must be seen by all who seek God. By faith — faith that
renounces all self-'trust — the needy suppliant is to lay hold
upon infinite power.
No outward observances can take the place of simple
faith and entire renunciation of self But no man can empty
himself of self We can only consent for Christ to accomplish
the work. Then the language of the soul will be, Lord,
take my heart; for I can not give it. It is Thy property.
Keep it pure, for I can not keep it for Thee. Save me in
spite of myself, my weak, unchristlike self Mold me, fashion
me, raise me into a pure and holy atmosphere, where the
rich current of Thy love can flow through my soul.
It is not only at the beginning of the Christian life that
this renunciation of self is to be made. At every advance
step heavenward it is to be renewed. All our good works
•Jer. 17 :9
i6o Christ's Object Lessons
are dependent on a power outside of ourselves. Therefore
there needs to be a continual reaching out of the heart after
God, a continual, earnest, heart-breaking confession of sin
and humbling of the soul before Him. Only by constant
renunciation of self and dependence on Christ can we walk
safely.
The nearer we come to Jesus, and the more clearly we
discern the purity of His character, the more clearly we
shall discern the exceeding sinfulness of sin, and the less
we shall feel like exalting ourselves. Those whom heaven
recognizes as holy ones are the last to parade their own
goodness. The apostle Peter became a faithful minister of
Christ, and he was greatly honored with divine light and
power; he had an active part in the upbuilding of Christ's
church; but Peter never forgot the fearful experience of his
humiliation; his sin was forgiven; yet well he knew that for
the Weakness of character which had caused his fall only
the grace of Christ could avail. He found in himself nothing
in which to glory.
None of the apostles or prophets ever claimed to be
without sin. Men who have lived nearest to God, men
who would sacrifice life itself rather than knowingly commit
a wrong act, men whom God had honored with divine light
and power, have confessed the sinfulness of their own nature.
They have put no confidence in the flesh, have claimed no
righteousness of their own, but have trusted wholly in
the righteousness of Christ. So will it be with all who
behold Christ.
At every advance step in Christian experience our
repentance will deepen. It is to those whom the Lord has
forgiven, to those whom He acknowledges as His people,
that He says, "Then shall ye remember your own evil
ways, and your doings that were not good, and shall loathe
Two W or ship ers l6i
yourselves in your own sight." ^ Again He says, "I will
establish My covenant with thee, and thou shalt know
that I am the Lord; that thou mayest remember, and be
confounded, and never open thy mouth any more because
of thy shame, when I am pacified toward thee for all that
thou hast done, saith the Lord God."^ Then our lips will
not be opened in self-glorification. We shall know that our
sufficiency is in Christ alone. We shall make the apostle's
confession our own, *T know that in me (that is, in my
flesh) dwelleth no good thing." **God forbid that I should
glory, save in the cross of our Lord Jesus Christ, by whom
the world is crucified unto me, and I unto the world. "^
In harmony with this experience is the command,
"Work out your own salvation with fear and trembling.
For it is God which worketh in you both to will and to do
of His good pleasure."'' God does not bid you fear that.
He will fail to fulfil His promises, that His patience will
weary, or His compassion be found wanting. Fear lest your
will shall not be held in subjection to Christ's will, lest
your hereditary and cultivated traits of character shall
control your life. "It is God which worketh in you both
to will and to do of His good pleasure." Fear lest self
shall interpose between your soul and the great Master-
worker. Fear lest self-will shall mar the high purpose that,
through you, God desires to accomplish. Fear to trust to
your own strength, fear to withdraw your hand from the
hand of Christ, and attempt to walk life's pathway without
His abiding presence.
We need to shun everything that would encourage pride
and self-sufficiency; therefore we should beware of giving
or receiving flattery or praise. It is Satan's work to flatter.
He deals in flattery as well as in accusing and condemnation.
Thus he seeks to work the ruin of the soul. Those who
II lEze. 36:31 2 Eze. 16 : 62, 63 ^ Rom. 7 : 18 ; Gal. 6 : 14 ■» Phil. 2 : 12, 13
l62 Christ's Object Lessons
give praise to men are used by Satan as his agents. Let
the workers for Christ direct every word of praise away
from themselves. Let self be put out of sight. Christ
alone is to be exalted. "Unto Him that loved us, and
washed us from our sins in His own blood," ^ let every eye
be directed, and praise from every heart ascend.
The life in which the fear of the Lord is cherished will
not be a life of sadness and gloom. It is the absence
of Christ that makes the countenance sad, and the life a
pilgrimage of sighs. Those who are filled with self-esteem
and self-love do not feel the need of a living, personal union
with Christ. The heart that has not fallen on the Rock
is proud of its wholeness. Men want a dignified religion.
They desire to walk in a path wide enough to take in their
own attributes. Their self-love, their love of popularity
and love of praise, exclude the Saviour from their hearts,
and without Him there is gloom and sadness. But Christ
dwelling in the soul is a wellspring of joy. For all who
receive Him, the very keynote of the word of God is rejoicing.
"For thus saith 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."'^
It was when Moses was hidden in the cleft of the rock
that he beheld the glory of God. It is when we hide in the
riven Rock that Christ will cover us with His own pierced
hand, and we shall hear what the Lord saith unto His
servants. To us, as to Moses, God will reveal Himself
as ''merciful and gracious, long-suffering, and abundant in
goodness and truth, keeping mercy for thousands, forgiving
iniquity and transgression and sin."^
The work of redemption involves consequences of which
1 Rev. 1.5 2isa. 57:15 ^Ex 34:6,7
Two Worshipers 163
it is difficult for man to have any conception. *'Eye hath
not seen, nor ear heard, neither have entered into the heart
of man, the things which God hath prepared for them that
love Him."' As the sinner, drawn by the power of Christ,
approaches the uplifted cross, and prostrates himself before
it, there is a new creation. A new heart is given him. He
becomes a new creature in Christ Jesus. Holiness finds that
it has nothing more to require. God Himself is *' the
justifier of him which believeth in Jesus." And ''whom He
justified, them He also glorified."^ Great as is the shame
and degradation through sin, even greater will be the honor
and exaltation through redeeming love. To human beings
.striving for conformity to the divine image there is imparted
an outlay of heaven's treasure, an excellency of power, that
will place them higher than even the angels who have never
fallen.
"Thus saith the Lord, the Redeemer of Israel, and His
Holy One, to him whom man despiseth, to him whom the
nation abhorreth, . , . Kings shall see and arise, princes
also shall worship, because of the Lord that is faithful, and
the Holy One of Israel, and He shall choose thee."^
"For every one that exalteth himself shall be abased;
and he that humbleth himself shall be exalted."
^iCor. 2:y ^ Rom. 3 : 26; 8: 30 ^jsa. 49:7
Shall Not God Avenge
His Own ? "
/^^HRIST had been speaking of the period just before
His second coming, and of the perils through which
His followers must pass. With special reference to that
time He related the parable **to this end, that men ought
always to pray, and not to faint."
**There was in a city," He said, "a judge, which feared
not God, neither regarded man; and there was a widow in
that city; and she came unto him, saying. Avenge me of
mine adversary. And he would not for a while; but
afterward he said within himself. Though I fear not God,
nor regard man; yet because this widow troubleth me, I
will avenge her, lest by her continual coming she weary me.
And the Lord said. Hear what the unjust judge saith. And
shall not God avenge His own elect, which cry day and
night unto Him, though He bear long with them? I tell
you that He will avenge them speedily."
The judge who is here pictured had no regard for right,
( 164 ) Based on Luke 18 : i-8
''Shall Not God Avenge His Own?'' 165'
nor pity for suffering. The widow who pressed her case
before him was persistently repulsed. Again and again she
came to him, only to be treated with contempt, and to be
driven from the judgment-seat. The judge knew that her
cause was righteous, and he could have relieved her at once,
but he would not. He wanted to show his arbitrary power,
and it gratified him to let her ask and plead and entreat in
vain. But she would not fail nor become discouraged.
Notwithstanding his indifference and hard-heartedness, she
pressed her petition until the judge consented to attend to
her case. ''Though I fear not God, nor regard man," he
said, "yet because this widow troubleth me, I will avenge
her, lest by her continual coming she weary me." To
save his reputation, to avoid giving publicity to his partial,
one-sided judgment, he avenged the persevering woman.
"And the Lord said, Hear what the unjust judge saith.
And shall not God avenge His own elect, which cry day
and night unto Him, though He bear long with them ? I
tell you that He will avenge them speedily." Christ" here
draws a sharp contrast between the unjust judge and God.
The judge yielded to the widow's request merely through
selfishness, that he might be relieved of her importunity. He
felt for her no pity or compassion; her rhisery was nothing
to him. How different is the attitude of God toward those
who seek Him. The appeals of the needy and distressed are
considered by Him with infinite compassion.
The woman who entreated the judge for justice had lost
her husband by death. Poor and friendless, she had no
means of retrieving her ruined fortunes. So by sin, man
lost his connection with God. Of himself he has no means
of salvation. But in Christ we are brought nigh unto the
Father. The elect of God are dear to His heart. They
are those whom He has called out of darkness into His
f66 Christ's Object Lesso7is
marvelous light, to show forth His praise, to shine as lights
amid the darkness of the world. The unjust judge had
no special interest in the widow who importuned him for
deliverance ; yet in order to rid himself of her pitiful appeals,
he heard her plea, and delivered her from her adversary.
But God loves His children with infinite love. To Him the
dearest object on earth is His church.
"For the Lord's portion is His people; Jacob is the lot
of His inheritance. He found him in a desert land, and
in the waste, howling wilderness; He led him about, He
instructed him. He kept him as the apple of His eye."
''For thus saith the Lord of hosts: After the glory hath
He sent me unto the nations which spoiled you; for he
that toucheth you toucheth the apple of His eye."^
The widow's prayer, "Avenge me" — "do me justice"^ —
"of mine adversary," represents the prayer of God's children.
Satan is their great adversary. He is the "accuser of our
brethren," who accuses them before God day and night.^
He is continually working to misrepresent and accuse, to
deceive and destroy the people of God. And it is for
deliverance from the power of Satan and his agents that in
this parable Christ teaches His disciples to pray.
In the prophecy of Zechariah is. brought to view Satan's
accusing work, and the work of Christ in resisting the
adversary of His people. The prophet says, " He showed
me Joshua the high priest standing before the angel of the
Lord, and Satan standing at his right hand to resist him.
And the Lord said unto Satan, The Lord rebuke thee, O
Satan; even the Lord that hath chosen Jerusalem rebuke
thee: is not this a brand plucked out of the fire? Now
Joshua was clothed with filthy garments, and stood before
the angel."*
The people of God are here represented as a criminal
iDeut. 32:9, lo; Zech. 2:8 2r. v. « Rev. 12:10 <Zech. 3:1-3
'^ Shall Not God Avenge His 07un
167
on trial. Joshua, as high priest, is seeking for a blessing
for his people, who are in great affliction. While he is
pleading before God, Satan is standing at his right hand
as his adversary. He is accusing the children of God, and
making their case appear as desperate as possible. He
presents before the Lord their evil doings and their defects.
He shows their faults and failures, hoping they will appear
of such a character in the eyes of Christ that He will render
them no help in their great need. Joshua, as the represent-
ative of God's people, stands under condemnation, clothed
with filthy garments. Aware of the sins of his people, he
is weighed down with discouragement.
Satan is pressing upon his soul a sense
of guiltiness that makes him feel
almost hopeless. Yet there he
stands as a suppliant, with
^ Satan arrayed against him.
The work of Satan as
an accuser began in
heaven. This has
been his work on
earth ever since
man's fall, and
it will be his
work in a
special
sense
as we
'And there was a "widow in that
city, and she came unto him, saying.
Avenge me of mine adversary."
1 68 Christ's Object Lessons
approach nearer to the close of this world's history. As
he sees that his time is short, he will \v^ork with greater
earnestness to deceive and destroy. He is angry when he
sees a people on the earth, who, even in their weakness
and sinfulness, have respect to the law of Jehovah. He is
determined that they shall not obey God. He delights in
their unworthiness, and has devices prepared for every soul,
that all may be ensnared and separated from God. He
seeks to accuse and condemn God, and all who strive to
carry out His purposes in this world, in mercy and love,
in compassion and forgiveness.
Every manifestation of God's power for His people
arouses the enmity of Satan. Every time God works in
their behalf, Satan with his angels works with renewed vigor
to compass their ruin. He is jealous of all who make Christ
their strength. His object is to instigate evil, and when he
has succeeded, throw all the blame upon the tempted ones.
He points to their filthy garments, their defective characters.
He presents their weakness and folly, their sins of ingrati-
tude, their unlikeness to Christ, which has dishonored their
Redeemer. All this he urges as an argument proving his
right to work his will in their destruction. He endeavors
to affright their souls with the thought that their case is
hopeless, that the stain of their defilement can never be
washed away. He hopes so to destroy their faith that
they will yield fully to his temptations, and turn from their
allegiance to God.
The Lord's people can not of themselves answer the
charges of Satan. As they look to themselves, they are
ready to despair. But they appeal to the divine Advocate.
They plead the merits of the Redeemer. God can be **just,
and the justifier of him which believeth in Jesus." ^ With
confidence the Lord's children cry unto Him to silence the
1 Rom. 3 : 26
''Shall Not God Avenge His Own?'' 169
accusations of Satan, and bring to naught his devices. "Do
me justice of mine adversary," they pray; and with the
mighty argument of the cross, Christ silences the bold
accuser.
**The Lord said unto Satan, The Lord rebuke thee, O
Satan, even the Lord that hath chosen Jerusalem rebuke
thee: is not this a brand plucked out of the fire?" When
Satan seeks to cover the people of God with blackness, and
ruin them, Christ interposes. Although they have sinned,
Christ has taken the guilt of their sins upon His own soul.
He has snatched the race as a brand from the fire. By His
human nature He is linked with man, while through His
divine nature He is one with the infinite God. Help is
brought within .the reach of perishing souls. The adversary
is rebuked.
"Now Joshua was clothed with filthy garments, and
stood before the angel: and he answered and spake unto
those that stood before him, saying. Take away the filthy
garments from him. And unto him he said. Behold, I have
caused thine iniquity to pass from thee, and I will clothe
thee with change of raiment. And I said. Let them set a
fair miter upon his head. So they set a fair miter upon his
head, and clothed him with garments." Then with the
authority of the Lord of hosts the angel made a solemn
pledge to Joshua, the representative of God's people: *Tf
thou wilt walk in My ways, and if thou wilt keep My charge,
then thou shalt also judge My house, and shalt also keep
My courts, and I will give thee places to walk among these
that stand by,"' — even among the angels that surround
the throne of God.
Notwithstanding the defects of the people of God, Christ
does not turn away from the objects of His care. He has
the power to change their raiment. He removes the filthy
JZech. 3:3-7
I/O Christ's Object Lessons
garments, He places upon the repenting, believing ones His
own robe of righteousness, and writes pardon against their
names on the records of heaven. He confesses them as
His before the heavenly universe. Satan their adversary is
shown to be an accuser and deceiver. God will do justice
for His own elect.
The prayer, "Do me justice of mine adversary," applies
not only to Satan, but to the agencies Avhom he instigates
to misrepresent, to tempt, and to destroy the people of God.
Those who have decided to obey the commandments of
God will understand by experience that they have adver-
saries who are controlled by a power from beneath. Such
adversaries beset Christ at every step, how constantly and
determinedly no human being can ever know. Christ's
disciples, like their Master, are followed by continual
temptation.
The Scriptures describe the condition of the world just
before Christ's second coming. James the apostle pictures
the greed and oppression that will prevail. He says, ''Go to
now, ye rich men, ... ye have heaped treasure together
for the last days. Behold, the hire of the laborers who
have reaped down your fields, which is of you kept back by
fraud, crieth: and the cries of them which have reaped are
entered into the ears of the Lord of Sabaoth. Ye have
lived in pleasure on the earth, and been wanton. Ye
have nourished your hearts, as in a day of slaughter.
Ye have condemned and killed the just; and he doth not
resist you."^ This is a picture of what exists to-day. By
every species of oppression and extortion, men are piling
up colossal fortunes, while the cries of starving humanity
are coming up before God.
"Judgment is turned away backward, and justice standeth
afar off; for truth is fallen in the street, and equity can not
^ James 5: 1-6
''Shall Not God Avenge His Own/'' 171
enter. Yea, truth faJleth; and he that departeth from evil
maketh himself a prey."^ This was fulfilled in the life of
Christ on earth. He was loyal to God's commandments,
setting aside the human traditions and requirements which
had been exalted in their place. Because of this He was
hated and persecuted. This history is repeated. The laws
and traditions of men are exalted above the law of God, and
those who are true to God's commandments suffer reproach
and persecution. Christ, because of His faithfulness to God,
was accused as a Sabbath-breaker and blasphemer. He was
declared to be possessed of a devil, and was denounced as
Beelzebub. In like manner His followers are accused and
misrepresented. Thus Satan hopes to lead them to sin, .
and cast dishonor upon God.
The character of the judge in the parable, who feared
not God nor regarded man, was presented by Christ to
show the kind of judgment that was then being executed,
and that would soon be witnessed at His trial. He desires
His people in all time to realize how little dependence can
be placed on earthly rulers or judges in the day of adversity.
Often the elect people of God have to stand before men in
official positions, who do not make the word of God their
guide and counselor, but who follow their own unconsecrated,
undisciplined impulses.
In the parable of the unjust judge, Christ has shown
what we should do. "Shall not God avenge His own elect,
which cry day and night unto Him?" Christ, our example,
did nothing to vindicate or deliver Himself He committed
His case to God. So His followers are not to accuse or
condemn, or to resort to force in order to deliver themselves.
When trials arise that seem unexplainable, we should not
allow our peace to be spoiled. However unjustly we may
be treated, let not passion arise. By indulging a spirit
» Isa. 59 : 14, 15
1/2 Christ's Object Lessons
of retaliation we injure ourselves. We destroy our own
confidence in God, and grieve the Holy Spirit. Theie is
by our side a witness, a heavenly messenger, who will lift
up for us a standard against the enemy. He will shut
us in with the bright beams of the Sun of Righteousness.
Beyond this Satan can not penetrate. He can not pass this
shield of holy light.
While the world is progressing in wickedness, none of
us need flatter ourselves that we shall have no difficulties.
•But it is these very difficulties that bring us into the audience-
chamber of the Most High. We may seek counsel of One
who is infinite in wisdom.
The Lord says, ''Call upon Me in the day of trouble."^
He invites us to present to Him our perplexities and neces-
sities, and our need of divine help. He bids us be instant
in prayer. As soon as difficulties arise, we are to offer to
Him our sincere, earnest petitions. By our importunate
prayers we give evidence of our strong confidence in God.
The sense of our need leads us to pray earnestly, and our
Heavenly Father is moved by our supplications.
Often those who suffer reproach or persecution for their
faith are tempted to think themselves forsaken by God. In
the eyes of men they are in the minority. To all appearance
their enemies triumph over them. But let them not violate
their conscience. He who has suffered in their behalf, and
has borne their sorrows and afflictions, has not forsaken them.
The children of God are not left alone and defenseless.
Prayer moves the arm of Omnipotence. Prayer has "subdued
kingdoms, wrought righteousness, obtained promises, stopped
the mouths of Hons, quenched the violence of fire" — we shall
know what this means when we hear the reports of the
martyrs who died for their faith, — "turned to flight the
armies of the aliens."''^
iPs. 50:15 2Heb. II :33> 34
''Shall Not God Avenge His Own?'' 173
If we surrender our lives to His service, we can never be
placed in a position for which God has not made provision.
Whatever may be our situation, we have a Guide to direct our
wa}^; whatever our perplexities, we have a sure Counselor;
Go tn now, ye rick men, . . .
ye have heaped treasure together
for the last days."
whatever our sorrow, bereavement, or loneliness, we have a
sympathizing Friend. If in our ignorance we make missteps,
Christ does not leave us. His voice, clear and distinct, is
heard saying, '*I am the Way, the Truth, and the Life."^
"He shall deliver the needy when he crieth; the poor also,
and him that hath no helper."^
The Lord declares that He will be honored by those who
draw nigh to Him, who faithfully do His service. "Thou
ijohn 14 :6 2ps. 72: 12
1/4 Christ's Object Lessons
wilt keep him in perfect peace whose mind is stayed on Thee,
because he trusteth in Thee."^ The arm of Omnipotence
is outstretched to lead us onward and still onward. Go
forward, the Lord says; I will send you help. It is for My
name's glory that you ask, and you shall receive. I will
be honored before those who are watching for your failure.
They shall see My word triumph gloriously. **A11 things,
whatsoever ye shall ask in prayer, believing, ye shall receive.'"'^
Let all who are afflicted or unjustly used, cry to God.
Turn away from those whose hearts are as steel, and make
your requests known to your Maker. Never is one repulsed
who comes to Him with a contrite heart. Not one sincere
prayer is lost. Amid the anthems of the celestial choir, God
hears the cries of the weakest human being. We pour out
our heart's desire in our closets, we breathe a prayer as we
walk by the way, and our words reach the throne of the
Monarch of the universe. They may be inaudible to any
human ear, but they can not die away into silence, nor can
they be lost through the activities of business that are going
on. Nothing can drown the soul's desire. It rises above
the din of the street, above the confusion of the multitude,
to the heavenly courts. It is God to whom we are speaking,
and our prayer is heard.
You who feel the most unworthy, fear not to commit
your case to God. When He gave Himself in Christ for
the sin of the world. He undertook the case of every soul.
"He that spared not His own Son, but delivered Him up
for us all, how shall He not with Him also freely give us
all things?"^ Will He not fulfil the gracious word given
for our encouragement and strength?
Christ desires nothing so much as to redeem His heritage
from the dominion of Satan. But before we are delivered
from Satan's power without, we must be delivered from his
Usa 26:3 2 Matt. 21:22 3 Rom. 8: 32
''Shall Not God Avenge His Own?'' 175
power within. The Lord permits trials in order that we
may be cleansed from earthliness, from selfishness, from
harsh, unchristlike traits of character. He suffers the deep
waters of affliction to go over our souls, in order that we
may know Him, and Jesus Christ whom He has sent, in
order that we may have deep heart-longings to be cleansed
from defilement, and may come forth from the trial purer,
holier, happier. Often we enter the furnace of trial with
our souls darkened with selfishness; but if patient under
the crucial test, we shall come forth reflecting the divine
character. When His purpose in the affliction is accom-
plished, *'He shall bring forth thy righteousness as the light,
and thy judgment as the noonday."^
There is nx) danger that the Lord will neglect the prayers
of His people. The danger is that in temptation and trial
they will become discouraged, and fail to persevere in prayer.
The Saviour manifested divine compassion toward the
Syrophenician woman. His heart was touched as He saw
her grief He longed to give her an immediate assurance
that her prayer was heard; but He desired to teach His
disciples a lesson, and for a time He seemed to neglect the
cry of her tortured heart. When her faith had been made
manifest. He spoke to her words of commendation, and
sent her away with the precious boon she had asked. The
disciples never. forgot this lesson, and it is placed on record
to show the result of persevering prayer.
It was Christ Himself who put into that mother's heart
the persistence which would not be repulsed. It was Christ
who gave the pleading widow courage and determination
before the judge. It was Christ who, centuries before, in
the. mysterious conflict by the Jabbok, had inspired Jacob
with the same persevering faith. And the confidence which
He Himself had implanted, He did not fail to reward.
•Ps 37:6
1/6 Christ's Object Lessons
He who dwells in the heavenly sanctuary judges right-
eously. His pleasure is more in His people, struggling with
temptation in a world of sin, than in the host of angels that
surround His throne.
In this speck of a world the whole heavenly universe
manifests the greatest interest; for Christ has paid an infinite
price for the souls of its inhabitants. The world's Redeemer
has bound earth to heaven by ties of intelligence; for the
redeemed of the Lord are here. Heavenly beings still visit
the earth, as in the days when they walked and talked with
Abraham and with Moses. Amid the busy activity of our
great cities, amid the multitudes that crowd the thoroughfares
and fill the marts of trade, where from morning till evening
the people act as if business and sport and pleasure were
all there is to life, where there are so few to contemplate
unseen realities, — even here heaven has still its watchers
and its holy ones. There are invisible agencies observing
every word and deed of human beings. In every assembly
for business or pleasure, in every gathering for worship,
there are more listeners than can be seen with the natural
sight. Sometimes the heavenly intelligences draw aside the
curtain which hides the unseen world, that our thoughts
may be withdrawn from the hurry -and rush of life, to
consider that there are unseen witnesses to all we do or say.
We need to understand better than we do the mission
of the angel visitants. It would be well to consider that in
all our work we have the co-operation and care of heavenly
beings. Invisible armies of light and power attend the meek
and lowly ones who believe and claim the promises of God.
Cherubim and seraphim and angels that excel in strength, —
ten thousand times ten thousand and thousands of thousands,.
— stand at His right hand, ''all ministering spirits, sent forth
to minister for them who shall be heirs of salvation."^
1 Heb. I : 14
''Shall Not God Avenge His Own?'' 177
By these angel messengers a faithful record is kept of the
words and deeds of the children of men. Every act of
cruelty or injustice toward God's people, all they are caused
to suffer through the power of evil workers, is registered
in heaven.
"Shall not God avenge His own elect, which cry day
and night unto Him, though He bear long with them ? I
tell you that He will avenge them speedily."
"Cast not away therefore your confidence, which hath
great recompense of reward. For ye have need of patience,
that, after ye have done the will of God, ye might receive
the promise. For yet a little while, and He that shall come
will come, and will not tarry." ^ *' Behold, the husbandman
waiteth for the precious fruit of the earth, and hath long
patience for it, until he receive the early and latter rain.
Be ye also patient; stablish your hearts; for the coming of
the Lord draweth nigh."^
The long-suffering of God is wonderful. Long does
justice wait while mercy pleads with the sinner. -But
"righteousness and judgment are the establishment of His
throne."^ "The Lord is slow to anger;" but He is "great
in power, and will not at all acquit the wicked: the Lord
hath His way in the whirlwind and in the storm, and the
clouds are the dust oif His feet."*
The world has become bold in transgression of God's
law. Because of His long forbearance, men have trampled
upon His authority. They have strengthened one another
in oppression and cruelty toward His heritage, saying, "How
doth God know ? and is there knowledge in the Most
High?"^ But there is a line beyond which they can not
pass. The time is near when they will have reached the
prescribed limit. Even now they have almost exceeded
the bounds of the long-suffering of God, the limits of His
12 1 Heb. 10 : 35-37 "■^ James 5 : 7, 8 ^ pg, g^ . 2, margin <Nahum 1:3 ^ps. 73:11
1^8 Christ's Object Lessons
grace, the limits of His mercy. The Lord will interpose
to vindicate His own honor, to deliver His people, and to
repress the swellings of unrighteousness.
In Noah's day, men had disregarded the law of God,
until almost all remembrance of the Creator had passed
away from the earth. Their iniquity reached so great a
height that the Lord brought a flood of waters upon the
earth, and swept away its wicked inhabitants.
From age to age the Lord has made known the manner
of His working. When a crisis has come. He has revealed
Himself, and has interposed to hinder the working out of
Satan's plans. With nations, with families, and with indi-
viduals, He has often permitted matters to come to a crisis,
that His interference might become marked. Then He has
made manifest that" there is a God in Israel who will
maintain His law and vindicate His people.
In this time of prevailing iniquity we may know that the
last great crisis is at hand. When the defiance of God's
law is almost universal, when His people are oppressed and
afflicted by their fellow-men, the Lord will interpose.
The time is near when He will say, ''Come, My people,
enter thou into thy chambers, and shut thy doors about
thee: hide thyself as it were for a little moment,- until the
indignation be overpast. For, behold, the Lord cometh out
of His place to punish the inhabitants of the earth for their
iniquity; the earth also shall disclose her blood, and shall
no more cover her slain."' Men who claim to be Christians
may now defraud and oppress the poor; they may rob the
widow and the fatherless; they may indulge their Satanic
hatred because they can not control the consciences of God's
people; but for all this God will bring them into judgment.
They "shall have judgment without mercy" that have
*^howed no mercy." ^ Not long hence they will stand before
^Isa. 26: 20, 21 2James2:i3
''Shall Not God Avenge His Own?'' 179
the Judge of all the earth, to render an account for the pain
they have caused to the bodies and souls of His heritage.
They may now indulge in false accusations, they may deride
those whom God has appointed to do His work, they may
consign His believing ones to prison, to the chain-gang, to
banishment, to death ; but for every pang of anguish, every tear
shed, they must answer. God will reward them double for
their sins. Concerning Babylon, the symbol of the apostate
church, He says to His ministers of judgment, "Her sins
have reached unto heaven, and God hath remembered her
iniquities. Reward her even as she rewarded you, and double
unto her double according to her works: in the cup which
she hath filled fill to her double."^
From India, from Africa, from China, from the islands of
the sea, from the down-trodden milliorrs of so-called Christian
lands, the cry of human woe is ascending to God. That cry
will not long be unanswered. God will cleanse the earth
from its moral corruption, not by a sea of water as in Noah's
day, but by a sea of fire that can not be quenched by any
human devising.
''There shall be a time of trouble, such as never was
since there was a nation even to that same time; and at that
time Thy people shall be delivered, every one that shall be
found written in the book.""
From garrets, from hovels, from dungeons, from scaffolds,
from mountains and deserts, from the caves of the earth and
the caverns of the sea, Christ will gather His children to
Himself. On earth they have been destitute, afflicted, and
tormented. Millions have gone down to the grave loaded
with infamy because they refused to yield to the deceptive
claims of Satan. By human tribunals the children of God
have been adjudged the vilest of criminals. But the day is
near when "God is judge Himself"' Then the decisions
iRev. 18:5, 6 2Dan. I2:i 3ps^o:6
i8o
Ch rist's Obj e ct Lessons
of earth shall be reversed. **The rebuke of His people shall
He take away." White robes will be given to every one of
them. And "they shall call them the holy people, the
redeemed of the Lord."^
Whatever crosses they have been called to bear, whatever
losses they have sustained, whatever persecution they have
suffered, even to the loss of their temporal life, the children
of God are amply recompensed. "They shall see His face;
and His name shall be in their foreheads." ^
ilsa. 25:8; Rev. 6:11; Isa/62:i2
^ Rev. 22 :4
'Behold, the htisbaudtnan waiteth for
the precious fruit 0/ the earth, and hath lou»
patience for it, until he receive the early
and latter rain."
GoD'S Seeking Love
/ drew- them with cords of a man, with
band s of love "
Hosea ll : 4
'Ht goes to the I'er-y edge
of the precipice, at the
risk of his 07uu life."
Copyright, 1900, by Pacific Press Publishing Co.
SF.EK IN G TH I- S T R AY IN C,
This Man Receiveth
Sinners ''
As the ''publicans and sinners" gathered about Christ,
the rabbis expressed their displeasure. "This man
receiveth sinners," they said, "and eateth with them."
]^y this accusation they insinuated that Christ liked to
associate with the sinful and vile, and was insensible to their
wickedness. The rabbis had been disappointed in Jesus.
Why was it that one who claimed so lofty a character, did
not mingle with them, and follow their methods of teaching?
Why did He go about so unpretendingly, working among all
classes ? If He were a true prophet, they said. He would
harmonize with them, and would treat the publicans and
sinners with the indifference they deserved. It angered these
guardians of society that He with whom they were continually
in controversy, yet whose purity of life awed and condemned
them, should meet, in such apparent sympathy, with social
outcasts. They did not approve of His methods. They
regarded themselves as educated, refined, and preeminently
religious; but Christ's example laid bare their selfishness.
Based on Luke 15 : i-io
(185)
1 86 Christ's Object Lessons
It angered them also that those who showed only
contempt for the rabbis, and who were never seen in the
synagogues, should flock about Jesus, and listen with rapt
attention to His words. The scribes and Pharisees felt only
condemnation in that pure presence; how was it, then, that
pubHcans and sinners were drawn to Jesus?
They knew not that the explanation lay in the veiy
words they had uttered as a scornful charge, ''This man
receiveth sinners." The souls who came to Jesus felt in
His presence that, even for them, there was escape from the
pit of sin. The Pharisees had only scorn and condemnation
for them; but Christ greeted them as children of God,
estranged indeed from the Father's house, but not forgotten
by the Father's heart. And their very misery and sin made
them only the more the objects of His compassion. The
farther they had wandered from Him, the more earnest the
longing and the greater the sacrifice for their rescue.
All this the teachers of Israel might have learned from the
sacred scrolls of which it was their pride to be the keepers
and expounders. Had not David written, — David, who
had fallen into deadly sin, — *T have gone astray like a lost
sheep; seek Thy servant"?^ Had not Micah revealed God's
love to the sinner, saying, **Who is a God like unto Thee,
that pardoneth iniquity, and passeth by the transgression of
the remnant of His heritage? He retaineth not His anger
forever, because He dehghteth in mercy" ?^
THE LOST SHEEP
Christ did not at this time remind His hearers of the
words of Scripture. He appealed to the witness of their
own experience. The wide-spreading tablelands on the east
of Jordan afforded abundant pasturage for flocks, and through
the gorges and over the wooded hills had wandered many
1 Ps. 119: 176 2 Micah 7 : 18
'^This Man Reccivcth Sinners'' 187
a lost sheep, to be searched for and brought back by the
shepherd's care. In the company about Jesus there were
shepherds, and also men who had money invested in flocks
and herds, and all could appreciate His illustration: "What
man of you, having an hundred sheep, if he lose one of
them, doth not leave the ninety and nine in the wilderness,
and go after that which is lost, until he find it?"
These souls whom you despise, said Jesus, are the
property of God. By creation and by redemption they are
His, and they are of value in His sight. As the shepherd
loves his sheep, and can not rest if even one be missing, so,
in an infinitely higher degree, does God love every outcast
soul. Men may deny the claim of His love, they may
wander from Him, they may choose another master; yet
they are God's, and He longs to recover His own. He
says, "As a shepherd seeketh out his flock in the day that
he is among his sheep that are scattered; so will I seek out
My sheep, and will deliver them out of all places where
they have been scattered in the cloudy and dark day."^
In the parable the shepherd goes out to search for one
sheep, — the very least that can be numbered. So if there
had been but one lost soul, Christ would have died for
that one.
The sheep that has strayed from the fold is the most
helpless of all creatures. It must be sought for by the
shepherd, for it can not find its way back. So with the
soul that has wandered away from God; he is as helpless as
the lost sheep, and unless divine love had come to his
rescue, he could never find his way to God.
The shepherd who discovers that one of his sheep is
missing, does not look carelessly upon the flock that is safely
housed, and say, "I have ninety and nine, and it will cost
me too much trouble to go in search of the straying one.
^Eze. 34 : 12
1 88 Christ's Object Lessons
Let him come back, and I will open the door of the sheepfold,
and let him in." No; no sooner does the sheep go astray
than the shepherd is filled with grief and anxiety. He
counts and recounts the flock. When he is sure that one
sheep is lost, he slumbers not. He leaves the ninety and
nine within the fold, and goes in search of the straying
sheep. The darker and more tempestuous the night, and
the more perilous the way, the greater is the shepherd's
anxiety, and the more earnest his search. He makes every
effort to find that one lost sheep.
With what relief he hears in the distance its first faint
cry. Following the sound, he climbs the steepest heights,
he goes to the very edge of the precipice, at the risk of his
own life. Thus he searches, while the cry, growing fainter,
tells him that his sheep is ready to die. At last his effort
is rewarded; the lost is found. Then he does not scold
it because it has caused him so much trouble. He does
not drive it with a whip. He does not even try to lead it
home. In his joy he takes the trembling creature upon his
shoulders; if it is bruised and wounded, he gathers it in his
arms, pressing it close to his bosom, that the warmth of
his own heart may give it life. With gratitude that his search
has not been in vain, he bears it back to the fold.
Thank God, He has presented to our imagination no
picture of a sorrowful shepherd returning without the sheep.
The parable does not speak of failure, but of success, and
joy in the recovery. Here is the divine guarantee that not
even one of the straying sheep of God's fold is ov^erlooked,
not one is left unsuccored. Every one that will submit to
be ransomed, Christ will rescue from the pit of corruption,
and from the briers of sin.
Desponding soul, take courage, even though you have
done wickedly. Do not think that perhaps God will pardon
'* Th i s Ma n Re c c iv c t h Sinner s'' 1 89
your transgressions, and permit you to come into His
presence. God has made the first advance. While you
were in rebellion against Him, He went forth to seek you.
With the tender heart of the shepherd He left the ninety
and nine, and went out into the wilderness to find that
which was lost. The soul, bruised and wounded and ready
to perish. He encircles in His arms of love, and joyfully
bears it to the fold of safety.
It was taught by the Jews that before God's love is
extended to the sinner, he must first repent. In their view,
repentance is a work by which men earn the favor of heaven.
And it was this thought that led the Pharisees to exclaim
in astonishment and anger, ''This man receiveth sinners."
According to their ideas He should permit none to approach
Him but those who had repented. But in the parable of
the lost sheep, Christ teaches that salvation does not come
through our seeking after God, but through God's seeking
after us. "There is none that understandeth, there is none
that seeketh after God. They are all gone out of the way."^
We do not repent in order that God may love us, but He
reveals to us His love in order that we may repent.
When the straying sheep is at last brought home, the
shepherd's gratitude finds expression in melodious songs of
rejoicing. He calls upon his friends and neighbors, saying
unto them, "Rejoice with me; for I have found my sheep
which was lost." So when a wanderer is found by the
great Shepherd of the sheep, heaven and earth unite in
thanksgiving and rejoicing.
"Joy shall be in heaven over one sinner that repenteth,
more than over ninety and nine just persons, which need no
repentance." You, Pharisees, said Christ, regard yourselves
as the favorites of heaven. You think yourselves secure
in your own righteousness. Know, then, that if you need
I Rom. 3- II, 12
igo Christ's Object Lessons
no repentance, My mission is not to you. These poor
souls who feel their poverty and sinfulness, are the very
ones whom I have come to rescue. Angels of heaven are
interested in these lost ones whom you despise. You
complain and sneer when one of these souls joins himself
to Me; but know that angels rejoice, and the song of
triumph rings through the courts above.
The rabbis had a saying that there is rejoicing in heaven
when one who has sinned against God is destroyed; but
Jesus taught that to God the work of destruction is a strange
work. That in which all heaven delights is the restoration
of God's own image in the souls whom He has made.
When one who has wandered far in sin, seeks to return
to God, he will encounter criticism and distrust. There are
those who will doubt whether his repentance is genuine, or
will whisper, "He has no stability; I do not believe that
he will hold out." These persons are doing, not the work
of God, but the work of Satan, who is the accuser of the
brethren. Through their criticisms the wicked one hopes
to discourage that soul, and to drive him still farther from
hope and from God. Let the repenting sinner contemplate
the rejoicing of heaven over the return of the one that was
lost. Let him rest in the love of God, and in no case be
disheartened by the scorn and suspicion of the Pharisees.
The rabbis understood Christ's parable as applying to
the publicans and sinners; but it has also a wider meaning.
By the lost sheep Christ represents not only the individual
sinner, but- the one world that has apostatized, and has been
ruined by sin. This world is but an atom in the vast
dominions over which God presides; yet this little fallen
world — the one lost sheep — is more precious in His sight
than are the ninety and nine that went not astray from the
fold. Christ, the loved Commander in the heavenly courts,
^'This Man Receiveth Sinner s'' 191
stooped from His high estate, laid aside the glory that He
had with the Father, in order to save the one lost world.
For this He left the sinless worlds on high, the ninety and
nine that loved Him, and came to this earth, to be ** wounded
for our transgressions" and ''bruised for our iniquities."'
God gave Himself in His Son that He might have the joy
of receiving back the sheep that was lost.
"Behold, what manner of love the Father hath bestowed
upon us, that we should be called the sons of God." And
Christ says, **As Thou hast sent Me into the world, even
so have I also sent them into the world," — to ''fill up that
which is behind of the afflictions of Christ, . . . for His
body's sake, which is the church."'^ Every soul whom
Christ has rescued is called to work in His name for the
saving of the lost. .This work had been neglected in Israel.
Is it not neglected to-day by those who profess to be
Christ's followers ?
How many of the wandering ones have you, reader,
sought for and brought back to the fold? When you turn
from those who seem unpromising and unattractive, do you
realize that you are neglecting the souls for whom Christ
is seeking ? At the very time when you turn from them,
they may be in the greatest need of your compassion. In
every assembly for worship, there are souls longing for rest
and peace. They may appear to be living careless lives,
but they are not insensible to the influence of the Holy
Spirit. Many among them might be won for Christ.
If the lost sheep is not brought back to the fold, it
wanders until it perishes. And many souls go down to
ruin for want of a hand stretched out to save. These erring
ones may appear hard and reckless; but if they had received
the same advantages that others have had, they might have
revealed far more nobility of soul, and greater talent for
1 isa. 53 : 5 2 I John 3:1; John 17 : 18 ; Col. i : 24
192 Christ's Object Lessons
usefulness. Angels pity these wandering ones. Angels weep,
while human eyes are dry and hearts are closed to pity.
O, the lack of deep, soul-touching sympathy for the
tempted and the erring ! O for more of Christ's spirit, and
for less, far less, of self!
The Pharisees understood Christ's parable as a rebuke
to them. Instead of accepting their criticism of His work,
He had reproved their neglect of the publicans and sinners.
He had not done this openly, lest it should close their
hearts against Him; but His illustration set before them the
very work which God required of them, and which they
had failed to do. Had they been true shepherds, these
leaders in Israel would have done the work of a shepherd.
They would have manifested the mercy and love of Christ,
and would have united with Him in His mission. Their
refusal to do this had proved their claims of piety to be
false. Now many rejected Christ's reproof; yet to some
His words brpught conviction. Upon these, after Christ's
ascension to heaven, the Holy Spirit came, and they united
with His disciples in the very work outlined in the parable of
the lost sheep.
THE LOST PIECE OF SILVER
After giving the parable of the lost sheep, Christ spoke
another, saying, "What woman having ten pieces of silver,
if she lose one piece, doth not light a candle, and sweep
the house, and seek diligently till she find it?"
In the East the houses of the poor usually consisted of
but one room, often windowless and dark. The room was
rarely swept, and a piece of money falling on the floor would
be speedily covered by the dust and rubbish. In order that
it might be found, even in the daytime, a candle must be
lighted, and the house must be swept diligently.
Th i s Ma n R e c e i v c t Ji Sinners''
193
The wife's marriage portion usually consisted of pieces of
money, which she carefully preserved as her most cherished
possession, to be transmitted to her own daughters. The
loss of one of these pieces would be regarded as a serious
calamity, and its recovery would cause great rejoicing, in
which the neighboring women would readily share.
"When she hath found it," Christ said, *'she calleth her
friends and her
neighbors to-
gether, saying,
Rejoice with
me; for I have
found the piece
which I had
lost. Likewise,
I say unto you,
there is joy in
the presence of
the angels of
God over one
sinner that re-
penteth."
This parable, like the preceding, sets forth the loss of
something which with proper search may be recovered, and
that with great joy. But the two parables represent different
classes. The lost sheep knows that it is lost. It has left the
shepherd and the flock, and it can not recover itself It
represents those who realize that they are separated from
God, and who are in a cloud of perplexity, in humiliation,
and sorely tempted. The lost coin represents those who are
lost in trespasses and sins, but who have no sense of their
condition. They are estranged from God, but they know it
not. Their souls are in peril, but they are unconscious and
"IVhat woman having ten pieces 0/ silver, if she lose
one piece, doth not light a candle, and sweep the house,
and seek diligently till she Jind it ? "
194 Christ's Object Lessons
unconcerned. In this parable Christ teaches that even those
who are indifferent to the claims of God, are the objects of
His pitying love. They are to be sought for, that they may
be brought back to God.
The sheep wandered away from the fold; it was lost in
the wilderness or upon the mountains. The piece of silver
was lost in the house. It was close at hand, yet it could be
recovered only by diligent search.
This parable has a lesson to families. In the household
there is often great carelessness concerning the souls of
its members. Among their number may be one who is
estranged from God; but how little anxiety is felt lest, in the
family relationship, there be lost one of God's entrusted gifts.
The coin, though lying among dust and rubbish, is a
piece of silver still. Its owner seeks it because it is of value.
So every soul, however degraded by sin, is in God's sight
accounted precious. As the coin bears the image and
superscription of the reigning power, so man at his creation
bore the image and superscription of God; and though now
marred and dim through the influence of sin, the traces
of this inscription remain upon every soul. God desires to
recover that soul, and to retrace upon it His own image
in righteousness and holiness.
The woman in the parable searches diligently for her lost
coin. She lights the candle and sweeps the house. She
removes everything that might obstruct her search. Though
only one piece is lost, she will not cease her efforts until that
piece is found. So in the family, if one member is lost to
God, every means should be used for his recovery. On the
part of all the others, let there be diligent, careful self-
examination. Let the life-practise be investigated. See if
there is not some mistake, some error in management, by
which that soul is confirmed in impenitence,
This Man Receiveth Sinners
95
If there is in the family one child who is unconscious of
his sinful state, parents should not rest. Let the candle
be lighted. Search the word of God, and by its light let
everything in the home be diligently examined, to see why
this child is lost. Let parents search their own hearts,
examine their habits and practises. Children are the
heritage of the Lord, and we are answerable to Him for
our management of His property.
There are fathers and mothers who long to labor in
some foreign mission field ; there are many
who are active in Chris-
tian work outside the
home, while their
own children are
strangers to
the Saviour
and His love.
, wwm ^ «.^^.»^«»»n^ ^ The work of
^' " ^ ^ wmnmg their
children for Christ
many parents trust to
the minister or the Sabbath-
school teacher; but in doing this they are neglecting their
own God-given responsibility. The education and training
of their children to be Christians is the highest service that
parents can render to God. It is a work that demands
patient labor, a lifelong diligent and persevering effort. By
a neglect of this trust we prove ourselves unfaithful stewards.
No excuse for such neglect will be accepted by God.
But those who have been guilty of neglect, are not to
despair. The woman whose coin was lost searched until she
found it. So in love, faith, and prayer let parents work for
their households, until with joy they can come to God saying,
"ll^'hen she hath found it, she calleth her friends
and her neighbors together, saying. Rejoice with me:
for I have found the piece which / had lost."
196 Christ's Object Lessojts
** Behold, I and the children whom the Lord hath given me."^
This is true home missionary work, and it is as helpful to
those who do it as to those for whom it is done. By our
faithful interest for the home circle we are fitting ourselves
to work for the members of the Lord's family, with whom, if
loyal to Christ, -we shall live through eternal ages. For our
brethren and sisters in Christ we are to show the same interest
that as members of one family we have for one another.
And God designs that all this shall fit us to labor for
still others. As our sympathies shall broaden and our love
increase, we shall find everywhere a work to do. God's
great human household embraces the world, and none of its
members are to be passed by with neglect.
Wherever we may be, there the lost piece of silver awaits
our search. Are we seeking for it? Day by day we meet
with those who take no interest in religious things; we talk
with them, we visit among them; do we show an interest
in their spiritual welfare? Do we present Christ to them as
the sin-pardoning Saviour? With our own hearts warm
with the lov^e of Christ, do we tell them about that love? If
we do not, how shall we meet these souls, — lost, eternally
lost, — when with them we stand before the throne of God?
The value of a soul, who can estimate? Would you
know its worth, go to Gethsemane, and there watch with
Christ through those hours of anguish, when He sweat as
it were great drops of blood. Look upon the Saviour
uplifted on the cross. Hear that despairing cry, "My God,
My God, why hast thou forsaken Me?'""* Look upon the
wounded head, the pierced side, the marred feet Remember
that Christ risked all. For our redemption, heaven itself
was imperiled. At the foot of the cross, remembering that
for one sinner Christ would have laid -down His life, you
may estimate the value of a soul.
Usa. 8:18 2 Mark 15:34
''This Ma7i Receive th Sinners'' 197
If you afe in communion with Christ, you will place His
estimate upon every human being. You will feel for others
the same deep love- that Christ has felt for you. Then you
will be able to win, not drive, to attract, not repulse, those
for whom He died. None would ever have been brought
back to God if Christ had not made a personal effort for
them; and it is by this personal work that we can rescue
souls. When you see those who are going down to death,
you will not rest in quiet indifference and ease. The greater
their sin and the deeper their misery, the more earnest and
tender will be your efforts for their recovery. You will
discern the need of those who are suffering, who have been
sinning against God, and who are oppressed with a burden
of guilt. Your heart will go out in sympathy for them, and
you will reach out to them a helping hand. In the arms of
your faith and love you will bring them to Christ. You
will watch over and encourage them, and your sympathy
and confidence will make it hard for them to fall from their
steadfastness.
In this work all the angels of heaven are ready to
co-operate. All the resources of heaven are at the command
of those who are seeking to save the lost Angels will help
you to reach the most careless and the most hardened.
And when one is brought back to God, all heaven is made
glad; seraphs and cherubs touch their golden harps, and
sing praises to God and the Lamb for their mercy and
loving-kindness to the children of men.
Lost J and Is Found''
'T^HE parables of the lost sheep, the lost coin, and the
prodigal son, bring out in distinct lines God's pitying
love for those who are straying from Him. Although they
have turned away from God, He does not leave them in
their misery. He is full of kindness and tender pity toward
all who are exposed to the temptations of the artful foe.
In the parable of the prodigal son is presented the Lord's
dealing with those who have once known the Father's love,
but who have allowed the tempter to lead them captive at
his will.
"A certain man had two sons; and the younger of them
said to his father. Father, give me the portion of goods that
falleth to me. And he divided unto them his living. And
not many days after the younger son gathered all together,
and took his journey into a far country."
This younger son had become weary of the restraint of his
father's house. He thought that his liberty was restricted.
His father's love and care for him were misinterpreted, and
he determined, to follow the dictates of his own inclination.
The youth acknowledges no obligation to his father,
(198)
Based 011 Lulce 15:11-32
Lost, and Is Found
199
and expresses no gratitude; yet he claims the privilege of
a child in sharing his father's goods. The inheritance that
would fall to him at his father's death he desires to receive
now. He is bent on present enjoyment, and cares not for
the future.
Having obtained his patrimony, he goes into "a far
country," away from his father's home. With money in
plenty, and liberty to do
as he likes, he
flatters himself
that the desire
of his heart is
reached. There
is no one to say.
Do not do this,
for it will be an
injury to your-
self; or, Do this,
because it is
right. Evil com-
panions help him
to plunge ever
deeper into sin,
and he wastes his
''substance with
riotous living."
The Bible tells of
men, who, ''professing them-
selves to be wise," "became fools ;"^ and this is the history
of the young man of the parable. The wealth which he
has selfishly claimed from his father he squanders upon
harlots. The treasure of his young manhood is wasted.
The precious years of life, the strength of intellect, the
Not many days after the younger son gathered all
together, and took his journey into afar country.^
1 Rom. I : 22
200 Christ's Object Lessons
bright visions of youth, the spiritual aspirations, — all are
consumed in the fires of lust.
A great famine arises, he begins to be in want, and he
joins himself to a citizen of the country, who sends him
into the field to feed swine. To a Jew this was the most
menial and degrading of employments. The youth who has
boasted of his liberty, now finds himself a slave. He is in
the worst of bondage, — "holden with the cords of his sins."^
The glitter and tinsel that enticed him have disappeared, and
he feels the burden of his chain. Sitting upon the ground,
in that desolate and famine-stricken land, with no companions
but the swine, he is fain to fill himself with the husks on
which the beasts are fed. Of the gay companions who
flocked about him in his prosperous days, and ate and drank
at his expense, there is not one left to befriend him. Where
now is his riotous joy? Stilling his conscience, benumbing
his sensibilities, he thought himself happy; but now, with
money spent, with hunger unsatisfied, with pride humbled,
with his moral nature dwarfed, with his will weak and
untrustworthy, with his finer feelings seemingly dead, he
is the most wretched of mortals.
What a picture here of the sinner's state! Although
surrounded with the blessings of His -love, there is nothing
that the sinner, bent on self-indulgence and sinful pleasure,
desires so much as separation from God. Like the ungrateful
son, he claims the good things of God as his by right. He
takes them as a matter of course, and makes no return of
gratitude, renders no service of love. As Cain went out
from the presence of the Lord to seek his home; as the
prodigal wandered into the "far country," so dq sinners seek
happiness in forgetfulness of God. ^
Whatever the appearance may be, every life centered in
self is squandered. Whoever attempts to live apart from
IProv. 5:22 2Roni. ir-iS
Lost, and Is Found''
20 1
God, is wasting his substance. He is squandering the
precious years, squandering the powers of mind and heart
and soul, and working to make himself bankrupt for eternity.
The man who separates from God that he may serve himself,
is the slave of mammon. The mind that God created for the
■ ^m fi
'~- .|
PP^. / , '^i^^^^^^S
H^^B^^H
mVP'^^iAI^^^^^^^PVmP^
^^^^■l^^mH
1 ^^^^^^^ww
.jgy-f 'iMBI^^^BWj^^^Bj
1 ^H
"Sitting upon the ground, in that
desolate and famine- stricken land, ivilh
no companions but the S7aine."
i*^^
companionship of angels, has become degraded to the service
of that which is earthly and bestial. This is the end to which
self-serving tends.
If you have chosen such a life, you know that you are
spending money for that which is not bread, and labor for that
which satisfieth not. There come to you hours when you
realize your degradation. Alone in the far country, you feel
your misery, and in despair you cry, **0 wretched man that
I am! who shall deliver me from the body of this death?" ^
It is the statement of a universal truth which is contained in
the prophet's words, "Cursed be the man that trusteth
in man, and maketh flesh his arm, and whose heart departeth
from the Lord. For he shall be like the heath in the desert,
and shall not see when good cometh; but shall inhabit the
parched places in the wilderness, in a salt land and not
1 Rom. 7 :24
202 Christ's Object Lessons
inhabited."^ God "maketh His sun to rise on the evil and on
the good, and sendeth rain on the just and on the unjust; ""^
but men have the power to shut themselves away from
sunshine and shower. So while the Sun of Righteousness
shines, and the showers of grace fall freely for all, we may,
by separating ourselves from God, still ''inhabit the parched
places in the wilderness."
The love of God still yearns over the one who has chosen
to separate from Him, and He sets in operation influences
to bring him back to the Father's house. The prodigal
son in his wretchedness **came to himself" The deceptive
power that Satan had exercised over him was broken. He
saw that his suffering was the result of his own folly,
and he said, "How many hired servants of my father's
have bread enough and to spare, and I perish with hunger!
I will arise and go to my father." Miserable as he was,
the prodigal found hope in the conviction of his father's
love. It was that love which was drawing him toward
home. So it is the assurance of God's love that constrains
the sinner to return to God. "The goodness of God
leadeth thee to repentance."^ A golden chain, the mercy
and compassion of divine love, is passed around every
imperiled soul. The Lord declares, "I have loved thee
with an everlasting love; therefore with loving-kindness
have I drawn thee."*
The son determines to confess his guilt. He will go to
his father, saying, *T have sinned against heaven, and before
thee, and am no more worthy to be called thy son." But
he adds, showing how stinted is his conception of his father's
love, "Make me as one of thy hired servants."
The young man turns from the swine herds and the
husks, and sets his face toward home. Trembling with
weakness, and faint from hunger, he presses eagerly on his
ijer. 17:5, 6 2 Matt. 5:45 "^ Rom. 2:4 ^er. 31 : 3
''Lost, and Is Found'^
203
way. He has no covering to conceal his rags; but his
misery has conquered pride, and he hurries on to beg a
servant's place where he was once a child.
Little did the gay, thoughtless youth, as he went out
from his father's gate, dream of the ache and longing left in
that father's heart. When he danced and feasted with his
wild companions, little did he think of the shadow that had
fallen on his home. And now as with weary and painful
steps he pursues the homeward way,
he knows not that one is watching
for his return. But while he is yet
*'a great way off," the father discerns
his form. Love is of quick sight.
Not even the degradation of
the years of sin can con-
ceal the son from the
father's eyes. He
"had compassion, and
ran, and fell on his
neck" in a long,
clinging, tender
embrace.
T h e father
will permit no
contemptuous
eye to mock at
his son's misery
and tatters. He
takes from his
own shoulders
the broad, rich
mantle, and wraps
it around the son's
'While he is
yet a grent
ivay off, his
father dis-
cerns his
fortn. l.ove
is 0/ quick
sight."
204 C h ri s t 's hj c c t L e s s o ii s
wasted form, and the youth sobs out his repentance, saying,
"Father, I have sinned against heaven, and in thy sight, and
am no more worthy to be called thy son." The father
holds him close to his side, and brings him home. No
opportunity -is given him to ask a servant's place. He is a
son, who shall be honored with the best the house affords, and
whom the waiting men and women shall respect and serve.
The father said to his servants, ''Bring forth the best
robe, and put it on him; and put a ring on his hand, and
shoes on his feet; and bring hither the fatted calf, and kill it;
and let us eat and be merry; for this my son was dead, and
is alive again; he was lost, and is found. And they began
to be merry."
In his restless youth the prodigal looked upon his father
as stern and severe. How different his conception of him
now! So those who are deceived by Satan look upon God
as hard and exacting. They regard Him as watching to
denounce and condemn, as unwilling to receive the sinner
so long as there is a legal excuse for not helping him. His
law they regard as a restriction upon men's happiness, a
burdensome yoke from which they are glad to escape. But
he whose eyes have been opened by the love of Christ will
behold God as full of compassion. He does not appear as a
tyrannical, relentless being, but as a father longing to embrace
his repenting son. The sinner will exclaim with the psalmist,
''Like as a father pitieth his children, so the Lord pitieth
them that fear Him."^
In the parable there is no taunting, no casting up to
the prodigal of his evil course. The son feels that the
.past is forgiven and forgotten, blotted out forever. And so
God says to the sinner, "I have blotted out, as a thick
cloud, thy transgressions, and, as a cloud, thy sins."^ "I
will forgive their iniquity, and I will remember their sin
1 Ps. 103: 13 2 isa. 44 : 22
'Lost, and I s Fo u nd''
205
no more."' "Let the wicked forsake his way, and the
unrighteous man his thoughts; and let him return unto
the Lord, and He will have mercy upon him; and to our
God, for He will abundantly pardon." "In those days,
and in that time, saith the Lord, the iniquity of Israel shall
be sought for, and there shall be none; and the sins of
Judah, and they shall not be found. "'^
What assurance here, of God's willingness to receive the
repenting sinner! Have you, reader,
chosen your own way? Have you
wandered far from God? Have
you sought to feast upon the
fruits of transgression, only to
find them turn to ashes upon
your lips ? And now, your
substance spent, your life -plans
thwarted, and your hopes dead,
do you sit alone and desolate ?
N.OW that voice which has long-
been speaking to your heart,
but to which you would not
listen, comes to you distinct
and clear, "Arise ye, and de-
part; for this is not your rest;
because it is polluted, it shall
destroy you, even with a sore
destruction."^ Return to your
Father's house. He invites
you, saying, "Return unto Me;
for I have redeemed thee."*
Do not hsten to the enemy's suggestion to stay away
from Christ until you have made yourself better; until you
are good enough to come to God. If you wait until then,
ijer. 31:34 2isa. 55 : 7; Jer. 50: 20 3]viicah2:io •♦Isa.44:22
'^
n
'He takes frotn his own shoulders the
rich mantle, and 7vraps it around the son's ■
/brni, and the youth sobs out his repentance.
2o6 C h rist's Object Lessons
you will never come. When Satan points to your filthy
garments, repeat the promise of Jesus, ''Him that cometh
to Me I will in no wise cast out."^ Tell the enemy that
the blood of Jesus Christ cleanses from all sin. Make the
prayer of David your own, ** Purge me with hyssop, and I
shall be clean; wash me, and I shall be whiter than snow.''"'^
Arise and go to your Father. He will meet you a
great way off. If you take even one step toward Him
in repentance, He will hasten to enfold you in His arms
of infinite love. His ear is open to the cry of the contrite
soul. The very first reaching out of the heart after God is
known to Him. Never a prayer is offered, however faltering,
never a tear is shed, however secret, never a sincere desire
after God is cherished, however feeble, but the Spirit of God
goes forth to meet it. Even before the prayer is uttered,
or the yearning of the heart made known, grace from Christ
goes forth to meet the grace that is working upon the
human soul.
Your Heavenly Father will take from you the garments
defiled by sin. In the beautiful parabolic prophecy of
Zechariah, the high priest Joshua, standing clothed in filthy
garments before the angel of the Lord, represents the sinner.
And the word is spoken by the Lord, "Take away the
filthy garments from him. And unto him He said, Behold,
I have caused thine iniquity to pass from thee, and I will
clothe thee with change of raiment. ... So they set a
fair miter upon his head, and clothed him with garments."^
Even so God will clothe you with *'the garments of
salvation," and cover you with **the robe of righteousness."
"Though ye have lien among the pots, yet shall ye be as
the wings of a dove covered with silver, and her feathers
with yellow gold."*
He will bring you into His banqueting house, and His
1 John 6:37 2Ps. 51:7 ■■' Zech. 3 : 4, 5 Msa. 61 : 10; Ps. 68 : 13
Lost, and Is Found''
207
banner over you shall be love.^ ''If thou wilt walk in My.
ways," He declares, "I will give thee places to walk among
these that stand by,"^ — even among the holy angels that
surround His throne.
"As the bridegroom rejoiceth over the bride, so shall
thy God rejoice over thee." *' He will save, He will rejoice
over thee with joy; He will rest in His love; He will joy
over thee with singing."^ And heaven and earth shall unite
in the Father's song of rejoicing: **For this My son was
dead, and is alive again; he was lost, and is found."
Thus far in the Saviour's parable there is no discordant
note to jar the harmony of the scene of joy; but now
Christ introduces another element. When the prodigal
came home, the elder son **was in the field; and as he
came and drew nigh to the house, he heard music and
dancing. And he called one of the servants, and asked what
these things meant. And he said unto him. Thy brother
is come; and thy father hath killed the fatted calf, because
he hath received him safe and sound. And he was angry,
and would not go in." This elder brother has not been
sharing in his father's anxiety and watching for the one that
was lost. He shares not, therefore, in the father's joy at
the wanderer's return. The sounds of rejoicing kindle no
gladness in his heart. He inquires of a servant the reason
of the festivity, and the answer excites his jealousy. He
will not go in to welcome his lost brother. The favor shown
the prodigal he regards as an insult to himself.
When the father comes out to remonstrate with him, the
pride and malignity of his nature are revealed. He dwells
upon his own life in his father's house as a round of
unrequited service, and then places in mean contrast the
favor shown to the son just returned. He makes it plain
that his own service has been that of a servant rather
1 Cant. 2:4 '^Zech.3:7 ^jga. 62:5; Zeph. 3 : 17
2o8
C hri s t's Object Less o n s
than a son. When he
should have found an
abiding joy in his
father's pres-
ence, his mind
has rested up-
on the profit
to accrue from
his circum-
spect Hfe. His
words show
that it is for
this he has
foregone the
pleasures of
sin. Now if
this brother is
to share in the
father's gifts,
the elder son
counts that he him-
self has been wronged.
He grudges his brother the
favor shown him. He plainly
shows that had he been in the father's place, he would not
have received the prodigal. He does not even acknowledge
him as a brother, but coldly speaks of him as "thy son."
Yet the father deals tenderly with him. "Son," he says,
"thou art ever with me, and all that I have is thine."
Through all these years of your brother's outcast life, have
you not had the privilege of companionship with me?
Everything that could minister to the happiness of his
children was freely theirs. The son need have no question
"He called one of the servants, and asked
what these things meant Ind he was
angry, and -wotild not go in."
''Lost, and Is Found'' 209
of gift or reward "All that I have is thine." You have
only to believe my love, and take the gift that is freely
bestowed.
One son had for a time cut himself off from the household,
not discerning the father's love. But now he has returned,
and the tide of joy sweeps away every disturbing thought.
''This thy brother was dead, and is alive again; and was
lost, and is found."
Was the elder brother brought to see his own mean,
ungrateful spirit? Did he come to see that though his
brother had done wickedly, he was his brother still? Did
the elder brother repent of his jealousy and hard-heartedness?
Concerning this, Christ was silent. For the parable was still
enacting, and it rested with His hearers to determine what the
outcome should be.
By the elder son were represented the unrepenting Jews
of Christ's day, and also the Pharisees in every age, who
look with contempt upon those whom they regard as
publicans and sinners. Because they themselves have not
gone to great excesses in vice, they are filled with self-
righteousness. Christ met these cavilers on their own
ground. Like the elder son in the parable, they had enjoyed
special privileges from God. They claimed to be sons in
God's house, but they had the spirit of the hireling. They
were working, not from love, but from hope of reward. In
their eyes, God was an exacting taskmaster. They saw
Christ inviting publicans and sinners to receive freely the gift
of His grace, — the gift which the rabbis hoped to secure
only by toil and penance, — and they were offended. The
prodigal's return, which filled the Father's heart with joy,
only stirred them to jealousy. '
In the parab'e the father's remonstrance with the elder
son was Heaven's tender appeal to the Pharisees, "All that
14
2IO Christ's Object Lessons
I have is thine," — not as wages, but as a gift. Like the
prodigal, you can receive it only as the unmerited bestowal
of the Father's love.
Self-righteousness not only leads men to misrepresent
God, but makes them cold-hearted and critical toward their
brethren. The elder son, in his selfishness and jealousy,
stood ready to watch his brother, to criticize every action,
and to accuse him for the least deficiency. He would detect
every mistake, and make the most of every wrong act. Thus
he would seek to justify his own unforgiving spirit. Many
to-day are doing the same thing. While the soul is making
its very first struggles against a flood of temptations, they
stand by, stubborn, self-willed, complaining, accusing. They
may claim to be children of God, but they are acting out the
spirit of Satan. By their attitude toward their brethren,
these accusers place themselves where God can not give
them the light of His countenance.
Many are constantly questioning, "Wherewith shall I
come before the Lord, and bow myself before the high God?
Shall I come before Him with burnt-offerings, with calves of
a year old? Will the Lord be pleased with thousands
of rams, or with ten thousands of rivers of oil?" But "He
hath showed thee, O man, what is good; and what doth the
Lord require of thee, but to do justly, and to love mercy,
and to walk humbly with thy God?"^
This is the service that God has chosen, — "to loose the
bands of wickedness, to undo the heavy burdens, and to let
the oppressed go free, and that ye break every yoke,
and that thou hide not thyself from thine own flesh. "^ When
you see yourselves as sinners saved only by the love of your
Heavenly Father, you will have tender pity for others who
are suffering in sin. You will no longer meet misery
and repentance with jealousy and censure. When the ice
1 Micrili ('. : 6-S '•^ '?a. 5"^ • 6. 7
''Lost, and Is Found'' 2ii
of selfishness is melted from your hearts, you will be in
sympathy with God, and will share His joy in the saving
of the lost.
It is true that you claim to be a child of God; but \i this
claim be true, it is **thy brother" that was ''dead, and is
alive again; and was lost, and is found." He is bound to you
by the closest ties; for God recognizes him as a son. Deny
your relationship to him, and you show that you are but a
hireling in the household, not a child in the family of God.
Though you will not join in the greeting to the lost, the
joy will go on, the restored one will have his place by the
Father's side and in the Father's work. He that is forgiven
much, the same loves much. But you will be in the darkness
without. For "he that loveth not knoweth not God; for
God is love."^
^ I John 4 : 8
spare It This Year Also''
/^^HRIST in His teaching linked with the warning of
^^ judgment the invitation of mercy. "The Son of man
is not come," He said, **to destroy men's Hves, but to save
them." **God sent not His Son into the world to condemn
the world; but that the world through Him might be saved. "^
His mission of mercy, in its relation to God's justice and
judgment, is illustrated in the parable of the barren fig-tree.
Christ had been warning the people of the coming of the
kingdom of God, and He had sharply rebuked their ignorance
and indifference. The signs in the sky, which foretold the
weather, they were quick to read; but the signs of the times,
which so clearly pointed to His mission, were not discerned.
But men were as ready then as men are now to conclude
that they themselves are the favorites of heaven, and that the
message of reproof is meant for another. The hearers told
Jesus of an event which had just caused great excitement.
Some of the measures of Pontius Pilate, the governor of
Judea, had given offense to the people. There had been
(212)
Based on Luke 13 : 1-9 ' Luke 9 : 56 ; John 3 : 17
''Spare It This Year Also'' 21 3
a popular tumult in Jerusalem, and Pilate had attempted to
quell this by violence. On one occasion his soldiers had
even invaded the precincts of the temple, and had cut down
some Galilean pilgrims in the very act of slaying their
sacrifices. The Jews regarded calamity as a judgment on
account of the sufferer's sin, and those who told of this act
of violence did so with secret satisfaction. In their view
their own good fortune proved them to be much better, and
therefore more favored by God, than were these Galileans.
They expected to hear from Jesus words of condemnation
for these men, who, they doubted not, richly deserved their
punishment.
The disciples of Christ did not venture to express their
ideas until they had heard the opinion of their Master. He
had given them pointed lessons in reference to judging other
men's characters, and measuring retribution according to their
finite judgment. Yet they looked for Christ to denounce
these men as sinners above others. Great was their surprise
at His answer.
Turning to the multitude, the Saviour said, ''Suppose ye
that these Galileans were sinners above all the Galileans,
because, they suffered such things? 1 tell you, Nay; but,
except ye repent, ye shall all Hkewise perish." These
startling calamities were designed to lead them to humble
their hearts, and to repent of their sins. The storm of
vengeance was gathering, which was soon to burst upon all
who had not found a refuge in Christ.
As Jesus talked with the disciples and the multitude, He
looked forward with prophetic glance, and saw Jerusalem
besieged with armies. He heard the tramp of the aliens
marching against the chosen city, and saw the thousands
upon thousands perishing in the siege. Many of the Jews
were, like those Galileans, slain in the temple courts, in the
214 Christ's Object Lessons
very act of offering sacrifice. The calamities that had fallen
upon individuals were warnings from God to a nation equally
guilty. "Except ye repent," said Jesus, '*ye shall all likewise
perish." For a little time the day of probation lingered for
them. There was still time for them to know the things
that belonged to their peace.
"A certain man," He continued, **had a fig-tree planted
in his vineyard; and he came and sought fruit thereon,
and found none. Then said he unto the dresser of his
vineyard, Behold, these three years I come seeking fruit on
this fig-tree, and find none: cut it down; why cumbereth
•it the ground?"
Christ's hearers could not misunderstand the application
of His words. David had sung of Israel as the vine brought
out of Egypt. Isaiah had written, ''The vineyard of the
Lord of hosts is the house of Israel, and the men of Judah
His pleasant plant."' The generation to whom the Saviour
had come were represented by the fig-tree in the Lord's
vineyard, — within the circle of His special care and blessing.
God's purpose toward His people, and the glorious
possibilities before them, had been set forth in the beautiful
words, "That they might be called trees of righteousness,
the planting of the Lord, that He might be glorified."^ The
dying Jacob, under the Spirit of inspiration, had said of his
best-loved son, "Joseph is a fruitful bough, even a fruitful
bough by a well; whose branches run over the wall." And
he said, "The God of thy father" "shall help thee," the
Almighty "shall bless thee with blessings of heaven above,
blessings of the deep that lieth under. "^ So God had
planted Israel as a goodly vine by the wells of life. He
had made His vineyard "in a very fruitful hill." He had
"fenced it, and gathered out the stones thereof, and planted
it with the choicest vine."*
ijsa. 5:7 -Tsa. 61:3 SQen. 49: 22, 25 *Isa. 5:1,2
''Sparc It This Year Also''
215
"And He looked that it should bring forth grapes, and
it brought forth wild grapes."^ The people of Christ's day
made a greater show of piety than did the Jews of earlier
ages, but they were even more destitute of the sweet graces
of the Spirit of God. The precious fruits of character that
made the life of Joseph so fragrant and beautiful, were not
manifest in the Jewish nation.
God in His Son had been seeking fruit, and had found
none. Israel was a cumberer of the ground. Its very
existence was a curse; for it filled the place in the vineyard
that a fruitful tree might fill. It robbed the world of the
blessings that God designed to give.
j The Israelites had misrepresented God
among the nations. They were not
merely useless, but a decided hindrance.
To a great degree their religion was
misleading, and wrought ruin instead
of salvation.
In the parable the dresser
of the vineyard does not ques-
tion the sentence that the tree,
if it remained fruitless, should
be cut down; but he knows
and shares the owner's interest
in that barren tree. Nothing
could give him greater joy
than to see its growth and
fruitfulness. He responds
to the desire of the owner,
saying, "Let it alone this
year also, till I shall dig
about it, and dung it; and
if it bear fruit, well."
ilsa. 5:2
'«lfew-^'''
PUaW t " soi'iiifif . . . had ciil Uinuit sotne CfTliltan
j>ilgritns in the ve^y act 0/ slaying their snrrijices."
2i6 Christ's Object Lessons
The gardener does not refuse to minister to so unprom-
ising a plant. He stands ready to give it still greater care.
He will make its surroundings most favorable, and will
lavish upon it every attention.
The owner and the dresser of the vineyard are one in their
interest in the fig-tree. So the Father and the Son were one
in their love for the chosen people. Christ was saying to
His hearers that increased opportunities would be given them.
Every means that the love of God could devise would be
put in operation that they might become trees of righteous-
ness, bringing forth fruit for the blessing of the world.
Jesus did not in the parable tell the result of the
gardener's work. At that point His story was cut short.
Its conclusion rested with the generation that heard His
words. To them the solemn warning was given, *Tf not, then
after that thou shalt cut it down." Upon them it depended
whether the irrevocable words should be spoken. The day
of wrath was near. In the calamities that had already
befallen Israel, the owner of the vineyard was mercifully
forewarning them of the destruction of the unfruitful tree.
The warning sounds down along the line to us in this
generation. Are you, O careless heart, a fruitless tree in
the Lord's vineyard? Shall the words of doom erelong be
spoken of you? How long have you received His gifts?
How long has He watched and waited for a return of love?
Planted in His vineyard, under the watchful care of the
gardener, what privileges are yours! How often has the
tender gospel message thrilled your heart! You have taken
the name of Christ, you are outwardly a member of the
church which is His body, and yet you are conscious of no
living connection with the great heart of love. The tide of
His life does not flow through you. The sweet graces of His
character, *'the fruits of the Spirit," are not seen in your life.
''Spa
It This Year Also''
217
The barren tree receives the rain and the sunshine and
the gardener's care. It draws nourishment from the soil.
But its unproductive boughs only darken the ground, so
that fruit-bearing plants can not
flourish in its shadow. So
God's gifts, lavished on you,
convey no blessing to
the world. You are
robbing others
of privileges
that, but for
you, might
be theirs.
"The7i said he unto the c/'-cs.^er of his vineyard, liehold, these three years I come seeking
fruit on this Jig tree, andfnd none: cut it down; -why citmhereth it the f^round f
You realize, though it may be but d mly, that you are a
cumberer of the ground. Yet in His great mercy God has
not cut you down. He does not look coldly upon yoi\\
He does not turn away with indifference, or leave you to
2i8 Christ's Object Lessons
destruction. Looking upon you He cries, as He cried so
many centuries ago concerning Israel, ** How shall I give
thee up, Ephraim? How shall I deliver thee, Israel? . . .
I will not execute the fierceness of Mine anger. I will
not return to destroy Ephraim; for I am God, and not
man." ^ The pitying Saviour is saying concerning you,
Spare it this year also, till I shall dig about it and dress it.
With what unwearied love did Christ minister to Israel
during the period of added probation. Upon the cross He
prayed, "Father, forgive them; for they know not what
they do."^ After His ascension the gospel was preached
first at Jerusalem. There the Holy Spirit was poured out.
There the first gospel church revealed the power of the
risen Saviour. There Stephen — ''his face as it had been
the face of an angel"* — bore his testimony and laid down
his life. All that heaven itself could give was bestowed.
''What could have been done more to My vineyard," Christ
said, "that I have not done in it?" * So His care and labor
for you are not lessened, but increased. Still He says, "I
the Lord do keep it; I will water it every moment; lest
any hurt it, I will keep it night and day."^
"If it bear fruit, well; and if not, then after that" —
The heart that does not respond to divine agencies
becomes hardened until it is no longer susceptible to the
influence of the Holy Spirit. Then it is that the word is
spoken, "Cut it down; why cumbereth it the ground?"
To-day He invites you: "O Israel, return unto the
Lord thy God. ... I will heal their backsliding, I
will love them freely. ... I will be as the dew unto
Israel; he shall grow as the lily, and cast forth his roots as
Lebanon. . . . They that dwell under his shadow shall
return; they shall revive as the corn, and grow as the
vine. . . . From Me is thy fruit found."*
iHosca 11:8,9 2 Luke 23: 34 3 Acts 6: 15 <Isa. 5:4 ^Isa. 27:3 ^Plosea 14 : 1-8
Go into the Highways
and Hedges''
"V ^HE Saviour was a guest at the feast of a Pharisee.
He accepted invitations from the rich as well as the
poor, and, according to His custom, He linked the scene
before Him with His lessons of truth. Among the Jews
the sacred feast was connected with all their seasons of
national and religious rejoicing. It was to them a type of
the blessings of eternal life. The great feast at which they
were to sit down with Abraham, Isaac, and Jacob, while
the Gentiles stood without, and looked on with longing eyes,
was a theme on which they delighted to dwell. The lesson
of warning and instruction which Christ desired to give,
He now illustrated by the parable of a great supper. The
blessings of God, both for the present and for the future
life, the Jews thought to shut up to themselves. They
denied God's mercy to the Gentiles. By the parable Christ
showed that they were themselves, at that very time, reject-
ing the invitation of mercy, the call to God's kingdom.
Based on Luke 14 :i, 12-24 (219)
220
Ch ri s t' s bj e c t Lessons
He showed that the Invitation which they had slighted was
to be sent to those whom they despised, those from whom
they had drawn away their garments, as if they were lepers
to be shunned.
In choosing the guests for his feast, the Pharisee had
consulted his; own selfish interest. Christ said to him,
''When thou makest a dinner or a supper, call not thy
friends, nor thy brethren, neither thy kinsmen, nor thy rich
neighbors, lest they also bid thee again, and a recompense
be made thee. But when thou makest a feast, call the poor,
the maimed, the lame, the blind: and thou shalt be blessed;
for they can not recompense thee: for thou shalt be recom-
pensed at the resurrection of the just."
Christ was here repeating the Instruction He
^ ^^ had given to Israel through Moses. At
their sacred feasts the Lord had
directed that "the stranger, and
the fatherless, and the widow,
which are within thy gates,
shall come, and shall eat,
and be satisfied," '
These gatherings
were to be as
object-lessons to
Israel. Being thus
taught the joy of
true hospitality,
the people were
throughout the
year to care for the
bereaved and the
poor. And these
feasts had a wider
^ Deut. 14 : 29
'*I have bought a piece of ground, nnci f rmt^t steeds
go and see it : I prny thee have tne excused. "
^' G o into the Highway s'* 221
lesson. The spiritual blessings given to Israel were not for
themselves alone. God had given the bread of life to them,
that they might break it to the world.
This work they had not fulfilled. Christ's words were
a rebuke to their selfishness. To the Pharisees His words
were distasteful. Hoping to turn the conversation into
another channel, one of them, with a sanctimonious air,
exclaimed, ** Blessed is he that shall eat bread in the kingdom
of God." This man spoke with great assurance, as if he
himself were certain of a place in the kingdom. His attitude
was similar to the attitude of those who rejoice that they
are saved by Christ, when they do not comply with the
conditions upon which salvation is promised. His spirit
was like that of Balaam when he prayed, **Let me die the
death of the righteous, and let my last end be like his."*
The Pharisee was not thinking of his own fitness for heaven,
but of what he hoped to enjoy in heaven. His remark was
designed to turn away the minds of the guests at the feast
from the subject of their practical duty. He thought to
carry them past the present life to the remote time of the
resurrection of the just.
. Christ read the heart of the pretender, and, fastening His
eyes upon him. He opened before the company the character
and value of their present privileges. He showed them that
they had a part to act at that very time, in order to share
in the blessedness of the future.
**A certain man," He said, "made a great supper, and
bade many." When the time of the feast arrived, the host
sent his servant to the expected guests with a second
message, ''Come; for all things are now ready." But a
strange indifference was shown. "All with one consent
began to make excuse. The first said unto him, I have
bought a piece of ground, and I must needs go and see itr
1 Num. S3 : lo
222 Christ's Object Lessons
I pray thee have me excused. And another said, I have
bought five yoke of oxen, and I go to prove them; I pray
thee have me excused. And another said, I have married
a wife, and therefore I can not come."
None of the excuses were founded on a real necessity.
The man who **must needs go and see" his piece of ground,
had ah-eady purchased it. His haste to go and see it was
due to the fact that his interest was absorbed in his purchase.
The oxen, too, had been bought. The proving of them
was only to satisfy the interest of the buyer. The third
excuse had no more semblance of reason. The fact that the
intended guest had married a wife need not have prevented
his presence at the feast. His wife also would have been
made welcome. But he had his own plans for enjoyment,
and these seemed to him more desirable than the feast he
had promised to attend. He had learned to find pleasure
in other society than that of the host. He did not ask to
be excused, made not even a pretense of courtesy in his
refusal. The *T can not" was only a veil for the truth, — **I
do not care to come."
All the excuses betray a preoccupied mind. To these
intended guests other interests had become all-absorbing.
The invitation they had pledged themselves to accept was
put aside, and the generous friend was insulted by their
indifference.
By the great supper, Christ represents the blessings
offered through the gospel. The provision is nothing less
than Christ Himself He is the bread that comes down
from heaven; and from Him the streams of salvation flow.
The Lord's messengers had proclaimed to the Jews the
advent of the Saviour; they had pointed to Christ as ''the
Lamb of God, which taketh away the sin of the world." ^
In the feast He had provided, God offered to them the
^John I : 29
''Go into the Highway s''
223
greatest gift that Heaven can bestow, — a gift that is beyond
computation. The love of God had furnished the costly
banquet, and had provided inexhaustible resources. "If any
man eat of this bread," Christ said, **he shall live forever."^
But in order to accept the invitation to the gospel feast,
they must make their worldly interests subordinate to the
one purpose of receiving Christ and His righteousness. God
gave all for man, and He asks him to place His service
above every earthly and selfish consideration.
He can not accept a divided heart. The
heart that is absorbed in
earthly affections can not
be given up to God.
The lesson is for all
time. We are to
follow the Lamb
of God whither-
soever He goeth.
His guidance is to
be chosen. His com-
panionship valued, above
the companionship of earthly
friends. Christ says, *'He that
loveth father or mother more than
Me is not worthy of Me, and he that
loveth son or daughter more than Me is not worthy of Me."'^
Around the family board, when breaking their daily
bread, many in Christ's day repeated the words, ''Blessed
is he that shall eat bread in the kingdom of God." But
Christ showed how difficult it was to find guests for the
table provided at infinite cost. Those who listened to His
words knew that they had slighted the invitation of mercy.
To them worldly possessions, riches, and pleasures were
ijohu 6:51 ■■'Matt. 10 : 37
"/ have bous'/tt Jive yoke 0/ oxen,
and I go to prove them; I pray thee
have me excused. '^
224 Christ's Object Lessons
all-absorbing. With one consent they had made excuse.
So it is now. The excuses urged for refusing the
invitation to the feast cover the whole ground of excuses
for refusing the gospel invitation. Men declare that they
can not imperil their worldly prospects by giving attention
to the claims of the gospel. They count their temporal
interests as of more value than the things of eternity. The
very blessings they have received from God become a barrier
to separate their souls from their Creator and Redeemer.
They will not be interrupted in their worldly pursuits, and
they say to the messenger of mercy, "Go thy way for this
time; when I have a convenient season, I will call for thee."^
Others urge the difficulties that would arise in their social
relations should they obey the call of God. They say they
can not afford to be out of harmony with their relatives and
acquaintances. Thus they prove themselves to be the very
actors described in the parable. The Master of the feast
regards their flimsy excuses as showing contempt for His
invitation.
The man who said, *T have married a wife, and therefore
I can not come," represents a large class. Many there are
who allow their wives or their husbands to prevent them
from heeding the call of God. The husband says, **I can
not obey my convictions of duty while my wife is opposed
to it. Her influence would make it exceedingly hard for
me to do so." The wife hears the gracious call, ''Come;
for all things are now ready," and she says, '*T pray thee
have me excused.' My husband refuses the invitation of
mercy. He says that his business stands in the way. I
must go with my husband, and therefore I can not come."
The children's hearts are impressed. They desire to come.
But they love their father and mother, and since these do not
heed the gospel call, the children think that they can not
> Acts 24 : 25
''Go into the Highway s
225
be expected to come. They too say, "Have me excused"
All these refuse the Saviour's call because they fear
division in the family circle. They suppose that in refusing
to obey God they are insuring the peace and prosperity of
the home; but this is
a delusion. Those
who sow selfishness
will reap selfishness.
In rejecting the love
of Christ they reject
that which alone
can impart purity
and steadfastness to
human love. They
will not only lose
heaven, but will fail
of the true enjoy-
ment of that for
which heaven was
sacrificed.
In the parable,
the giver of the feast
learned how his in-
vitation had been
treated, and "being
angry, said to his
servant. Go out
quickly into the streets
and lanes of the city, and bring in hither the poor, and
the maimed, and the halt, and the blind."
The host turned from those who despised his bounty,
and invited a class who were not full, who were not in
possession of houses and lands. He invited those who were
15
'•/ have married a -wife, and there/ore
I cannot come.'"
226 Christ's Object Lessons
poor and hungry, and who would appreciate the bounties
provided. **The pubhcans and the harlots," Christ said, "go
into the kingdom of God before you."^ However wretched
may be the specimens of humanity that men spurn and turn
aside from, they are not too low, too wretched, for the notice
and love of God. Christ longs to have care-worn, weary,
oppressed human beings come to Him. He longs to give
them the light and joy and peace that are to be found
nowhere else. The veriest sinners are the objects of His
deep, earnest pity and love. He sends His Holy Spirit
to yearn over them with tenderness, seeking to draw
them to Himself
The servant who brought in the poor and the blind
reported to his master, 'Tt is done as thou hast commanded,
and yet there is room. And the lord said unto the servant.
Go out into the highways and hedges, and compel them to
come in, that my house may be filled." Here Christ pointed
to the work of the gospel outside the pale of Judaism, in
the highways and byways of the world.
In obedience to this command, Paul and Barnabas
declared to the Jews, *Tt was necessary that the word of
God should first have been spoken to you; but seeing ye put
it from you, and judge yourselves unworthy of everlasting
life, lo, we turn to the Gentiles. For so hath the Lord
commanded us, saying, I have set Thee to be a light of the
Gentiles, that Thou shouldst be for salvation unto the ends
of the earth. And when the Gentiles heard this, they were
glad, and glorified the word of the Lord ; and as many as
were ordained to eternal life believed."''
The gospel message proclaimed by Christ's disciples was
the announcement of His first advent to the world. It bore
to men the good tidings of salvation through faith in Him.
It pointed for\yard to His second coming in glory to redeem
matt. 21:31 2 Acts 13: 46-48
Go into the Hi ghw ay s
227
His people, and it set before men the hope, through faith and
obedience, of sharing the inheritance of the saints in Hght.
This message is given to men to-day, and at this time
there is coupled with it the announcement of Christ's second
coming as at hand. The signs which He Himself gave of
His coming have been fulfilled, and by the teaching of God's
word we may know that the Lord is at the door.
John in the Revelation foretells the proclamation of the
gospel message just before Christ's second coming. He
beholds an angel flying "in the midst of heaven, having
the everlasting gospel to preach unto them that dwell on the
earth, and to every nation, and kindred, and tongue, and
people, saying with a loud voice, Fear God, and give glory
to Him; for the hour of His judgment is come."^
In the prophecy this warning of the Judgment, with
its connected
messages, is
followed by the
coming of the
Son of man in
the clouds of
heaven. The
proclamation of
the Judgment is
an announce-
ment of Christ's
second coming
as at hand. And
this proclama-
tion is called
the everlasting
gospel. Thus
the preaching
•G* out quickly into the /^^ J^^f"' \ 4Pm .. .<aflil^ *i iRev 14 '6 7
streets and lanes of jffl^F — ? ^F-^ wSB^^ 1 •'»•>/
the city, and bring in
hither the poor, and
the maimed, and the
hnlt, and the blind"
228 CJirist'sObject Lessons
of Christ's second coming, the announcement of its nearness,
is shown to be an essential part of the gospel message.
The Bible declares that in the last days men will be
absorbed in worldly pursuits, in pleasure and money -getting.
They will be blind to eternal realities. Christ says, "As the
days of Noah were, so shall also the coming of the Son of
man be. For as in the days that were before the flood they
were eating and drinking, marrying and giving in marriage,
until the day that Noah entered into the ark, and knew
not until the flood came, and took them all away; so shall
also the coming of the Son of man be."^
So it is to-day. Men are rushing on in the chase for
gain and selfish indulgence as if there were no God, no
heaven, and no hereafter. In Noah's day the warning
of the flood was sent to startle men in their wickedness and
call them to repentance. So the message of Christ's soon
coming is designed to arouse men from their absorption in
worldly things. It is intended to awaken them to a sense
of eternal realities, that they may give heed to the invitation
to the Lord's table.
The gospel invitation is to be given to all the world, —
"to every nation, and kindred, and tongue, and people.'"''
The last message of warning and mercy is to lighten the
whole earth with its glory. It is to reach all classes of men,
rich and poor, high and low. "Go out into the highways
and hedges," Christ says, "and compel them to come in,
that My house may be filled."
The world is perishing for want of the gospel. There
is a famine for the word of God. There are few who
preach the word unmixed with human tradition. Though
men have the Bible in their hands, they do not receive the
blessing that God has placed in it for them. The Lord
calls upon His servants to carry His message to the people.
'Matt. 24 • 37-3Q ''Rev. 156
''Go into the Highway s'* 229
The word of everlasting life must be given to those who
are perishing in their sins.
In the command to go into the highways and hedges,
Christ sets forth the work of all whom He calls to minister
in His name. The whole world is the field for Christ's
ministers. The whole human family is comprised in their
congregation. The Lord desires that His word of grace
shall be brought home to every soul.
To a great degree this must be accomplished by personal
labor. This was Christ's method. His work was largely
made up of personal interviews. He had a faithful regard
for the one-soul audience. Through that one soul the
message was often extended to thousands.
We are not to wait for souls to come to us; we must
seek them out where they are. When the word has been
preached in the pulpit, the work has but just begun. There
are multitudes who will never be reached by the gospel
unless it is carried to them.
The invitation to the feast was first given to the Jewish
people, the people who had been called to stand as teachers
and leaders among men, the people in whose hands were
the prophetic scrolls foretelling Christ's advent, and to
whom was committed the symbolic service foreshadowing
His mission. Had priests and people heeded the call, they
would have united with Christ's messengers in giving the
gospel invitation to the world. The truth was sent to them
that they might impart it. When they refused the call, it
was sent to the poor, the maimed, the halt, and the blind.
Publicans and sinners received the invitation. When the
gospel call is sent to the Gentiles, there is the same plan
of working. The message is first to be given "in the
highways," — to men who have an active part in the world's
work, to the teachers and leaders of the people.
230 Christ's Object Lessons
Let the Lord's messengers bear this in mind. To the
p.hepherds of the flock, the teachers divinely appointed, it
should come as a word to be heeded. Those who belong
to the higher ranks of society are to be sought out with
tender affection and brotherly regard. Men in business life,
in high positions of trust, men with large mventive faculties
and scientific insight, men of genius, teachers of the gospel
whose minds have not been called to the special truths for
this time, — these should be the first to hear the call. To
them the invitation must be given.
There is a work to be done for the wealthy. They need
to be awakened to their responsibility as those entrusted
with the gifts of heaven. They need to be reminded that
they must give an account to Him who shall judge the living
and the dead. The wealthy man needs your labor in the
love and fear of God. Too often he trusts in his riches,
and feels not his danger. The eyes of his mind need to
be attracted to things of enduring value. He needs to
recognize the authority of true goodness, which says, ''Come
unto Me, all ye that labor and are heavy laden, and I will
give you rest. Take My yoke upon you, and learn of Me;
for I am meek and lowly in heart, and ye shall find rest unto
your souls; for My yoke is easy, and My burden is light." ^
Those who stand high in the world for their education,
wealth, or calling, are seldom addressed personally in regard
to the interests of the soul. Many Christian workers hesitate
to approach these classes. But this should not be. If a
man were drowning, we would not stand by and see him
perish because he was a lawyer, a merchant, or a judge.
If we saw persons rushing over a precipice, we would not
hesitate to urge them back, whatever might be their position
or calling. Neither should we hesitate to warn men of the
peril of the soul.
iMatt. Ti : 28-30
^^ G o into the Highway s**
231
None should be neglected because of their apparent
devotion to worldly things. Many in high social positions
are heart-sore, and sick of vanity. They are longing for
a peace which they have not. In the very highest ranks
of society are those who are hungering and thirsting for
'Go out into the highways and hedges, and
compel them to come in."
salvation. Many would receive help if the Lord's workers
would approach them personally, with a kind manner, a
heart made tender by the love of Christ.
The success of the gospel message does not depend upon
learned speeches, eloquent testimonies, or deep arguments. It
depends upon the simplicity of the message and its adapta-
tion to the souls that are hungering for the bread of life.
•'What shall I do to be saved?" — this is the want of the soul.
232 Christ's Object Lessons
Thousands can be reached in the most simple and
humble way. The most intellectual, those who are looked
upon as the world's most gifted men and women, are often
refreshed by the simple words of one who loves God, and
who can speak of that love as naturally as the worldling
speaks of the things that interest him most deeply.
Often the words well prepared and studied have but
little influence. But the true, honest expression of a son
or daughter of God, spoken in natural simplicity, has power
to unbolt the door to hearts that have long been closed
against Christ and His love.
Let the worker for Christ remember that he is not to
labor in his own strength. Let him lay hold of the throne
of God with faith in His power to save. Let him wrestle
with God in prayer, and then work with all the facilities God
has given him. The Holy Spirit is provided as his efficiency.
Ministering angels will be by his side to impress hearts.
If the leaders and teachers at Jerusalem had received
the truth Christ brought, what a missionaiy center their
city would have been! Backslidden Israel would have been
converted. A vast army would have been gathered for the
Lord. And how rapidly they could have carried the gospel
to all parts of the world. So now, if men of influence and
large capacity for usefulness could be won for Christ, then
through them what a work could be accomplished in lifting
up the fallen, gathering in the outcasts, and spreading far and
wide the tidings of salvation. Rapidly the invitation might
be given, and the guests be gathered for the Lord's table.
But we are not to think only of great and gifted men,
to the neglect of the poorer classes. Christ instructs His
messengers to go also to those in the byways and hedges,
to the poor and lowly of the earth. In the courts and
lanes of the great cities, in the lonely byways of the country,
^^ G o into the H i g Jiiv a y s'' 233
are families and individuals — perhaps strangers in a strange
land — who are without church relations, and who, in their
loneliness, come to feel that God has forgotten them. They
do not understand what they must do to be saved. Many
are sunken in sin. Many are in distress. They are pressed
with suffering, want, unbelief, despondency. Disease of every
type afflicts them, both in body and in soul. They long to
find a solace for their troubles, and Satan tempts them to seek
it in lusts and pleasures that lead to ruin and death. He is
offering them the apples of Sodom, that will turn to ashes
upon their lips. They are spending their money for that which
is not bread, and their labor for that which satisfieth not.
In these suffering ones we are to see those whom Christ
came to save. His invitation to them is, '*Ho, every one
that thirsteth, come ye to the waters, and he that hath no
money; come ye, buy and eat; yea, come, buy wine and
milk without money and without price. . . . Hearken
diligently unto Me, and eat ye that which is good, and
let your soul delight itself in fatness. Incline your ear,
and come unto Me: hear, and your soul shall live." *
God has given a special command that we should regard
the stranger, the outcast, and the poor souls who are weak
in moral power. Many who appear wholly indifferent to
religious things are in heart longing for rest and peace.
Although they may have sunken to the very depths of sin,
there is a possibility of saving them.
Christ's servants are to follow His example. As He
went from place to place, He comforted the suffering and
healed the sick. Then He placed before them the great
truths in regard to His kingdom. This is the work of
His followers. As you relieve the sufferings of the body,
you will find ways for ministering to the wants of the soul.
You can point to the uplifted Saviour, and tell of the love
« Isa. 55 : 1-3.
234 Christ's Object LesSonS
of the great Physician, who alone has power to restore.
Tell the poor desponding ones who have gone astray
that they need not despair. Though they have erred, and
have not been building a right character, God has joy to
restore to them, even the joy of His salvation. He delights
to take apparently hopeless material, those through whom
Satan has worked, and make them the subjects of His grace.
He rejoices to deliver them from the wrath which is to fall
upon the disobedient. Tell them there is healing, cleansing
for every soul. There is a place for them at the Lord's
table. He is waiting to bid them welcome.
Those who go into the byways and hedges will- find
others of a widely different character, who need their
ministry. There are those who are living up to all the
light they have, and are serving God the best they know
how. But they realize that there is a great work to be
done for themselves and for those about them. They are
longing for an increased knowledge of God, but they have
only begun to see the glimmering of greater light. They
are praying with tears that God will send them the blessing
which by faith they discern afar off In the midst of the
wickedness of the great cities many of these souls are to be
found. Many of them are in very humble circumstances,
and because of this they are unnoticed by the world. There
are many of whom ministers and churches know nothing.
But in lowly, miserable places they are the Lord's witnesses.
They may have had little light, and few opportunities for
Christian training; but in the midst of nakedness, hunger,
and cold they are seeking to minister to others. Let the
stewards of the manifold grace of God seek out these souls,
visit their homes, and through the power of the Holy Spirit
minister to their needs. Study the Bible with them, and
pray with them with that simplicity which the Holy Spirit
''Go into the Hi ghiuay s'' 235
inspires. Christ will give His servants a message that will
be as the bread of heaven to the soul. The precious blessing
will be carried from heart to heart, from family to family.
The command given in the parable, to ^'compel them
to come in," has often been misinterpreted. It has been
regarded as teaching that we should force men to receive
the gospel. But it denotes rather the urgency of the
invitation, and the effectiveness of the inducements presented.
The gospel never employs force in bringing men to Christ.
Its message is, *'Ho, every one that thirsteth, come ye to
the waters." **The Spirit and the bride say. Come. . .
And whosoever will, let him take the water of life freely."'
The power of God's love and grace constrains us to come.
The Saviour says, ** Behold, I stand at the door, and
knock; if any man hear My voice, and open the door, I will
come in to him, and will sup with him, and he with Me."^
He is not repulsed by scorn or turned aside by threatening,
but continually seeks the lost ones, saying, ''How shall
I give thee up?"^ Although His love is driven back by
the stubborn heart, He returns to plead with greater force,
"Behold, I stand at the door, and knock." The winning
power of His love compels souls to come in. And to
Christ they say, "Thy gentleness hath made me great."*
Christ will impart to His messengers the same yearning
love that He Himself has in seeking for the lost. We are
not merely to say, "Come." There are those who hear
the call, but their ears are too dull to take in its meaning.
Their eyes are too blind to see anything good in store for
them. Many realize their great degradation. They say, I
am not fit to be helped, leave me alone. But the workers
must not desist. In tender, pitying love, lay hold of the
discouraged and helpless ones. Give them your courage,
your hope, your strength. By kindness compel them to
Usa. 55:1; Rev. 22:17 « Rev. 3:20 »Ho3eaii:8 ♦Ps. 18:35
236 Christ's Object Lessons
come. **Of some have compassion, making a difference;
and others save with fear, puUing them out of the fire."^
If the servants of God will walk with Ilim in faith. He
will give power to their message. • They will be enabled so
to present His love and the danger of rejecting the grace of
God, that men will be constrained to accept the gospel.
Christ will perform wonderful miracles if men will but do
their God-given part. In human hearts to-day as great a
transformation may be wrought as has ever been wrought
in generations past. John Bunyan was redeemed from
profanity and reveling, John Newton from slave-deahng, to
proclaim an uplifted Saviour. A Bunyan and a Newton
may be redeemed from among men to-day. Through
human agents who co-operate with the divine, many a poor
outcast will be reclaimed, and in his turn will seek to restore
the image of God in man. There are those who have had
very meager opportunities, who have walked in ways of
error because they knew no better way, to whom beams
of light will come. As the word of Christ came to Zacchaeus,
**To-day I must abide at thy house," ^ so the word will come
to them; and those who were supposed to be hardened
sinners will be found to have hearts as tender as a child's
because Christ has deigned to notice them. Many will come
from the grossest error and sin, and will take the place of
others who have had opportunities and privileges but have
not prized them. They will be accounted the chosen of
God, elect, precious; and when Christ shall come into His
kingdom, they will stand next His throne.
But "see that ye refuse not Him that speaketh."^ Jesus
said, ''None of those men which were bidden shall taste of
My supper." They had rejected the invitation, and none
of them were to be invited again. In rejecting Christ, the
Jews were hardening their hearts, and giving themselves
'Jude 22,23 2 Luke 19 : 5 ^Heb. 12:25
''Go into the H i ghw ay s^^ 237.
into the power of Satan, so that it would be impossible for
them to accept His grace. So it is now. If the love of
God is not appreciated, and does not become an abiding
principle, to soften and subdue the soul, we are utterly lost.
The Lord can give no greater manifestation of His love
than He has given. If the love of Jesus does not subdue
•the heart, there are no means by which we can be reached.
Every time you refuse to listen to the message of mercy,
you strengthen yourself in unbelief Every time you fail to
open the door of your heart to Christ, you become more and
more unwilling to listen to the voice of Him that speaketh.
You diminish your chance of responding to the last appeal
of mercy. Let it not be written of you, as of ancient Israel,
"Ephraim is joined to idols; let him alone." ^ Let not
Christ weep over you as He wept over Jerusalem, saying,
"How often would I have gathered thy children together, as
a hen doth gather her brood under her wings, and ye would
not! Behold, your house is left unto you desolate."^
We are living in a time when the last message of mercy,
the last invitation, is sounding to the children of men. The
command, "Go out into the highways and hedges," is
reaching its final fulfilment. To every soul Christ's invitation
will be given. The messengers are saying, "Come; for all
things are now ready." Heavenly angels are still working
in co-operation with human agencies. The Holy Spirit is
presenting every inducement to constrain you to come.
Christ is watching for some sign that will betoken the
removing of the bolts and the opening of the door of your
heart for His entrance. Angels are waiting to bear the
tidings to heaven that another lost sinner has been found.
The hosts of heaven are waiting, ready to strike their harps,
and to sing a song of rejoicing that another soul has accepted
the invitation to the gospel feast.
•Hosea4.i7 2i^„ke 13 : 34, 3^15
Waj^jv/jvg
O Israel, thou hast destroyed thyself;
but 171 Me is thine help''
Hosea 13 : g
Copyright, 1900, by Pacific Press Publishing Co
AT THE RICH MAN'S GATE
'1/ the poor, toathesorne specimen of humanity could
be com/orted by beholding him as he entered his gates,
the rich man was luUlins that he should rernn^n."
The Afeasure of Forgiveness
TEETER had come to Christ with the question, *'How oft
■^ shall my brother sin against me, and I forgive him? till
seven times?" The rabbis limited the exercise of forgiveness
to three offenses. Peter, carrying out, as he supposed, the
teaching of Christ, thought to extend it to seven, the number
signifying perfection. But Christ taught that we are never
to become weary of forgiving. Not, "Until seven times," He
said, "but. Until seventy times seven."
Then He showed the true ground upon which forgiveness
is to be granted, and the danger of cherishing an unforgiving
spirit. In a parable He told of a king's dealing with the
officers who administered the affairs of his government.
Some of these officers were in receipt of vast sums of money
belonging to the state. As the king investigated their
administration of this trust, there was brought before him
one man whose account showed a debt to his lord for the
immense sum of ten thousand talents. He had nothing
Based on Matt. i8: 21-35 (^j)
244 C^^ ri s t's Object Lessons
to pay, and according to the custom, the king ordered him to
be sold, with all that he had, that payment might be made.
But the terrified man fell at his feet and besought him, saying,
"Have patience with me, and I will pay thee all. Then the
lord of that servant was moved with compassion, and loosed
him, and forgave him the debt.
'*But the same servant went out, and found one of his
fellow-servants, which owed him an hundred pence; and he
laid hands on him, and took him by the throat, saying, Pay
me that thou owest. And his fellow-servant fell down at his
feet, and besought him, saying. Have patience with me, and
I will pay thee all. And he would not; but went and cast
him into prison, till he should pay the debt. So when
his fellow-servants saw what was done, they were very sorry,
and came and told unto their lord all that was done. Then
his lord, after that he had called him, said unto him, O
thou wicked servant, I forgave thee all that debt, because thou
desiredst me: shouldst not thou also have had compassion
on thy fellow-servant, even as I had pity on thee? And his
lord was wroth, and delivered him to the tormentors, till he
should pay all that was due unto him."
This parable presents details which are needed for the
filling out of the picture, but which have no counterpart
in its spiritual significance. The attention should not be
diverted to them. Certain great truths are illustrated, and
to these our thought should be given.
The pardon granted by this king represents a divine
forgiveness of all sin. Christ is represented by the king,
who, moved with compassion, forgave the debt of his
servant. Man was under the condemnation of the broken
law. He could not save himself, and for this reason Christ
came to this world, clothed His divinity with humanity,
and gave His life, the just for the unjust. He gave Himself
Th e Me aster e of Fo rg iveness 245
for our sins, and to every soul He freely offers the blood-
bought pardon. **With the Lord there is mercy, and
with Him is plenteous redemption."^
Here is the ground upon which we should exercise
compassion toward our fellow-sinners. "If God so loved
us, we ought also to love one another." "Freely ye have
received," Christ says, ''freely give."^
In the parable, when the debtor pleaded for delay, with
the promise, "Have patience with me, and I will pay thee
all," the sentence was revoked. The whole debt was
canceled. And he was soon given an opportunity to follow
the example of the master who had forgiven him. Going
out, he met a fellow-servant who owed him a small sum.
He had been forgiven ten thousand talents, the debtor owed
him a hundred pence. But he who had been so mercifully
treated, dealt with his fellow-laborer in an altogether different
manner. His debtor made an appeal similar to that which
he himself had made to the king, but without a similar
result. He who had so recently been forgiven was not
tender-hearted and pitiful. The mercy shown him he did
not exercise in dealing with his fellow-servant. He heeded
not the request to be patient. The small sum owed to him
was all that the ungrateful servant would keep in mind.
He demanded all that he thought his due, and carried into
effect a sentence similar to that which had been so graciously
revoked for him.
How many are to-day manifesting the same spirit. When
the debtor pleaded with his lord for mercy, he had no true
sense of the greatness of his debt. He did not realize his
helplessness. He hoped to deliver himself "Have patience
with me," he said, "and I will pay thee all." So there are
many who hope by their own works to merit God's favor.
They do not realize their helplessness. They do not accept
iPs. 130:7 2ijolui4:ii; Matt. 10:8
246
Ch ri st's O bj e ct Lessons
the grace ot God as a free gift, but are trying to build
themselves up in self-righteousness. Their own hearts -are
not broken and humbled on account of sin, and they are
exacting and unforgiving toward others. Their own sins
"The terrified man
fell at his feet
and besotight him,
saying', 'Have
patience with me,
and I will J>ay
thee all.'"
The Measure of Forgiveness 247
against God, compared with their brother's sins against
them, are as ten thousand talents to one hundred pence, —
nearly one million to one; yet they dare to be unforgiving.
In the parable the lord summoned the unmerciful debtor,
and ''said unto him, O thou wicked servant, I forgave thee
all that debt, because thou desiredst me; shouldst not thou
also have had compassion on thy fellow-servant, even as I
had pity on thee? And his lord was wroth, and delivered
him to the tormentors, till he should pay all that was due
unto him." "So likewise," said Jesus, "shall My Heavenly
Father do also unto you, if ye from your hearts forgive not
every one his brother their trespasses." He who refuses
to forgive, is thereby casting away his own hope of pardon.
But the teaching of this parable should not be misapplied.
God's forgiveness toward us lessens in no wise our duty
to obey Him. So the spirit of forgiveness toward our
fellow-men does not lessen the claim of just obligation. In
the prayer which Christ taught His disciples He said,
"Forgive us our debts, as we forgive our debtors."^ By
this He did not mean that in order to be forgiven our sins
we must not require our just dues from our debtors. If they
can not pay, even though this may be the result of unwise
management, they are not to be cast into prison, oppressed,
or even treated harshly; but the parable does not teach
us to encourage indolence. The word of God declares that
if a man will not work, neither shall he eat.^ The Lord
does not require the hard-working man to support others
in idleness. With many there is a waste of time, a lack of
effort, which brings to poverty and want. If these faults
are not corrected by those who indulge them, all that might
be done in their behalf would be like putting treasure into,
a bag with holes. Yet there is an unavoidable poverty, and
we are to manifest tenderness and compassion toward those
1 Matt. 6:12 22 Thess..3:io
248 Christ's Object Lessons
who are unfortunate. We should treat others just as we
ourselves, in like circumstances, would wish to be treated.
The Holy Spirit through the apostle Paul charges us: "If
there be therefore any consolation in Christ, if any comfort
of love, if any fellowship of the Spirit, if any bowels and
mercies, fulfil ye my joy, that ye be like-minded, having the
same love, being of one accord, of one mind. Let nothing
be done through strife or vainglory; but in lowliness of
mind let each esteem other better than themselves. Look
not every man on his own things, but every man also on
the things of others. Let this mind be in you, which was
also in Christ Jesus." ^
But sin is not to be ' lightly regarded. The Lord has
commanded us not to suffer wrong upon our brother. He
says, 'Tf thy brother trespass against thee, rebuke him,""
Sin is to be called by its right name, and is to be plainly
laid out before the wrong-doer.
Li his charge to Timothy, Paul, writing by the Holy
Spirit, says, **Be instant in season, out of season; reprove,
rebuke, exhort with all long-suffering and doctrine." And
to Titus he writes, ''There are many unruly and vain talkers
and deceivers. . . . Wherefore rebuke them sharply,
that they may be sound in the faith. "^
*Tf thy brother shall trespass against thee," Christ said,
*'go and tell him his fault between thee and him alone: if
he shall hear thee, thou hast gained thy brother. But if he
will not hear thee, then take with thee one or two more,
that in the mouth of two or three witnesses every word may
be established. And if he shall neglect to hear them, tell
it unto the church: but if he neglect to hear the church,
let him be unto thee as an heathen man and a publican."*
Our Lord teaches that matters of difficulty between
Christians are to be settled within the church. They should
1 Phil. 2:1-5 2 Luke 17:3 82 Tim. 4 : 2; Titus i : 10-13 * Matt. 18: 15-17
Th e Me asur e of Fo r g iv e ne s s
249
not be opened before those who do not fear God. If a
Christian is wronged by his brother, let him not appeal to
unbelievers in a court of justice. Let him
follow out the instruction
Christ has given. Instead
of trying to avenge him-
self, let him seek to
save his brother.
God will guard the
interests of those who
love and fear Him,
and with confidence
we may commit our
case to Him who
judges righteously.
Too often when
wrongs are committed
again and again, and
the wrong-doer con-
fesses his fault, the
injured one becomes
weary, and thinks he
has forgiven quite
enough. But the
Saviour has plainly
told us how to deal with
the erring: **If thy brother
trespass against thee, rebuke him;
and if he repent, forgive him."' m >' took hi>n ty t>u throat.
Do not hold him off as unworthy of your -■>""^. ^-> -' '^-^ '^-— '•'
confidence. Consider "thyself, lest thou also be tempted,"^
If your brethren err, you are to forgive them. When
they come to you with confession, you should not say, I
1 Luke 17: 3 2 Gal. 6:1
2^0 Christ's Object LcssoH^
do not think they are humble enough. I do not think they
feel their confession. What right have you to judge them,
as if you could read the heart? The word of God says,
"If he repent, forgive him. And if he trespass against
thee seven times in a day, and seven times in a day turn
again to thee, saying, I repent; thou shalt forgive him."'
And not only seven times, but seventy times seven, — just
as often as God forgives you.
We ourselves owe everything to God's free grace. Grace
in the covenant ordained our adoption. Grace in the Saviour
effected our redemption, our regeneration, and our exaltation
to heirship with Christ, Let this grace be revealed to others.
Give the erring one no occasion for discouragement.
Suffer not a Pharisaical hardness to come in and hurt your
brother. Let no bitter sneer rise in mind or heart. Let no
tinge of scorn be manifest in the voice. If you speak a
word of your own, if you take an attitude of indifference,
or show suspicion or distrust, it may prove the ruin of a
soul. He needs a brother with the Elder Brother's heart
of sympathy to touch his heart of humanity. Let him feel
the strong clasp of a sympathizing hand, and hear the
whisper. Let us pray. God will give a rich experience to
you both. Prayer unites us with one another and with God.
Prayer brings Jesus to our side, and gives to the fainting,
perplexed soul new strength to overcome the world, the
flesh, and the devil. Prayer turns aside the attacks of Satan.
When one turns away from human imperfections to
behold Jesus, a divine transformation takes place in the
character. The Spirit of Christ, working upon the heart,
conforms it to His image. Then let it be your effort to
lift up Jesus. Let the mind's eye be directed to "the Lamb
of God, which taketh away the sin of the world."" And
as you engage in this work, remember that **he which
1 Luke 17 : 3, 4 ^jghn i : 29
The Measure of Forgiveness 25 1
converteth the sinner from the error of his way, shall save
a soul fronm death, and shall hide a multitude of sins." ^
''But if ye forgive not men their trespasses, neither
will your Father forgive your trespasses."^ Nothing can
justify an unforgiving spirit. He who is unmerciful toward
others shows that he himself is not a partaker of God's
pardoning grace. In God's forgiveness the heart of the
erring one is drawn close to the great heart of Infinite
Love. The tide of divine compassion flows into the
sinner's soul, and from him to the souls of others. The
tenderness and mercy that Christ has revealed in His own
precious life will be seen in those who become sharers of
His grace. But "if any man have not the Spirit of Christ,
he is none of His." ^ He is alienated from God, fitted
only for eternal separation from Him.
It is true that he may once have received forgiveness;
but his unmerciful spirit shows that he now rejects God's
pardoning love. He has separated himself from' God, and
is in the same condition as before he was forgiven. He has
denied his repentance, and his sins are upon him as if he
had not repented.
But the great lesson of the parable lies in the contrast
between God's compassion and man's hard-heartedness ; in
the fact that God's forgiving mercy is to be the measure of
our own. ''Shouldst not thou also have had compassion
on thy fellow-servant, even as I had pity on thee?"
We are not forgiven because we forgive, but as we
forgive. The ground of all forgiveness is found in the
unmerited love of God; but by our attitude toward others
we show whether we have made that love our own. Where-
fore Christ says, ''With what judgment ye judge; ye shall
be judged; and with what measure ye mete, it shall be
measured to you again." *
» James 5: 20 2M;i116:i5 ^liuui. 8.9 < Matt. 7 : 2
Gain That Is Loss
/^^HRIST was teaching, and, as usual, others besides
^^ His disciples had gathered about Him. He had been
speaking to the disciples of the scenes in which they were
soon to act a part. They were to publish abroad the truths
He had committed to them, and they would be brought in
conflict with the rulers of this world. For His sake they
would be called into courts, and before magistrates and
kings. He had assured them of wisdom which none could
gainsay. His own words, that moved the hearts of the
multitude, and brought to confusion His wily adversaries,
witnessed to the power of that indwelling Spirit which He
had promised to His followers.
But there were many who desired the grace of heaven
only to serve their selfish purposes. They recognized the
marvelous power of Christ in setting forth the truth in a
clear light. They heard the promise to His followers of
wisdom to speak before rulers and magistrates. Would
He not lend His power for their worldly benefit?
(252)
Based on Luke 12 : 13-21
Gain That Is Loss 253
"And one of the company said unto Him, Master, speak
to my brother, that he divide the inheritance with me."
Through Moses, God had given directions concerning the
transmission of property. The eldest son received a double
portion of the father's estate,^ while the younger brothers
were to share alike. This man thinks that his brother has
defrauded him of his inheritance. His own efforts have
failed to secure what he regards as his due; but if Christ
will interpose, the end will surely be gained. He has heard
Christ's stirring appeals, and His solemn denunciations of
the scribes and Pharisees. If words of such command could
be spoken to this brother, he would not dare to refuse the
aggrieved man his portion.
In the midst of the solemn instruction that Christ had
given, this man had revealed his selfish disposition. He
could appreciate that ability of the Lord which might work
for the advancement of his own temporal affairs; but spiritual
truths had taken no hold on his mind and heart. The
gaining of the inheritance was his absorbing theme. Jesus,
the King of glory, who was rich, yet for our sake became
poor, was opening to him the treasures of divine love. The
Holy Spirit was pleading with him to become an heir of the
inheritance that is ''incorruptible, and undefiled, and that
fadeth not away."^ He had seen evidence of the power of
Christ. Now the opportunity was his to speak to the great
Teacher, to express the desire uppermost in his heart. But
like the man with the muck-rake in Bunyan's allegory,
his eyes were fixed on the earth. He saw not the crown
above his head. Like Simon Magus, he valued the gift of
God as a means of worldly gain.
The Saviour's mission on earth was fast drawing to a
close. Only a few months remained for Him to complete
what He had come to do, in establishing the kingdom of
' Peut. 21:17 ' I Peter 1:4
2 54 Christ's Object Lessons
His grace. Yet human greed would have turned Him
from His work, to take up the dispute over a piece of land.
But Jesus was not to .be diverted from His mission. His
answer was, ** Man, who made Me a judge or a divider
over you?"
Jesus could have told this man just what was right. He
knew the right in the case; but the brothers were in a quarrel
because both were covetous. Christ virtually said, It is not
My work to settle controversies of this kind. He came
for another purpose, to preach the gospel, and thus to arouse
men to a sense of eternal realities.
In Christ's treatment of this case is a lesson for all who
minister in His name. When He sent forth the twelve, He
said, *'As ye go, preach, saying, The kingdom of heaven
is at hand. Heal the sick, cleanse the lepers, raise the
dead, cast out devils.: freely ye have received, freely give."^
They were not to settle the temporal affairs of the people.
Their work was to persuade men to be reconciled to God.
In this work lay their power to bless humanity. The only
remedy for the sins and sorrows of men is Christ. The
gospel of His grace alone can cure the evils that curse
society. The injustice of the rich toward the poor, the
hatred of the poor toward the rich, alike have their root
in selfishness, and this can be eradicated only through
submission to Christ. He alone, for the selfish heart of sin,
gives the new heart of love. Let the servants of Christ
preach the gospel with the Spirit sent down from heaven,
and work as He did for the benefit of men. Then such
results will be manifest, in the blessing and uplifting of
mankind, as are wholly impossible of accomplishment by
human power.
Our Lord struck at the root of the affair that troubled
this questioner, and of all similar disputes, saying, **Take
JMatt. To:?,^
Gain Th at Is Loss
255
" This -will I do: I luill pull down
my barns, and build greater.'''
heed, and beware of covetousness ; for a man's life consisteth
not in the abundance of the things which he possesseth.
"And He spake a parable unto them, saying, The ground
of a certain rich man brought forth plentifully; and he
thought within himself, saying. What shall I do, because
I have no room where to bestow my fruits? And he said.
This will I do: I will pull down my barns, and build greater;
and there will I bestow all my fruits and my goods. And
I will say to my soul, Soul, thou hast much goods laid up
256 Christ's Object Lessons
for many years; take thine ease, eat, drink, and be merry.
But God said unto him, Thou fool, this night thy soul shall
be required of thee: then whose shall these things be, which
thou hast provided? So is he that layeth up treasure for
himself, and is not rich toward God."
By the parable of the foolish rich man, Christ showed
the folly of those who make the world their all. This
man had received everything from God. The sun had been
permitted to shine upon his land; for its rays fall on the
just and on the unjust. The showers of heaven descend on
the evil and on the good. The Lord had caused vegetation
to flourish, and the fields to bring forth abundantly. The
rich man was in perplexity as to what he should do with
his produce. His barns were full to overflowing, and he
had no place to put the surplus of his harvest. He did not
think of God, from whom all his mercies had come. He
did not realize that God had made him a steward of His
goods, that he might help the needy. He had a blessed
opportunity of being God's almoner, but he thought only of
ministering to his own comfort.
The situation of the poor, the orphan, the widow, the
suffering, the afflicted, was brought to this rich man's
attention; there were many places in which to bestow his
goods. He could easily have relieved himself of a portion
of his abundance, and many homes would have been freed
from want, many who were hungry would have been fed,
many naked clothed, many hearts made glad, many prayers
for bread and clothing answered, and a melody of praise
would have ascended to heaven. The Lord had heard the
prayers of the needy, and of His goodness He had prepared
for the poor.^ Abundant provision for the wants of many
had been made in the blessings bestowed upon the rich man.
But he closed his heart to the cry of the needy, and said to
1 Ps. 68 : 10
G ain Th at Is Loss
257
his servants, "This will I do: I will pull down my barns,
and build greater; and there will I bestow all my fruits and
my goods. And I will say to my soul. Soul, thou hast
much goods laid up for many years; take thine ease, eat,
drink, and be merry."
This man's aims were no higher than those of the beasts
that perish. He lived as if there were no God, no heaven,
' Thou fool, this ni^ht
thy soul shall be required
0/ thee."
258 Christ's Object Lessons
no future life; as if everything he possessed were his own,
and he owed nothing to God or man. The psalmist
described this rich man when he wrote, "The fool hath said
in his heart, There is no God."^
This man has lived and planned for self. He sees that
the future is abundantly provided for; there is nothing for
him now but to treasure and enjoy the fruits of his labors.
He regards himself as favored above other men, and takes
credit to himself for his wise management. He is honored
by his fellow-townsmen as a man of good judgment and a
prosperous citizen. For ''men will praise thee, when thou
doest well to thyself."'
But ''the wisdom of this world is foolishness with God."^
While the rich man is looking forward to years of enjoyment,
the Lord is making far different plans. The message comes
to this unfaithful steward, "Thou fool, this night thy soul
shall be required of thee." Here is a demand that money
can not supply. The wealth he has treasured can purchase
no reprieve. In one moment that which he has toiled
through his whole life to secure becomes worthless to
him. "Then whose shall those things be which thou hast
provided?" His broad fields and well-filled granaries pass
from under his control. "He heapeth up riches, and knoweth
not who shall gather them."*
The only thing that would be of value to him now, he
has not secured. In" living for self he has rejected that
divine love which would have flowed out in mercy to his
fellow-men. Thus he has rejected life. For God is love,
and love is life. This man has chosen the earthly rather
than the spiritual, and with the earthly he must pass away.
"Man that is in honor, and understandeth not, is like the
beasts that perish."^
"So is he that layeth up treasure for himself, and is not
iPs. 14:1 -Ps. 49:18 ^i Cor. 3:19 ^Fs. 3y:6 ^Ps. 49:20
Gain That Is Loss 259
rich toward God." The picture is true for all time. You
may plan for merely selfish good, you may gather together
treasure, you may build mansions great and high, as did the
builders of ancient Babylon; but you can not build wail
so high or gate so strong as to shut out the messengers of
doom. Belshazzar the king "feasted in his palace," and
"praised the gods of gold, and of silver, of brass, of iron,
of wood, and of stone." But the hand of One invisible
wrote upon his walls the words of doom, and the tread of
hostile armies was heard at his palace gates. "In that
night was Belshazzar the king of the Chaldeans slain, "^ and
an alien monarch sat upon the throne.
To Hve for self is to perish. Covetousness, the desire
of benefit for self's sake, cuts the soul off from life. It is
the spirit of Satan to get, to draw to self It is the spirit
of Christ to give, to sacrifice self for the good of others.
"And this is the record, that God hath given to us eternal
life, and this life is in His Son. He that hath the Son hath
life; and he that hath not the Son of God hath not life."^
Wherefore He says, "Take heed, and beware of covet-
ousness; for a man's life consisteth not in the abundance of
the things which he possesseth."
1 Dan. 5 : 30 2 i John 5 : 11, 12
A Great Gulf Fixed"
TN the parable of the rich man and Lazarus, Christ shows
that in this hfe men decide their eternal destiny. During
probationary time the grace of God is offered to every soul.
But if men waste their opportunities in self-pleasing, they
cut themselves off from everlasting life. No after-probation
will be granted them. By their own choice they have fixed
an impassable gulf between them and their God.
This parable draws a contrast between the rich who have
not made God their dependence, and the poor who have
made God their dependence. Christ shows that the time is
coming when the position of the two classes will be reversed.
Those who are poor in this world's goods, yet who trust
in God and are patient in suffering, will one day be exalted
above those who now hold the highest positions the world
can give, but who have not surrendered their life to God.
"There was a certain rich man," Christ said, "which was
clothed in purple and fine linen, and fared sumptuously every
day. And there was a certain beggar named Lazarus, which
(260) Based on Luke 16:19-31
''A Great Gulf Fixed'' 261
was laid at his gate, full of sores, and desiring to be fed
with the crumbs which fell from the rich man's table."
The rich man did not belong to the class represented
by the unjust judge, who openly declared his disregard for
God and man. He claimed to be a son of Abraham. He
did not treat the beggar with violence, or require him to go
away because the sight of him was disagreeable. If the
poor, loathsome specimen of humanity could be comforted
by beholding him as he entered his gates, the rich man
was willing that he should remain. But he was selfishly
indifferent to the needs of his suffering brother.
There were then no hospitals in which the sick might be
cared for. The suffering and needy were brought to the
notice of those to whom the Lord had entrusted wealth, that
they might receive help and sympathy. Thus it was with
the beggar and the. rich man. Lazarus was in great need
of help; for he was without friends, home, money, or food.
Yet he was allowed to remain in this condition day after
day, while the wealthy nobleman had every want supplied.
The one who was abundantly able to relieve the sufferings
of his fellow-creature, lived to himself, as many live to-day.
There are to-day close beside us many who are hungry,
naked, and homeless. A neglect to impart of our means
to these needy, suffering ones places upon us a burden of
guilt which we shall one day fear to meet. All covetousness
is condemned as idolatry. All selfish indulgence is an offense
in God's sight.
God had made the rich man a steward of His means, and
it was his duty to attend to just such cases as that of the
beggar. The command had been given, "Thou shalt love
the Lord thy God with all thine heart, and with all thy
soul, and with all thy might;" and "thou shalt love thy
neighbor as thyself"^ The rich man was a Jew, and he
iDeat. 6:5; Lev. 19 : i8
262 C hri s t^s bj c c t Lessons
was acquainted with the command of God. But he forgot
that he was accountable for the use of his entrusted means
and capabihties. The Lord's blessings rested upon him
abundantly, but he employed them selfishly, to honor
himself, not his Maker. In proportion to his abundance
was his obligation to use his gifts for the uplifting of
humanity. This was the Lord's command, but the rich
man had no thought of his obligation to God. He lent
money, and took interest for what he loaned ; but he returned
no interest for what God had lent him. He had knowledge
and talents, but did not improve them. Forgetful of his
accountability to God, he devoted all his powers to pleasure.
Everything with which he was surrounded, his round of
amusements, the praise and flattery of his friends, ministered
to his selfish enjoyment. So engrossed was he in the society
of his friends that he lost all sense of his responsibility to
co-operate with God in His ministry of mercy. He had
opportunity to understand the word of God, and to practise
its teachings; but the pleasure-loving society he chose so
occupied his time that he forgot the God of eternity.
The time came when a change took place in the condition
of the two men. The poor man had suffered day by day,
but he had patiently and quietly endured. In the course of
time he died and was buried. There was no one to mourn
for him; but by his patience in suffering he had witnessed
for Christ, he had endured the test of his faith, and at his
death he is represented as being carried by the angels into
Abraham's bosom.
Lazarus represents the suffering poor who believe in
Christ. When the trumpet sounds, and all that are in the
graves hear Christ's voice and come forth, they will receive
their reward; for their faith in God was not a mere theory,
but a reality.
*'A Great Gulf Fixcd^' 263
"The rich man also died, and was buried; and in hell
he lift up his eyes, being in torments, and seeth Abraham
afar off, and Lazarus in his bosom. And he cried and said,
Father Abraham, have mercy on me, and send Lazarus,
that he may dip the tip of his finger in water, and cool my
tongue; for I am tormented in this flame."
In this parable Christ was meeting the people on
their own ground. The doctrine of a conscious state of
existence between death and the resurrection was held by
many of those who were listening to Christ's words. The
Saviour knew of their ideas, and He framed His parable so
as to inculcate important truths through these preconceived
opinions. He held up before His hearers a mirror wherein
they might see themselves in their true relation to God.
He used the prevailing opinion to convey the idea He
wished to make prominent to all, — that no man is valued
for his possessions; for all he has belongs to him only as
lent by the Lord. A misuse of these gifts will place him
below the poorest and most afflicted man who loves God
and trusts in Him.
Christ desired His hearers to understand that it is impos-
sible for men to secure the salvation of the soul after death.
''Son," Abraham is represented as answering, "remember
that thou in thy lifetime receivedst thy good things, and
likewise Lazarus evil things; but now he is comforted,
and thou art tormented. And beside all this, between us
and you there is a great gulf fixed; so that they which
would pass from hence to you can not; neither can
they pass to us, that would come from thence." Thus
Christ represented the hopelessness of looking for a second
probation. This life is the only time given to man in
which to prepare for eternity.
The rich man had not abandoned the idea that he was
264 Chris t^s Object Lessons
a child of Abraham, and in his distress he is represented as
calHng upon him for aid. "Father Abraham," he prayed,
''have mercy on me." He did not pray to God, but to
Abraham. Thus he showed that he placed Abraham above
God, and that he relied on his relationship to Abraham
for salvation. The thief on the cross offered his prayer
to Christ. ''Remember me when Thou comest into Thy
kingdom,"^ he said. And at once the response came. Verily
I say unto thee to-day (as I hang on the cross in humiliation
and suffering), thou shalt be with Me in Paradise. But
the rich man prayed to Abraham, and his petition was not
granted. Christ alone is exalted to be "a Prince and a
Saviour, for to give repentance to Israel, and forgiveness of
sins." "Neither is there salvation in any other." ^
The rich man had spent his life in self-pleasing, and too
late he saw that he had made no provision for eternity.
He realized his folly, and thought of his brothers, who
would go on as he had gone, living to please themselves.
Then he made the request, "I pray thee therefore, father,
that thou wouldst send him [Lazarus] to my father's house;
for I have five brethren ; that he may testify unto them, lest
they also come into this place of torment." But "Abraham
saith unto him. They have Moses and the prophets; let
them hear them. And he said. Nay, father Abraham ; but
if one went unto them from the dead, they will repent.
And he said unto him. If they hear not Moses and the
prophets, neither will they be persuaded though one rose
from the dead."
When the rich man solicited additional evidence for his
brothers, he was plainly told that should this evidence be
given, they would not be persuaded. His request cast a
reflection on God. It was as if the rich man had said, If
you had more thoroughly warned me, I should not now be
1 Luke 23:42 2 Acts 5:31; 4: 12
''A Great Gulf Fixed'' 265
here. Abraham in his answer to this request is repr^ented
as saying, Your brothers have been sufficiently warned.
Light has been given them, but they would not see; truth
has been presented to them, but they would not hear.
"If they hear not Moses and the prophets, neither will
they be persuaded, though one rose from the dead." These
words were proved true in the history of the Jewish nation.
Christ's last and crowning miracle was the raising of Lazarus
o{ Bethany, after he had been dead four days. The Jews
were given this wonderful evidence of the Saviour's divinity,
but they rejected it. Lazarus rose from the dead, and bore
his testimony before them, but they hardened their hearts
against all evidence, and even sought to take his life.^
The law and the prophets are God's appointed agencies
for the salvation of men. Christ said, Let them give heed to
these evidences. \i they do not listen to the voice of God
in His word, the testimony of a witness raised from the dead
would not be heeded.
Those who heed Moses and the prophets will require no
greater light than God has given; but if men reject the light,
and fail to appreciate the opportunities granted them, they
would not hear if one from the dead should come to them
with a message. They would not be convinced even by this
evidence; for those who reject the law and the prophets so
harden their hearts that they will, reject all light.
The conversation between Abraham and the once-rich
man is figurative. The lesson to be gathered from it is
that every man is given sufficient light for the discharge
of the duties required of him. Man's responsibilities are
proportionate to his opportunities and privileges. God gives
to every one sufficient Hght and grace to do the work He
has given him to do. If man fails to do that which a little
light shows to be his duty, greater light would only reveal
ijohn 12 :9-ii
266 Christ's Object Lessons
unfaithfulness, neglect to improve the blessings given. **He
that is faithful in that which is least is faithful also in
much; and he that is unjust in the least is unjust also
in much."' Those who refuse to be enlightened by Moses
and the prophets, and ask for some wonderful miracle to be
performed, would not be convinced if their wish were granted.
The parable of the rich man and Lazarus shows how the
two classes represented by these men are estimated in the
unseen world. There is no sin in being rich, if riches
are not acquired by injustice. A rich man is not condemned
for having riches; but condemnation rests upon him if the
means entrusted to him is spent m selfishness. Far better
might he lay up his money beside the throne of God, by
using it to do good. Death can not make any man poor
who thus devotes himself to seeking eternal riches. But the
man who hoards his treasure for self can not take any of
it to heaven. He has proved himself to be an unfaithful
steward. During his lifetime he had his good things, but he
was forgetful of his obligation to God. He failed of securing
the heavenly treasure.
The rich man who had so many privik ges is represented
to us as one who should have cultivated his gifts, so that
his works should reach to the great beyond, carrying with
them improved spiritual advantages. It is the purpose of
redemption, not only to blot out sin, but to give back to
man those spiritual gifts lost because of sin's dwarfing power.
Money can not be carried into the next life; it is not needed
there; but the good deeds done in winning souls to Christ
are carried to the heavenly courts. But those who selfishly
spend the Lord's gifts on themselves, leaving their needy
fellow-creatures without aid, and doing nothing to advance
God's work in the world, dishonor their Maker. Robbery of
God is written opposite their names in the books of heaven.
'Lukei6:io
''A Great Gulf Fixed'' 267
The rich man had all that money could procure, but he
did not possess the riches that would have kept his account
right with God. He had lived as if all that he possessed
were his own. He had neglected the call of God and the
claims of the suffering poor. But at length there comes a
call which he can not neglect. By a power which he can
not question or resist he is commanded to quit the premises of
which he is no longer steward. The once-rich man is reduced
to hopeless poverty. The robe of Christ's righteousness,
woven in the loom of heaven, can never cover him. He
who once wore the richest purple, the finest linen, is reduced
to nakedness. His probation is ended. He brought nothing
into the world, and he can take nothing out of it.
Christ lifted the "curtain, and presented this picture before
priests and rulers, scribes and Pharisees. Look at it, you
who are rich in this world's goods, and are not rich toward
God. Will" you not contemplate this scene? That which is
highly esteemed among men is abhorrent in the sight of God.
Christ asks, "What shall it profit a man, if he shall gain the
whole world, and lose his own soul? or what shall a man
give in exchange for his soul?"^
A FPLI CATION TO THE JEWISH NATION
When Christ gave the parable of the rich man and
Lazarus, there were many in the Jewish nation in the pitiable
condition of the rich man, using the Lord's goods for selfish
gratification, preparing themselves to hear the sentence,
"Thou art weighed in the balances, and art found wanting."''
The rich man was favored with every temporal and spiritual
blessing, but he refused to co-operate with God in the use of
these blessings. Thus it was with the Jewish nation. The
Lord had made the Jews the depositaries of sacred truth.
J Mark 8 : 36, 37 2 Dan. 5 : 27
268 C hri s t^ s bj c c t Lessons
He had appointed them stewards of His grace. He had
given them every spiritual and every temporal advantage,
and He called upon them to impart these blessings. Special
instruction had been given them in regard to their treatment
of their brethren who had fallen into decay, of the stranger
within their gates, and of the poor among them. They were
not to seek to gain everything for their own advantage, but
were to remember those in need, and share with them. And
God promised to bless them in accordance with their deeds
of love and mercy. But like the rich man, they put forth no
helping hand to relieve the temporal or spiritual necessities
of suffering humanity. Filled with pride, they regarded
themselves as the chosen and favored people of God; yet they
did not serve or worship God. They put their dependence
in the fact that they were children of Abraham. "We be
Abraham's seed,"^ they said proudly. When the crisis came,
it was revealed that they had divorced themselves from God,
and had placed their trust in Abraham, as if he were God.
Christ longed to let light shine into the darkened minds
of the Jewish people. He said to them, *'If ye were
Abraham's children, ye would do the works of Abraham.
But now ye seek to kill Me, a man that hath told you the
truth, which I have heard of God. This did not Abraham.""^
Christ recognized no virtue in lineage. He taught that
spiritual connection supersedes all natural connection. The
Jews claimed to have descended from Abraham; but by
failing to do the works of Abraham, they proved that
they were not his true children. Only those who prove
themselves to be spiritually in harmony with Abraham by
obeying the voice of God, are reckoned as of true descent.
Although the beggar belonged to the class looked upon
by men as inferior, Christ recognized him as one whom
Abraham would take into the very closest friendship.
IJohn 8 : 33 2 John 8 : 39, 40
*M Great Gulf Fixed'' 269
The rich man, though surrounded with all the luxuries of
life, was so ignorant that he put Abraham where God should
have been. If he had appreciated his exalted privileges, and
had allowed God's Spirit to mold his mind and heart, he
would have had an altogether different position. So with
the nation he represented. If they had responded to the
divine call, their future would have been wholly different.
They would have shown true spiritual discernment. They
had means which God would have increased, making it
sufficient to bless and enlighten the whole world. But they
had so far separated from the Lord's arrangement that their
whole life was perverted. They failed to use their gifts as
God's stewards, in accordance with truth and righteousness.
Eternity was not brought into their reckoning, and the result
of their unfaithfulness was ruin to the whole nation.
Christ knew that at the destruction of Jerusalem the
Jews would remember His warning. And it was so. When
calamity came upon Jerusalem, when starvation and suffering
of every kind came upon the people, they remembered these
words of Christ, and understood the parable. They had
brought their suffering upon themselves by their neglect to
let their God-given light shine forth to the world.
IN THE LAST DAYS
The closing scenes of this earth's history are portrayed
in the closing of the rich man's history. The rich man
claimed to be a son of Abraham, but he was separated
from Abraham by an impassable gulf, — a character wrongly
developed. Abraham served God, following His word in
faith and obedience. But the rich man was unmindful of
God, and of the needs of suffering humanity. The great gulf
fixed between him and Abraham was the gulf of disobedience.
270 C hr i s t's O bj e c t Lessons
There are many to-day who are following the same course.
Though church-members, they are unconverted. They may
take part in the church service, they may chant the psalm,
"As the hart panteth after the water brooks, so panteth my
soul after Thee, O God;"^ but they testify to a falsehood.
They are no more righteous in God's sight than is the
veriest sinner. The soul that longs after the excitement
of worldly pleasure, the mind that is full of love for
display, can not serve God. Like the rich man in the
parable, such a one has no inclination to war against
the lust of the flesh. He longs to indulge appetite. He
chooses the atmosphere of sin. He is suddenly snatched
away by death, and he goes down to the grave with the
character formed during his lifetime in copartnership with
Satanic agencies. In the grave he has no power to choose
anything, be it good or evil; for in the day when a man
dies, his thoughts perish.^
When the voice of God awakes the dead, he will come
from the grave with the same appetites and passions, the
same likes and dislikes, that he cherished when living. God
works no miracle to re-create a man who would not be
re-created when he was granted every opportunity and
provided with every facility. During his lifetime he took
no delight in God, nor found pleasure in His service. His
character is not in harmony with God, and he could not
be happy in the heavenly family.
To-day there is a class in our world who are self-
righteous. They are not gluttons, they are not drunkards,
they are not infidels; but they desire to live for themselves,
not for God. He is not in their thoughts; therefore they
are classed with unbelievers. Were it possible for them
to enter the gates of the city of God, they could have
no right to the tree of life; for when God's commandments
1 Ps. 42:1 '^ Ps. 146 : 4 ; Eccl. 9:5,6
*'A Great Gulf Fixed'' 271
were laid before them, with all their binding claims, they
said, No. They have not served God here; therefore
they would not serve Him hereafter. They could not live
in His presence, and they would feel that any place was
preferable to heaven.
To learn of Christ means to receive His grace, which is
His character. But those who do not appreciate and utilize
the precious opportunities and sacred influences granted them
on earth, are not fitted to take part in the pure devotion of
heaven. Their characters are not molded according to the
divine similitude.. By their own neglect they have formed
a chasm which nothing can bridge. Between them and
the righteous there is a great gulf fixed.
Saying and Doing
A CERTAIN man had two sons; and he came to the
■^^ first, and said, Son, go work to-day in my vineyard.
He answered and said, I will not; but afterward he repented,
and went. And he came to the second, and said Hkewise.
And he answered and said, I go, sir; and went not.
Whether of them twain did the will of his father? They
say unto him. The first."
In the sermon on the mount Christ said, "Not every
one that saith unto Me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of My Father
which is in heaven."* The test of sincerity is not in words,
but in deeds. Christ does not say to any man, What say ye
more than others? but, **What do ye more than others?"^
Full of meaning are His words, *Tf ye know these things,
happy are ye if ye do them."^ Words are of no value
unless they are accompanied with appropriate deeds. This
is the lesson taught in the parable of the two sons.
This parable was spoken at Christ's last visit to Jerusalem
( 272) Based on Matt. 21 : 23-32 1 Matt. 7 : 21 2 Matt. 5 ; 47 ^ John 13 : 17
Saying and Doing 273
before His death. He had driven out the buyers and sellers
from the temple. His voice had spoken to their hearts with
the power of God. Amazed and terrified, they had obeyed
His command without excuse or resistance.
When their terror was abated, the priests and elders,
returning to the temple, had found Christ healing the ^ick
and the dying. They had heard the voice of rejoicing and
the song of praise. In the temple itself the children who
had been restored to health were waving palm branches
and singing hosannas to the Son of David. Baby voices
were lisping the praises of the mighty Healer. Yet with the
priests and elders all this did not suffice to overcome their
prejudice and jealousy.
The next day, as Christ was teaching in the temple, the
chief priests and elders of the people came to Him and said,
"By what authority doest Thou these things? and who gave
Thee this authority?"
The priests and elders had had unmistakable evidence of
Christ's power. In His cleansing of the temple they had
seen Heaven's authority flashing from His face. They could
not resist the power by which He spoke. Again in His
wonderful deeds of healing He had answered their question.
He had given evidence of His authority which could not be
controverted. But it was not evidence that was wanted.
The priests and elders were anxious for Jesus to proclaim
Himself the Messiah, that they might misapply His words
and stir up the people against Him. They wished to destroy
His influence and to put Him to death.
Jesus knew that if they could not recognize God in Him,
or see in His works the evidence of His divine character,
they would not believe His own testimony that He was the
Christ. In His answer He evades the issue they hope to
bring about, and turns the condemnation upon themselves.
18
2/4 Chris t^s Object La: sons
"I also will ask you one thing," He said, "which if ye
tell Me, I in like wise will tell you by what authority I
do these things. The baptism of John, whence was it?
from heaven, or of men?"
The priests and rulers were perplexed. ''They reasoned
with themselves, saying, If we shall say, From heaven. He
will say unto us. Why did ye not then believe him? But
if we shall say, Of men, we fear the people ; for all hold John
as a prophet. And they answered Jesus, and said. We
can not tell. And He said unto them, Neither tell I you
by what authority I do these things."
*'We can not tell." This answer was a falsehood. But
the priests saw the position they were in, and falsified in
order to screen themselves. John the Baptist had come
bearing witness of the One whose authority they were now
questioning. He had pointed Him out, saying, "Behold
the Lamb of God, which taketh away the sin of the world."'
He had baptized Him, and after the baptism, as Christ was
praying, the heavens were opened, and the Spirit of God
like a dove rested upon Him, while a voice from heaven
was heard saying, "This is My beloved Son, in whom I
am well pleased."^
Remembering how John had repeated the prophecies
concerning the Messiah, remembering the scene at the
baptism of Jesus, the priests and rulers dared not say that
John's baptism was from heaven. If they acknowledged
John to be a prophet, as they believed him to be, how could
they deny his testimony that Jesus of Nazareth was the Son
of God? And they could not say that John's baptism was of
men, because of the people, who believed John to be a
prophet. So they said, "We can not tell."
Then Christ gave the parable of the father and the two
sons. When the father went to the first son, saying, "Go
ijohn I : 2g 2 Matt. 3 : 17
Saying a fid Doing
275
Baby voices were
lisping the praises
of the mighty
Healer:'
work to-day in my vineyard," the son promptly answered,
*'I will not." He refused to obey, and gave himself up to
wicked ways and associations. But afterward he repented,
and obeyed the call.
The father went to the second son with the same
command, *'Go work to-day in my vineyard." This son
made reply, *T go, sir," but he went not.
In this parable the father represents God, the vineyard
the church. By the two sons are represented two classes of
people. The son who refused to obey the command, saying,
2/6 Christ's Object Lessons
*I will not," represented those who were living in open
transgression, who made no profession of piety, who openly
refused to come under the yoke of restraint and obedience
which the law of God imposes. But many of these afterward
repented, and obeyed the call of God. When the gospel
came to them in the message of John the Baptist, ** Repent
ye; for the kingdom of heaven is at hand,"^ they repented,
and confessed their sins.
In the son who said, "I go, sir," and went not, the
character of the Pharisees was revealed. Like this son, the
Jewish leaders were impenitent and self-sufficient. The
religious life of the Jewish nation had become a pretense.
When the law was proclaimed on Mount Sinai by the voice
of God, all the people pledged themselves to obey. They
said, *T go, sir," but they went not. When Christ came in
person to set before them the principles of the law, they
rejected Him. Christ had given the Jewish leaders of His
day abundant evidence of His authority and divine power,
but although they were convinced, they would not accept the
evidence. Christ had shown them that they continued
to disbelieve because they had not the spirit which leads
to obedience. He had declared to them, "Ye made, the
commandment of God of none effect by your tradition. . . .
In vain they do worship Me, teaching for doctrines the
commandments of men."^
In the company before Christ there were scribes and
Pharisees, priests and rulers, and after giving the parable of
the two sons, Christ addressed to His hearers the question,
** Whether of them twain did the will of his father?"
Forgetting themselves, the Pharisees answered, **The first."
This they said without realizing that they were pronouncing
sentence against themselves. Then there fell from Christ's
lips the denunciation, ** Verily I say unto you, That the
» Matt. 3:2 2 Matt. 15 : 6, 9
Saying and Doing
277
publicans and the harlots go into the kingdom of God before
you. For John came unto you in the way of righteousness,
and ye believed him not; but the publicans and the harlots
believed him: and ye, when ye had seen it, repented not
afterward, that ye might believe him."
John the Baptist came preaching truth, and by his
preaching sinners were con-
victed and converted.
These would go into
the "kingdom of
heaven before the
ones who in self-
righteousness re-
sisted the solemn
warning. The pub-
licans and harlots
were ignorant, but
these learned men knew
the way of truth. Yet they
refused to walk in the path
which leads to the Paradise of
God. The truth that should have
been to them a savor of life unto
life became a savor of death unto death.
Open sinners who loathed themselves had received baptism
at the hands of John; but these teachers were hypocrites.
Their own stubborn hearts were the obstacle to their receiving
the truth. They resisted the conviction of the Spirit of God.
They refused obedience to God's commandments.
Christ did not say to them. Ye can not enter the kingdom
of heaven ; but He showed that the obstacle which prevented
them from entering was of their own creating. The door
was still open to these Jewish leaders; the invitation was still
'The heavens ■u>e7-e opened, and
the Spirit of God like a dove
rested upon Him."
278 C hri s t's. Object Lessons
held out. Christ longed to see them convicted and converted.
The priests and elders of Israel spent their lives in relig-
ious ceremonies, which they regarded as too sacred to be
connected with secular business. Therefore their lives were
supposed to be wholly religious. But they performed their
ceremonies to be seen by men, that they might be thought
by the world to be pious and devoted. While professing to
obey, they refused to render obedience to God They were
not doers of the truth which they professed to teach.
Christ declared John the Baptist to be one of the greatest
of the prophets, and He showed His hearers that they had
had sufficient evidence that John was a messenger from
God. The words of the preacher in the wilderness were
with power. He bore his message unflinchingly, rebuking
the sins of priests and rulers, and enjoining upon them the
works of the kingdom of heaven. He pointed out to them
their sinful disregard of their Father's authority, in refusing to
do the work appointed them. He made no compromise with
sin, and many were turned from their unrighteousness.
Had the profession of the Jewish leaders been genuine,
they would have received John's testimony, and accepted
Jesus as the Messiah. But they did not show the fruits of
repentance and righteousness. The very ones whom they
despised were pressing into the kingdom of God before them.
In the parable the son who said, *T go, sir," represented
himself as faithful and obedient; but time proved that his
profession was not real. He had no true love for his father.
So the Pharisees prided themselves on their holiness, but
when tested, it was found wanting. When it was for their
interest to do so, they made the requirements of the law
very exacting; but when obedience was required from them-
selves, by cunning sophistries they reasoned away the force
of God's precepts. Of them Christ declared, '*Do not ye
Saying and Doing 279
after their works; for they say, and do not."^ They had
no true love for God or man. God called them to be
co-workers with Him in blessing the world; but while in
profession they accepted the call, in action they refused
obedience. They trusted to self, and prided themselves
on their goodness; but they set the commands of God at
defiance. They refused to do the work which God had
appointed them, and because of their transgression the Lord
was about to divorce Himself from the disobedient nation.
Self-righteousness is not true righteousness, and those
who cling to it will be left to take the consequences of
holding a fatal deception. Many to-day claim to obey the
commandments of God, but they have not the love of
God in their hearts to flow forth to others. Christ calls
them to unite with Him in His work for the saving of the
world, but they content themselves with saying, *T go,
sir." They do not go. They do not co-operate with those
who are doing God's service. They are idlers. Like the
unfaithful son, they make false promises to God. In taking
upon themselves the solemn covenant of the church they
have pledged themselves to receive and obey the word of
God, to give themselves to God's service, but they do not
do this. In profession they claim to be sons of God, but in
life and character they deny the relationship. They do not
surrender the will to God. They are living a lie.
The promise of obedience they appear to fulfil when this
involves no sacrifice; but when self-denial and self-sacrifice
are required, when they see the cross to be lifted, they draw
back. Thus the conviction of duty wears away, and known
transgression of God's commandments becomes habit. The
ear may hear God's word, but the spiritual perceptive powers
have departed. The heart is hardened, the conscience seared.
Do not think that because you do not manifest decided
' Matt. 23 : 3
2'8o Ch ri St' s bj e c t Lessons
hostility to Christ you are doing Him service. We thus
deceive our own souls. By withholding that which God
has given us to use in His service, be it time or means
or any other of His entrusted gifts, we work against Him.
Satan uses the listless, sleepy indolence of professed
Christians to strengthen his forces and win souls to his side.
Many who think that though they are doing no actual work
for Christ, they are yet on His side, are enabling the enemy to
pre-occupy ground and gain advantages. By their failure
to be diligent workers for the Master, by leaving duties
undone and words unspoken, they have allowed Satan to
gain control of souls who might have been won for Christ.
We can never be saved in indolence and inactivity.
There is no such thing as a truly converted person living
a helpless, useless life. It is not possible for us to drift into
heaven. No sluggard can enter there. If we do not strive
to gain an entrance into the kingdom, if we do not seek
earnestly to learn what constitutes its laws, we are not fitted
for a part in it. Those who refuse to co-operate with God
on earth, would not co-operate with Him in heaven. It
would not be safe to take them to heaven.
There is more hope for publicans and sinners than for
those who know the word of God but refuse to obey it.
He who sees himself a sinner, with no cloak for his sin, who
knows that he is corrupting soul, body, and spirit before
God, becomes alarmed lest he be eternally separated from
the kingdom of heaven. He realizes his diseased condition,
and seeks healing from the great Physician who has said,
**Him that cometh to Me, I will in no wise cast out."^
These souls the Lord can use as workers in His vineyard.
The son who for a time refused obedience to his father's
command was not condemned by Christ; and neither was
he commended. The class who act the part of the first
' John 6 : 37
Saying and Doing 281
son in refusing obedience deserve no credit for holding this
position. Their frankness is not to be regarded as a virtue.
Sanctified by truth and holiness, it would make men bold
witnesses for Ghrist; but used as it is by the sinner,
it is insulting and defiant, and approaches to blasphemy.
The fact that a man is not a hypocrite does not make him
any the less really a sinner. When the appeals of the Holy
Spirit come to the heart, our only safety lies in responding to
them without delay. When the call comes, "Go work to-day
in My vineyard," do not refuse the invitation. '* To-day if
ye will hear His voice, harden not your hearts. "^ It is unsafe
to delay obedience. You may never hear the invitation again.
And let none flatter themselves that sins cherished for
a time can easily be given up by and by. This is not so.
Every sin cherished weakens the character and strengthens
habit; and physical, mental, and moral depravity is the result.
You may repent of the wrong you have done, and set
your feet in right paths; but the mold of your mind
and your familiarity with evil will make it difficult for you
to distinguish between right and wrong. Through the
wrong habits formed, Satan will assail you again and again.
In the command, **Go work to-day in My vineyard," the
test of sincerity is brought to every soul. Will there be
deeds as well as words? Will the one called put to use
all the knowledge he has, working faithfully, disinterestedly,
for the Owner of the vineyard?
The apostle Peter instructs us as to the plan on which we
must work. ** Grace and peace be multiplied unto you," he
says, ''through the knowledge of God, and of Jesus our Lord,
according as His divine power hath given unto us all things
that pertain unto life and godliness, through the knowledge
of Him that hath called us to glory and virtue: whereby are
given unto us exceeding great and precious promises; that
1 Heb. 4:7
282 CJi ri st's Obj e ct Lessons
by these ye might be partakers of the divine nature, having
escaped the corruption that is in the world through hist.
''And beside this, giving all diligence, add to your
faith virtue; and to virtue knowledge; and to knowledge
temperance; and to temperance patience; and to patience
godliness; and to godliness brotherly kindness; and to
brotherly kindness charity."'
If you cultivate faithfully the vineyard of your soul, God
is making you a laborer together with Himself And you
will have a work to do not only for yourself, but for others.
In representing the church as the vineyard, Christ does not
teach that we are to restrict our sympathies and labors to
our own numbers. The Lord's vineyard is to be enlarged.
In all parts of the earth He desires it to be extended. As
we receive the instruction and grace of God, we should
impart to others a knowledge of how to care for the precious
plants. Thus we may extend the vineyard of the Lord.
God is watching for evidence of our faith, love, and patience.
He looks to see if we are using every spiritual advantage
to become skilful workers in His vineyard on earth, that
we may enter the Paradise of God, that Eden home from
which Adam and Eve were excluded by transgression.
God stands toward His people in the relation of a father,
and He has a father's claim to our faithful service. Consider
the hfe of Christ. Standing at the head of humanity,
serving His Father, He is an example of what every son
should and may be. The obedience that Christ rendered
God requires from human beings to-day. He served His
Father with love, in willingness and freedom. '*I delight to
do Thy will, O My God," He declared; "yea, Thy law is
within My heart." ^ Christ counted no sacrifice too great, no
toil too hard, in order to accomplish the work which He
came to do. At the age of twelve He said, "Wist ye not that
I2 Peter 1:2-7 2ps. 40:8
Saying" and Doing ' 283
I must be about My Father's business?"^ He had heard the
call, and had taken up the work. **My meat," He said, "is
to do the will of Him that sent Me, and to finish His work."^
Thus we are to serve God. He only serves who acts up
to the highest standard of obedience. All who would be
sons and daughters of God must prove themselves co-workers
with God and Christ and the heavenly. angels. This is the
test for every soul. Of those who faithfully serve Him
the Lord says, **They shall be Mine ... in that day
when I make up My jewels; and I will spare them, as a
man spareth his own son that serveth him."^
God's great object in the working out of His providences
is to try men, to give them opportunity to develop character.
Thus He proves whether they are obedient or disobedient
to His commands. Good works do not purchase the love
of God, but they reveal that we possess that love. If we
surrender the will to God, we shall not work in order to
earn God's love. His love as a free gift will be received
into the soul, and from love to Him we shall delight to obey
His commandments.
There are only two classes in the world to-day, and
only two classes will be recognized in the Judgment, — those
who violate God's law, and those who obey it. Christ gives
the test by which to prove our loyalty or disloyalty. *Tf
ye love Me," He says, **keep My commandments. . . .
He that hath My commandments, and keepeth them, he it
is that loveth Me. And he that loveth Me shall be loved of
My Father, and I will love him, and will manifest Myself
to him. . . . He that loveth Me not keepeth not My
sayings; and the word which ye hear is not Mine, but the
Father's which sent Me." *Tf ye keep My commandments,
ye shall abide in My love; even as I have kept My Father's
commandments, and abide in His love."*
'Luke 2: 49 2 John 4 : 34 ^ Mai. 3:17 ^Jolin 14:15-24; 15:10
The Lord's Vmey ard
THE JEWISH NA TION
'^ I^HE parable of the two sons was followed by the parable
of the vineyard. In the one, Christ had set before the
Jewish teachers the importance of obedience. In the other,
He pointed to the rich blessings bestowed upon Israel, and
in these showed God's claim to their obedience. He set
before them the glory of God's purpose, which through
obedience they might have fulfilled. Withdrawing the veil
from the future, He showed how, by failure to fulfil His
purpose, the whole nation was forfeiting His blessing, and
bringing ruin upon itself.
"There was a certain householder," Christ said, "which
planted a vineyard, and hedged it round about, and digged
a wine-press in it, and built a tower, and let it out to
husbandmen, and went into a far country."
A description of this vineyard is given by the prophet
Isaiah: "Now will I sing to my well-beloved a song of my
beloved touching His vineyard. My well-beloved hath a
(284)
Based on Matt. 21 : 33-44
The Lord's Viney ard 285
vineyard in a very fruitful hill; and He fenced it, and
gathered out the stones thereof, and planted it with the
choicest vine, and built a tower in the midst of it, and also
made a wine-press therein; and He looked that it should
bring forth grapes." ^
The husbandman chooses a piece of land from the
wilderness; he fences, clears, and tills it, and plants it with
choice vines, expecting a rich harvest. This plot of ground,
in its superiority to the uncultivated waste, he expects to do
him honor by showing the results of his care and toil in its
cultivation. So God had chosen a people from the world
to be trained and educated by Christ. The prophet says,
''The vineyard of the Lord of hosts is the house of Israel,
and the men of Judah His pleasant plant. "^^ Upon this
people God had bestowed great privileges, blessing them
richly from His abundant goodness. He looked for them
to honor Him by yielding fruit. They were to reveal the
principles of His kingdom. In the midst of a fallen, wicked
world they were to represent the character of God.
As the Lord's vineyard they were to produce fruit
altogether different from that of the heathen nations. These
idolatrous peoples had given themselves up to work wicked-
ness. Violence and crime, greed, oppression, and the most
corrupt practises, were indulged without restraint. Iniquity,
degradation, and misery were the fruits of the corrupt tree.
In marked contrast was to be the fruit borne on the vine of
God's planting.
It was the privilege of the Jewish nation to represent
the character of God as it had been revealed to Moses. In
answer to the prayer of Moses, "Show me Thy glory,"
the Lord promised, *T will make all My goodness pass
before thee." *'And the Lord passed by before him, and
proclaimed, The Lord, the Lord God, merciful and gracious,
1 Isa. 5:1,2 2 isa. 5 : 7
286 Christ's bj e c t L e s s ons
long-suffering, and abundant in goodness and truth, keeping
mercy for thousands, forgiving iniquity and transgression and
sin."^ This was the fruit that God desired from His people.
In the purity of their characters, in the holiness of their lives,
in their mercy and loving-kinancss and compassion, they
were to show that **the law of the Lord is perfect, converting
the soul."'
Through the Jewish nation it was God's purpose to
impart rich blessings to all peoples. Through Israel the way
was to be prepared for the diffusion of His light to the
whole world. The nations of the world, through following
corrupt practises, had lost the knowledge of God. Yet in
His mercy God did not blot them out of existence. He
purposed to give them opportunity for becoming acquainted
with Him through His church. He designed that the
principles revealed through His people should be the means
of restoring the moral image of God in man.
It was for the accomplishment of this purpose that God
called Abraham out from his idolatrous kindred, and bade
.him dwell in the land of Canaan. 'T will make of thee a
great nation," He said, "and I will bless thee, and make
thy name great; and thou shalt be a blessing."^
The descendants of Abraham, Jacob and his posterity,
were brought down to Egypt, that in the midst of that great
and wicked nation they might reveal the principles of God's
kingdom. The integrity of Joseph and his wonderful work
in preserving the lives of the whole Egyptian people, was a
representation of the life of Christ. Moses and many others
were witnesses for God.
. In bringing forth Israel from Egypt, the Lord again
manifested His power and His mercy. His wonderful works
in their deliverance from bondage and His dealings with
them in their travels through the wilderness, were not for
lEx. 33: i8, 19; 34:6,7 2Ps. 19:7 3 Gen. 12:2
The Lord's Viney ar d 287
their benefit alone. These were to be as an object-lesson
to the surrounding nations. The Lord revealed Himself
as a God above all human authority and greatness. The
signs and wonders He wrought in behalf of His people
showed His power over nature and over the greatest of
those who worshiped nature. God went through the proud
land of Egypt as He will go through the earth in the last
days. With fire and tempest, earthquake and death, the
great I AM redeemed His people. He took them out of
the land of bondage. He led them .through the ** great and
terrible wilderness, wherein were fiery serpents, and scorpions,
and drought." He brought them forth water out of "the
rock of flint," and fed them with "the corn of heaven."^
"For," said Moses, "the Lord's portion is His people; Jacob
is the lot of His inheritance. He found him in a desert land,
and in the waste howling wilderness; He led him about. He
instructed him. He kept him as the apple of His eye. As an
eagle stirreth up her nest, fluttereth over her young, spreadeth
abroad her wings, taketh them, beareth them on her wings:
so the Lord alone did lead him, and there was no strange
god with him."^ Thus He brought them unto Himself, that
they might dwell as under the shadow of the Most High.
Christ was the leader of the children of Israel in their
wilderness wanderings. Enshrouded in the pillar of cloud
by day and the pillar of fire by night, He led and guided
them. He preserved them from the perils of the wilderness.
He brought them into the land of promise, and in the sight
of all the nations that acknowledged not God He established
Israel as His own chosen possession, the Lord's vineyard.
To this people were committed the oracles of God.
They were hedged about by the precepts of His law, the
everlasting principles of truth, justice, and purity. Obedience
to these principles was to be their protection, for it would
iDeut. 8:15; Ps. 78:24 2 Deut. 32:9-12
288 Christ's Object Lessons
save them from destroying themselves by sinful practises.
And as the tower in the vineyard, God placed in the midst
of the land His holy temple.
Christ was their instructor. As He had been with them
in the wilderness, so He was still to be their teacher and
guide. In the tabernacle and the temple His glory dwelt
in the holy shekinah above the mercy-seat. In their behalf
He constantly manifested the riches of His love and patience.
God desired to make of His people Israel a praise and
a glory. Every spiritual advantage was given them. God
withheld from them nothing favorable to the formation of
character that would make them representatives of Himself
Their obedience to the law of God would make them
marvels of prosperity before the nations of the world. He
who could give them wisdom and skill in all cunning work
would continue to be their teacher, and would ennoble and
elevate them through obedience to His laws. If obedient,
they would be preserved from the diseases that afflicted
other nations, and would be blessed with vigor of intellect.
The glory of God, His majesty and power, were to be
revealed in all their prosperity. They were to be a kingdom
of priests and princes. God furnished them with every
facility for becoming the greatest nation on the earth.
In the most definite manner Christ through Moses had
set before them God's purpose, and had made plain the
terms of their prosperity. "Thou art an holy people unto
the Lord thy God," He said; *'the Lord thy God hath
chosen thee to be a special people unto Himself, above all
people that are upon the face of the earth. . . . Know
therefore that the Lord thy God, He is God, the faithful God,
which keepeth covenant and mercy with them that love
Him and keep His commandments to a thousand genera-
tions. . . . Thou shalt therefore keep the commandments,
The Lord's Vineyard 289
and the statutes, and the judgments, which I command thee
this day, to do them. Wherefore it shall come to pass, if
ye hearken to these judgments, and keep, and do them, that
the Lord thy God shall keep unto thee the covenant and
the mercy which He sware unto thy fathers; and He will
love thee, and bless thee, and multiply thee: He will also
bless the fruit of thy womb, and the fruit of thy land, thy
corn, and thy wine, and thine oil, the increase of thy kine,
and the flocks of thy sheep, in the land which He sware
unto thy fathers to give fhee. Thou shalt be blessed above
all people. . . . And the Lord will take away from
thee all sickness, and will put none of the evil diseases of
Egypt, which thou knowest, upon thee."^
If they would keep His commandments, God promised
to give them the finest of the wheat, and bring them honey
out of the rock. With long life would He satisfy them,
and show them His salvation.
Through disobedience to God, Adam and Eve had lost
Eden, and because of sin the whole earth was cursed. But
if God's people followed His instruction, their land would
be restored to fertility and beauty. God Himself gave them
directions in regard to the culture of the soil, and they were
to co-operate with Him in its restoration. Thus the whole
land, under God's control, would become an object-lesson of
spiritual truth. As in obedience to His natural laws the earth
should produce its treasures, so in obedience to His moral
law the hearts of the people were to reflect the attributes
of His character. Even the heathen would recognize the
superiority of those who served and worshiped the living God.
** Behold," said Moses, "I have taught you statutes and
judgments, even as the Lord my God commanded me, that
ye should do so in the land whither ye go to possess it.
Keep therefore and do them; for this is your wisdom and
19 iDeut. 7 :6, 9, 11-15
290 C hri St' s Object Lessons
your understanding in the sight of the nations, whidi shall
hear all these statutes, and say, Surely this great nation is
a wise and understanding people. For what nation is there
so great, who hath God so nigh unto them, as the Lord our
God is in all things that we call upon Him for? And what
nation is there so great, that hath statutes and judgments so
righteous as all this law, which I set before you this day?"^
The children of Israel were to occupy all the territory
which God appointed them. Those nations that rejected the
worship and service of the true God, were to be dispossessed.
But it was God's purpose that by the revelation of His
character through Israel men should be drawn unto Him.
To all the world the gospel invitation was to be given.
Through the teaching of the sacrificial service, Christ was to
be uplifted before the nations, and all who would look unto
Him should live. All who, like Rahab the Canaanite, and
Ruth the Moabitess, turned from idolatry to the worship of the
true God, were to unite themselves with His chosen people.
As the numbers of Israel increased, they were to enlarge
their borders, until their kingdom should embrace the world.
God desired to bring all peoples under His merciful
rule. He desired that the earth should be filled with joy
and peace. He created man for happiness, and He longs to
fill human hearts with the peace of heaven. He desires that
the families below shall be a symbol of the great family above.
But Israel did not fulfil God's purpose. The Lord
declared, 'T had planted thee a noble vine, wholly a right
seed : how then art thou turned into the degenerate plant of
a strange vine unto Me?" 'Tsrael is an empty vine, he
bringeth forth fruit unto himself ""' "And now, O inhabitants
of Jerusalem, and men of Judah, judge, I pray you, betwixt
Me and My vineyard. What could have been done more to
My vineyard, that I have not done in it? Wherefore, when
1 Deut. 4 : 5-8 2 jer. 2:21; Hosea 10 : i
The Lord's Viney ard 291
I looked that it should bring forth grapes, brought it forth
wild grapes? And now go to; I will tell you what I will do
to My vineyard : I will take away the hedge thereof, and it
shall be eaten up; and break down the wall thereof, and
it shall be trodden down: and I will lay it waste; it shall
not be pruned nor digged; but there shall come up briers
and thorns: I will also command the clouds that they rain
no rain upon it. For . . . He looked for judgment,
but behold oppression; for righteousness, but behold a cry."^
The Lord had through Moses set before His people the
result of unfaithfulness. By refusing to keep His covenant,
they would cut themselves off from the life of God, and His
blessing could not come upon them. *' Beware," said Moses,
"that thou forget not the Lord thy God, in not keeping His
commandments, and His judgments, and His statutes, which
I command thee this day: lest when thou hast eaten and art
full, and has built goodly houses, and dwelt therein; and
when thy herds and thy flocks multiply, and thy silver
and thy gold is multiplied, and all that thou hast is multiplied;
then thine heart be lifted up, and thou forget the Lord thy
God. . . . And thou say in thine heart, My power and
the might of mine hand hath gotten me this wealth.
And it shall be, if thou do at all forget the Lord thy God,
and walk after other gods, and serve them, and worship
them, I testify against you this day that ye shall surely
perish. As the nations which the Lord destroyeth before
your face, so shall ye perish ; because ye would not be
obedient unto the voice of the Lord your God."^
The warning was not heeded by the Jewish people.
They forgot God, and lost sight of their high privilege as
His representatives. The blessings they had received brought
no blessing to the world. All their advantages were
appropriated for their own glorification. They robbed God
» Isa. 5:3-7 2 Deut. 8 : 1 1-14, 17, 19, 20
292 . Christ's Object Lessons
of the service He required of them, and they robbed their
fellow-men of religious guidance and a holy example. Like
the inhabitants of the antediluvian world, they followed out
every imagination of their evil hearts. Thus they made
sacred things appear a farce, saying, ''The temple of. the
Lord, the temple of the Lord, are these," ^ while at the same
time they were misrepresenting God's character, dishonoring
His name, and polluting His sanctuary.
The husbandmen who had been placed in charge of the
Lord's vineyard were untrue to their trust. The priests and
teachers were not faithful instructors of the people. They
did not keep before them the goodness and mercy of God
and His claim to their love and service. These husbandmen
sought their own glory. They desired to appropriate the
fruits of the vineyard. It was their study to attract attention
and homage to themselves.
The guilt of these leaders in Israel was not like the guilt
of the ordinary sinner. These men stood under the most
solemn obligation to God. They had pledged themselves to
teach a "Thus saith the Lord," and to bring strict obedience
into their practical life. Instead of doing this they were
perverting the Scriptures. They laid heavy burdens upon
men, enforcing ceremonies that reached to every step in life.
The people lived in continual unrest; for they could not fulfil
the requirements laid down by the rabbis. As they saw the
impossibility of keeping man-made commandments, they
became careless in regard to the commandments of God.
The Lord had instructed His people that He was the
owner of the vineyard, and that all their possessions were
given them in trust to be used for Him. But the priests and
teachers did not perform the work of their sacred office as if
they were handling the property of God. They were
systematically robbing Him of the means and facilities
Uer. 7:4
Th e Lord's Viney ard 293
entrusted to them for the advancement of His work. Their
covetousness and greed caused them to be despised even by
the heathen. Thus the Gentile world was given occasion
to misinterpret the character of God and the laws of His
kingdom.
With a father's heart, God bore with His people. He
pleaded with them by mercies given and mercies withdrawn.
Patiently He set their sins before them, and in forbearance
waited for their acknowledgment. Prophets and messengers
were sent to urge God's claim upon the husbandmen; but
instead of being welcomed, they were treated as enemies.
The husbandmen persecuted and killed them. God sent still
other messengers, but they received the same treatment as
the first, only that the husbandmen showed still more
determined hatred.
As a last resource, God sent His Son, saying, "They
will reverence My Son." But their resistance had made
them vindictive, and they said among themselves, "This is
the heir; come, let us kill Him, and let us seize on His
inheritance." We shall then be left to enjoy the vineyard,
and to do as we please with the fruit.
The Jewish rulers did not love God; therefore they cut
themselves away from Him, and rejected all His overtures
for a just settlement. Christ, the Beloved of God, came to
assert the claims of the Owner of the vineyard; but the
husbandmen treated Him with marked contempt, saying,
We will not have this man to rule over us. They envied
Christ's beauty of character. His manner of teaching was
far superior to theirs, and they dreaded His success. He
remonstrated with them, unveiling their hypocrisy, and
showing them the sure results of their course of action.
This stirred them to madness. They smarted under the
rebukes they could not silence. They hated the high
294 Christ's Object Lessons
standard of righteousness which Christ continually presented.
They saw that His teaching was placing them where their
selfishness would be uncloaked, and they determined to kill
Him. They hated His example of truthfulness and piety
and the elevated spirituality revealed in all .He did. His
whole life was a reproof to their selfishness, and when the
final test came, the test which meant obedience unto eternal
life or disobedience unto eternal death, they rejected the
Holy One of Israel. When they were asked to choose
between Christ and Barabbas, they cried out, ** Release unto
us Barabbas!" And when Pilate asked, **What shall I
do then with Jesus?" they cried fiercely, *'Let Him be
crucified." "Shall I crucify your king?" Pilate asked, and
from the priests and rulers came the answer, ''We have no
king but Caesar." When Pilate washed his hands, saying,
*T am innocent of the blood of this just person," the priests
joined with the ignorant mob in declaring passionately, "His
blood be on us, and on our children."^
Thus the Jewish leaders made their choice. Their
decision was registered in the book which John saw in the
hand of Him that sat upon the throne, the book which no
man could open. In all its vindictiveness this decision
will appear before them in the day when this book is
unsealed by the Lion of the tribe of Judah.
The Jewish people cherished the idea that they were the
favorites of heaven, and that they were always to be exalted
as the church of God. They were the children of Abraham,
they declared, and so firm did the foundation of their
prosperity seem to them that they defied earth and heaven
to dispossess them of their rights. But by lives of unfaith-
fulness they were preparing for the condemnation of heaven
and for separation from God.
In the parable of the vineyard, after Christ had portrayed
I Luke 23 : i8 ; Matt. 27 : 22 ; John 19 : 15 ; Matt. 27 : 24,
The Lord's Viney ard - 295
before the priests their crowning act of wickedness, He put
to them the question, **When the Lord therefore of the
vineyard cometh, what will he do unto those husbandmen?"
The priests had been following the narrative with deep
interest, and without considering the relation of the subject
to themselves they joined with the people in answering,
"He will miserably destroy those wicked men, and will let
out his vineyard unto other husbandmen, which shall render
him the fruits in their seasons."
Unwittingly they had pronounced their own doom. Jesus
looked upon them, and under His searching gaze they knew
that He read the secrets of their hearts. His divinity flashed
out before them with unmistakable power. They saw in the
husbandmen a picture of themselves, and they involuntarily
exclaimed, "God forbid!"
Solemnly and regretfully Christ asked, "Did ye never
read in the Scriptures, The stone which the builders rejected,
the same is become the head of the corner; this is the
Lord's doing, and it is marvelous in our eyes ? Therefore
say I unto you. The kingdom of God shall be taken frorn
you, and given to a nation bringing forth the fruits thereof
And whosoever shall fall on this stone shall be broken; but
on whomsoever it shall fall, it will grind him to powder."
Christ would have averted the doom of the Jewish nation
if the people had received Him. But envy and jealousy
made them implacable. They determined that they would
not receive Jesus of Nazareth as the Messiah. They rejected
the Light of the world, and henceforth their lives were
surrounded with darkness as the darkness of midnight. The
doom foretold came upon the Jewish nation. Their own
fierce passions, uncontrolled, wrought their ruin. In their
blind rage they destroyed one another. Their rebellious,
stubborn pride brought upon them the wrath of their Roman
296 Christ's Object Lessons
conquerors. Jerusalem was destroyed, the temple laid in
ruins, and its site plowed like a field. The children of
Judah perished by the most horrible forms of death. Millions
were sold, to serve as bondmen in heathen lands.
As a people the Jews had failed of fulfilling God's
purpose, and the vineyard was taken from them. The
privileges they had abused, the work they had slighted,
was entrusted to others.
THE CHURCH OF TO-DA Y
The parable of the vineyard applies not alone to the
Jewish nation. It has a lesson for us. The church in this
generation has been endowed by God with great privileges
and blessings, and He expects corresponding returns.
We have been redeemed by a costly ransom. Only by
the greatness of this ransom can we conceive of its results.
On this earth, the earth whose soil has been moistened by
the tears and blood of the Son of God, are to be brought
forth the precious fruits of Paradise. In the lives of God's
people the truths of His word are to reveal their glory and
excellence. Through His people Christ is to manifest His
character and the principles of His kingdom.
Satan seeks to counterwork the work of God, and he
is constantly urging men to accept his principles. He
represents the chosen people of God as a deluded people.
He is an accuser of the brethren, and his accusing power
is employed against those who work righteousness. The
Lord desires through His people to answer Satan's charges
by showing the results of obedience to right principles.
These principles are to be manifest in the individual
Christian, in the family, in the church, and in every institution
established for God's service. All are to be symbols of
Th e Lord's Viney ard
297
what can be done for the world. They are to be types of
the saving power of the truths of the gospel. All are
agencies in the fulfilment of God's great purpose for the
human race.'
The Jewish leaders looked with pride upon their magnifi-
cent temple, and the imposing rites of their religious service;
'They saw in the
husbandmen a picture
0/ themselves, and
they ijfvoluntarily
exclaimed, 'God
Jorl/id.' "
but justice, mercy, and the love of God were lacking. The
glory of the temple, the splendor of their service, could not
recommend them to God; for that which alone is of value
in His sight they did not offer. They did not bring Him
the sacrifice of a humble and contrite spirit. It is when
the vital principles of the kingdom of God are lost that
ceremonies become multitudinous and extravagant. It is
298 Christ's Object Lessons
when the character-building is neglected, when the adornment
of the soul is lacking, when the simplicity of godliness is lost
sight of, that "pride and love of display demand magnificent
church edifices, splendid adornings, and imposing ceremonials.
In all this God is not honored. A fashionable religion that
consists of ceremonies, pretense, and display, is not acceptable
to Him. Its services call forth no response from the heavenly
messengers.
The church is very precious in God's sight. He values
it, not for its external advantages, but for the sincere piety
which distinguishes it from the world. He estimates it
according to the growth of the members in the knowledge
of Christ, according to their progress in spiritual experience.
Christ hungers to receive from His vineyard the fruit of
holiness and unselfishness. He looks for the principles
of love and goodness. Not all the beauty of art can bear
comparison with the beauty of temper and character to be
revealed in those who are Christ's representatives. It is
the atmosphere of grace which surrounds the soul of the
believer, the Holy Spirit working upon mind and heart,
that makes him a savor of life unto life, and enables God
to bless his work.
A congregation may be the poorest in the land. It
may be without the attraction of any outward show; but if
the members possess the principles of the character of Christ,
they will have His joy in their souls. Angels will unite
with them in their worship. The praise and thanksgiving
from grateful hearts will ascend to God as a sweet oblation.
The Lord desires us to make mention of His goodness
and tell of His power. He is honored by the expression of
praise and thanksgiving. He says, "Whoso offereth praise
glorifieth Me."^ The people of Israel, as they journeyed
through the wilderness, praised God in sacred song. The
1 Ps. 50 : 23
The Lord's Vineyard 299
commandments and promises of the Lord were set to music,
and all along the journey these were sung by the pilgrim
travelers. And in Canaan as they met at their sacred feasts,
God's wonderful works were to be recounted, and grateful
thanksgiving offered to His name. God desired that the
whole life of His people should be a life of praise. Thus
His way was to be made ''known upon earth," His "saving
health among all nations."^
So it should be now. The people of the world are
worshiping false gods. They are to be turned from their
false worship, not by hearing denunciation of their idols,
but by beholding something better. God's goodness is to
be made known. "Ye are My witnesses, saith the Lord,
that I am God."=^
The Lord desires us to appreciate the great plan of
redemption, to realize our high privilege as the children
of God, and to walk before Him in obedience, with grateful
thanksgiving. He desires us to serve Him in newness of
life, with gladness every day. He longs to see gratitude
welling up in our hearts because our names are written in
the Lamb's book of life, because we may cast all our care
upon Him who cares for us. He bids us rejoice because
we are the heritage of the Lord, because the righteousness
of Christ is the white robe of His saints, because we have
the blessed hope of the soon coming of our Saviour.
To praise God in fulness and sincerity of heart is as
much a duty as is prayer. We are to show to the world
and to all the heavenly intelligences ^that we appreciate the
wonderful love of God for fallen humanity, and that we are
expecting larger and yet larger blessings from His infinite
fulness. Far more than we do, we need to speak of
the precious chapters in our experience. After a special
outpouring of the Holy Spirit, our joy in the Lord and our
iPs, 67:2 2isa. 43:12
300 Ch ri st's O bj e c t Lessons
efficiency in His service would be greatly increased by
recounting His goodness and His wonderful works in behalf
of His children.
These exercises drive back the power of Satan. They
expel the spirit of murmuring and complaint, and the tempter
loses ground. They cultivate those attributes of character
which will fit the dwellers on earth for the heavenly mansions.
Such a testimony will have an influence upon others.
No more effective means can be employed for winning souls
to Christ.
We are to praise God by tangible service, by doing all
in our power to advance the glory of His name. God
imparts His gifts to us that we also may give, and thus
make known His character to the world. Under the Jewish
economy, gifts and offerings formed an essential part of God's
worship. The Israelites were taught to devote a tithe of
all their income to the service of the sanctuary. Besides
this they were to bring sin-offerings, free-will gifts, and
offerings of gratitude. These were the means for supporting
the ministry of the gospel for that time. God expects no
less from us than He expected from His people anciently.
The great work for the salvation of souls must be carried
forward. In the tithe, with gifts and offerings. He has
made provision for this work. Thus He intends that the
ministry of the gospel shall be sustained. He claims
the tithe as His own, and it should ever be regarded as a
sacred reserve, to be placed in His treasury for the benefit
of His cause. He asks also for our free-will gifts and
offerings of gratitude. All are to be devoted to the sending
of the gospel unto the uttermost parts of the earth.
Service to God includes personal ministry. By personal
effort we are to co-operate with Him for the saving of the
world. Christ's commission, **Go ye into all the world, and
The Lord's Viney ard 301
preach the gospel to every creature,"^ is spoken to ever>'
one of His followers. All who are ordained unto the life
of Christ are ordained to work for the salvation of their
fellow-men. Their hearts will throb in unison with the
heart of Christ. The same longing for souls that He has
felt will be manifest in them. Not all can fill the same
place in the work, but there is a place and a work for all.
In ancient times, Abraham, Isaac, Jacob, Moses with his
meekness and wisdom, and Joshua with his varied capabilities,
were all enlisted in God's service. The music of Miriam,
the courage and piety of Deborah, the filial affection of Ruth,
the obedience and faithfulness of Samuel, the stern fidelity
of Elijah, the softening, subduing influence of Elisha, — all
were needed. So now all upon whom God's blessing has
been bestowed are to respond by actual' service; every gift
is to be employed for the advancement of His kingdom and
the glory of His name.
All who receive Christ as a personal Saviour are to
demonstrate the truth of the gospel and its saving power
upon the life. God makes no requirement without making
provision for its fulfilment. Through the grace of Christ
we may accomplish everything that God requires. All the
riches of heaven are to be revealed through God's people.
"Herein is My Father glorified," Christ says, "that ye bear
much fruit; so shall ye be My disciples."^
God claims the whole earth as His vineyard. Though
now in the hands of the usurper, it belongs to God. By
redemption no less than by creation it is His. For the
world, Christ's sacrifice was made. "God so loved the
world, that He gave His only begotten Son."'' It is through
that one gift that every other is imparted to men. Daily
the whole world receives blessing from God. Every drop
of rain, every ray of light shed on our unthankful race,
I Mark 16:15 2 John 15:8 3john3:i6
302 C Jiri s t' s Ob ject Lessons
every leaf and flower and "fruit, testifies to God's long
forbearance and His great love.
And what returns are made to the great Giver? How
are men treating the claims of God? To whom are the
masses of mankind giving the service of their lives ? They
are serving mammon. "Wealth, position, pleasure in the
world, is their aim. Wealth is gained by robbery, not of
man only, but of God. Men are using His gifts to gratify
their selfishness. Everything they can grasp is made to
minister to their greed and their love of selfish pleasure.
The sin of the world to-day is the sin that brought
destruction upon Israel. Ingratitude to God, the neglect of
opportunities and blessings, the selfish appropriation of God's
gifts, — these were comprised in the sin that brought wrath
upon Israel. They are bringing ruin upon the world to-day.
The tears which Christ shed upon Olivet as He stood
overlooking the chosen city, were not for Jerusalem alone.
In the fate of Jerusalem He beheld the destruction of the
world.
*Tf thou hadst known, even thou, at least in this thy
day, the things which belong unto thy peace ! but now they
are hid from thine eyes."^
"In this thy day." The day is nearing its close.
The period of mercy and privilege is well-nigh ended. The
clouds of vengeance are gathering. The rejecters of God's
grace are about to be involved in swift and irretrievable ruin.
Yet the world is asleep. The people know not the time
of their visitation.
In this crisis, where is the church to be found? Are
its members meeting the claims of God? Are they fulfilling
His commission, and representing His character to the
world? Are they urging upon the attention of their
fellow-men the last merciful message of warning?
1 Luke 19 : 42
The Lord's Viney ard ' 303
Men are in peril. Multitudes are perishing. But how
few of the professed followers of Christ are burdened for
these souls. The destiny of a world hangs in the balance;
but this hardly moves even those who claim to believe the
most far-reaching truth ever given to mortals. There is a
lack of that love which led Christ to leave His heavenly
home and take man's nature, that humanity might touch
humanity, and draw humanity to divinity. There is a
stupor, a paralysis, upon the people of God, which prevents
them from understanding the duty of the hour.
When the Israelites entered Canaan, they did not fulfil
God's purpose by taking possession of the whole land.
After making a partial conquest, they settled down to enjoy
the fruit of their victories. In their unbelief and love of
ease, they congregated together in the portions already
conquered, instead of pushing forward to occupy new terri-
tory. Thus they began to depart from God. By their
failure to carry out His purpose, they made it impossible for
Him to fulfil to them His promise of blessing. Is not the
church of to-day doing the same thing? With the whole
world before them in need of the gospel, professed Christians
congregate together where they themselves can enjoy gospel
privileges. They do not feel the necessity of occupying new-
territory, carrying the message of salvation into regions
beyond. They refuse to fulfil Christ's commission, "Go ye
into all the world, and preach the gospel to every creature."^
Are they less guilty than was the Jewish church? •
The professed followers of Christ are on trial before the
heavenly universe; but the coldness of their zeal and the
feebleness of their efforts in God's service, mark them as
unfaithful. If what they are doing were the best they could
do, condemnation would not rest upon them; but were their
hearts enlisted in the work, they could do mu'ch more.
iMark 16:15
304 Christ's Object Lessons
They know, and the world knows, that they have to a
great degree lost the spirit of self-denial and cross-bearing.
Many there are against whose names will be found written
in the books of heaven. Not producers, but consumers. By
many who bear Christ's name, His glory is obscured. His
beauty veiled. His honor withheld.
There are many whose names are on the church books,*
but who are not under Christ's rule. They are not heeding
His instruction or doing His work. Therefore they are
under the control of the enemy. They are doing no positive
good, therefore they are doing incalculable harm. Because
their influence is not a savor of life unto life, it is a savor
of death unto death.
The Lord says, ''Shall I not visit for these things?"^
Because they failed of fulfilling God's purpose, the children
of Israel were set aside, and God's call was extended to
other peoples. If these too prove unfaithful, will they not
in like manner be rejected?
In the parable of the vineyard it was the husbandmen
whom Christ pronounced guilty. It was they who had refused
to return to their lord the fruit of his ground. In the Jewish
nation it was the priests and teachers who, by misleading
the people, had robbed God of the service which He claimed.
It was they who turned the nation away from Christ.
The law of God, unmixed with human tradition, was
presented by Christ as the great standard of obedience.
This aroused the enmity of the rabbis. They had set human
teaching above God's word, and had turned the people away
from His precepts. They would not give up their man-made
commandments in order to obey the requirements of the
word of God. They would not, for the truth's sake, sacrifice
the pride of reason and the praise of men. When Christ
came, presenting to the nation the claims of God, the priests
1 Jer. 5:9
The Lord's Vineyard 305
*
and elders denied His right to interpose between them and
the people. They would not accept His rebukes and
warnings, and they set themselves to turn the people against
Him and to compass His destruction.
For the rejection of Christ, with the results that followed,
they were responsible. A nation's sin and a nation's ruin
were due to the religious leaders.
In our day are not the same influences at work? Of the
husbandmen of the Lord's vineyard are not many following
in the steps of the Jewish leaders? Are not religious teachers
turning men away from the plain requirements of the word
of God? Instead of educating them in obedience to God's
law, are they not educating them in transgression? From
many of the pulpits of the churches the people are taught
that the law of God is not binding upon them. Human
traditions, ordinances, and customs are exalted. Pride and
self-satisfaction because of the gifts of God are fostered, while
the claims of God are ignored.
In setting aside the law of God, men know not what they
are doing. God's law is the transcript of His character. It
embodies the principles of His kingdom. He who refuses
to accept these principles is placing himself outside the
channel where God's blessings flow.
The glorious possibilities set before Israel could be realized
only through obedience to God's commandments. The same
elevation of character, the same fulness of blessing, — blessing
on mind and soul and body, blessing on house and field,
blessing for this life and for the life to come, — is possible for
us only through obedience.
In the spiritual as in the natural world, obedience to the
laws of God is the condition of fruit-bearing. And when men
teach the people to disregard God's commandments, they are
preventing them from bearing fruit to His glory. They are
3o6 Ch ri st's bj e c t Lessons
guilty of withholding from the Lord the fruits of His vineyard.
To us God's messengers come at the bidding of the
Master. They come demanding, as did Christ, obedience to
the word of God. They present His claim to the fruits
of the vineyard, the fruits of love, and humility, and self-
sacrificing service. Like the Jewish leaders, are not many
of the husbandmen of the vineyard stirred to anger ? When
the claim of God's law is set before the people, do not these
teachers use their influence in leading men to reject it?
Such teachers God calls unfaithful servants.
The words of God to ancient Israel have a solemn
warning to the church and its leaders to-day. Of Israel
the Lord said, *T have written to him the great things of
My law; but they were counted as a strange thing." ^ And
to the priests and teachers He declared, "My people are
destroyed for lack of knowledge; because thou hast rejected
knowledge, I will also reject thee; . . . seeing thou
hast forgotten the law of thy God, I will also forget thy
children."^
Shall the warnings from God be passed by unheeded?
Shall the opportunities for service be unimproved ? Shall
the world's scorn, the pride of reason, conformity to human
customs and traditions, hold the professed followers of Christ
from service to Him? Will they reject God's word as the
Jewish leaders rejected Christ? The result of Israel's sin
is before us. Will the church of to-day take warning?
*Tf some of the branches be broken off, and thou, being
a wild olive-tree, wert graffed in among them, and with
them partakest of the root and fatness of the olive-tree;
boast not. . . . Because of unbelief they were broken
off, and thou standest by faith. Be not high-minded, but
fear; for if God spared not the natural branches, take heed
lest He also spare not thee."^
iHosea8:i2 2Hosea4:6 2 Rom. ii : 17-21
Without a Wedding Garment
V ^HE parable of the wedding garment opens before us a
lesson of the highest consequence. By the marriage
is represented the union of humanity with divinity; the
wedding garment represents the character which all must
possess who shall be accounted fit guests for the wedding.
In this parable, as in that of the great supper, are
illustrated the gospel invitation, its rejection by the Jewish
people, and the call of mercy to the Gentiles. But on the
part of those who reject the invitation, this parable brings
to view a deeper insult and a more dreadful punishment.
The call to the feast is a king's invitation. It proceeds from
one who is vested with power to command. It confers
high honor. Yet the honor is unappreciated. The king's
authority is despised. While the householder's invitation
was regarded with indifference, the king's is met with
insult and murder. They treated his servants with scorn,
despitefully using them and slaying them.
The householder, on seeing his invitation Slighted,
declared that none of the men who were bidden should
taste of his supper. But for those who had done despite
Based on Matt. 22 : 1-14 ( 307)
3o8 Christ's Object Lessons
to the king, more than exclusion from his presence and his
table is decreed. *'He sent forth his armies, and destroyed
those murderers, and burned up their city."
In both parables the feast is provided with guests, but
the second shows that there is a preparation to be made by
all who attend the feast. Those who neglect this preparation
are cast out. *'The king came in to see the guests," and
"saw there a man which had not on a wedding garment;
and he saith unto him. Friend, how camest thou in hither
not having a wedding garment? And he was speechless.
Then said the king to the servants, Bind him hand and
foot, and take him away, and cast him into outer darkness;
there shall be weeping and gnashing of teeth."
The call to the feast had been given by Christ's disciples.
Our Lord had sent out the twelve and afterward the
seventy, proclaiming that the kingdom of God was at hand,
and calling upon men to repent and believe the gospel. But
the call was not heeded. Those who were bidden to the
feast did not come. The servants were sent out later to
say, "Behold, I have prepared my dinner; my oxen and
my fatlings are killed, and all things are ready: come unto
the marriage." This was the message borne to the Jewish
nation after the crucifixion of Christ; but the nation that
claimed to be God's peculiar people rejected the gospel
brought to them in the power of the Holy Spirit. Many
did this in the most scornful manner. Others were so
exasperated by the offer of salvation, the offer of pardon
for rejecting the Lord of glory, that they turned upon the
bearers of the message. There was "a great persecution."^
Many both of men and women were thrust into prison, and
some of the Lord's messengers, as Stephen and James, were
put to death.
Thus the Jewish people sealed their rejection of God's
1 Acts 8 : 1
Without a Wedding Garment 309
mercy. The result was foretold by Christ in the parable.
The king **sent forth his armies, and destroyed those
murderers, and burned up their city." The judgment
pronounced came upon the Jews in the destruction of
Jerusalem and the scattering of the nation.
The third call to the feast represents the giving of the
gospel to the Gentiles. The king said, *'The wedding is
ready, but they which were bidden were not worthy. Go
ye therefore into the highways, and as many as ye shall
find, bid to the marriage."
The king's servants who went out into the highways
"gathered together all as many as they found, both bad
and good." It was a mixed company. Some of them had
no more real regard for the giver of the feast than had the
ones who rejected the call. The class first bidden could
not afford, they thought, to sacrifice any worldly advantage
for the sake of attending the king's banquet. And of those
who accepted the invitation, there were some who thought
only of benefiting themselves. They came to share the
provisions of the feast, but had no desire to honor the king.
When the king came in to- view the guests, the real
character of all was revealed. For every guest at the feast
there had been provided a wedding garment. This garment
was a gift from the king. By wearing it the guests showed
their respect for the giver of the feast. But one man was
clothed in his common citizen-dress. He had refused to
make the preparation required by the king. The garment
provided for him at great cost he disdained to wear. Thus
he insulted his lord. To the king's demand, **How camest
thou in hither not having a wedding garment?" he could
answer nothing. He was self-condemned. Then the king
said, ''Bind him hand and foot, and take him away, and
cast him into outer darkness."
3IO Christ's Object Lessons
By the king's examination of the guests at the feast is
represented a work of judgment. The guests at the gospel
feast are those who profess to serve God, those whose names
are written in the book of life. But not all who profess to
be Christians are true disciples. Before the final reward
is given, it must be decided who are fitted to share the
inheritance of the righteous. This decision must be made
prior to the second coming of Christ in the clouds of
heaven; for when He comes, His reward is with Him, "to
give every man according as his work shall be."^ Before
His coming, then, the character of every man's work will
have been determined, and to every one of Christ's followers
the reward will have been apportioned according to his deeds.
It is while men are still dwelling upon the earth that
the work of investigative judgment takes place in the courts
of heaven. The lives of all His professed followers pass in
review before God. All are examined according to the
record of the books of heaven, and according to his deeds
the destiny of each is forever fixed.
By the wedding garment in the parable is represented
the pure, spotless character which Christ's true followers
will possess. To the church it is given "that she should
be arrayed in fine linen, clean and white," "not having
spot, or wrinkle, or any such thing." The fine linen, says
the Scripture, "is the righteousness of saints."^ It is the
righteousness of Christ, His own unblemished character,
that through faith is imparted to all who receive Him as
their personal Saviour.
The white robe of innocence was worn by our first parents
when they were placed by God in holy Eden. They lived
in perfect conformity to the will of God. All the strength
of their affections was given to their Heavenly Father. A
beautiful soft light, the light of God, enshrouded the holy
1 Rev> 22 : 12 2 Rev. 19 : 8 ; Eph. 5 : 27
Without a Wedding Garment 311
pair. This robe of light was a symbol of their spiritual
garments of heavenly innocence. Had they remained true
to God, it would ever have continued to enshroud them. But
when sin entered, they severed their connection with God,
and the light that had encircled them departed. Naked
and ashamed, they tried to supply the place of the heavenly
garments by sewing together fig-leaves for a covering.
This is what the transgressors of God's law have done
ever since the day of Adam and Eve's disobedience. They
have sewed together fig-leaves to cover the nakedness
caused by transgression. They have worn the garments of
their own devising, by works of their own they have tried
to cover their sins, and make themselves acceptable with God.
But this they can never do. Nothing can man devise
to supply the place of his lost robe of innocence. No
fig-leaf garment, no worldly citizen-dress, can be worn by
those who sit down with Christ and angels at the marriage
supper of the Lamb.
Only the covering which Christ Himself has provided,
can make us meet to appear in God's presence. This
covering, the robe of His own righteousness, Christ will
put upon every repenting, believing soul. **I counsel thee,"
He says, "to buy of Me . . . white raiment, that thou
mayest be clothed, and that the shame of thy nakedness
do not appear."^
This robe, woven in the loom of heaven, has in it not
one thread of human devising. Christ in His humanity
wrought out a perfect character, and this character He
offers to impart to us. **A11 our righteousnesses are as
filthy rags."^ Everything that we of ourselves can do is
defiled by sin. But the Son of God "was manifested to take
away our sins; and in Him is no sin." Sin is defined to be
**the transgression of the law."^ But Christ was obedient
iRev. 3.18 2isa. 64:6 Sijohnso, 4
312 Chri s t's bj e c t Lessons
to every requirement of the law. He said of Himself, "I
delight to do Thy will, O My God; yea, Thy law is within
My heart." ^ When on earth He said to His disciples, *T
have kept My Father's commandments."^ By His perfect
obedience He has made it possible for every human being to
obey God's commandments. When we submit ourselves
to Christ, the heart is united with His heart, the will is
merged in His will, the. mind becomes one with His mind,
the thoughts are brought into captivity to Him; we live His
life. This is what it means to be clothed with the garment
of His righteousness. Then as the Lord looks upon us,
He sees, not the fig-leaf garment, not the nakedness and
deformity of sin, but His own robe of righteousness, which
is perfect obedience to the law of Jehovah.
The guests at the marriage feast were inspected by the
king. Only those were accepted who had obeyed his
requirements and put on the wedding garment. So it is
with the guests at the gospel feast. All must pass the
scrutiny of the great King, and only those are received
who have put on the robe of Christ's righteousness.
Righteousness is right-doing, and it is by their deeds that
all will be judged. Our characters are revealed by what
we do. The works show whether the faith is genuine.
It is not enough for us to believe that Jesus is not an
impostor, and that the religion of the Bible is no cunningly
devised fable. We may believe that the name of Jesus is
the only name under heaven whereby man may be saved,
and yet we may not through faith make Him our personal
Saviour. It is not enough to believe the theory of truth.
It is not enough to make a profession of faith in Christ
and have our names registered on the church roll. *'He
that keepeth His commandments dwelleth in Him, and He
in him. And hereby we know that He abideth in us, by
1 Ps. 40 : 8 9 John 15: 10
Without a Wedding Garment
l^l
^^'
'And he saith unto hint. Friend,
how earnest thou in hither
not having a wedding- garment ? '
the Spirit which He hath given us." ''Hereby we do know
that we know Him, if we keep His commandments."^
This is the genuine evidence of conversion. Whatever our
profession, it amounts to nothing unless Christ is revealed
in works of righteousness.
The truth is to be planted in the heart. It is to control
' I John 3 : 24 ; 2 : 3
314 Christ's Object Lessons
the mind and regulate the affections. The whole character
must be stamped with the divine utterances. Every jot
and tittle of the word of God is to be brought into the
daily practise.
He who becomes a partaker of the divine nature will be
in harmony with God's great standard of righteousness,
His holy law. This is the rule by which God measures
the actions of men. This will be the test of character in the
Judgment.
There are many who claim that by the death of Christ
the law was abrogated; but in this they contradict Christ's
own words, ** Think not that I am come to destroy the law,
or the prophets. . . . Till heaven and earth pass, one
jot or one tittle shall in no wise pass from the law."^ It
was to atone for man's transgression of the law that Christ
laid down His life. Could the law have been changed or
set aside, then Christ need not have died. By His life on
earth He honored the law of God. By His death He
established it. He gave His life as a sacrifice, not to destroy
God's law, not to create a lower standard, but that justice
might be maintained, that the law might be shown to be
immutable, that it might stand fast forever.
Satan had claimed that it was impossible for man to
obey God's commandments; and in our own strength it is
'true that we can not obey them. But Christ came in the
form of humanity, and by His perfect obedience He proved
that humanity and divinity combined can obey every one of
God's precepts.
"As many as received Him, to them gave He power to
become the sons of God, even to them that believe on His
name."=* This power is not in the human agent. It is the
power of God. When a soul receives Christ, he receives
power to live the life of Christ.
'Matt. 5:17, 18 2john 1:12
Without a Wedding Garment 315
God requires perfection of His children. His law is a
transcript of His own character, and it is the standard of all
character. This infinite standard is presented to all that
there may be no mistake in regard to the kind of people
whom God will have to compose His kingdom. The life
of Christ on earth was a perfect expression of God's law,
and when those who claim to be children of God become
Christlike in character, they will be obedient to God's
commandments. Then the Lord can trust them to be of
the number who^ shall compose the family of heaven.
Clothed in the glorious apparel of Christ's righteousness,
they have a place at the King's feast. They have a right
to join the blood-washed throng.
The man who came to the feast without a wedding
garment represents the condition of many in our world
to-day. They profess to be Christians, and lay claim to
the blessings and privileges of the gospel; yet they feel
no need of a transformation of character. They have never
felt true repentance for sin. They do not realize their need
of Christ or exercise faith in Him. They have not overcome
their hereditary or cultivated tendencies to wrong-doing.
Yet they think that they are good enough in themselves,
and they rest upon their own merits instead of trusting in
Christ. Hearers of the word, they come to the banquet,
but they have not put on the robe of Christ's righteousness.
Many who call themselves Christians are mere human
moralists. They have refused the gift which alone could
enable them to honor Christ by representing Him to the
world. The work of the Holy Spirit is to them a strange
work. They are not doers of the word. The heavenly
principles that distinguish those who are one with Christ
from those who are one with the world have become almost
indistinguishable. The professed followers of Christ are
3i6 Christ's Object Lessons
no longer a separate and peculiar people. The line of
demarcation is indistinct. The people are subordinating
themselves to the world, to its practises, its customs, its
selfishness. The church has gone over to the world in
transgression of the law, when the world should have come
over to the church in obedience to the law. Daily the
church is being converted to the world.
All these expect to be saved by Christ's death, while
they refuse to live His self-sacrificing life. They extol the
riches of free grace, and attempt to cover themselves with
an. appearance of righteousness, hoping to screen their
defects of character; but their efforts will be of no avail in
the day of God.
The righteousness of Christ will not cover one cherished
sin. A man may be a law-breaker in heart; yet if he
commits no outward act of transgression, he may be regarded
by the world as possessing great integrity. But God's law
looks into the secrets of the heart. P^veiy act is judged by
the motives that prompt it. Only that which is in accord
with the principles of God's law will stand in the Judgment.
God is love. He has shown that love in the gift of
Christ. When **He gave His only begotten Son, that
whosoever believeth in Him should not perish, but have
everlasting life,"^ He withheld nothing from His purchased
possession. He gave all heaven, from which we may draw
strength and efficiency, that we be not repulsed or overcome
by our great adversary. But the love of God does not lead
Him to excuse sin. He did not excuse it in Satan; He did
not excuse it in Adam or in Cain ; nor will He excuse it in
any other of the children of men. He will not connive at
our sins or overlook our defects of character. He expects
us to overcome in His name.
Those who reject the gift of Christ's righteousness are
'John 3 : i6
Without a Wedding G arment 317
rejecting the attributes of character which would constitute
them the sons and daughters of God. They are rejecting
that which alone could give them a fitness for a place at
the marriage feast.
In the parable, when the king inquired, **How earnest
thou in hither not having a wedding garment?" the man
was speechless. So it will be in the great Judgment-day.
Men may now excuse their defects of character, but in that
day they will offer no excuse.
The professed churches of Christ in this generation are
exalted to the highest privileges. The Lord has been
revealed to us in ever-increasing light. Our privileges are
far greater than were the privileges of God's ancient people.
We have not only the great light committed to Israel, but
we have the increased evidence of the great salvation brought
to us through Christ. That which was type and symbol to
the Jews is reality to us. They had the Old Testament
history; we have that and the New Testament also. We
have the assurance of a Saviour who has come, a Saviour
who has been crucified, who has risen, and over the rent
sepulcher of JosepH has proclaimed, 'T am the resurrection
and the life." In our knowledge of Christ and His love
the kingdom of God is placed in the midst of us. Christ
is revealed to us in sermons and chanted to us in songs.
The spiritual banquet is set before us in rich abundance.
The wedding garment, provided at infinite cost, is freely
offered to every soul. By the messengers of God are
presented to us the righteousness of Christ, justification by
faith, the exceeding great and precious promises of God's
word, free access to the Father by Christ, the comfort of the
Spirit, the well-grounded assurance of eternal life in the
kingdom of God. What could God do for us that He has
not done in providing the great supper, the heavenly banquet?
3i8 Christ's Object Lessons
In heaven it is said by the ministering angels: The
ministry which we have been commissioned to perform we
have done. We pressed back the army of evil angels. We
sent brightness and light into the souls of men, quickening
their memory of the love of God expressed in Jesus. We
attracted their eyes to the cross of Christ. Their hearts
were deeply moved by a sense of the sin that crucified the
Son of God. They were convicted. They saw the steps
to be taken in conversion; they felt the power of the gospel;
their hearts were made tender as they saw the sweetness of
the love of God. They beheld the beauty of the character
of Christ. But with the many it was all in vain. They
would not surrender their own habits and character. They
would not put off the garments of earth in order to be
clothed with the robe of heaven. Their hearts were given
to coveteousness. They loved the associations of the world
more than they loved their God.
Solemn will be the day of final decision. In prophetic
vision the apostle John describes it: '*I saw a great white
throne, and Him that sat on it, from whose face the earth
and the heaven fled away; and there was found no place
for them. And I saw the dead, small and great, stand
before God; and the books were opened; and another book
was opened, which is the book of life; and the dead were
judged out of those things which were written in the books,
according to their works. "^
Sad will be the retrospect in that day when men stand
face to face with eternity. The whole life will present itself
just as it has been. The world's pleasures, riches, and
honors will not then seem so important. Men will then see
that the righteousness they despised is alone of value.
They will see that they have fashioned their characters
under the deceptive allurements of Satan. The garments
1 Rev. 20: II, 12
Without a Wedding Garment 319
they have chosen are the badge of their allegiance to the
first great apostate. Then they will see the results of their
choice. They will have a knowledge of what it means to
transgress the commandments of God.
There will be no future probation in which to prepare
for eternity. It is in this life that we are to put on the robe
of Christ's righteousness. This is our only opportunity to
form characters for the home which Christ has made ready
for those who obey His commandments.
The days of our probation are fast closing. The end
is near. To us the warning is given, ''Take heed to your-
selves, lest at any time your hearts be overcharged with
surfeiting, and drunkenness, and cares of this life, and so
that day come upon you unawares."^ Beware lest it find
you unready. Take heed lest you be found at the King's
feast without a wedding garment.
*Tn such an hour as ye think not the Son of man
cometh." ''Blessed is he that watcheth, and keepeth his
garments, lest he walk naked, and they see his shame." ^
1 Luke 21 : 3J 2 Matt. 24 : 44 ; Rev. 16 : 15
Service
No t to be minister ed unto ^ but to minister''
Matt. 20 : 28
Talents
/^^HRIST on the Mount of Olives had spoken to His
^^ disciples of His second advent to the world. He had
specified certain signs that were to show when His coming
was near, and had bidden His disciples watch and be ready.
Again He repeated the warning, *' Watch therefore; for ye
know neither the day nor the hour wherein the Son of man
cometh." Then He showed what it means to watch for
His coming. The time is to be spent, not in idle waiting,
but in diligent working. This lesson He taught in the
parable of the talents.
"The kingdom of heaven," He said, **is as a man
traveling into a f^r country, who called his own servants,
and delivered unto them his goods. And unto one he
gave five talents, to another two, and to another one; to
every man according to his several ability; and straightway
took his journey."
The man traveling into a far country represents Christ,
Based on Matt. 25 : 13-30 (325)
326 Christ's Object Lessons
who, when speaking this parable, was soon to depart from
this earth to heaven. The ''bondservants,"^ or slaves, of
the parable, represent the followers of Christ. We are not
our own. We have been "bought with a price," not **with
corruptible things, as silver and gold, . . . but with
the precious blood of Christ;" "that they which live should
not henceforth live unto themselves, but unto Him which
died for them, and rose again. "^
All men have been bought with this infinite price. By
pouring the whole treasury of heaven into this world, by
giving us in Christ all heaven, God has purchased the
will, the affections, the mind, the soul, of every human
being. Whether believers or unbelievers, all men are the
Lord's property. All are called to do service for Him,
and for the manner in which they have met this claim,
all will be required to render an account at the great
Judgment- day.
But the claims of God are not recognized by all. It is
those who profess to have accepted Christ's service, who in
the parable are represented as His own servants.
Christ's followers have been redeemed for service. Our
Lord teaches that the true object of life is ministry. Christ
Himself was a worker, and to all His followers He gives
the law of service, — service to God and to their fellow-men.
Here Christ has presented to the world a higher conception
of life than they had ever known. By living to minister for
others, man is brought into connection with Christ. The
law of service becomes the connecting link which binds us
to God and to our fellow-men.
To His servants Christ commits "His goods," — some-
thing to be put to use for Him. He gives "to every man
his work." Each has his place in the eternal plan of heaven.
Each is to work in co-operation with Christ for the salvation
1 R. V. 2 I Cor. 6 : 20 ; i Peter i : 18, 19 ; 2 Cor. 5 : 15
Talents 327
of souls. Not more surely is the place prepared for us in
the heavenly mansions than is the special place designated
on earth where we are to work for God.
GIFTS OF THE HOLY SPIRIT
The talents that Christ entrusts to His church represent
especially the gifts and blessings imparted by the Holy
Spirit. "To one is given by the Spirit the word of wisdom;
to another the word of knowledge by the same Spirit; to
another faith by the same Spirit; to another the gifts
of healing by the same Spirit; to another the working of
miracles; to another prophecy; to another discerning of
spirits; to another divers kinds of tongues; to another the
interpretation of tongues : but all these worketh that one and
the selfsame Spirit, dividing to every man severally ?s He
will."^ All men do not receive the same gifts, but to every
servant of the Master some gift of the Spirit is promised.
Before He left His disciples, Christ ** breathed on them,
and saith- unto them. Receive ye the Holy Ghost." Again-
He said, ''Behold, I send the promise of My Father upon
you."^ But not until after the ascension was the gift
received in its fulness. Not until through faith and prayer
the disciples had surrendered themselves fully for His
working, was the outpouring of the Spirit received. Then
in a special sense the goods of heaven were committed to
the followers of Christ. "When He ascended up on high,
He led captivity captive, and gave gifts unto men." "Unto
every one of us is given grace, according to the measure of
the gift of Christ," the Spirit "dividing to every man
severally as He will."^ The gifts are already ours in Christ,
but their actual possession depends upon our reception of
the Spirit of God.
Ji Cor. 12:8-11 2john 20:22; Luke24:49 ^Eph. 4 :8, 7 ; i Cor, 12: ir
328 Christ's Object Lessons
The promise of the Spirit is not appreciated as it should
be. Its fulfilment is not realized as it might be. It is the
absence of the Spirit that makes the gospel ministry so
powerless. Learning, talents, eloquence, every natural or
acquired endowment, may be possessed; but without the
presence of the Spirit of God, no heart will be touched,
no sinner be won to Christ. On the other hand, if they
are connected with Christ, if the gifts of the Spirit are theirs,
the poorest and most ignorant of His disciples will have a
power that will tell upon hearts. God makes them the
channel for the outworking of the highest influence in
the universe.
OTHER TALENTS
The special gifts of the Spirit are not the oniy talents,
represented in the parable. It includes all gifts and endow-
ments, whether original or acquired, natural or spiritual.
All are to be employed in Christ's service. In becoming His
disciples, we surrender ourselves to Him with all that we
are and have. These gifts He returns to us purified and
ennobled, to be used for His glory in blessing our fellow-men.
To every man God has given ** according to his several
ability." The talents are not apportioned capriciously. He
who has ability to use five talents receives five. He who
can improve but two, receives two. He who can wisely use
only one, receives one. None need lament that they have
not received larger gifts; for He who has apportioned to
every man, is equally honored by the improvement of each
trust, whether it be great or small. The one to whom five
talents have been committed is to render the improvement
of five; he who has but one, the improvement of one. God
expects returns "according to that a man hath, and not
according to that he hath not."^
J 2 Cor. 8 : 12
Talents
329
'A man 0-aze/i!t£ into a /a>
country , . . called his crwn
USE OF TALENTS
In the parable he that had
''received the five talents went
and traded with the same, and
made them other five talents ; and
likewise he that had received two, he MrA^';;.^?/'"'''''' "'''''
also gained other two,"
The talents, however few, are to* be put to use. The
question that most concerns us is not, How much have I
received? but. What am I doing with that which I have?
The development of all our powers is the first duty we owe
to God and to our fellow-men. No one who is not growing
daily in capability and usefulness is fulfilling the purpose of
330 Christ's Object Lessons
life. In making a profession of faith in Christ we pledge
ourselves to become all that it is possible for us to be
as workers for the Master, and we should cultivate every
faculty to the highest degree of perfection, that we may do
the greatest amount of good of which we are capable.
The Lord has a great work to be done, and He will
bequeath the most in the future life to those who do the
most faithful, willing service in the present life. The Lord
chooses His own agents, and each day under different
circumstances He gives them a trial in His plan of operation.
In each true-hearted endeavor to work out His plan. He
chooses His agents, not because they are perfect, but because,
through a connection with Him, they may gain perfection.
God will accept only those who are determined to aim
high. He places every human agent under obligation to
do his best. Moral perfection is required of all. Never
should we lower the standard of righteousness in order to
accommodate inherited or cultivated tendencies to wrong-
doing. We need to understand that imperfection of character
is sin. All righteous attributes of character dwell in God as
a perfect, harmonious whole, and every one who receives
Christ as a personal Saviour is privileged to possess these
attributes.
And those who would be workers together with God must
strive for perfection of every organ of the body and quality
of the mind. True education is the preparation of the
physical, mental, and moral powers for the performance of
every duty; it is the training of body, mind, and soul for
divine service. This is the education that will endure unto
eternal life.
Of every Christian the Lord requires growth in efficiency
and capability in every line. Christ has paid us our wages,
even His own blood and suffering, to secure our willing
Talents 331
service. He came to our world to give us an example of
how we should work, and what spirit we should bring into
our labor. He desires us to study how we can best advance
His work and glorify His name in the world, crowning with
honor, with the greatest love and devotion, the Father who
"so loved the world, that He gave His only begotten Son,
that whosoever believeth in Him should not perish, but have
everlasting life."^
But Christ has given us no assurance that to attain
perfection of character is an easy matter. A noble, all-round
character is not inherited. It does not come to us by
accident. A noble character is earned by individual effort
through the merits and grace of Christ. God gives the
talents, the powers of the mind; we form the character. It
is formed by hard, stern battles with self Conflict after
conflict must be waged against hereditary tendencies. We
shall have to criticize ourselves closely, and allow not one
unfavorable trait to remain uncorrected.
Let no one say, I can not remedy my defects of character.
If you come to this decision, you will certainly fail of
obtaining everlasting Hfe. The impossibility lies in your
own will. If you will not, then you can not overcome.
The real difficulty arises from the corruption of an unsanctified
heart, and an unwillingness to submit to the control of God.
Many whom God has qualified to do excellent work
accomplish very little, because they attempt little. Thousands
pass through life as if they had no definite object for which
to live, no standard to reach. Such will obtain a reward
proportionate to their works.
Remember that you will never reach a higher standard
than you yourself set. Then set your mark high, and
step by step, even though it be by painful effort, by self-
denial and sacrifice, ascend the whole length of the ladder
ijohn 3: 16
332 Christ's Object Lessoits
of progress. Let nothing hinder you. Fate has not woven
its meshes about any human being so firmly that he need
remain helpless and in uncertainty. Opposing circumstances
should create a firm determination to overcome them. The
breaking down of one barrier will give greater ability and
courage to go forward. Press with determination in the
right direction, and circumstances will be your helpers, not
your hindrances.
Be ambitious, for the Master's glory, to cultivate every
grace of character. In every phase of your character-building
you are to please God. This you may do; for Enoch pleased
Him, though living in a degenerate age. And there are
Enochs in this our day.
Stand like Daniel, that faithful statesman, a man whom
no temptation could corrupt. Do not disappoint Him who
so loved you that He gave His own life to cancel your sins.
He says, ''Without Me ye can do nothing."^ Remember
this. If you have made mistakes, you certainly gain a
victory if you see these mistakes, and regard them as
beacons of warning. Thus you turn defeat into victory,
disappointing the enemy, and honoring your Redeemer.
A character formed according to the divine likeness is
the only treasure that we can take from this world to the
next. Those who are under the instruction of Christ in this
world will take every divine attainment with them to the
heavenly mansions. And in heaven we are continually
to improve. How important, then, is the development of
character in this life.
The heavenly intelligences will work with the human
agent who seeks with determined faith that perfection of
character which will reach out to perfection in action. To
every one engaged in this work Christ says, I am at your
right hand to help you.
ijohn 15:5
Talents 333
As the will of man co-operates with the will of God,
it becomes omnipotent. Whatever is to be done at His
command, may be accomplished in His strength. All His
biddings are enablings.
MENTAL FACULTIES
God requires the training of the mental faculties. He
designs that His servants shall possess more intelligence
and clearer discernment than the worldling, and He is
displeased with those who are too careless or too indolent
to become efficient, well-informed workers. The Lord bids
us love Him with all the heart, and with all the soul,
and with all the strength, and with all the mind. This
lays upon us the obligation of developing the intellect to
its fullest capacity, that with all the mind we may know
and love our Creator.
If placed under the control of His Spirit, the more
thoroughly the intellect is cultivated, the more effectively
it can be used in the service of God. The uneducated
man who is consecrated to God and who longs to bless
others can be, and is, used by the Lord in His service.
But those who, with the same spirit of consecration,
have had the benefit of a thorough education, can do
a much more extensive work for Christ. They stand on
vantage - ground.
The Lord desires us to obtain all the education possible,
with the object in view of imparting our knowledge to
others. None can know where or how they may be called
to labor or to speak for God. Our Heavenly Father alone
sees what He can make of men. There are before us
possibilities which our feeble faith does not discern. Our
minds should be so trained thai if necessary we can present
the truths of His word before the highest earthly authorities
334 Christ's Object Lessons
in such a way as to glorify His name. We should not let
slip even one opportunity of qualifying ourselves intellectually
to work for God.
Let the youth who need an education set to work with
a determination to obtain it. Do not wait for an opening;
make one for yourselves. Take hold in any small way
that presents itself Practise economy. Do not spend your
means for the gratification of appetite, or in pleasure-seeking.
Be determined to become as useful and efficient as God
calls you to be. Be thorough and faithful in whatever you
undertake. Procure every advantage within your reach for
strengthening the intellect. Let the study of books be
combined with useful manual labor, and by faithful endeavor,
watchfulness, and prayer, secure the wisdom that is from
above. This will give you an all-round education. Thus
you may rise in character, and gain an influence over other
minds, enabhng you to lead them in the path of uprightness
and holiness.
Far more might be accomplished in the work of self-
education if we were awake to our own opportunities and
privileges. True education means more than the colleges
can give. While the study of the sciences is not to be
neglected, there is a higher training to be obtained through
a vital connection with God. Let every student take his
Bible, and place himself in communion with the great
Teacher. Let the mind be trained and disciplined to
wrestle with hard problems in the search for divine truth.
Those who hunger for knowledge that they may bless
their fellow-men will themselves receive blessing from God.
Through the study of His word their mental powers will
be aroused to earnest activity. There will be an expansion
and development of the faculties, and the mind will acquire
power and efficiency.
Talents 335
Self-discipline must be practised by every one who would
be a worker for God. This will accomplish more than
eloquence or the most brilliant talents. An ordinary mind,
well disciplined, will accomplish more and higher work than
will the most highly educated mind and the greatest talents
without self-control.
SPEECH
The power of speech is a talent that should be diligently
cultivated. Of all the gifts we have received from God,
none is capable of being a greater blessing than this.
With the voice we convince and persuade; with it we offer
prayer and praise to God, and with it we tell others of the
Redeemer's love. How important, then, that it be so trained
as to be most effective for good.
The culture and right use of the voice are greatly
neglected, even by persons of intelligence and Christian
activity. There are many who read or speak in so low or
so rapid a manner that they can not be readily understood.
Some have a thick, indistinct utterance, others speak in a
high key, in sharp, shrill tones, that are painful to the
hearers. Texts, hymns, and the reports and other papers
presented before public assemblies are sometimes read in
such a way that they are not understood, and often so that
their force and impressiveness are destroyed.
This is an evil that can and should be corrected. On
this point the Bible gives instruction. Of the Levites who
read the Scriptures to the people in the days of Ezra, it is
said, **They read in the book in the law of God distinctly,
and gave the sense, and caused them to understand the
reading."^
By diligent effort all may acquire the power to read
intelligibly, and to speak in a full, clear, round tone, in a
1 Neh. 8 : 8
336 Christ's Object Lessons
distinct and impressive manner. By doing this we may
greatly increase our efficiency as workers for Christ.
Every Christian is called to make known to others the
unsearchable riches of Christ; therefore he should seek for
perfection in speech. He should present the word of God
in a way that will commend it to the hearers. God does
not design that His human channels shall be uncouth. It
is not His will that man shall belittle or degrade the heavenly
current that flows through him to the world.
We should look to Jesus, the perfect pattern ; we should
pray for the aid of the Holy Spirit, and in His strength we
should seek to, train every organ for perfect work.
Especially .is this true of those who are called to public
service. Every minister and every teacher should bear in
mind that he is giving to the people a message that involves
eternal interests. The truth spoken will judge them in the
great day of final reckoning. And with some souls the
manner of the one delivering the message will determine
its reception or rejection. Then let the word be so spoken
that it will appeal to the understanding and impress the
heart. Slowly, distinctly, and solemnly should it be spoken,
yet with all the earnestness which its importance demands.
The right culture and use of the power of speech has to
do with every line of Christian work; it enters into the home
life, and into all our intercourse with one another. We
should accustom ourselves to speak in pleasant tones, to use
pure and correct language, and words that are kind and
courteous. Sweet, kind words are as dew and gentle showers
to the soul. The Scripture says of Christ that grace was
poured into His lips, that He might "know how to speak
a word in season to him that is weary. "^ And the Lord
bids us, "Let your speech be alway with grace," "that it
may minister grace unto the hearers."^
1 Ps. 45:2; Isa. 50:4 2Col. 4:6; Eph. 4 :2g
Talents 337
In seeking to correct or reform others we should be
careful of our words. They will be a savor of life unto life
or of death unto death. In giving reproof or counsel, many
indulge in sharp, severe speech, words not adapted to heal
the wounded soul. By these ill-advised expressions the
spirit is chafed, and often the erring ones are stirred to
rebellion. All who would advocate the principles of truth
need to receive the heavenly oil of love. Under all circum-
stances reproof should be spoken in love. Then our words
will reform, but not exasperate. Christ by His Holy Spirit
will supply the force and the power. This is His work.
Not one word is to be spoken unadvisedly. No evil-
speaking, no frivolous talk, no fretful repining or impure
suggestion, will escape the lips of him who is following
Christ. The apostle Paul, writing by the Holy Spirit,
says, ''Let no corrupt communication proceed out of. your
mouth."' A corrupt communication dees not mean only
words that are vile. It means any expression contrary to
holy principles and pure and undefiled religion. It includes
impure hints and covert insinuations of evil. Unless instantly
resisted, these lead to great sin.
Upon every family, upon every individual Christian, is
laid the duty of barring the way against corrupt speech.
When in the company of those who indulge in foolish talk,
it is our duty to change the subject of conversation if possible.
By the help of the grace of God we should quietly drop
words or introduce a subject that will turn the conversation
into a profitable channel.
It is the work of parents to train their children to proper
habits of speech. The very best school for this culture is the
home life. From the earliest years the children should be
taught to speak respectfully and lovingly to their parents
and to one another. They should be taught that only words
aa • Eph. 4 : 29
338 Christ's Object Lessons
of gentleness, truth, and purity must pass their Hps. Let
the parents themselves be daily learners in the school
of Christ. Then by precept and example they can teach
their children the use of "sound speech, that can not be
condemned."^ This is one of the greatest and most respon-
sible of their duties.
As followers of Christ we should make our words such
as to be a help and an encouragement to one another in the
Christian life. F'ar more than we do, we need to speak of
the precious chapters in our experience. We should speak
of the mercy and loving-kindness of God, of the matchless
depths of the Saviour's love. Our words should be words
of praise and thanksgiving. If the mind and heart are full
of the love of God, this will be revealed in the conversation.
It will not be a difficult matter to impart that which enters
into our spiritual life. Great thoughts, noble aspirations,
clear perceptions of truth, unselfish purposes, yearnings for
piety and holiness, will bear fruit in words that reveal the
character of the heart -treasure. When Christ is thus revealed
in our speech, it will have power in winning souls to Him.
We should speak of Christ to those who know Him not.
We should do as Christ did. Wherever He was, in the
synagogue, by the wayside, in the boat thrust out a little
from the land, at the Pharisee's feast or the table of the
publican. He spoke to men of the things pertaining to the
higher life. The things of, nature, the events of daily life,
were bound up by Him with the words of truth. The
hearts of His hearers were drawn to Him; for He had
healed their sick, had comforted their sorrowing ones,
and had taken their children in His arms and blessed them.
When He opened His lips to speak, their attention was
riveted upon Him, and every word was to some soul a
savor of life unto life.
1 Titus 2:8
Talents 339
So it should be with us. Wherever we are, we should
watch for opportunities of speaking to others of the Saviour.
If we follow Christ's example in doing good, hearts will
open to us as they did to Him. Not abruptly, but with
tact bom of divine love, we can tell them of Him who is
the "Chiefest among ten thousand," and the One ''altogether
lovely."^ This is the very highest work in which we can
employ the talent of speech. It was given to us that we
might present Christ as the sin-pardoning Saviour.
INFLUENCE
The life of Christ was an ever-widening, shoreless
influence, an influence that bound Him to God and to the
whole human family. Through Christ, God has invested
man with an influence that makes it impossible for him to
live to himself Individually we are connected with our
fellow-men, a part of God's great whole, and we stand
under mutual obligations. No man can be independent of
his fellow-men; for the well-being of each affects others.
It is God's purpose that each shall feel himself necessary to
others' welfare, and seek to promote their happiness.
Every soul is surrounded by an atmosphere of its own, —
an atmosphere, it may be, charged with the life-giving power
of faith, courage, and hope, and sweet with the fragrance of
love. Or it may be heavy and chill with the gloom of
discontent and selfishness, or poisonous with the deadly taint
of cherished sin. By the atmosphere surrounding us, every
person with whom we come in contact is consciously or
unconsciously affected.
This is a responsibility from which we can not free
ourselves. Our words, our acts, our dress, our deportment,
even the expression of the countenance, has an influence.
I Cant. 5:10, j6
340 Christ's Object Lessons
Upon the impression thus made there hang results for good
or evil which no man can measure. Every impulse thus
imparted is seed sown which will produce its harvest. It
is a link in the long chain of human events, extending
we know not whither. If by our example we aid others in
the development of good principles, we give them power
to do good. In their turn they exert the same influence
upon others, and they upon still others. Thus by our
unconscious influence thousands may be blessed.
Throw a pebble into the lake, and a wave is formed,
and another and another; and as they increase, the circle
widens, until it reaches the very shore. So with our
influence. Beyond our knowledge or control it tells upon
others in blessing or in cursing.
Character is power. The silent witness of a true,
unselfish, godly life carries an almost irresistible influence.
By revealing in our own life the character of Christ we
co-operate with Him in the work of saving souls. It is
only by revealing in our life His character that we can
co-operate with Him. And the wider the sphere of our
influence, the more good we may do. When those who
profess to serve God follow Christ's example, practising
the principles of the law in their daily life; when every act
bears witness that they love God supremely and their
neighbor as themselves, then will the church have power
to move the world.
But never should it be forgotten that influence is no
less a power for evil. To lose one's own soul is a terrible
thing; but to cause the loss of other souls is still more
terrible. That our influence should be a savor of death
unto death is a fearful thought; yet this is possible. Many
who profess to gather with Christ are scattering from Him.
This is why the church is so weak. Many indulge freely
Talents 34^
in criticism and accusing. By giving expression to suspicion,
jealousy, and discontent, they yield themselves as instruments
to Satan. Before they realize what they are doing, the
adversary has through them accomplished his purpose. The
impression of evil has been made, the shadow has been cast,
the arrows of Satan have found their mark. Distrust,
unbelief, and downright infidelity have fastened upon those
who otherwise might have accepted Christ. Meanwhile the
workers for Satan look complacently upon those whom
they have driven to skepticism, and who are now hardened
against reproof and entreaty. They flatter themselves that
in comparison with these souls they are virtuous and
righteous. They do not realize that these sad wrecks of
character are the work of their own unbridled tongues and
rebellious hearts. It is through their influence that these
tempted ones have fallen.
So frivolity, selfish indulgence, and careless indifference
on the part of professed Christians, are turning away
many souls from the path of life. Many there are who
will fear to meet at the bar of God the results of their
influence.
It is only through the grace of God that we can make
a right use of this endowment. There is nothing in us of
ourselves b/ which we can influence others for good. If
we realize our helplessness and our need of divine power,
we shall not trust to ourselves. We know not what results
a day, an hour, or a moment may determine, and never
should we begin the day without committing our ways to
our Heavenly Father. His angels are appointed to watch
over us, and if we put ourselves under their guardianship,
then in every time of danger they will be at our right hand.
When unconsciously we are in danger of exerting a wrong
influence, the angels will be by our side, prompting us to a
34^ Christ^s Object Lessons
better course, choosing our words for us, and influencing our
actions. Thus our influence may be a silent, unconscious,
but mighty power in drawing others to Christ and the
heavenly world.
TIME •
Our time belongs to God. Every moment is His, and
we are under the most solemn obligation to improve it to
His glory. Of no talent He has given will He require a
more strict account than of our time.
The value of time is beyond computation. Christ
regarded every moment as precious, and it is thus that we
should regard it. Life is too short to be trifled away. We
have but a few days of probation in which to prepare for
eternity. We have no time to waste, no time to devote to
selfish pleasure, no time for the indulgence of sin. It is now
that we are to form characters for the future, immortal life.
It is now that we are to prepare for the searching Judgment.
The human family have scarcely begun to live when
they" begin to die, and the world's incessant labor ends in
nothingness unless a true knowledge in regard to eternal
life is gained. The man who appreciates time as his working
day will fit himself for a mansion and for a life that is
immortal. It is well that he was born.
We are admonished to redeem the time. But time
squandered can never be recovered. We can not call back
even one moment. The only way in which we can redeem
our time is by making the most of that which remains, by
being co-workers with God in His great plan of redemption.
In him who does this, a transformation of character takes
place. He becomes a son of God, a member of the royal
family, a child of the heavenly King. He is fitted to be
the companion of the angels.
Talents 343
Now is our time to labor for the salvation of our
fellow-men. There are some who think that if they give
money to the cause of Christ, this is all they are required
to do; the precious time in which they might do personal
service for Him passes unimproved. But it is the privilege
and duty of all who have health and strength to render to
God active service. All are to labor in winning souls to
Christ. Donations of money can not take the place of this.
Every moment is freighted with eternal consequences.
We are to stand as minute men, ready for service at a
moment's notice. The opportunity that is now ours to
speak to some needy soul the word of life may never offer
again. God may say to that one, **This night thy soul
shall be required of thee,"^ and through our neglect he
may not be ready. In the great Judgment-day, how shall
we render our account to God?
Life is too solemn to be absorbed in temporal and earthly
matters, in a treadmill of care and anxiety for the things
that are but an atom in comparison with the things of
eternal interest. Yet God has called us to serve Him in
the temporal affairs of life. Diligence in this work is as
much a part of true religion as is devotion. The Bible
gives no indorsement to idleness. It is the greatest curse
that afflicts our world. Eveiy man and woman who is
truly converted will be a diligent worker.
Upon the right improvement of our time depends our
success in acquiring knowledge and mental culture. The
cultivation of the intellect need not be prevented by poverty,
humble origin, or unfavorable surroundings. Only let the
moments be treasured. A few moments here and a few
there, that might be frittered away in aimless talk; the
morning hours so often wasted in bed; the time spent in
traveling on trams or railway cars, or waiting at the station;
1 Luke 12 : 20
344 Christ's bj e c t Lessons
the moments of waiting for meals, waiting for those who are
tardy in keeping an appointment, — if a book were kept at
hand, and these fragments of time were improved in study,
reading, or careful thought, what might not be accomplished.
A resolute purpose, persistent industry, and careful economy
of time, will enable men to acquire knowledge and mental
discipline which will qualify them for almost any position
of influence and usefulness.
It is the duty of every Christian to acquire habits of
order, thoroughness, and dispatch. There is no excuse for
slow bungling at work of any character. When one is
always at work, and the work is never done, it is because
mind and heart are not put into the labor. The one who
is slow, and who works at a disadvantage, should realize
that these are faults to be corrected. He needs to exercise
his mind in planning how to use the time so as to secure
the best results. By tact and method, some will accomplish
as much work in five hours as another does in ten. Some
who are engaged in domestic labor are always at work, not
because they have so much to do, but because they do not
plan so as to save time. By their slow, dilatory ways, they
make much work out of very little. But all who will, may
overcome these fussy, lingering habits. In their work let
them have a definite aim. Decide how long a time is
required for a given task, and then bend every effort toward
accomplishing the work in the given time. The exercise
of the will power will make the hands move deftly.
Through lack of determination to take themselves in hand
and reform, persons can become stereotyped- in a wrong
course of action; or by cultivating their powers they may
acquire ability to do the very best of service. Then they
will find themselves in demand anywhere and everywhere.
They will be appreciated for all that they are worth.
Talents 345
By many children and youth, time is wasted that might
be spent in carrying home-burdens, and thus showing a
loving interest in father and mother. The youth might take
upon their strong young shoulders many responsibilities
which some one must bear.
The life of Christ from His earliest years was a life of
earnest activity. He lived not to please Himself He was
the Son of the infinite God, yet He worked at the carpenter's
trade with His father Joseph. His trade was significant.
He had come into the world as the character-builder, and
as such all His work was perfect. Into all His secular labor
He brought the same perfection as into the characters He
was transforming by His divine power. He is our pattern.
Parents should teach their children the value and right
use of time. Teach them that to do something which
will honor God and bless humanity is worth striving for.
Even in their early years they can be missionaries for God.
Parents can not commit a greater sin than by allowing
their children to have nothing to do. The children soon
learn to love idleness, and they grow up shiftless, useless
men and women. When they are old enough to earn their
living, and find employment, they work in a lazy, droning
way, yet expect to be paid as much as if they were faithful.
There is a world-wide difference between this class of workers
and those who realize that they must be faithful stewards.
Indolent, careless habits, indulged in secular work, will
be brought into the religious life, and will unfit one to do
any efficient service for God. Many who through diligent
labor might have been a blessing to the world, have been
ruined through idleness. Lack of employment and of
steadfast purpose opens the door to a thousand temptations.
Evil companions and vicious habits deprave mind and soul,
and the result is ruin for this life and for the life to come.
346 Christ's Object Lessons
Whatever the hne of work in which we engage, the word
of God teaches us to be "not slothful in business; fervent in
spirit; serving the Lord." "Whatsoever thy hand findeth
to do, do it with thy might," "knowing that of the Lord ye
shall receive the reward of the inheritance ; for ye serve the
Lord Christ'"
HE A LTH
Health is a blessing of which few appreciate the value;
yet upon it the efficiency of our mental and physical powers
largely depends. Our impulses and passions have their seat
in the body, and it must be kept in the best condition
physically, and under the most spiritual influences, in order
that our talents may be put to the highest use.
Anything that lessens physical strength enfeebles the
mind, and makes it less capable of discriminating between
right and wrong. We become less capable of choosing the
good, and have less strength of will to do that which we
know to be right.
The misuse of our physical powers shortens the period
of time in which our lives can be used for the glory of
God. And it unfits us to accomplish the work God has
given us to do. By allowing ourselves to form wrong
habits, by keeping late hours, by gratifying appetite at the
expense of health, we lay the foundation for feebleness. By
neglecting physical exercise, by overworking mind or body,
we unbalance the nervous system. Those who thus shorten
their lives and unfit themselves for service by disregarding
nature's laws, are guilty of robbery toward God. And they
are robbing their fellow-men also. The opportunity of
blessing others, the very work for which God sent them
into the world, has by their own course of action been cut
short. And they have unfitted themselves to do even that
^ Rom. 12 : II ; Eccl. 9 : 10; Col. 3: 2.\
Talents
^A7
which in a briefer period of time they might have accom-
phshed. The Lord holds us guilty when by our injurious
habits we thus deprive the world of good.
Transgression of physical law is transgression of the
moral law; for God is as truly the author of physical laws
as He is the author of the moral law. His law is written
'He that received the
Jive talents ■went and
traded with the same,
and made thetn other
Jive talents."
34^ C h ri s t^ s bj e c t Lessons
with His own finger upon every nerve, every muscle, every
faculty, which has been entrusted to man. And every
misuse of any part of our organism is a violation of that law.
All should have an intelligent knowledge of the human
frame, that they may keep their bodies in the condition
necessary to do the work of the Lord. The physical life
is to be carefully preserved and developed, that through
humanity the divine nature may be revealed in its fulness.
The relation of the physical organism to the spiritual life is
one of the most important branches of education. It should
receive careful attention in the home and in the school. All
need to become acquainted with their physical structure
and the laws that control natural life. He who remains in
wiUing ignorance of the laws of his physical being, and who
violates them through ignorance, is sinning against God.
All sljould place themselves in the best possible relation to
life and health. Our habits should be brought under the
control of a mind that is itself under the control of God.
**Know ye not," says the apostle Paul, **that your body
is the temple of the Holy Ghost which is in you, which ye
have of God, and ye are not your own ? For ye are bought
with a price; therefore glorify God in your body, and in
your spirit, which are God's." ^
STRENGTH
We are to love God, not only with all the heart, mind,
and soul, but with all the strength. This covers the full,
intelligent use of the physical powers.
Christ was a true worker in temporal as well as
in spiritual things, and into all His work He brought a
determination to do His Father's will. The things ot
heaven and earth are more closely connected, and are more
directly under the supervision of Christ, than many realize.
1 1 Cor. 6 : ig, 20
Talents 349
It was Christ who planned the arrangement for the first
earthly tabernacle. He gave every specification in regard
to the building of Solomon's temple. The One who in His
earthly life worked as a carpenter in the village of Nazareth
was the heavenly architect who marked • out the plan for
the sacred building where His name was to be honored.
It was Christ who gave to the builders of the tabernacle
wisdom to execute the most skilful and beautiful work-
manship. He said, "See, I have called by name Bezaleel
the son of Uri, the son of Hur, of the tribe of Judah; and
I have filled him with the Spirit of God, in wisdom, and in
understanding, and in knowledge, and in all manner of
workmanship. ... . And I, behold, I have given with him
Aholiab, the son of Ahisamach, of the tribe of Dan ; and in
the hearts of all that are wise-hearted I have put wisdom,
that they may make all that I have commanded thee."^
God desires that His workers in every line shall look
to Him as the Giver of all they possess. All right inventions
and improvements have their spurce in Him who is wonderful
in counsel and excellent in working. The skilful touch of
the physician's hand, his power over nerve and muscle,
his knowledge of the delicate organism of the body, is the
wisdom of divine power, to be used in behalf of the suffering.
The skill with which the carpenter uses the hammer, the
strength with which the blacksmith makes the anvil ring,
comes from God. He has entrusted men with talents, and
He expects them to look to Him for counsel. Whatever we
do, in whatever department of the work we are placed, He
desires to control our minds, that we may do perfect work.
Religion and business are not two separate things; they
are one. Bible religion is to be interwoven with all we do or
say. Divine and human agencies are to combine in temporal
as well as in spiritual achievements. They are to be united
1 Ex. 31 : 2-6
350 Christ's Object Lessons
in all human pursuits, in mechanical and agricultural' labors,
in mercantile and scientific enterprises. There must be
co-operation in everything embraced in Christian activity.
God has proclaimed the principles on which alone this
co-operation is possible. His glory must be the motive of
all who are laborers together with Him. All our work is to
be done from love to God, and in accordance with His will.
It is just as essential to do the will of God when erecting
a building as when taking part in a religious service. And
if the workers have brought the right principles into their
own character-making, then in the erection of every building
they will grow in grace and knowledge.
But God will not accept the greatest talents or the most
splendid service unless self is laid upon the altar, a living,
consuming sacrifice. The root must be holy, else there can
be no fruit acceptable to God.
The Lord made Daniel and Joseph shrewd managers.
He could work through them because they did not live to
please their own inclination, but to please God.
The case of Daniel has a lesson for us. It reveals the
fact that a business man is not necessarily a sharp, policy
man. He can be mstructed by God at every step. Daniel,
while prime minister of the kingdom of Babylon, was a
prophet of God, receiving the light of heavenly inspiration.
Worldly, ambitious statesmen are represented in the word of
God as the grass that groweth up, and as the flower of the
grass that fadeth. Yet the Lord desires to have in His
service intelligent men, men qualified for various lines of
work. There is need of business men who will weave the
grand principles of truth into all their transactions. And
their talents should be perfected by most thorough study
and training. If men in any line of work need to improve
their opportunities to become wise and efficient, it is those
Talents 351
who are using their abihty in building up the kingdom of
God in our world. Of Daniel we learn that in all his
business transactions, when subjected to the closest scrutiny,
not one fault or error could be found. He was a sample
of what every business man may be. His history shows
what may be accomplished by one who consecrates the
strength of brain and bone and muscle, of heart and life, to
the service of God.
MONEY
God also entrusts men with means. He gives them
power to get wealth. He waters the earth with the dews
of heaven, and with the showers of refreshing rain. He
gives the sunlight, which warms the earth, awakening to
life the things of nature, and causing them to flourish and
bear fruit. And He asks for a return of His own.
Our money has not been given us that we might honor
and glorify ourselves. As faithful stewards we are to use
it for the honor and glory of God. Some think that only
a portion of their means is the Lord's. When they have
set apart a portion for religious and charitable purposes,
they regard the remainder as their own, to be used as they
see fit. But in this they mistake. All we possess is the
Lord's, and we are accountable to Him for the use we make
of it. In the use of every penny it will be seen whether we
love God supremely and our neighbor ?.«i ourselves.
Money has great value, because it can do great good.
In the hands of God's children it is food for the hungry,
drink for the thirsty, and clothing for the naked. It is a
defense for the oppressed, and a means of help to the sick.
But money is of no more value than sand, only as it is put
tc use in providing for the necessities of Hfe, in blessing
others^ cind advancing the cause of Christ.
352 Christ's Object Lessons
Hoarded wealth is not merely useless, it is a curse. In
this life it is a snare to the soul, drawing the affections away
from the heavenly treasure. In the great day of God its
witness to unused talents and neglected opportunities will
condemn its possessor. The Scripture says, ''Go to now, ye
rich men, weep and howl for your miseries that shall come
upon you. Your riches are corrupted, and your garments
are motheaten. Your gold and silver is cankered; and the
rust of them shall be a witness against you, and shall eat
your flesh as it were fire. Ye have heaped treasure together
for the last days. Behold, the hire of the laborers who have
reaped down your fields, which is of you kept back by fraud,
crieth; and the cries of them which have reaped are entered
into- the ears of the Lord of Sabaoth."^
But Christ sanctions no lavish or careless use of means.
His lesson in economy, "Gather up the fragments that
remain, that nothing be lost,"^ is for all His followers. He
who realizes that his money is a talent from God will use it
economically, and will feel it a duty to save, that he may give.
The more means we expend in display and self-indulgence,
the less we can have to feed the hungry and clothe the naked.
Every penny used unnecessarily deprives the spender of a
precious opportunity of doing good. It is robbing God of
the honor and glory which should flow back to Him through
the improvement of His entrusted talents.
KINDLY IMPULSES AND AFFECTIONS
Kindly affections, generous impulses, and a quick appre-
hension of spiritual things, are precious talents, and lay their
possessor under a weighty responsibility. All are to be used
in God's service. But here many err. Satisfied with the
possession of these qualities, they fail to bring them into
•James 5 -.1-4 2john6:i2
Talents 353
active service for others. They flatter themselves that if
they had opportunity, \{ circumstances were favorable, they
would do a great and good work. But they are awaiting
the opportunity. They despise the narrowness of the poor
niggard who grudges even a pittance to the needy. They
see that he is living for self, and that he is responsible for his
misused talents. With much complacency they draw the
contrast between themselves and such narrow-minded ones,
feeling that their own condition is much more favorable than
that of their mean-souled neighbors. But they are deceiving
themselves. The mere possession of unused qualities only
increases their responsibility. Those who possess large
affections are under obligation to God to bestow them, not
merely on their friends, but on all who need their help.
Social advantages are talents, and are to be used for the
benefit of all within reach of our influence. The love that
gives kindness to only a few is not love, but selfishness. It
will not in any way work for the good of souls or the glory
of God. Those who thus .leave their Master'e talents
unimproved, are even more guilty than are the ones for
whom they feel such contempt. To them it will be said.
Ye knew your Master's will, but did it not.
TALENTS MULTIPLIED BY USE
Talents used are talents multiplied. Success is not the
result of chance or of destiny; it is the outworking of God's
own providence, the reward of faith and discretion, of virtue
and persevering effort. The Lord desires us to use every
gift we have; and if we do this, we shall have greater gifts
to use. He does not supernaturally endow us with the
qualifications we lack; but while we use that which we have,
He will work with us to increase and strengthen every
23
354 C hri s t's Object Lessons
faculty. By every whole-hearted, earnest sacrifice for the
Master's service, our powers will increase. While we yield
ourselves as instruments for the Holy Spirit's working, the
grace of God works in us to deny old inclinations, to over-
come powerful propensities, and to form new habits. As we
cherish and obey the promptings of the Spirit, our hearts are
enlarged to receive more and more of His power, and to do
more and better work. Dormant energies are aroused, and
palsied faculties receive new life.
The humble worker who obediently responds to the call
of God may be sure of receiving divine assistance. To
accept so great and holy a responsibility is itself elevating
to the character. It calls into action the highest mental and
spiritual powers, and strengthens and purifies the mind and
heart. Through faith in the power of God, it is wonderful
how strong a weak man may become, how decided his efforts,
how prolific of great results. He who begins with a little
knowledge, in a humble way, and tells what he knows, while
seeking diligently for further knowledge, will find the whole
heavenly treasure awaiting his demand. The more he seeks
to impart light, the more light he will receive. The more
one tries to explain the word of God to others, with a love
for souls, the plainer it becomes to himself The more we
use our knowledge and exercise our powers, the more
knowledge and power we shall have.
Every effort made for Christ will react in blessing upon
ourselves. If we use our means for His glory, He will give
us more. As we seek to win others to Christ, bearing the
burden of souls in our prayers, our own hearts will throb with
the quickening influence of God's grace; our own affections
will glow with more divine fervor; our whole Christian life
will be more of a reality, more earnest, more prayerful.
The value of man is estimated in heaven according to
Ta I e 7tts 355
the capacity of the heart to know God. This knowledge
is the spring from which flows all power. God created
man, that every faculty might be the faculty of the divine
mind; and He is ever seeking to bring the human mind
into association with the divine. He offers us the privilege
of co-operation with Christ in revealing His grace to the
world, that we may receive increased knowledge of heavenly
things. Looking unto Jesus we obtain brighter and more
distinct views of God, and by beholding we become changed.
Goodness, love for our fellow-men, becomes our natural
instinct. We develop a character which is the counterpart
of the divine character. Growing into His likeness, we
enlarge our capacity for knowing God. More and more
we enter into fellowship with the heavenly world, and we
have continually increasing power to receive the riches of
the knowledge and wisdom of eternity.
THE ONE TALENT "
The man who received the one talent "went and digged
in the eaiTli, and hid his lord's money."
It was the one with the smallest gift who left his talent
unimproved. In this is given a warning to all who feel
that the smallness of their endowments excuses them from
service for Christ. If they could do some great thing, how
gladly would they undertake it; but because they can serve
only in little things, they think themselves justified in doing
nothing. In this they err. The Lord in His distribution
of gifts is testing character. The man who neglected to
improve his talent proved himself an unfaithful servant.
Had he received five talents, he would have buried them
as he buried the one. His misuse of the one talent showed
that he despised the gifts of he^-ven,
356 Christ's Object Lessons
"He that is faithful in that which is least is faithful
also in much."^ The importance of the little things is
often underrated because they are small; but they supply
much of the actual discipline of life. There are really no
•non-essentials in the Christian's life. Our character-building
will be full of peril while we underrate the importance of
the little things.
**He that is unjust in the least is unjust also in much."
By unfaithfulness in even the smallest duties, man robs his
Maker of the service which is His due. This unfaithfulness
reacts upon himself He fails of gaining the grace, the
power, the force of character which may be received through
an unreserved surrender to God. Living apart from Christ
he is subject to Satan's temptations, and he makes mistakes
in his work for the Master. Because he is not guided by
right principles in little things, he fails to obey God in the
great matters which he regards as his special work. The
defects cherished in dealing with life's minor details pass
into more important affairs. He acts on the principles to
which he has accustomed himself Thus actions repeated
form habits, habits form character, and by the character our
destiny for time and for eternity is decided.
Only by faithfulness in the little things can the soul be
trained to act with fidelity under larger responsibilities. God
brought Daniel and his fellows into connection with the
great men of Babylon, that these heathen men might become
acquainted with the principles of true religion. In the midst
of a nation of idolaters, Daniel was to represent the character
of God. How did he become fitted for a position of so
great trust and honor? It was his faithfulness in the little
things that gave complexion to his whole life. He honored
God in the smallest duties, and the Lord co-operated with
him. To Daniel and his companions God gave ** knowledge
I Luke t$ : 10
Ta lent s
357
and Daniel had
and skill in all learning and wisdom
understanding in all visions and dreams."'
As God called Daniel to witness for Him in Babylon,
so He calls us to be His witnesses in the world to-day. In
the smallest as well as the largest affairs of life He desires
us to reveal to men the principles of His kingdom.
' The mail -who received the one talent 'went and digged
in the earth, and hid his lord's money.' "
Christ in His life on earth taught the lesson of careful
attention to the little things. The great work of redemption
weighed continually upon His soul. As He was teaching
and healing, all the energies of mind and body were taxed
to the utmost; yet He noticed the most simple things in
life and in nature. His most instructive lessons were those
in which by the simple things of nature He illustrated the
1 Dan. I : 17
35^ Christ's Object Lessons
great truths of the kingdom of God. He did not overlook
the necessities of the humblest of His servants. His ear
heard every cry of need. He was awake to the touch of
the afflicted woman in the crowd; the very slightest touch
of faith brought a response. When He raised from the
dead the daughter of Jairus, He reminded her parents that
she must have something to eat. When by His own mighty
power He rose from the tomb, He did not disdain to fold
and put carefully in the proper place the grave-clothes in
which He had been laid away.
The work to which as Christians we are called is to
co-operate with Christ for the salvation of souls. This work
we have entered into covenant with Him to do. To neglect
the work is to prove disloyal to Christ. But in order to
accomplish this work, we must follow His example of faithful,
conscientious attention to the little things. This is the secret
of success in every line of Christian effort and influence.
The Lord desires His people to reach the highest round
of the ladder, that they may glorify Him by possessing the
ability He is willing to bestow. Through the grace of God
every provision has been made for us to reveal that we act
upon better plans than those upon which the world acts.
We are to show a superiority in intellect, in understanding,
in skill and knowledge, because we believe in God and in
His power to work upon human hearts.
But those who have not a large endowment of gifts
need not become discouraged. Let them use what they
have, faithfully guarding every weak point in their characters,
seeking by divine grace to make it strong. Into every action
of life we are to weave faithfulness and loyalty, cultivating
the attributes that will enable us to accomplish the work.
Habits of negligence should be resolutely overcome.
Many think it a sufficient excuse for the grossest errors to
Talents 359
plead forgetfulness. But do they not, as well as others,
possess intellectual faculties? Then they should discipHne
their minds to be retentive. It is a sin to forget, a sin to be
negligent. If you form a habit of negligence, you may
neglect your own soul's salvation, and at last find that you
are unready for the kingdom of God.
Great truths must be brought into little things. Practical
religion is to be carried into the lowly duties of daily life.
The greatest qualification for any man is to obey implicitly
the word of the Lord.
Because they are not connected with some directly
religious work, many feel that their lives are useless; that
they are doing nothing for the advancement of God's
kingdom. But this is a mistake. If their work is that
which some one must do, they should not accuse themselves
of uselessness in the great household of God. The humblest
duties are not to be ignored. Any honest work is a blessing,
and faithfulness in it may prove a training for higher trusts.
However lowly, any work done for God with a full
surrender of self, is as acceptable to Him as the highest
service. No offering is small that is given with true-hearted-
ness and gladness of soul.
Wherever we may be, Christ bids us take up the duty
that presents itself If this is in the home, take hold willingly
and earnestly to make home a pleasant place. If you are
a mother, train your children for Christ. This is as verily a
work for God as is that of the minister in the pulpit. If your
duty is in the kitchen, seek to be a perfect cook. Prepare
food that will be healthful, nourishing, and appetizing. And
as you employ the best ingredients in preparing food,
remember that you are to give your mind the best thoughts.
If it is your work to till the soil, or to engage in any other
trade or occupation, make a success of the present duty.
360 Christ's Object Lessons
Put your mind on what you are doing. In all your work
represent Christ. Do as He would do in your place.
However small your talent, God has a place for it.
That one talent, wisely used, will accomplish its appointed
work. By faithfulness in little duties, we are to work on
the plan of addition, and God will work for us on the plan
of multiplication. These littles will become the most precious
influences in His work.
Let a Hving faith run like threads of gold through the
performance of even the smallest duties. Then all the daily
work will promote Christian growth. There will be a
continual looking unto Jesus. Love for Him will give vital
force to everything that is undertaken. Thus through the
right use of our talents, we may link ourselves by a golden
chain to the higher world. This is true sanctification ; for
sanctification consists in the cheerful performance of daily
duties in perfect obedience to the will of God.
But many Christians are waiting for some great work to
be brought to them. Because they can not find a place large
enough to satisfy their ambition, they fail to perform faithfully
the common duties of life. These seem to them uninteresting.
Day by day they let slip opportunities for showing their
faithfulness to God. While they are waiting for some great
work, life passes away, its purposes unfulfilled, its work
unaccomplished.
THE TALENTS RETURNED
"After a long time the lord of those servants cometh, and
reckoneth with them." When the Lord takes account of
His servants, the return from every talent will be scrutinized.
The work done reveals the character of the worker.
Those who have received the five and the two talents
return to the Lord the entrusted gifts with their increase.
Talents 361
In doing this they claim no merit for themselves. Their
talents are those that have been delivered to them; they have
gained other talents, but there could have been no gain
without the deposit. They see that they have done only
their duty. The capital was the Lord's; the improvement
is His. Had not the Saviour bestowed upon them His love
and grace, they would have been bankrupt for eternity.
But when the Master receives the talents, He approves
and rewards the workers as though the merit were all their
own. His countenance is full of joy and satisfaction. He
is filled with delight that He can bestow blessings upon
them. For every service and every sacrifice He requites
them, not because it is a debt He owes, but because His
heart is overflowing with love and tenderness.
"Well done, thou good and faithful servant," He says;
''thou hast been faithful over a few things, I will make thee
ruler over many things; enter thou into the joy of thy Lord."
It is the faithfulness, the loyalty to God, the loving
service, that wins the divine approval. Every impulse of the
Holy Spirit leading men to goodness and to God, is noted in
the books of heaven, and in the day of God the workers
through whom He has wrought will be commended.
They will enter into the joy of the Lord as they see in
His kingdom those who have been redeemed through their
instrumentality. And they are privileged to participate in
His work there, because they have gained a fitness for it
by participation in His work here. What we shall be in
heaven is the reflection of what we are now in character
and holy service. Christ said of Himself, "The Son of man
came not to be ministered unto, but to minister."^ This, His
work on earth, is His work in heaven. And our reward for
working with Christ in this world is the greater power and
wider privilege of working with Him in the world to come.
'Matt. 20:28
362 Christ's Object Lessons
**Then he which had received the one talent came and
said, Lord, I knew thee that thou art an hard man, reaping
where thou hast not sown, and gathering where thou hast
not strewed; and I was afraid, and went and hid thy talent
in the earth; lo, there thou hast that is thine."
Thus men excuse their neglect of God's gifts. They
look upon God as severe and tyrannical, as watching to spy
out their mistakes and visit them with judgments. They
charge Him with demanding what He has never given, with
reaping where He has not sown.
There are many who in their hearts charge God with
being a hard master because He claims their possessions
and their service. But we can bring to God nothing that
is not already His. "All things come of Thee," said King
David; "and of Thine own have we given Thee."^ All
things are God's, not only by creation, but by redemption.
All the blessings of this life and of the life to come, are
delivered to us stamped with the cross of Calvary. Therefore
the charge that God is a hard master, reaping where He
has not sown, is false.
The master does not deny the charge of the wicked
servant, unjust as it is; but taking him on his own ground
he shows that his conduct is without excuse. Ways and
means had been provided whereby the talent might have
been improved to the owner's profit. "Thou oughtest," he
said, "to have put my money to the exchangers, and then
at my coming I should have received mine own with usury."
Our Heavenly Father requires no more nor less than
He has given us ability to do. He lays upon His servants
no burdens that they are not able to bear. "He knoweth
our frame; He remembereth that we are dust."'^ All that
He . claims from us we through divine grace can render.
"Unto whomsoever much is given, of him shall be much
^ I Chrou. 29: 14 2P3. J03:;j
Talents 363
required."^ We shall individually be held responsible for
doing one jot less than we have ability to do. The Lord
measures with exactness every possibility for service. The
unused capabilities are as much brought into account as
are those that are improved. For all that we might
become through the right use of our talents God holds us
responsible. We shall be judged according to what we
ought to have done, but did not accomplish because we did
not use our powers to glorify God. Even if we do not lose
our souls, we shall realize in eternity the result of our unused
talents. For all the knowledge and ability that we might
have gained and did not, there will be an eternal loss.
But when we give ourselves wholly to God, and in our
work follow His directions. He makes Himself responsible
for its accomplishment. He would not have us conjecture
as to the success of our honest endeavors. Not once
should we even think of failure. We are to co-operate
with One who knows no failure.
We should not talk of our own weakness and inability.
This is a manifest distrust of God, a denial of His word.
When we murmur because of our burdens, or refuse the
responsibilities He calls upon us to bear, we are virtually
saying that He is a hard master, that He requires what He
has not given us power to do.
The spirit of the slothful servant we are often fain to
call humility. But true humility is widely different. To be
clothed with humility does not mean that we are to be dwarfs
in intellect, deficient in aspiration, and cowardly in our lives,
shunning burdens lest we fail to carry them successfully.
Real humility fulfils God's purposes by depending upon
His strength.
God works by whom He will. He sometimes selects
the humblest instrument to do the greatest work; for His
U.uke 13 :48
364 Christ^s Object Lessons
power is revealed through the weakness of men. We have
our standard, and by it we pronounce one thing great and
another small; but God does not estimate according to our
rule. We are not to suppose that what is great to us must
be great to God, or that what is small to us must be small
to Him. It does not rest with us to pass judgment on our
talents or to choose our work. We are to take up the
burdens that God appoints, bearing them for His sake,
and ever going to Him for rest. Whatever our work, God
is honored by whole-hearted, cheerful service. He is pleased
when we take up our duties with gratitude, rejoicing that
we are accounted worthy to be co-laborers with Him.
THE TALENT REMOVED
Upon the slothful servant the sentence was, "Take
therefore the talent from him, and give it unto him which
hath ten talents." Here, as in the reward of the faithful
worker, is indicated, not merely the reward at the final
Judgment, but the gradual process of retribution in this life.
As in the natural, so in the spiritual world: every power
unused will weaken and decay. Activity is the law of life;
idleness is death. *'The manifestation of the Spirit is given
to every man to profit withal."^ Employed to bless others,
his gifts increase. Shut up to self-serving, they diminish,
and are finally withdrawn. He who refuses to impart that
which he has received, will at last find that he has nothing
to give. He is consenting to a process that surely dwarfs
and finally destroys the faculties of the soul.
Let none suppose that they can live a life of selfishness,
and then, having served their own interests, enter into the
joy of their Lord. In the joy of unselfish love they could
not participate. They would not be fitted for the heavenly
ii Cor. 12:7
Talents 365
courts. They could not appreciate the pure atmosphere of
love that pervades heaven. The voices of the angels and
the music of their harps would not satisfy them. To their
minds the science of heaven would be as an enigma.
In the great Judgment-day those who have not worked
for Christ, those who have drifted along, carrying no
responsibility, thinking of themselves, pleasing themselves,
will be placed by the Judge of all the earth with those who
did evil. They receive the same condemnation.
Many who profess to be Christians neglect the claims of
God, and yet they do not feel that in this there is any wrong.
They know that the blasphemer, the murderer, the adulterer,
deserves punishment; but as for them, they enjoy the services
of religion. They love to hear the gospel preached, and
therefore they think themselves Christians. Though they
have spent their lives in caring for themselves, they will be as
much surprised as was the unfaithful servant in the parable
to hear the sentence, ''Take the talent from him." Like the
Jews, they mistake the enjoyment of their blessings for the
use they should make of them.
Many who excuse themselves from Christian effort plead
their inability for the work. But did God make them so
incapable? No, never. This inability has been produced by
their own inactivity, and perpetuated by their deliberate
choice. Already, in their own characters, they are realizing
the result of the sentence, "Take the talent from him."
The continual misuse of their talents will effectually quench
for them the Holy Spirit, which is the only light. The
sentence, **Cast ye the unprofitable servant into outer dark-
ness," .sets Heaven's seal to the choice which they themselves
have made for eternity.
'Friends by the Mammon of
Un righ teousness''
/^^HRIST'S coming was at a time of intense worldliness.
^^ Men were subordinating the eternal to the temporal, the
claims of the future to the affairs of the present. They were
mistaking phantoms for realities, and realities for phantoms.
They did not by faith behold the unseen world. Satan
presented before them the things of this life as all-attractive
and all-absorbing, and they gave heed to his temptations.
Christ came to change this order of things. He sought
to break the spell by which men were infatuated and ensnared.
In His teaching He sought to adjust the claims of heaven
and earth, to turn men's thoughts from the present to the
future. From their pursuit of the things of time. He called
them to make provision for eternity.
"There was a certain rich man," He said, "which had a
steward; and the same was accused unto him that he had
wasted his goods." The rich man had left all his posses-
sions in the hands of this servant ; but the servant was
^^66) Based oti Luke 16:1-9
*'The M ammo 71 of Unrighteousness'' 367
unfaithful, and the master was convinced that he was being
systematically robbed. He determined to retain him no
longer in his service, and he called for an investigation of
his accounts. ''How is it," he said, "that I hear this of thee?
Give an account of thy stewardship; for thou mayest be no
longer steward."
With the prospect of discharge before him, the steward
saw three paths open to his choice. He must labor, beg, or
starve. And he said within himself, "What shall I do? for
my lord taketh away from me the stewardship: I can not
dig; to beg I am ashamed. I am resolved what to do, that,
when I am put out of the stewardship, they may receive me
into their houses. So he called every one of his lord's
debtors unto him, and said unto the first. How much owest
thou unto my lord? And he said. An hundred measures of
oil. And he said unto him, Take thy bill, and sit down
quickly, and write fifty. Then said he to another. And how
much owest thou? And he said, An hundred measures of
wheat. And he said unto him, Take thy bill, and write
fourscore."
This unfaithful servant made others sharers with him in
his dishonesty. He defrauded his master to advantage them,
and by accepting this advantage they placed themselves under
obligation to receive him as a friend into their homes.
"And the lord commended the unjust steward, because
he had done wisely." The worldly man praised the sharp-
ness of the man who had defrauded him. But the rich
man's commendation was not the commendation of God.
Christ did not commend the unjust steward, but He
made use of a well-known occurrence to illustrate the lesson
He desired to teach. "Make to yourselves friends by means
of the mammon of unrighteousness," He said, "that when it
shall fail, they may receive you into the eternal tabernacles,""
368
Christ's bj e c t Lessons
The Saviour had been censured by the Pharisees for
mingling with publicans and sinners; but His interest in
them was not lessened, nor did His efforts for them cease.
He saw that their employment brought them into temptation.
They were surrounded by enticements to evil. The first
wrong step was easy, and the descent was rapid to greater
dishonesty and increased crimes. Christ was seeking by
every means to win them to higher aims and nobler principles.
This purpose He had in
mind in the story of
the unfaithful steward.
There had been among
the publicans just such
a case as that repre-
sented in the parable,
and in Christ's descrip-
tion they recognized
their own practises.
Their attention was
arrested, and from the
picture of their own
dishonest practises
many of them learned
a lesson of spiritual
truth.
The parable was,
however, spoken directly
to the disciples. To them first
the leaven of truth was imparted
and through them it was to reach others. Much of Chri.st's
teaching the disciples did not at first understand, and often
His lessons seemed to be almost forgotten. But under the
influence of the Holy Spirit these truths were afterward
' Ho-w is it that I hear this of thee ?
Give an account of thy stewardship ;
for thojt may est be no longer steward.'
*'The Mammon of U ni^i gJit e ousne s s'' 309
revived with distinctness, and through the disciples they
were brought vividly before the new converts who were
added to the church.
And the Saviour was speaking also to the Pharisees.
He did not relinquish the hope that they would perceive
the force of His words. Many had been deeply convicted,
and as they should hear the truth under the dictation of the
Holy Spirit, not a few would become believers in Christ.
The Pharisees had tried to bring Christ into disrepute
by accusing Him of mingling with publicans and sinners.
Now He turns the rebuke on these accusers. The scene
known to have taken place among the publicans. He holds
up before the Pharisees, both as representing their course of
action, and as showing the only way in which they can
redeem their errors.
To the unfaithful steward his lord's goods had been
entrusted for benevolent purposes; but he had used them
for himself So with Israel. God had chosen the seed of
Abraham. With a high arm He had delivered them from
bondage in Egypt. He had made them the depositaries of
sacred truth for the blessing of the world. He had entrusted
to them the living oracles that they might communicate the
light to others. But His stewards had used these gifts to
enrich and exalt themselves.
The Pharisees, filled with self-importance and self-
righteousness, were misapplying the goods lent them by
God to use for His glory.
The servant in the parable had made no provision for
the future. The goods entrusted to him for the benefit of
others he had used for himself; but he had thought only
of the present. When the stewardship should be taken
from him, he would have nothing to call his own. But his
master's goods were still in his hands, and he determined
370 . Christ's Object Lessons
to use them so as to secure himself against future want.
To accomplish this he must work on a new plan. Instead
of gathering for himself, he must impart to others. Thus
he might secure friends, who, when he should be cast out,
would receive him. So with the Pharisees. The stewardship
was soon to be taken from them, and they were called
upon to provide for the future. Only by seeking the
good of others could they benefit themselves. Only by
imparting God's gifts in the present life, could they provide
for eternity.
After relating the parable, Christ said," "The children of
this world are in their generation wiser than the children
of light." That is, worldly-wise men display more wisdom
and earnestness in serving themselves than do the professed
children of God in their service to Him. So it was in
Christ's day. So it is now. Look at the life of many who
claim to be Christians. The Lord has endowed them with
capabilities, and power, and influence; He has entrusted
them with money, that they may be co-workers with Him
in the great redemption. All His gifts are to be used in
blessing humanity, in relieving the suffering and the needy.
We are to feed the hungry, to clothe the naked, to care for
the widow and the fatherless, to minister to the distressed
and down-trodden. God never meant that the wide-spread
misery in the world should exist. He never meant that one
man should have an abundance of the luxuries of life, while
the children of others should cry for bread. The means
over and above the actual necessities of life are. entrusted
to rhan to do good, to bless humanity. The Lord says,
"Sell that ye have, and give alms." Be "ready to distribute,
willing to communicate." "When thou makest a feast, call
the poor, the maimed, the lame, the bhnd."^ "Loose the
bsinds of wickedness," "undo the heavy burdens," "let the
'Luke 12:33; I Tim. 6:18; Luke 14 : 13
The Mammon of Unrighteousness''' 371
oppressed go free," ''break every yoke." "Deal thy bread
to the hungry," "bring the poor that are cast out to thy
house." "When thou seest the naked, . . . cover him.!*
"Satisfy the afflicted soul." "Go. ye into all the world, and
preach the gospel to every creature."' These are the Lord's
commands. Are the great body of professed Christians doing
this work ?
Alas, how
many are ap-
propriating to
themselves the
gifts of God!
How many are
adding house
to house and
land to land.
How many are
spending their
money f o r •
pleasure, for
the gratifica-
tion of appetite,
for extravagant
houses, furniture,
and dress. Their fellow-
beings are left to misery and
crime, to disease and death. Multi
tudes are perishing without one pitying look, one word or
deed of sympathy.
Men are guilty of robbery toward God. Their selfish use
of means robs the Lord of the glory that should be reflected
back to Him in the relief of suffering humanity and the
salvation of souls. They are embezzling His entrusted goods.
Usa. 58:6, 7, 10; Mark i6: 15
'He said unto him. Take Ihy
bill, and sit down quickly, and
■write Ji/ty."
3/2 Christ's Object Lesso7is
The Lord declares, "I will come near to you to judgment;
and I will be a swift witness against . . . those that
Qppress the hireling in his wages, the widow, and the
fatherless, and that turn aside the stranger from his right."
"Will a man rob God? Yet ye have robbed Me. But ye
say, Wherein have we robbed Thee ? In tithes and offerings.
Ye are cursed with a curse; for ye have robbed Me, even
this whole nation." "Go to now, ye rich men,
your riches are corrupted, and your garments are motheaten.
Your gold and silver is cankered, and the rust of them
shall be a witness against you. . . . Ye have heaped
treasure together for the last days." "Ye have lived in
pleasure on the earth, and been wanton." "Behold, the
hire of the laborers who have reaped down your fields,
which is of you kept back by fraud, crieth: and the cries
of them which have reaped are entered into the ears of the
Lord of Sabaoth."^
Every one will be required to render up his entrusted
gifts. In the day of final Judgment men's hoarded wealth
will be worthless to them. They have nothing they can
call their own.
Those who spend their lives in laying up worldly treasure,
show less wisdom, less thought and care for their eternal
well-being, than, did the unjust steward for his earthly
support. Less wise than the children of this world in their
generation are these professed children of the light. These
are they of whom the prophet declared, in his vision of the
great Judgment-day, "A man shall cast the idols of his
silver, and the idols of his gold;'' which they made each one
for himself to worship, to the moles and to the bats; to go
into the clefts of the rocks, and into the tops of the ragged
rocks, for fear of the Lord, and for the glory of His majesty,
when He ariseth to shake terribly the earth. "^
1 Mai. 3: 5,8, 9; James 5 : 1-3, 5, 4 2 Margin ^jga. 2:20, 21
**The Mammon of Unrighteousness^' 373
"Make to yourselves friends by means of the mammon
of unrighteousness," Christ says, "that when it shall fail,
they may receive you into the eternal tabernacles."^ God
and Christ and angels are all ministering to the afflicted,
the suffering, and the sinful. Give yourself to God for this
work, use His gifts for this purpose, and you enter into
partnership with heavenly beings. Your heart will throb in
sympathy with theirs. You will be assimilated to them in
character. To you these dwellers in the eternal tabernacles
will not be strangers. When earthly things shall have
passed away, the watchers at heaven's gates will bid you
welcome.
And the means used to bless others will bring returns.
Riches rightly employed will accomplish great good. Souls
will be won to Christ. He who follows Christ's plan of hfe,
will see in the courts of God those for whom he has labored
and sacrificed on earth. Gratefully will the ransomed ones
remember those who have been instrumental in their salvation.
Precious will heaven be to those who have been faithful in
the work of saving souls.
The lesson of this parable is for all. Every one will be
held responsible for the grace given him through Christ.
Life is too solemn to be absorbed in temporal or earthly
matters. The Lord desires that we shall communicate to
others that which the eternal and unseen communicates to us.
Every year millions upon millions of human souls are
passing into eternity unwarned and unsaved. From hour to
hour in our varied life, opportunities to reach and save
souls are opened to us. These opportunities are continually
coming and going. God desires us to make the most of
them. Days, weeks, and months are passing; we have one
day, one week, one month less in which to do our work.
A few more years at the longest, and the voice which we
»R. v.
3^4 Chris t^s hj e ct L es s ons
can not refuse to answer will be heard, saying, "Give an
account of thy stewardship."
Christ calls upon every one to consider. Make an honest
reckoning. Put into one scale Jesus, which means eternal
treasure, life, truth, heaven, and the joy of Christ in souls
redeemed; put into the other every attraction the world can
offer. Into one scale put the loss of your own soul, and the
souls of those whom you might have been instrumental in
saving; into the olher, for yourself and for them, a life that
measures with the life of God. Weigh for time and for
eternity. While you are thus engaged, Christ speaks:
"What shall it profit a man, if he shall gain the whole
world, and lose his own soul?"^
God desires us to choose the heavenly in place of the
earthly. He opens before us the possibilities of a heavenly
investment. He would give encouragement to our loftiest
aims, security to our choicest treasure. He declares, "I will
make a man more precious than fine gold; even a man than
the golden wedge of Ophir."^ When the riches that moth
devours and rust corrupts shall be swept away, Christ's
followers can rejoice in their heavenly treasure, the riches
that are imperishable.
Better than all the friendship of the world is the friendship
of Christ's redeemed. Better than a title to the noblest palace
on earth is a title to the mansions our Lord has gone to
prepare. And better than all the words of earthly praise,
will be the Saviour's words to His faithful servants, "Come,
ye blessed of My Father, inherit the kingdom prepared for
you from the foundation of the world. "^
To those who have squandered His goods, Christ still
gives opportunity to secure lasting riches. He says, "Give,
and it shall be given unto you." "Provide yourselves bags
which wax not old, a treasure in the heavens that faileth not,
' Mark 8 36 215^.13:12 3 ]y[att. 25 : 34
**The Mammon of Unrighteousness'' 375
where no thief approacheth, neither moth corrupteth."
"Charge them that are rich m this world, . ' . . that
they do good, that they be rich in good works, ready to
distribute, wilHng to communicate; laying up in store for
themselves a good foundation against the time to come, that
they may lay hold on eternal life."^
Then let your property go beforehand to heaven. Lay
up your treasure beside the throne of God. Make sure your
title to the unsearchable riches of Christ. "Make to your-
selves friends by means of the mammon of unrighteousness,
that when it shall fail, they may receive you into the eternal
tabernacles."^
1 Luke 6. -38; 12:33; I Tim. 6:17-19 "^R. V.
Wh Is My N e igh bor ':
?
Among the jews the question, "Who is my neighbor?"
caused endless dispute. They had no doubt as to the
heathen and the Samaritans. These were strangers and
enemies. But where should the distinction be made among
the people of their own nation, and among the different
classes of society? Whom should the priest, the rabbi, the
elder, regard as neighbor? They spent their lives in a round
of ceremonies to make themselves pure. Contact with the
ignorant and careless multitude, they taught, would cause
defilement that would require wearisome effort to remove.
Were they to regard the "unclean" as neighbors?
This question Christ answered in the parable of the good
Samaritan. He showed that our neighbor does not mean
merely one of the church or faith to which we belong. It
has no reference to race, color, or class distinction. Our
neighbor is every person who needs our help. Our neighbor
is every soul who is wounded and bruised by the adversary.
Our neighbor is every one who is the property of God.
(376) Based on Luke 10:25-37
''Who Is My Neighbor f '' 2>77
The parable of the good Samaritan was called forth by
a question put to Christ by a doctor of the law. As the
Saviour was teaching, '*a certain lawyer stood up, and
tempted Him, saying, Master, what shall I do to inherit
eternal life?" The Pharisees had suggested this question
to the lawyer, in the hope that they might entrap Christ in
His words, and they listened eagerly for His answer. But
the Saviour entered into no controversy. He required the
answer from the questioner himself "What is written in
the law?" He asked, *'how readest thou?" The Jews still
accused Jesus of lightly regarding the law given from Sinai,
but He turned the question of salvation upon the keeping of
God's commandments.
The lawyer said, **Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy
strength, and with all thy mind; and thy neighbor as thyself"
"Thou hast answered right," Christ said; "this do, and thou
shalt live."
The lawyer was not satisfied with the position and works
of the Pharisees. He had been studying the Scriptures with
a desire to learn their real meaning. He had a vital interest
in the matter, and he asked in sincerity, "What shall I do?"
In his answer as to the requirements of the law, he passed
by all the mass of ceremonial and ritualistic precepts. For
these he claimed no value, but presented the two great
principles on which hang all the law and the prophets.
The Saviour's commendation of this answer placed Him on
vantage-ground with the rabbis. They could not condemn
Him for sanctioning that which had been advanced by an
expositor of the law.
"This do, and thou shalt live," Christ said. In His
teaching He ever presented the law as a divine unity,
showing that it is impossible to keep one precept and break
378
Ch ri St' s Object L c s
sons
'A priest came that -way," and "/>usseJ
by on the other side."
another; for the same prin-
ciple runs through all. Man's
destiny will be determined by
his obedience to the whole law.
Christ knew that no one could obey
the law in his own strength. He desired to lead
the lawyer to clearer and more critical research, that he might
find the truth. Only by accepting the virtue and grace of
Christ can we keep the law. Belief in the propitiation for
sin enables fallen man to love God with his whole heart,
and his neighbor as himself
The lawyer knew that he had kept neither the first four
nor the last six commandments. He was convicted under
Christ's searching words, but instead of confessing his sin,
he tried to excuse it. Rather than acknowledge the truth,
he endeavored to show how difficult of fulfilment the
''IVko Is My Neighbor f^^ 379
commandment is. Thus he hoped both to parry conviction
and to vindicate himseif in the eyes of the people. The
Saviour's words had shown that his question was needless,
since he was able to answer it himself. Yet he put another
question, saying, ''Who is my neighbor?"
Again Christ refused to be drawn into controversy. He
answered the question by relating an incident, the memory
of which was fresh in the minds of His hearers. '*A certain
man," He said, "went down from Jerusalem to Jericho, and
fell among thieves, which stripped him of his raiment, and
wounded him, and departed, leaving him half dead."
In journeying from Jerusalem to Jericho, the traveler had
to pass through a portion of the wilderness of Judea. The
road led down a wild, rocky ravine, which was infested
with robbers, and was often the scene of violence. It was
here that the traveler was attacked, stripped of all that
was valuable, and left half dead by the wayside. As he
lay thus, a priest came that way; he saw the man lying
wounded and bruised, weltering in his own blood; but he
left him without rendering any assistance. He ''passed by
on the other side." Then a Levite appeared. Curious
to know what had happened, he stopped and looked at the
sufferer. He was convicted of what he ought to do, but
it was not an agreeable duty. He wished that he had not
come that way, so that he would not have seen the wounded
man. He persuaded himself that the case was no concern-
of his, and he too "passed by on the other side."
But a Samaritan, traveling the same road, saw the
sufferer, and he did the work that the others had refused
to do. With gentleness and kindness he ministered to the
wounded man. "When he saw him, he had compassion
on him, and went to him, and bound up his wounds, pouring
in oil and wine, and set him on his own beast, and brought
380 Christ's Object Lessons
him to an inn, and took care of him. And on the morrow
when he departed, he took out two pence, and gave them
to the host, and said unto him, Take care of him; and
whatsoever thou spendest more, when I come again, I will
repay thee." The priest and the Levite both professed
piety, but the Samaritan showed that he was truly converted.
It was no more agreeable for him to do the work than for
the priest and the Levite, but in spirit and works he proved
himself to be in harmony with God.
In giving this lesson, Christ presented the principles of
the law in a direct, forcible way, showing His hearers that
they had neglected to carry out these principles. His words
were so definite and pointed that the listeners could find no
opportunity to cavil. The lawyer found in the lesson nothing
that he could criticize. His prejudice in regard to Christ
was removed. But he had not overcome his national dislike
sufficiently to give credit to the Samaritan by name. When
Christ asked, "Which now of these three, thinkest thou,
was neighbor unto him that fell among the thieves?" he
answered, "He that showed mercy on him."
"Then said Jesus unto him. Go, and do thou likewise."
Show the same tender kindness to those in need. Thus
you will give evidence that you keep the whole law.
The great difference between the Jews and the Samaritans
was a difference in religious belief, a question as to what
•constitutes true worship. The Pharisees would say nothing
good of the Samaritans, but poured their bitterest curses
upon them. So strong was the antipathy between the Jews
and the Samaritans that to the Samaritan woman it seemed
a strange thing for Christ to ask her for a drink. "How
is it," she said, "that Thou, being a Jew, askest drink of
me, which am a woman of Samaria?" "For," adds the
evangelist, "the Jews have no dealings with the Samaritans."^
1 John 4 : 9
"Who Is My Neighbor f
38>
And when the Jews were so filled with murderous hatred
against Christ that they rose up in the temple to stone Him,
they could find no better words by which to express their
hatred than, **Say we not well that Thou art a Samaritan,
and hast a devil?" ^ Yet the priest and Levite neglected
'Then a Levite appeared. .
and looked at the sufferer."
He stopped
the very work the Lord had enjoined on them, leaving a
hated and despised Samaritan to minister to one of their
own countrymen.
The Samaritan had fulfilled the command, "Thou shalt
love thy neighbor as thyself," thus showing that he was
more righteous than those by whom he was denounced.
Risking his own life, he had treated the wounded man as
his brother. This Samaritan represents Christ. Our Saviour
manifested for us a love that the love of man can never
Uohn 8:48
382 Christ's Object Lessons
equal. When we were bruised and dying, He had pity
upon us. He did not pass us by on the other side, and
leave us, helpless and hopeless, to perish. He did not
remain in His holy, happy home, where He was beloved
by all the heavenly host. He beheld our sore need, He
undertook our case, and identified His interests with those
of humanity. He died to save His enemies. He prayed
for His murderers. Pointing to His own example, He says
to His followers, "These things I command you, that ye
love one another;" "as I have loved you, that ye also love
one another."^
The priest and the Levite had been for worship to the
temple whose service was appointed by God Himself To
participate in that service was a great and exalted privilege,
and the priest andiLevite felt that having been thus honored,
it was beneath them to minister to an unknown sufferer by
the wayside. Thus they neglected the special opportunity
which God had offered them as His agents to bless a
fellow-being.
Many to-day are making a similar mistake. They
separate their duties into two distinct classes. The one class
is made up of great things, to be regulated by the law
of God; the other class is made up of so-called little things,
in which the command, "Thou shalt love thy neighbor as
thyself," is ignored. This sphere of work is left to caprice,
subject to inclination or impulse. Thus the character is
marred, and the religion of Christ misrepresented.
There are those who would think it lowering to their
dignity to minister to suffering humanity. Many look with
indifference and contempt upon those who have laid the
temple of the soul in ruins. Others neglect the poor from
a different motive. They are working, as they believe, in
the cause of Christ, seeking to bui4d up some worthy
•ijobn 15:17; 13:34
**lVko Is My Neighbor f' 383
enterprise. They feel that they are doing a great work,
and they can not stop to notice the wants of the needy and
distressed. In advancing their supposedly great work they
may even oppress the poor. They may place them in hard
and trying circumstances, deprive' them of their rights, or
neglect their Jieeds. Yet they feel that all this is justifiable
because they are, as they think, advancing the cause of
Christ.
Many will allow a brother or a neighbor to struggle
unaided under adverse circumstances. Because they profess
to be Christians he may be led to think that in their cold
selfishness they are representing Christ. Because the Lord's
professed servants are not in co-operation with Him, the love
of God, which should flow forth from, them, is in great
degree cut off from their fellow-men. And a large revenue
of praise and thanksgiving from human hearts and human
lips is prevented from flowing back to God. He is robbed
of the glory due to His holy name. He is robbed of the
souls for whom Christ died, souls whom He longs to bring
into His kingdom, to dwell in His presence through
endless ages.
Divine truth exerts little influence upon the world, when
it should exert much influence through our practise. The
mere profession of religion abounds, but it has little weight.
We may claim to be followers of Christ, we may claim to
believe every truth in the word of God; but this will do
our neighbor no good unless our belief is carried into our
daily life. Our profession may be as high as heaven, but
it will save neither ourselves nor our fellow-men unless we
are Christians. A right example will do more to benefit
the world than all our profession.
By no selfish practises can the cause of Christ be served.
His cause is the cause of the oppressed and the poor. In
384 C h rist's bj e c t Lesson s
the hearts of His professed followers there is need of the
tender sympathy of Christ, — a deeper love for those whom
He has so valued as to give His own life for their salvation.
These souls are precious, infinitely more precious than any
other offering we can bring to God. To bend every energy
toward some apparently great work, while we neglect the
needy or turn the stranger from his right, is not a service
that will meet His approval.
The sanctification of the soul by the working of the
Holy Spirit is the implanting of Christ's nature in humanity.
Gospel religion is Christ in the life, — a living, active principle.
It is the grace of Christ revealed in character and wrought
out in good works. The principles of the gospel can not
be disconnected from any department of practical life. Every
line of Christian experience and labor is to be a representation
of the life of Christ.
Love is the basis of godliness. Whatever the profession-
no man has pure love to God unless he has unselfish love
for his brother. But we can never come into possession of
this spirit by trying to love others. What is needed is
the love of Christ in the heart. When s.elf is merged in
Christ, love springs forth spontaneously. The completeness
of Christian character is attained when the impulse to help
and bless others springs constantly from within, — when the
sunshine of heaven fills the heart and is revealed in the
countenance.
It is not possible for the heart in which Christ abides to
be destitute of love. If we love God because He first loved
us, we shall love all for whom Christ died. We can not
come in touch with divinity without coming in touch with
humanity; for in Him who sits upon the throne of the
universe, divinity and humanity are combined. Connected
with Christ, we are connected with our fellow- men by the
Wk o Is My Nc igh bor f
385
golden links of the chain of love. Then the pity and
compassion of Christ will be manifest in our life. We shall
not wait to have the needy and unfortunate brought to us.
We shall not need to be entreated to feel for the woes of
others. It will be as natural for us to minister to the needy
and suffering as it was for Christ to go about doing good.
Wherever there is an impulse of love and sympathy,
wherever the
heart reaches out
to bless and up-
lift others, there
is revealed the
working of God's
Holy Spirit. In
the depths of
heathenism, men
who have had
no knowledge of
the written law of
God, who have
never even heard
the name of
Christ, have been
kind to His serv-
ants, protecting them
at the risk of their own lives.
Their acts show the working of a divine power. The
Holy Spirit has implanted the grace of Christ in the heart
of the savage, quickening his sympathies contrary to his
nature, contrary to his education. The ''Light which lighteth
every man that cometh into the world," ^ is shining in
his soul; and this light, if heeded, will guide his feet to
the kingdom of God.
35 'John 1:9
'He took out two pence, and gave them
to the host, and said unto him. Take
care of him."
386 Ch ri St' s Object Lessons ^
The glory of heaven is in lifting up the fallen, comforting
the distressed. And wherever Christ abides in human hearts,
He will be revealed in the same way. Wherever it acts, the
religion of Christ will bless. Wherever it works, there is
brightness.
No distinction on account of nationality, race, or caste, is
recognized by God. He is the Maker of all mankind. All
men are of one family by creation, and all are one through
redemption. Christ came to demolish every wall of partition,
to throw open every compartment of the temple, that every
soul may have free access to God. His love is so broad, so
deep, so full, that it penetrates everywhere. It lifts out of
Satan's circle the poor souls who have been deluded by his
deceptions. It places them within reach of the throne of
God, the throne encircled by the rainbow of promise.
In Christ there is neither Jew nor Greek, bond nor free.
All are brought nigh by His precious blood. ^
Whatever the difference in religious belief, a call from
suffering humanity must be heard and answered. Where
bitterness of feeling exists because of difference in religion,
much good may be done by personal service. Loving
ministry will break down prejudice, and win souls to God.
We should anticipate the sorrows, the difficulties, the
troubles of others. We should enter into the joys and cares
of both high and low, rich and poor. "Freely ye have
received," Christ says, "freely give." ^ All around us are
poor, tried souls that need sympathizing words and helpful
deeds. There are widows who need sympathy and assistance.
There are orphans whom Christ has bidden His followers
receive as a trust from God. Too often these are passed by
with neglect. They may be ragged, uncouth, and seemingly
in every way unattractive; yet they are God's property.
They have been bought with a price, and they are as
1 Gal. 3:28; Eph, 2:13 2 Matt. 10:8
''IVko Is My Neighbor f 387
precious in His sight as we are. They are members of
God's great household, and Christians as His stewards are
responsible for them. ** Their souls," He says, "will I require
at thine hand."
Sin is the greatest of all evils, and it is ours to pity and
help the sinner. But not all can be reached in the same
way. There are many who hide their soul-hunger. These
would be greatly helped by a tender word or a kind
remembrance. There are others who are in the greatest
need, yet they know it not. They do not realize the terrible
destitution of the soul. Multitudes are so sunken in sin that
they have lost the sense of eternal realities, lost the similitude
of God, and they hardly know whether they have souls to be
saved or not. They have neither faith in God nor confidence
in man. Many of these can be reached only through acts of
disinterested kindness. Their physical wants must first be
cared for. They must be fed, cleansed, and decently clothed.
As they see the evidence of your unselfish love, it will be
easier for them to believe in the love of Christ.
There are many who err, and who feel their shame and
their folly. They look upon their mistakes and errors
until they are driven almost to desperation. These souls we
are not to neglect When one has to swim against the
stream, there is all the force of the current driving him
back. Let a helping hand then be held out to him as
was the Elder Brother's hand to the sinking Peter. Speak
to him hopeful words, words that will establish confidence
and awaken love.
Thy brother, sick in spirit, needs thee, as thou thyself
hast needed a brother's love. He needs the experience of
one who has been as weak as he, one who can sympathize
with him and help him. The knowledge of our own weakness
should help us to help another in his bitter need. Never
388 Christ's Object Lessons
should we pass by one suffering soul without seeking to
impart to him the comfort wherewith we are comforted
of God.
It is fellowship with Christ, personal contact with a living
Saviour, that enables the mind and heart and soul to triumph
over the lower nature. ^ Tell the wanderer of an almighty
hand that will hold him up, of an infinite humanity in Christ
that pities him. It is not enough for him to believe in law
and force, things that have no pity, and never hear the cry
for help. He needs to clasp a hand that is warm, to trust
in a heart full of tenderness. Keep his mind stayed upon the
thought of a divine presence ever beside him, ever looking
upon him with pitying love. Bid him think of a Father's
heart that ever grieves over sin, of a Father's hand stretched
out still, of a Father's voice saying, ''Let him take hold of
My strength, that he may make peace with Me; and he
shall make peace. "^
As you engage in this work, you have companions
unseen by human eyes. Angels of heaven were beside the
Samaritan who cared for the wounded stranger. Angels
from the heavenly courts stand by all who do God's service
in ministering to their fellow-men. And you have the
co-operation of Christ Himself, He is the Restorer, and as
you work under His supervision, you will see great results.
Upon your faithfulness in this work, not only the well-
being of others, but your own eternal destiny depends.
Christ is seeking to uplift all who will be lifted to companion-
ship with Himself, that we may be one with Him as He
is one with the Father. He permits us to come in contact
with suffering and calamity in order to call us out of
our selfishness; He seeks to develop in us the attributes
of His character, — compassion, tenderness, and love. By
accepting this work of ministry we place ourselves in His
Msa. 27:5
^^IV/io Js My Neighbor f' 389
school, to be fitted for the courts of God. By rejecting it,
we reject His instruction, and choose eternal separation
from His presence.
''If thou wilt keep My charge," the Lord declares, ''I
will give thee places to walk among these that stand by,"^
— even among the angels that surround His throne. By
co-operating with heavenly beings in their work on earth,
we are preparing for their companionship in heaven. "Minis-
tering spirits, sent forth to minister for them who shall be
heirs of salvation,"^ angels in heaven will welcome those who
on earth have lived ''not to be ministered unto, but to
minister. "•'' In this blessed companionship we shall learn,
to our eternal joy, all that is wrapped up in the question,
"Who is my neighbor?"
»Zech.3:7 2Heb. 1:14 3 Matt. 20:28
The Reward of Grace
^T^HE truth of God's free grace had been almost lost sight
of by the Jews. The rabbis taught that God's favor
must be xarned. The reward of the righteous they hoped
to gain' by their own works. Thus their worship was
prompted by a grasping, mercenary spirit. From this spirit
even the disciples of Christ were not wholly free, and the
Saviour sought every opportunity of showing them their
error. Just before He gave the parable of the laborers, an
event occurred that opened the way for Him to present the
right principles.
As He was walking by the way, a young ruler came
running to Him, and kneeling, reverently saluted Him.
''Good Master," he said, ''what good thing shall I do, that
I may have eternal life?"
The ruler had addressed Christ merely as an honored
rabbi, not discerning in Him the Son of God. The Saviour
said, "Why callest thou Me good? There is none good
but one, that is, God." On what ground do you call Me
(390) Based on Matt. 19:16-30; 20:1-16; Mark 10:17-31; Luke 18: 18-30
The Reward of Crace 39!
good? God is the one good. If you recognize Me as
such, you must receive Me as His Son and representative.
"If thou wilt enter into life," He added, "keep the
commandments." The character of God is expressed in His
law; and in order for you to be in harmony with God,
the principles of His law must be the spring of your every
action.
Christ does not lessen the claims of the law. In unmis- .
takable language He presents obedience to it as the condition
of eternal life, — the same condition that was required of
Adam before his fall. The Lord expects no less of the
soul now than He expected of man in Paradise, perfect
obedience, unblemished righteousness. The requirement
under the covenant of grace is just as broad as the require-
ment made in Eden, — harmony with God's law, which is
holy, just, and good.
To the words, "Keep the commandments," the young man
answered, "Which?" He supposed that some ceremonial
precept was meant; but Christ Was speaking of the law
given from Sinai. He mentioned several commandments
from the second table of the decalogue, then summed them
all up in the precept, "Thou shalt love thy neighbor as
thyself"
The young man answered without hesitation, "All these
things have I kept from my youth up; what lack I yet?"
His conception of the law was external and superficial.
Judged by a human standard, he had preserved an unblem-
ished character. To a great degree his outward life had
been free from guilt; he verily thought that his obedience
had been without a flaw. Yet he had a secret fear that
all was not right between his soul and God. This prompted
the question, "What lack I yet?"
"If thou wilt be perfect," Christ said, "go and sell that
39-
C hri s t^ s Object Lessons
thou hast, and
give to the poor,
and thou shalt
have treasure
in heaven, and
come and follow
Me. But when
the young man
heard that say-
ing, he went
away sorrowful;
for he had great
possessions."
The lover of
self is a trans-
gressor of the
law. This Jesus
desired to reveal
to the young
man, and He
and kneeling, gavc him a test that would
make manifest the selfishness of
his heart. He showed him the plague-spot in his character.
The young man desired no further enlightenment. He had
cherished an idol in the soul; the world was his god. He
professed to have kept the commandments, but he was
destitute of the principle which is the very spirit and life of
them all. He did not possess true love for God or man.
This want was the want of everything that would qualify
him to enter the kingdom of heaven. In his love of self
and worldly gain he was out of harmony with the principles
of heaven.
When this young ruler came to Jesus, his sincerity and
*'A young ruler came,
reverently saluted Him.
The Reward of Grace 393
earnestness won the Saviour's heart. He "beholding him
loved him." In this young man He saw one who might
do service as a preacher of righteousness. He would have
received this talented and noble youth as readily as He
received the poor fishermen who followed Him. Had the
young man devoted his ability to the work of saving souls,
he might have become a diligent and successful laborer
for Christ.
But first he must accept the conditions of discipleship.
He must give himself unreservedly to God. At the Saviour's
call, John, Peter, Matthew, and their companions **left all,
rose up, and followed Him."^ The same consecration was
required of the young ruler. And in this Christ did not
ask a greater sacrifice than He Himself had made. ''He
was rich, yet for your sakes He became poor, that ye
through His poverty might be rich."^ The young man
had only to follow where Christ led the way.
Christ looked upon the young man, and longed after
his soul. He longed to send him forth as a messenger of
blessing to men. In the place of that which He called
upon him to surrender, Christ offered him the privilege of
companionship with Himself "Follow Me," He said. This
privilege had been counted a joy by Peter, James, and John.
The young man himself looked upon Christ with admiration.
His heart was drawn toward the Saviour. But he was not
ready to accept the Saviour's principle of self-sacrifice. He
chose his riches before Jesus. He wanted eternal life, but
would not receive into the soul that unselfish love which
alone is life, and with a sorrowful h^rt he turned away
from Christ.
As the young man turned away, Jesus said to His
disciples, "How hardly shall they that have riches enter
into the kingdom of God." These words astonished the
1 Luke 5 : 28 22 Cor. 8:9
394 ^^ ri s t's bj e c t L e s s on$
disciples. They had been taught to look upon the rich as
the favorites of heaven; worldly power and riches they
themselves hoped to receive in the Messiah's kingdom; if
the rich were to fail of entering the kingdom, what hope
could there be for the rest of men ?
"Jesus answereth again, and saith unto them, Children,
how hard is it for them that trust in riches to enter into the
kingdom of God! It is easier for a camel to go through
the eye of a needle, than for a rich man to enter into the
kingdom of God. And they were astonished out of measure."
Now they realized that they themselves were included in the
solemn warning. In the light of the Saviour's words, their
own secret longing for power and riches was revealed. With
misgivings for themselves they exclaimed, "Who then can
be saved?"
"Jesus looking upon them saith. With men it is impossible,
but not with God; for with God all things are possible."
A rich man, as such, can not enter heaven. His wealth
gives him no title to the inheritance of the saints in light. It
is only through the unmerited grace of Christ that any man
can find entrance into the city of God.
To the rich no less than to the poor are the words of the
Holy Spirit spoken, "Ye are not your own; for ye are
bought with a price. "^ When men believe this, their
possessions will be held as a trust, to be used as God shall
direct, for the saving of the lost, and the comfort of the
suffering and the poor. With man this is impossible, for the
heart clings to its earthly treasure. The soul that is bound
in service to mammon is deaf to the cry of human need.
But with God all things are possible. By beholding the
matchless love of Christ, the selfish heart will be melted and
subdued. The rich man will be led, as was Saul the
Pharisee, to say, "What things were gain to me, those I
1 1 Cor. 6 : 19,. 20
The Reward of Crace
395
counted loss for Christ Yea doubtless, and I count all
things but loss for the excellency of the knowledge of Christ
Jesus my Lord."^ Then they will not count anything their
own. They will joy to regard themselves as stewards of the
manifold grace of God, and for His sake servants of all men.
Peter was the first to rally from the secret conviction
wrought by the Saviour's words. He thought with satisfac-
tion of what he and
his brethren had
given up for Christ.
** Behold," he said,
"we have forsaken
all, and followed
Thee." Remember-
ing the conditional
promise to the
young ruler, "Thou
shalt have treasure
in heaven," he now asked
what he and his companions
were to receive as a reward for
their sacrifices.
The Saviour's answer thrilled the hearts
of those Galilean fishermen. It pictured
honors that fulfilled their highest dreams:
"Verily I say unto you. That ye which have followed
Me, in the regeneration when the Son of man shall sit
in the throne of His glory, ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel." And He
added, "There is no man that hath left house, or brethren,
or sisters, or father, or mother, or wife, or children, or lands,
for My sake, and the gospel's, but he shall receive an
hundred-fold now in this time, houses, and brethren, and
1 Phil. 3:7.8
He went aivay sorrow-
ful : for he had
great possessions.'"
39^ Christ's Object Lessons
sisters, and mothers, and children, and lands, with persecu-
tions; and in the world to come eternal life."
But Peter's question, "What shall we have therefore?"
had revealed a spirit, that, uncorrected, would unfit the
disciples to be messengers for Christ; for it was the spirit
of a hireling. While they had been attracted by the love of
Jesus, the disciples were not whoWy free from Pharisaism.
They still worked with the thought of meriting a reward in
proportion to their labor. They cherished a spirit of self-
exaltation and self-complacency, and made comparisons
among themselves. When one of them failed in any
particular, the others indulged feelings of superiority. ^
Lest the disciples should lose sight of the principles of
the gospel, Christ related to them a parable illustrating the
manner in which God deals with His servants, and the spirit
in which He desires them to labor for Him.
**The kingdom of heaven," He said, **is like unto a man
that is an householder, which went out early in the morning
to hire laborers into his vineyard." It was the custom for
men seeking employment to wait in the market-places, and
thither the employers went to find servants. The man in the
parable is represented as going out at different hours to
engage workmen. Those who are hired at the earliest hours
agree to work for a stated sum; those hired later leave their
wages to the discretion of the householder.
**So when even was come, the lord of the vineyard saith
unto his steward, Call the laborers, and give them their hire,
beginning from the last unto the first. And when they came
that were hired about the eleventh hour, they received every
man a penny. But when the first came, they supposed that
they should have received more; and they likewise received
every man a penny."
The householder's dealing with the workers in his
The Reward of Grace 397
vineyard represents God's dealing with the human family.
It is contraiy to the customs that prevail among men. In
worldly business, compensation is given . according to the
work accomplished. The laborer expects to be paid only that
which he earns. But in the parable, Christ was illustrating
the principles of His kingdom,^ — a kingdom not of this world.
He is not controlled by any human standard. The Lord
says, "My thoughts are not your thoughts, neither are your
ways My ways. . . . For as the heavens are higher
than the earth, so are My ways higher than your ways, and
My thoughts than your thoughts."^
In the parable the first laborers agreed to work for a
stipulated sum, and they received the amount specified,
nothing more. Those later hired believed the master's
promise, "Whatsoever is right, that shall ye receive." They
showed their confidence in him by asking no question in
regard to wages. They trusted to his justice and equity.
They were rewarded, not according to the amount of their
labor, but according to the generosity of his purpose.
So God desires us to trust in Him who justifieth the
ungodly. His reward is given, not according to our merit,
but according to His own purpose, "which He purposed in
Christ Jesus our Lord." "Not by works of righteousness
which we have done, but according to His mercy He
saved us.""'^ And for those who trust in Him He will do
"exceeding abundantly above all that we ask or think. "^
Not the amount of labor performed, or its visible results,
but the spirit in which the work is done, makes it of value
with God. Those who came into the vineyard at the
eleventh hour were thankful for an opportunit>^ to work.
Their hearts were full of gratitude to the one who had
accepted them; and when at the close of the day the
householder paid them for a full day's work, they were
Usa. 55:8, 9 2Eph. 3:11; Titus 3:5 SEph. 3:20
398
C hri s t' s bj e c t Lessons
greatly surprised. They knew they had not earned such
wages. And the kindness expressed in the countenance of
their employer filled them with joy. They never forgot the
goodness of the householder, or the generous compensation
they had received. Thus it is with the sinner, who, knowing
his unworthiness, has entered the Master's vineyard at the
eleventh hour. His time of service seems so short, he feels
that he is undeserving of reward; but he is filled with joy
that God has accepted him at all. He works with a humble,
trusting spirit, thankful for the privilege of being a co-worker
with Christ. This spirit God delights to honor.
The Lord desires us to rest in Him without a question
as to our measure of reward. When Christ abides in the
soul, the thought of reward is not uppermost. This is not
the motive that actuates our
service. It is true that,
in a subordinate sense,
we should have re-
spect to the recom-
pense of reward.
God desires us to
appreciate His
promised bless-
ings. But He
would not have
^. » us eager for re-
'*m wards, nor feel
\\ that for every
duty we must
receive com-
pensation. We
should not be
so anxious to
^The kingdom of heaven is like unto a jnaii thai is an householder,
•which tuent out early in the morning to hire laborers."
The Reward of Grace 399
gain the reward as to do what is right, irrespective of all gain.
Love to God and to our fellow-men should be our motive.
This parable does not excuse those who hear the first
call to labor, but who neglect to enter the Lord's vineyard.
When the householder went to the market-place at the
eleventh hour, and found men unemployed, he said, "Why
stand ye here all the day idle?" The answer was, "Because
no man hath hired us." None of those called later in the
day were there in the morning. They had not refused
the call. Those who refuse and afterward repent, do well
to repent; but it is not safe to trifle with the first call
of mercy.
When the laborers in the vineyard received "every man
a penny," those who had begun work early in the day were
offended. Had they not worked for tw^elve hours? they
reasoned, and was it not right that they should receive more
than those who had worked for only one hour in the cooler
part of the day? "These last have wrought but one hour,"
they said, "and thou hast made them equal unto us, which
have borne the burden and heat of the day."
"Friend," the householder replied to one of them, "I
do thee no wrong; didst not thou agree with me for a
penny? Take that thine is, and go thy way; I will give
unto this last, even as unto thee. Is it not lawful for me
to do what I will with mine own? Is thine eye evil, because
I am good?"
"So the last shall be first, and the first last; for many
be called, but few chosen."
The first laborers of the parable represent those who, be-
cause of their services, claim preference above others. They
take up their work .in a self-gratulatory spirit, and do not
bring into it self-denial and sacrifice. They may have professed
to serve God all their lives; they may have been foremost in
400 Ch ri s t's Object Lessons
enduring hardship, privation, and trial, and they therefore
think themselves entitled to a large reward. They think
more of the reward than of the privilege of being servants
of Christ. In their view their labors and sacrifices entitle
them to receive honor above others, and because this claim
is not recognized, they are offended. Did they bring into
their work a loving, trusting spirit, they would continue
to be first; but their querulous, complaining disposition is
unchristlike, and proves them to be untrustworthy. It
reveals their desire for self-advancement, their distrust of
God, and thejr jealous, grudging spirit toward their brethren.
The Lord's goodness and liberality is to them only an
occasion of murmuring. Thus they show that there is no
connection between their souls and God. They do not know
the joy of co-operation with the Master-worker.
There is nothing more offensive to God than this narrow,
self-caring spirit. He can not work with any who manifest
these attributes. They are insensible to the working of
His Spirit.
The Jews had been first called into the Lord's vineyard;
and because of this they were proud and self-righteous.
Their long years of service they regarded as entitling them
to receive a larger reward than others. Nothing was more
exasperating to them than an intimation that the Gentiles
were to be admitted to equal privileges with themselves in
the things of God.
Christ warned the disciples who had been first called
to follow Him, lest the same evil should be cherished among
them. He saw that the weakness, the curse of the church,
would be a spirit of self-righteousness. Men would think
they could do something toward earning a place in the
kingdom of heaven. They would imagine that when they
had made certain advancement, the Lord would come in to
The Reward of Grace
401
^
Ci
help them. Thus there would be an abundance of self, and
little of Jesus. Many who had made a little advancement
would be puffed up, and think themselves superior to others.
They would be eager for flattery, jealous if not thought most
important. Against this danger Christ seeks to guard His
disciples.
All boasting of merit in ourselves is out of place. "Let
not the wise man glory in his wisdom, neither let the mighty
man glory in his might, let
irfr|L ^y m^ ^ 3t i" his riches; but let
'^^H \; ""'kS^lL ^^^^ ^^^^ glorieth,
glory in this, that
he understandeth
and knoweth Me,
that I am the Lord
which exercise loving-
kindness, judgment, and right-
eousness in the earth ; for in
these things I delight, saith the
Lord."i
The reward is not of works,
lest any man should boast ; but
it is all of grace. "What shall
we say then that Abraham our
the flesh, hath found? For if
by works, he hath whereof to
glory; but not before God. For what saith the Scripture?
Abraham believed God, and it was counted unto him for
righteousness. Now to him that worketh is the reward not
reckoned of grace, but of debt. But to- him that worketh
not, but believeth on Him that justifieth the ungodly, his
faith is counted for righteousness."^ Therefore there is no
" The householder paid them for a
full day's work."
father, as pertaining- to
Abraham were justified
26
ijer. 9:23, 24
?Rom.4:i-5
402 C Ji ri s t' s bj e ct L c s s o n s
occasion for one to glory over another, or to grudge against
another. No one is privileged above another, nor can any
one claim the reward as a right.
The first and the last are to be sharers in the great,
eternal reward, and the first should gladly welcome the last.
He who grudges the reward to another, forgets that he
himself is saved by grace alone. The parable of the laborers
rebukes all jealousy and suspicion. Love rejoices in the
truth, and institutes no envious comparisons. He who
possesses love, compares only the loveliness of Christ and
his own imperfect character.
This parable is a warning to all laborers, however long
their service, however abundant their labors, that without love
to their brethren, without humility before God, they are
nothing. There is no religion in the enthronement of self
He who makes self-glorification his aim, will find himself
destitute of that grace which alone can make him efficient in
Christ's service. Whenever pride and self-complacency are
indulged, the work is marred.
It is not the length of time we labor, but our willingness
and fidelity in the work, that makes it acceptable to God.
In all our service a full surrender of self is demanded. The
smallest duty done in sincerity and self-forgctfulness, is
more pleasing to God than the greatest work when marred
with self-seeking. He looks to see how much of the spirit
of Christ we cherish, and how much of- the likeness of Christ
our work reveals. He regards more the love and faithfulness
with which we work than the amount we do.
Only when selfishness is dead, when strife for supremacy
is banished, when gratitude fills the heart, and love makes
fragrant the life, — ■■ it is only then that Christ is abiding in the
soul, and we are recognized as laborers together with God.
However trying their labor, the true workers do not
The Reward of Grace 403
regard it as drudgery. They are ready to spend and to be
spent; but it is a cheerful work, done with a glad heart.
Joy in God is expressed through Jesus Christ. Their joy is
the joy set before Christ, — "to do the will of Him that sent
Me, and to finish His work."^ They are in co-operation
with the Lord of glory. This thought sweetens all toil, it
braces the will, it nerves the spirit for whatever may befall.
Working with unselfish heart, ennobled by being partakers of
Christ's sufferings, sharing His sympathies, and co-operating
with Him in His labor, they help to swell the tide of His joy,
and bring honor and praise to His exalted name.
This is the spirit of all true service for God. Through a
lack of this spirit, many who appear to be first will become
last, while those who possess it, though accounted last, will
become first.
There are many who have given themselves to Christ,
yet who see no opportunity of doing a large work or making
great sacrifices m His service. These may find comfort
in the thought that it is not necessarily the martyr's self-
surrender which is most acceptable to God; it may not be
the missionary who has daily faced danger and death, that
stands highest in heaven's records. The Christian who is
such in his private life, in the daily surrender of self, in
sincerity of purpose and purity of thought, in meekness
under provocation, in faith and piety, in fidelity in that which
is least, the one who in the home life represents the character
of Christ, — such a one may in the sight of God be more
precious than even the world-renowned missionary or martyr.
O, how different are the standards by which God and
men measure character. God sees many temptations resisted
of which the world, and even near friends, never know, —
temptations in the home, in the heart. He sees the soul's
humility in view of its own weakness; the sincere repentance
'John 4:34
404 Ch ri st's O bj e c t Lessons
over even a thought that is evil. He sees the whole-hearted
devotion to His service. He has noted the hours of hard
battle with self, — battle that won the victory. All this God
and angels know. A book of remembrance is written before
Him for them that fear the Lord and that think upon
His name.
Not in our learning, not in our position, not in our
numbers or entrusted talents, not in the will of man, is to be
found the secret of success. Feeling our inefficiency, we are
to contemplate Christ, and through Him who is the strength
of all strength, the thought of all thought, the willing and
obedient will gain victory after victory.
And however short our service or humble our work, if
in simple faith we follow Christ, we shall not be disappointed
of the reward. That which even the greatest and wisest
can not earn, the weakest and most humble may receive.
Heaven's golden gate opens not to the self-exalted. It is
not lifted up to the proud in spirit. But the everlasting
portals will open wide to the trembling touch of a little child.
Blessed will be the recompense of grace to those who have
wrought for God in the simplicity of faith and love.
To Adeet the Bridegroom''
/^^HRIST with His disciples is seated upon the Mount of
^^ OHves. The sun has set behind the mountains, and
the heavens are curtained with the shades of evening. In
full view is a dwelling-house, lighted up brilliantly, as if for
some festive scene. The light streams from the openings,
and an expectant company wait around, indicating that a
marriage procession is soon to appear. In many parts of
the East, wedding festivities are held in the evening. The
bridegroom goes forth to meet his bride, and bring her to
his home. By torchlight the bridal party proceed from
her father's house to his own, where a feast is provided for
the invited guests. In the scene upon which Christ looks,
a company are awaiting the appearance of the bridal party,
intending to join the procession.
Lingering near the bride's house are ten young women
robed in white. Each carries a lighted lamp, and a small
flagon for oil. All are anxiously watching for the appearance
Cased on Matt. 25 : 1-13 (405)
4o6 C liri st's bj e c t Lessons
of the bridegroom. But there is a delay. Hour after hour
passes, the watchers become weary, emd fall asleep. At
midnight the cry is heard, *' Behold, the bridegroom cometh ;
go ye out to meet him." The sleepers, suddenly awaking,
spring to their feet. They see the procession moving on,
bright with torches and glad with music. They hear the
voice of the bridegroom and the voice of the bride. The
ten maidens seize their lamps and begin to trim them, in
haste to go forth. But five have neglected to fill their
flasks with oil. They did not anticipate so long a delay,
and they have not prepared for the emergency. . In distress
they appeal to their wiser companions, saying, "Give us of
your oil; for our lamps are going out."^ But the waiting
five, with their freshly trimmed lamps, have emptied their
flagons. They have no oil to spare, and they answer, "Not
so; lest there be not enough for us and you: but go ye
rather to them that sell, and buy for yourselves."
While they went to buy, the procession moved on, and
left them behind. The five with lighted lamps joined the
throng, and entered the house with the bridal train, and
the door was shut. When the foolish virgins reached the
banqueting hall, they received an unexpected denial. The
master of the feast declared, *T know you not." They
were left standing without, in the empty street, in the
blackness of the night.
As Christ sat looking upon the party that waited for
the bridegroom, He told His disciples the story of the ten
virgins, by their experience illustrating the experience of
the church that shall live just before His second coming.
The two classes of watchers represent the two classes
who profess to be waiting for their Lord. They are called
virgins because they profess a pure faith. By the lamps is
represented the word of God. The psalmist says, "Thy
1 Margin
''To Meet the Bi^idegy^oo
407
word is a lamp unto my feet, and a light unto my path."'
The oil is a symbol of the Holy Spirit. Thus the Spirit is
represented in the prophecy of Zechariah. **The angel that
talked with me came again," he says, *'and waked me, as
a man that is wakened out of his sleep, and said unto me.
What seest thou? And 1 said, I have looked, and behold
a candlestick
all of gold,
with a bowl
upon the top
of it, and his
seven lamps
thereon, and
seven pipes
to the seven
lanips, which
are upon the
top thereof;
and two olive-
trees by it,
one upon the
right side of
the bowl, and
the other up-
on the left
side thereof.
So I answered
and spake to
the angel that talked with me, saying. What are these, my
lord ? . . . Then he answered and spake unto me,
saying, This is the word of the Lord unto Zerubbabel,
saying, Not by might, nor by power, but by My Spirit,
saith the Lord of hosts. . . . And I answered again,
iPs. 119: 105
'The ivatchers becoine -weary, and fall asleep."
4o8 Christ's Object Lessons
and said unto him, What be these two olive branches which
through the two golden pipes empty the golden oil out
of themselves ? . . . Then said he, These are the two
anointed ones, that stand by the Lord of the whole earth." ^
From the two olive-trees the golden oil was emptied
through the golden pipes into the bowl of the candlestick,
and thence into the golden lamps that gave light to the
sanctuary. So from the holy ones that stand in God's
presence His Spirit is imparted to the human instrumen-
talities who are consecrated to His service. The mission
of the two anointed ones is to communicate to God's people
that heavenly grace which alone can make His word a lamp
to the feet and a light to the path. "Not by might, nor by
power, but by My Spirit, saith the Lord of hosts. '"'^
In the parable, all the ten virgins went out to meet the
bridegroom. All had lamps, and vessels for oil. For a
time there was seen no difference between them. So with
the church that lives just before Christ's second coming.
All have a knowledge of the Scriptures. All have heard
the message of Christ's near approach, and confidently
expect His appearing. But as in the parable, so it is now.
A time of waiting intervenes, faith is tried; and when the
cry is heard, "Behold, the Bridegroom cometh; go ye out
to meet Him," many are unready. They have no oil in
their vessels with their lamps. They are destitute of the
Holy Spirit.
Without the Spirit of God a knowledge of His word is
of no avail. The theory of truth, unaccompanied by the
Holy Spirit, can not quicken the soul or sanctify the heart.
One may be familiar with the commands and promises of
the Bible; but unless the Spirit of God sets the truth
home, the character will not be transformed. Without
the enlightenment of the Spirit, men will not be able to
1 Zech. 4 : 1-14 2 Zech. 4 ; 6
''To Meet the Bridegroom'' 411
distinguish truth from error, and they will fall under the
masterful temptations of Satan.
The class represented by the foolish virgins are not
hypocrites. They have a regard for the truth, they have
advocated the truth, they are attracted to those who believe
the truth; but they have not yielded themselves to the Holy
Spirit's working. They have not fallen upon the Rock,
Christ Jesus, and permitted their old nature to be broken
up. This class are represented also by the stony-ground
hearers. They receive the word with readiness, but they
fail of assimilating its principles. Its influence is not abiding.
The Spirit works upon man's heart, according to his desire
and consent implanting in him a new nature; but the class
represented by the foolish virgins have been content with a
superficial work. They do not know God. They have not
studied His character; they have not held communion with
Him; therefore they do not know how to trust, how to look
and live. Their service to God degenerates into a form.
"They come unto thee as the people cometh, and they sit
before thee as My people, and they hear thy words, but
they will not do them; for with their mouth they show much
love, but their heart goeth after their covetousness."^ The
apostle Paul points out that this will be the special charac-
teristic of those who live just before Christ's second coming.
He says, *Tn the last days perilous times shall come: for
men shall be lov^ers of their own selv,es; . . . lovers
of pleasures more than lovers of God; having a form of
godliness, but denying the power thereof"^
This is the class that in time of peril are found crying.
Peace and safety. They lull their hearts into security, and
dream not of danger. When startled from their lethargy,
they discern their destitution, and entreat others to supply
their lack; but in spiritual things no man can make up
^£26.33:31 2 2 Tim. 3:1-5
412 Christ's Object Lessons
another's deficiency. The grace of God has been freely
offered to every soul. The message of the gospel has been
heralded, *'Let him that is athirst come. And whosoevei
will, let him take the water of life freely."^ But charactei
is not transferable. No man can believe for another. Nc
man can receive the Spirit for another. No man can impart
to another the character which is the fruit of the Spirit's
working. ** Though Noah, Daniel, and Job were in it [the
land], as I live, saith the Lord God, they shall delivei
neither son nor daughter; they shall but deliver their own
souls by their righteousness."^
It is in a crisis that character is revealed. When the
earnest voice proclaimed at midnight, "Behold, the bride-
groom cometh; go ye out to meet him," and the sleeping
virgins were roused from their slumbers, it was seen who
had made preparation for the event. Both parties were
taken unawares; but one was prepared for the emergency,
and the other was found without preparation. So now, a
sudden and unlooked-for calamity, something that brings
the soul face to face with death, will show whether there is
any real faith in the promises of God. It will show whethei
the soul is sustained by grace. The great final test comes
at the close of human probation, when it will be too lat^
for the soul's need to be supphed.
The ten virgins are watching in the evening of this
earth's history. All claim to be Christians. All have q
call, a name, a lamp, and all profess to be doing God's
service. All apparently wait for Christ's appearing. But
five are unready. Five will be found surprised, dismayed,
outside the banquet hall.
At the final day, many will claim admission to Christ's
kingdom, saying, *'We have eaten and drunk in Thy pres-
ence, and Thou hast taught in our streets." ''Lord, Lord,
J Rev. 22 : 17 2Eze. 14:20
''To Meet the Bridegroom''
413
have we not prophesied in Thy name? and in Thy name
have cast out devils ? and in Thy name done many wonderful
works?" But the answer is, *T tell you, I know you not
whence ye are; depart from Me."^ In this life they have
not entered into fellowship with Christ; therefore they know
not the language
of heaven, they
are strangers
to its joy.
"What man
knoweth the
things of a
man, save the
spirit of man
which is in
him? even so
the things of
God knoweth
no man, but
the Spirit of
God."^
Saddest of all
•'Give tis 0/ your oil: for our iam/'s WOrds that CVCr fcll
are going out,"
on mortal ear are those words
of doom, **I know you not." The fellowship of the Spirit,
which you have slighted, could alone make you one with
the joyous throng at the marriage feast. In that scene you
can not participate. Its light would fall on blinded ^yo.'^, its
melody upon deaf ears. Its love and joy could awake
no chord of gladness in the world-benumbed heart. You
are shut out from heaven by your own unfitness for its
companionship.
Wc can not be ready to meet the Lord by waking when
* Luke 13 : 26, 27; Matt. 7 : 22
I Cor. 2 : ij
414 Christ's Object Lessons
the cry is heard, ** Behold, the Bridegroom!" and then
gathering up our empty lamps to have them replenished.
We can not keep Christ apart from our lives here, and yet
be fitted for His companionship in heaven.
In the parable the wise virgins had oil in their vessels
with their lamps. Their light burned with undimmed flame
through the night of watching. It helped to swell the
illumination for the bridegroom's honor. Shining out in
the darkness, it helped to illuminate the way to the home
of the bridegroom, to the marriage feast.
So the followers of Christ are to shed light into the
darkness of the world. Through the Holy Spirit, God's
word is a light as it becomes a transforming power in the
life of the receiver. By implanting in their hearts the
principles of His word, the Holy Spirit develops in men
the attributes of God. The light of His glory — His char-
acter — is to shine forth in His followers. Thus they are
to glorify God, to lighten the path to the Bridegroom's home,
to the city of God, to the marriage supper of the Lamb.
The coming of the bridegroom was at midnight, — the
darkest hour. So the coming of Christ will take place in
the darkest period of this earth's history. The days of
Noah and Lot picture the condition of the world just before
the coming of the Son of man. The Scriptures pointing
forward to this time declare that Satan will work with all
power and "with all deceivableness of unrighteousness."^
His working is plainly revealed by the rapidly increasing
darkness, the multitudinous errors, heresies, and delusions
of these last days. Not only is Satan leading the world
captive, but his deceptions are leavening the professed
churches of our Lord Jesus Christ. The great apostasy
will develop into darkness deep as midnight, impenetrable
as sackcloth of hair. To God's people it will be a night of
1 2 Thess. 2 :9, 10
''To Meet the Bridegroom'" 415
trial, a night of weeping, a night of persecution, for the
truth's sake. But out of that night of darkness God's hght
will shine.
He causes **the light to shine out of darkness."^ When
**the earth was without form, and void, and darkness was
upon the face of the deep," "the Spirit of God moved upon
the face of the waters. And God said, Let there be light;
and there was light." ^ So in the night of spiritual darkness,
God's word goes forth, "Let there be light." To His people
He says, "Arise, shine; for thy light is come, and the glory
of the Lord is risen upon thee."^
"Behold," says the Scripture, "the darkness shall cover
the earth, and gross darkness the people; but the Lord shall
arise upon thee, and His glory shall be seen upon thee."*
It is the darkness of misapprehension of God that is
enshrouding the world. Men are losing their knowledge
of His .character. It has been misunderstood and misin-
terpreted. At this time a message from God is to be
proclaimed, a message illuminating in its influence and
saving in its power. His character is to be made known.
Into the darkness of the world is to be shed the light of
His glory, the light of His goodness, mercy, and truth.
This is the work outlined by the prophet Isaiah in the
words, "O Jerusalem, that bringest good tidings, lift up
thy voice with strength; lift it up, be not afraid; say unto
the cities of Judah, Behold your God! Behold, the L.ord
God will come with strong hand, and His arm shall rule
for Him; behold. His reward is with Him and His work
before Him."*
Those who wait for the Bridegroom's coming are to
say to the people, "Behold your God." The last rays of
merciful light, the last message of mercy to be given to the
world, is a revelation of His character of love. The children
'2 Cor. 4:6 2Geii. 1:2, 3 ^Isa. Co:i <Isa. 60:2 ^isa. 40:9, 10
4i6 Christ's Object Lessons
of God are to manifest His glory. In their own life and
character they are to reveal what the grace of God has done
for them.
The light of the Sun of Righteousness is to shine forth
in good works, — in words of truth and deeds of holiness.
Christ, the outshining of the Father's glory, came to the
world as its light. He came to represent God to men, and
They -were left standing ivitkout, in the empty street,
in the blnrkness of the night."
^'To Meet the Bridegroom'' 417
of Him it is written that He was anointed "with the Holy
Ghost and with power," and "went about doing good."*
In the synagogue at Nazareth He said, "The Spirit of the
Lord is upon Me, because He hath anointed Me to preach
the gospel to the poor; He hath sent Me to heal the
broken-hearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that
are bruised, to preach the acceptable year of the Lord. '^ ^
This was the work He commissioned His disciples to do.
"Ye are the light of the world," He said. "Let your light
so shine before men, that they may see your good works,
and glorify your Father which is in heaven.'"
This is the work which the prophet Isaiah describes
when he says, "Is it not to deal thy bread to the hungry,
and that thou bring the poor that are cast out to thy
house? when th"ou seest the naked, that thou cover him;
and that thou hide not thyself from thine own flesh? Then
shall thy light break forth as the morning, and thine health
shall spring forth speedily; and thy righteousness shall go
before thee; the glory of the Lord shall be thy rereward."*
Thus in the night of spiritual darkness God's glory is
to shine forth through His church in lifting up the bowed
down and comforting those that mourn.
All around us are heard the wails of a world's sorrow.
On every hand are the needy and distressed. It is ours to
aid in relieving and softening life's hardships and miseiy.
Practical work will have far more effect than mere
sermonizing. We are to give food to the hungry, clothing
to the naked, and shelter to the homeless. And we are
called to do more than this. The wants of the soul, only
the love of Christ can satisfy. If Christ is abiding in us,
our hearts will be full of divine sympathy. The sealed
fountains of earnest, Christlike love will be unsealed.
27 1 Acts 10:38 2Luke4:i8, 19 » Matt. 5 : 14, i6 *Isa. 58:7, S
41 8 Christ^s Object Lessons
God calls not only for our gifts for the needy, but for
our cheerful countenance, our hopeful words, our kindly
hand-clasp. When Christ healed the sick. He laid His
hands upon them. So should we come in close touch
with those whom we seek to benefit.
There are many from whom hope has departed. Bring
back the sunshine to them. Many have lost their courage.
Speak to them words of cheer. Pray for them. There are
those who need the bread of life. Read to them from the
word of God. Upon many is a soul -sickness which no
earthly balm can reach nor physician heal. Pray for these
souls, bring them to Jesus. Tell them that there is a balm
in Gilead and a Physician there.
Light is a blessing, a universal blessing, pouring forth
its treasures on a world unthankful, unholy, demoralized.
So it is with the light of the Sun of Righteousness. The
whole earth, wrapped as it is in the darkness of sin, and
sorrow, and pain, is to be lighted with the knowledge of
God's love. From no sect, rank, or class of people is the
light shining from heaven's throne to be excluded.
The message of hope and mercy is to be carried to the
ends of the earth. Whosoever will, may reach forth and
take hold of God's strength and make peace with Him,
and he shall make peace. No longer are the heathen to
be wrapped in midnight darkness. The gloom is to disappear
before the bright beams of the Sun of Righteousness. The
power of hell has been overcome.
But no man can impart that which he himself has not
received. In the work of God, humanity can originate
nothing. No man can by his own effort make himself a
light-bearer for God. It was the golden oil emptied by the
heavenly messengers into the golden tubes, to be conducted
from the golden bowl into the lamps of the sanctuary, that
''To Meet theSridegroom'' 419
produced a continuous, bright and shining light. It is the
love of God continually transferred to man that enables him
to impart light. Into the hearts of all who are united to
God by faith the golden oil of love flows freely, to shine out
again in good works, in real, heartfelt service for God.
In the great and measureless gift of the Holy Spirit are
contained all of heaven's resources. It is not because of any
restriction on the part of God that the riches of His grace
do not flow earthward to men. If all were willing to receive,
all would become filled with His Spirit.
It is the privilege of every soul to be a living channel
through which God can communicate to the world the
treasures of His grace, the unsearchable riches of Christ.
There is nothing that Christ desires so much as agents who
will represent to the world His Spirit and character. There
is nothing that the world needs so much as the manifestation
through humanity of the Saviour's love. All heaven is
waiting for channels through which can be poured the holy
oil to be a joy and blessing to human hearts.
. Christ has made every provision that His church shall
be a transformed body, illumined with the Light of the
world, possessing the glory of Immanuel. It is His purpose
that every Christian shall be surrounded with a spiritual
atmosphere of light and peace. He desires that we shall
reveal His own joy in our lives.
The indwelling of the Spirit will be shown by the out-
flowing of heavenly love. The divine fulness will flow
through the consecrated human agent, to be given forth
to others.
The Sun of Righteousness has ''healing in His wings." ^
So from every true disciple is to be diffused an influence for
life, courage, helpfulness, and true healing.
The religion of Christ means more than the forgiveness
1 Mai. 4 : 2
420 Ch ri s t' s bj e c t Lessons
of sin; it means taking away our sins, and filling the vacuum
with the graces of the Holy Spirit. It means divine illumi-
nation, rejoicing in God. It means a heart emptied of self,
and blessed with the abiding presence of Christ. When
Christ reigns in the soul, there is purity, freedom from sin.
The glory, the fulness, the completeness of the gospel plan
is fulfilled in the life. The acceptance of the Saviour brings
a glow of perfect peace, perfect love, perfect assurance. The
beauty and fragrance of the character of Christ, revealed in
the life, testifies that God has indeed sent His Son into the
world to be its Saviour.
Christ does not bid His followers strive to shine. He
says, Let your light shine. If you have received the grace
of God, the light is in you. Remove the obstructions, and
the Lord's glory will be revealed. The light will shine
forth, to penetrate and dispel the darkness. You can not
help shining within the range of your influence.
The revelation of His own glory in the form of humanity,
will bring heaven so near to men that the beauty adorning
the inner temple will be seen in every soul in whom the
Saviour dwells. Men will be captivated by the glory of an
abiding Christ. And in currents of praise and thanksgiving
from the many souls thus won to God, glory will flow back
to the great Giver.
''Arise, shine; for thy light is come, and the glory of the
Lord is risen upon thee."^ To those who go out to meet
the Bridegroom is this message given. Christ is coming
with power and great glory. He is coming with His own
glory, and wuth the glory of the Father. He is coming with
all the holy angels with Him. While all the world is
plunged in darkness, there will be light in every dwelling
of the saints. They will catch the first light of His second
appearing. The unsullied light will shine from His splendor,
ilsa. 60: 1
''To Meet the Bridegroom''^ \1l
and Christ the Redeemer will be admired by all who have
served Him. While the wicked flee from His presence,
Christ's followers will rejoice. The patriarch Job, looking
down to the time of Christ's second advent, said, "Whom
I shall see for myself, and mine eyes shall behold, and not
a stranger."^ To His faithful followers Christ has been
a daily companion • and familiar friend. They have lived in
close contact, in constant communion with God. Upon
them the glory of the Lord has risen. . In them the light
of the knowledge of the glory of God in the face of Jesus
Christ has been reflected. Now they rejoice in the undimmed
rays of the brightness and glory of the King in His majesty.
They are prepared for the communion of heaven; for they
have heaven in their hearts.
With uplifted heads, with the bright beams of the Siin
of Righteousness shining upon them, with rejoicing that
their redemption draweth nigh, they go forth to meet the
Bridegroom, saying, *'Lo, this is our God; we have waited
for Him, and He will save us."^
**And I heard as it were the voice of a great multitude,
and as the voice of many waters, and as the voice of mighty
thunderings, saying. Alleluia; for the Lord God omnipotent
reigneth. Let us be glad and rejoice, and give honor to
Him; for the marriage of the Lamb is come, and His wife
hath made herself ready. . . . And he saith unto me.
Write, Blessed are they which are called unto the marriage
supper of the Lamb." **He is Lord of lords, and King of
kings; and they that are with Him are called, and chosen,
and faithful. "'^
1 Job 19 : 27, margin 2 isa. 25 : y s Rev. 19 : 6-9 ; vj: 14
^M/,
^^.m.
The Afarriage Feast
ASCEND, beloved, to the joy ;
The festal day has come ;
To-night the Lamb doth feast His own,
To-night He with His bride sits down.
To-night puts on the spousal crown.
In the great upper room.
Ascend, beloved, to the love;
This is the day of days ;
To-night the bridal song is sungy
To-night ten thousand harps are strung.
In sympathy with heart and tongue.
Unto the Lamb's high praise.
The festal lamps are lighting now
In the great marriage-hall ;
By angel-hands the board is spread^
By angel-hands the sacred bread
Is on the golden table laid;
The King His own doth call.
The gems are gleaming from the roof.
Like stars in night's round dome;
The festal Tvreaths are hanging there,
The festal fragrance fills the air.
And flowers of heaven, divinely fair,
Unfold their happy bloom.
(423)
Long, long deferred, now come at last,
The Lamb's glad wedding day ;
The guests are gathering to the feast.
The seats in heavenly order placed.
The royal throfie above the rest ; —
How bright the new array!
Sorrow and sighing are no fnore.
The weeping hours are past ;
To-night the waiting will be done.
To-night the wedding robe put on,
The glory and the joy begun ;
The crown has come at last.
Without, within, is light, is light;
Around, above, is love ;
We enter, to go out no more.
We raise the song unsung before.
We doff the sackcloth that we wore ;
For all is joy above.
Ascend, beloved, to the life;
Our days of death are o'er ;
Mortality has done its worst.
The fetters of the tomb are burst.
The last has now become the first,
For ever, evermore.
Ascend, beloved, to the feast ;
Make haste, thy day has come ;
Thrice blest are they the Lamb doth call
To share the heavenly festival
In the new Sateen palace-hall.
Our everlasting home!
— Bonar.
(424)
Scriptural Index
Genesis
1 : 2, 3 415
II, 12 80
8:22 65
12:1 36
2 286
49 : 22, 25 214
Exodus
31:2-6 349
33 : 18, 19 286
34 : 6, 7 162, 286
Leviticus
19 : 18 261
Numbers
23 : 10 221
Deuteronomy
4:5-8 290
6:5 261
7-9 24
7:6,9,11-15 289
8:11-14, 17, 19, 20 . . . 291
15 287
17 52
14 : 29 220
32:9, 10 166
9-12 287
I Chronicles
29 : 14 362
Nehemiah
8:8 335
Job
19.: 27 421
28 : 14-18 107
Psalms
14 : 1 258
18 : 35 235
19 : 7 286
33:9 81
37 : 6 . 175
39 -'6 258
40:8 60, 282, 312
42 : I 270
45 : 2 336
49 : 18, 20 258
50 : 6 ■ . .179
15 172
23 298
51 : 7 206
65:9-ii,R. V 81
67 : 2 299
68 : 10 256
13 .206
72:12 173
73:11 177
78 : 24 287
97:2 177
103 : 13 204
14 362
119:105 .407
176 186
126:6 65
130:7 245
146 : 4 270
Proverbs
2:3-5 114
5 : 22 200
30:5. 6 41
Ecclesiastes
9:5.6 270
9 : lo 346
II :6 65
Canticles
2:4..". 207
5 : 10, 16 339
Isaiah
2 : 20, 21 372
5:1,2 285
I 214
2 215
3-7 291
4 . . 2t8
7 214,285
8 : 18 196
13 : 12 374
25 : 8 180
9 421
26:3 174
20, 21 178
27 : 3 218
5 156,388
32: 20 41, 85
40:9, 10 415
29 157
30, 31 147
43 : 12 299
44 : 22 204
49 : 7 163
50:4 139,336
53 : 5 191
54:13 27
55 : 1 235
1-3 233
7 205
8,9 ." .^ .397
10 67
II 65
57 : 15 162
58 : 6, 7 210
6, 7, 10 371
7,8 417
59 : 14, 15 171
60 : 1 415
I 420
2 415
61:3 214
10 206
II 63
62 : 5 207
12 180
64:6 311
65 : 5 150
(425)
426
Scriptural Index
Jeremiah
2 : 21 290
3 : 13 158
4:3 56
5:9 304
7:4 292
9 : 23, 24 401
14 : 21 148
17 : 5, 6 202
9 159
23:28 41
31 : 3 202
34 205
50 : 20 205
Ezekiel
14 : 20 412
16:62, 63 161
33:11 123
31 411
34:12 187
36 : 25 158
31 161
Daniel .
1 : 17 357
5:27 267
30 259
12 : 1 179
10 155
Hosea
4:6 306
17 237
6:3 67
8 : 12 306
10 : 1 290
12 56
11:8 235
8, 9 : 218
14: 1-8 218
5 - 67
7 67
Micah
2 : 10 205
6:6-8 210
7 : 18 186
Nahum
1:3 177
Zephaniah
3 : 17 207
Zechariah
2:8 166
3:1-3 166
3-7 169
4, 5 206
7 207, 389
4 : 1-14 408
6 67
9: 16 118
12 : 8 . . ,120
Malachi
3 : 5, 8, 9 372
7, 8 144
10-12 145
17 118,283
18 74
4:2 67, 419
Matthew
3:2 35, 276
17 274
5:3 152
14, 16 417
17, 18 314
45 202
47 272
6: 11 81
12 247
15 251
2S-33 19
30 81
7:2 251
21 272
22 413
10 : 7, 8 254
8 245, 386
37 223
11 : 2S-30 230
13 : 1-9, 18-23 33
13-15 20
24-30,37-43 70
31.32 76
33 95
34,35 17
37 35
44 103
45, 46 115
47-50 122
51. 52 124
15 : 6, 9 276
16 : 26 106
18 : 15-17 248
21-35 243
19 : 16-30 390
20 : 1-16 390
28 .... 139, 361, 389
21 : 22 . 174
Matthew
21 : 23-32 272
31 117,226
33-44 284
22 : 1-14 307
23 : 3 279
24 : 37-39 228
44 319
25:1-13 405
13-30 325
34 ......... 374
27 : 22 294
24, 25 294
Mark
2 : 17 58
4 : 1-20 33
26-29 62
28 81
30-32 76
7:7 110
8:36 374
36, 37 267
10 : 17-31 390
11 : 24 148
12 : 24 no
14 : 27, 29 152
15 : 34 196
16:7 156
15 301,303,371
Luke
2 : 40, 52 83
49 283
4 : 18 158
18, 19 417
5:28 393
31 158
6 : 38 86, 375
8:4-15 33
9 : 56 212
10 : 25-37 376
" : 1-13 139
12 : I 96
13-21 252
20 313
33 370, 375
48 363
13: 1-9 212
18, 19 76
20, 21 95
26,27 413
34, 35 237
14 :i, 12-24 219
13 370
15 : i-io 185
7 47
11-32 198
Scriptural Index
457
Luke
16 : 1-9 366
10 266,356
i9-3i 260
17:3 =48,249
3. 4 250
18: 1-8 164
9-14 150
18-30 390
19:5 236
42 302
21:34 55.3^9
22 ; 32 156
23 : 18 294
34 218
42 264
24:27 39,128
32 40
49 327
John
1:9 385
II, 5 "6
12 . .* 314
29 . . . 77, 222, 250, 274
3:3 112
3-8 98
7,3 48
16 301.316,331
17 212
4:9 380
34 283,403
5:24 38
30 60
39 39,128
46 128
6 : 12 352
37 206,280
51 223
54-63 130
60 48
63 38
7:17, R.V 36
8 : 33 268
39. 40 268
48 381
9:29 79
11:40 145
12 : 24 86
42 106
13: 17 272
34 144. 382
14:3 40
6 173
13 148
13, 14 I"
15. 21 143
15-21 283
23 61
John
14 : 24 139
15 : 5 52, 332
7 144
8 301
10 283, 312
17 382
17:3 114,133
17 100
18 191
19 142
19 : 15 294
20 : 22 327
21 : 15, 17 154
Acts
2 : 47 121
4 : 12 264
32, 33 121
5:31 120,264
6: 15 218
8:1 308
10:33 59
38 417
13 : 46-48 226
15:14 .' 79
22 : 21 36
24 : 25 224
Romans
1 : 20, R. V. 22
22 199
25, 21 18
28 • . . . . 200
2:4 202
3:11.12 189
26 163, 168
4:1-5 401
7 : 18 161
24 201
8:9 251
26 147
30 163
32 174
10: 17 100
II : 17-21 306
12:11 51, 346
I Corinthians
1 : 26-28 79
30 115
2:5 79
9 163
II 413
14 106
3:9 82, 146
19 258
/ Corinthians
5:8 96
6 : 19, 20 348, 394
20 326
7:24 27
10: 12 155
12 : 7 364
8-11 327
15:42,43 87
2 Corinthians
4:3,4 106
6 415
5 : 15 326
8:9 .... • 393
12 328
9:6 85
Galatians
3:28 386
5 : 22, 23 69
6:1 249
7 85
14 161
Ephesians
2:4-8 98
13 386
3:11 397
20 147.397
4:7 149
8, 7 . ....... 327
29 336,337
5:27 310
Philippians
2:1-5 248
12, 13 161
3:7,8 121, !95
4 : 19 ; ... 149
Colossians
1:24 191
2:3 115
3:24 346
4:6 336
/ Thessalonians
2:13 59
2 Thessalonia7is
2 : 9, ID 414
3:10 247
428
Scriptural Index
1 Timothy
6:9, lO 56
18 370
17-19 375
2 Timothy
3:1-5 411
4:2 41,248
Titus
1 : 10-13 248
2:8 338
3:5 397
Hebrews
1:14 176,389
3:13 44
4:7 281
7 : 25 156
10 : 35-37 177
":6 59
8 36
33, 34 172
12:15 85
25 236
James
1 : 12 155
2 : 13 178
James
5:1-4 352
1-5 372
1-6 170
7 61
7.8 177
20 251
1 Peter
^ : 4 253
15, 16 102
18, 19 326
23 38
2:11 53
2 Peter
1:2-7 282
16 43
3:12 69
I John
1:2 43
9 158
2:3 313
3-5 144
• 6 60
15, 16 55
3:1 191
5, 4 311
24 313
I John
4:8 2ir
" 245
5: II, 12 259
14, 15 148
Jude
22, 23 236
Revelation
1:3 133
5 162
3:8, 17 117
17, 18 158
18 117,311
20 235
21 117
6:11 180
12 : 10 . , 166
14 :6, 7 227, 22S
6-14 79
16:15 319
17:14 '. . . 421
18 : 1 79
5. 6 179
19:6-9 471
8 310
20: II, 12 318
22:4 180
12 310
17 235,412
General Index
ABRAHAM, call of, 36, 286;
■^^ faith and obedience of, 269;
a representative of God, 286.
Accusing, Satan's work, 166-168,
190, 341; fruits of self-righteous-
ness, 151, 210.
Adam and Eve, instructed through
nature, 18; tempted to doubt
God's word, 108; garments of
light, 310, 311; fig-leaf garments,
311.
Agricultural labor, spiritual teach-
ing in, 26, 27, 33, 50, 51, 56, 57,
63-68, 87, 88, 289.
Aim in life, 331, 332.
Amusements, 53-55, 334-
Angels, interest of, in redemption,
102, 190, 192, 197, 237; ministry
of, 176, 177, 298, 318, 332, 341,
342, 373; assist seekers for truth,
44, 59; assist workers for Christ,
149, 197, 232, 388; holy, and
Satan, 72; redeemed men exalted
above, 163.
Appetite, 334, 346.
Atmosphere, spiritual, 298, 339, 419.
Attention, how to win, 338.
Authors, infidel, 41, 108.
BACKSLIDERS, Christ's invi-
-^ tation to, 218.
Belshazzar, 259.
Bible, why not understood, 38, 39,
104-106, 108, no, in; all may
understand, 36, 39; how to under-
stand, 59, 60, 111-113; in educa-
tional work, 41, 42, 334; truths
of, illustrated by hidden treasure,
104; reward of searching, 111-114,
133, 134.
Books of record in heaven, 294,
299» 361, 404-
Business, diligence in, 343; and
religion, 26, 27, 51, 52, loi, 343,
349. 350, 359. 360.
Business men as workers for Christ,
350; education and training of,
350.
f^AIN dxidi Abel, offerings by, 152.
^ Calamity, Jewish ideas concern-
ing, 213; purpose of, 213, 214.
Care, worldly, 51, 52.
Caste, 386.
Cause and effect, relation of shown
in nature, 84.
Character, is power, 340, 341; trans-
formation of, 97-102, 114, 133,
134, 163, 250, 266, 311, 342, 419,
420; to be perfect, 330-332; de-
velopment of, through Christian
work, 330, 342, 353, 354, 361;
tested in little things, 355-360;
God's estimate of, 403; individ-
ual responsibility for, 411, 412.
Character-building, 331, 332.
Cheerful service, 364, 402, 403.
Child-training, lessons for, in na-
ture, 80-88.
Children and youth, duties of in
the home, 345; Christ's example
for, 83, 345-
Christ, divmity of, 17, 33, 36, 38,
169, 244; Creator, 18; Advocate,
148, 156, 168, 169; Judge, 74;
pearl, 115; leader and teacher of
Israel, 23, 24, 287, 288; foundation
of the Jewish economy, 34, 126,
127, 290; in nature, 81; revealed
through church, 285, 286, 296; love
of, 118, see Love; communion
with, 129, 130; in humanity, 36,
129; risk of, 196; ciiild, 83, 345;
carpenter, 345; teacher, 17-27, 35.
430
General Index
40, 43, 124, 127, 186, 192, 273,
288, 338, 368, 369, 377-380; His
audiences, 19, 21, 22, 76, 95, 185,
186, 219, 273, 338; methods, 77,
338, 418; miracles of healing, 33,
34, 273; loyalty to God's law, 171,
282, 304, 311, 312; lament over
Jerusalem, 302; persecution, 171,
293-295; would have died for one
soul, 187, see Sacrifice.
Christian growth, 65-67, 78.
Christian experience, relating, 125,
2^8-300, 338, 339.
Christian work, 279, 281-283, 300,
303; opportunities for, 191, 193-
197, 229-236, 339, 343, 344, 370-
375» 386, 387; preparation for,
333-335, 353, 354; motive in, 48-
50, 283, 349, 402, 403; tact in, 339;
see Erring; inability for, 365;
neglect of, 279, 280, 291, 292,
303, 304, 355, 362; benefit of, 58,
68, 69, 353, 354, 361, 373, 374,
388, 389.
Church, fairs and festivals, 54;
church covenant, 279.
Church, beloved of God, 142, 165,
166, 176; of Christ, 118, see
Love; God's agency, 70; God's
purpose for, 284-291, 296; His
estimate of, 298; privileges of,
317.
Church, good and evil in, 71, 122,
123; members unconverted, 270;
conforming to world, 315; com-
pared to Israel, 296-306; separat-
ing members from, 71, 72, 249,
250.
City life, 54, 55.
Civil controversies, 253, 254; civil
power, use of by church, 73, 74,
248, 24^.
Compassion, 244, 245.
Confessing Christ, 124, 125, 262.
Confession of sin, 144, 151, 152,
158, 160, 202, 204; God's accept-
ance of, 204; how we should
receive, 249, 250.
Consecration, 36, 37, 48, 49, 58, loi,
116-118, 142, 143, 159, 160, 223,
312, 350, 359, 393, 394, 395, 402,
403; the test of, 283; Daniel's
example of, 350.
Conscience, freedom oi, 77; sti-
fling, 84, 85.
Controversy, to be shunned, 40;
shunned by Christ, 377, 379.
Conversion, 96-99, 163; superfi-
cial, 47, 48; work of Scriptures
in, 100.
Conversation, 102, 125, 161, 162,
196, 299, 300, 336-339, 341, 342,
363; telling of difficulties, 146;
Christ's example in, 336, 338, 339-
Cooking, 359.
Co-operation of man with God, 82,
279, 282, 283, 349, 350, 361, 403;
condition of, 350.
"Corrupt communication," 337.
Countenance, beautified, 102.
Courtesy, 102, 336.
Courts, civil, injustice in, 171; ap-
pealing to, 248, 249,
Covetousness, 253, 254, 267, 318;
is death, 259.
Creation, God's purpose in, 290.
Criticism, of the Scriptures, 38-40;
of gospel-preaching and preach-
ers, 43-46; of repenting sinner,
190, 210; fruit of self-righteous-
ness, 151, 210.
Cumberer of the ground, 216.
r^ANIEL, faithfulness of, 332;
-'-^ in little things, 356; consecra-
tion of, 351; prime minister and
prophet, 350, 351.
Darkness of the world, misappre-
hension of God, 415.
Dead, state of, 270; Jewish ideas
concerning, 263
Death to self, illustrated by death
of seed, 86, 87.
Debtors, treatment of, 247.
Defeat turned to victory, 331, 332.
Destruction of wicked, 75, 84, 85,
123; in Noah's day, 178; of Jeru-
salem, 213, 269, 295, 296, 309; at
end of world, 179; to God a
strange work, 123, 190.
Disciples of Christ, 393-395.
Dispatch, 344.
Display in religious worship, 297,
298.
Domestic labor, 344, 359.
Doubt of God's word, io8.
General Index
431
fPARNESTNESS in Christian
-^ life, 280.
Economy, 334, 352.
Education, the higher, 22-27, 108,
285-290, 299, 334; spiritual, men-
tal, physical, 330, 334, 336, 344,
345, 348, 349. 353-355, 359, 36o;
results of, 114, 1 31-133, 333, 334,
341, 342, 418, 419; in eternity,
134, 332.
Egypt, Israelites in, 286.
Elder brother of prodigal, 207-209.
Enoch, 332.
Erring, Satan's work to discour-
age, 190; neglect and criticism
of, 190-192; how to deal with,
71, 72, 248-251, 337, 386-388;
God's example toward Satan,
72; Christ's example toward
man, 73, 185-197; see Love.
Example, power of, 304, 339, 340,
383..
Exclusiveness, 353.
rpAITH, 158, 172, 358, 360; in
-^ Bible study, 59, 112, 113; in
prayer, 145-149; in natural and
spiritual sowing, 64, 65 ; and
God's promises, 205, 206 ; of
Syrophenician woman, 175; and
love, 404; and works, 312.
Faithfulness, 402-404.
False brethren, 122.
Family, a symbol, 290; responsi-
bility of, for souls therein, 194,
195, 224, 225.
Father, God, 141, 142, 388; His
claim to service as, 282, 283.
Fear, the true, 161.
Feast, sacred, significance of to
Jews, 219-221.
Fig-tree, parable of, 212.
Fellowship with Christ, 361, 373,
374, 388, 413-
Flattery, 161, 162.
Foolish rich man, parable of, 366.
Force, gospel never employs, 74,
235.
Forgetfulness a sin, 358, 359.
Forgiveness, to be unlimited, 243-
245; effect of receiving, 251.
Friend coming at midnight, para-
ble of, 139.
Fruits of character, 61, 67, 68, 285,
289, 296, 297, 301, 306, 385, 386.
f^ALTLEE, Sea of, scene of
^^^ Christ's teaching, 33, 34.
Galileans, slain in temple, 212, 213.
Garden of heart, 87, 88.
Garments of sin taken away, 16&-
170, 206.
Gennesaret, plain of, scene of par-
able of sower, 34.
Getting, the principle of Satan's
kingdom, 259.
Giving, 300; God delights in, 141;
the principle of Christ's king-
dom, 259; the condition of re-
ceiving, 142, 143, 148, 149, 369,
370.
Gloom and sadness, cause of, 162.
God, our counselor, 172; long-
suffering of, 177; avenger of His
people, 177-180; misrepresented
bySat-^n, 204, 414, 415.
Gospel-preaching, gathers good
and evil, 122; by patriarchs, 126;
gospel minister, his source of
power, 130, 131; topics for, 40;
gospel invitation, why rejected,
222-225; given to Jews, 222, 229,
287, 308; to Gentiles, 226, 290,
309; for all, 228-235; the world's
need, 254; danger in rejecting,
237; warning of second advent,
226-228; the final call, 237.
Good-ground hearers, 58-61.
Good Samaritan, parable of, 376.
Gossip, 45, 46.
Grace of God, agency in conver-
sion, 96, 97; our only hope, 250.
Gratitude, 299, 300.
Growth in Christian experience,
65, 66.
TTABITS, power of evil, 281;
-^ ^ formation of, 3^6.
Harvest, spiritual lessons from,
84, 85.
Healing, 419.
Health, 346; through obedience to
God's law, 288.
Heathen, work of Holy Spirit in,
385, 386; God's purpose toward,
286, 289, 290, 418.
432
General Index
Holiness, 48, 49; makes no boast,
159, 160.
Holy Spirit, 56, 70; in creation, 415;
conversion, 96, 408, 411; trans-
formation of character, 419, 420;
gospel work, 149, 328; among
heathen, 385; imparted to Christ,
139; in the word, 132; interpreter
of Scripture, 36, 59, no, 113, 127,
131, 132, 408; teaching of, through
nature, 24; prayer for and by,
147; responds to heart's desire,
206; working of, recorded, 361;
fruits of, 61, 68, 69, 385; gifts of,
327; oil a symbol of, 407; sin
against, 56, 218, 236, 237, 281;
outpouring of, 121, 327; to be
repeated, 121.
Home-missionary work, 196; for
youth and children, 345.
Hospitality taught through Moses,
220.
Hospitals, none in Christ's, day, 261.
Householder, parable of, 124.
Humility, 402, 404; through be-
holding Christ, 159, 160; not
indolence, 363.
IDLENESS, 343, 345, 346, 352,
-^ 353, 364, 365.
Illustrations, use of by Christ, 17-22.
Image of God in human soul, 194.
Incarnation, 17.
Indolence, 247, 280.
Infidel authors, 41, 10^.
Influence, illustrated by harvest,
85; power of, 224, 304; of Christ,
339; possessed by all, 339, 340.
Ingratitude, 1^8-201, 291, 292, 302.
Intellectual vigor through obedi-
ence to God's law, 288, 346.
Inventive power the gift of God,
349-
Israel, from Egypt to Canaan, 286,
287; to be gospel teachers, 290;
kingdom of, 290; see Jewish peo-
ple.
CTERUSALEM destroyed, 295,
J 296.
Jewish economy, Christ the foun-
dation of, 35, 105, 126; for our
study, 133.
Jewish people, God's purpose for,
220, 221, 229, 284-290; frustrated,
, 214, 215, 268, 269, 290-296; train-
ing of, 23, 24, 218, 286-288, 289,
298, 299; their devotion to tradi-
tion and ceremony, 34, 35, 38, 39,
105, 292; exclusiveness, 185, 219;
love of world, 366; self- right-
eousness, 185, 209, 294, 390, 400;
self-seeking, 291, 292; and Sa-
maritans, 380, 381; fate of, 295,
296.
Jewish teachers, their opposition
to Christ, 22, 185, 186, 273-276,
293-295, 304, 305; substitution of
human for divine teaching, 18,
35, 38, 39, 105, no, 292, 304; self-
righteousness, 276; self-seeking,
292, 293; love of display, 297, 298;
false shepherds, 185, 186, 192.
John the Baptist, 274, 276, 277.
Joseph a representative of Christ,
286.
Joshua (high priest) and the angel,
166-170.
Joy, 290; Christ the wellspring of,
162; joy of the Lord, 361, 403;
impossible to the selfish, 364.
Judas, Christ's dealing with, 73.
Judging others, 71, 72.
Judgment, the, 178, 179; illustrated
by harvest, 74, 75; investigative,
310, 312.
Justification by works, taught by
Jews, 209, 390, 400
jy^INDLY impulses and affec-
-^^ tions, responsibility for, 352,
353-
Kingdom of God, nature and de-
velopment of, 76-78; illustrated
by growth of seed, 35; Jewish
ideas concerning, 77; contrast to
earthly kingdoms, 76.
Kingdom of Israel, Its extent, 290.
Kingdoms of this world, prevail
by force, 77.
Knowledge of God, our source of
power, 354.
T ABORERS, eastern custom of
-^ hiring, 396; parable of, 390,
Language, 336.
General Index
433
Last days, 79, 269; perils of, 170,
171, 228, 414, 415.
Late hours, 346.
Lawyer questions Christ, 377.
Lawyers, appealing to, 248, 249.
Law, moral and physical, disre-
garding, 108, 109, 291, 305.
Law of God, transcript of His
character, 305, 315; hedge about
vineyard, 287; test in Judgment,
283, 314, 3i6; giving of, 276.
Law, and prophets, 39, 127, 128,
265; and gospel, 128; set aside,
by Jewish teachers, 278, 292, 304,
by religious teachers to-day, 305;
obeyed by Christ, 171, 282, 304,
311, 312; obeyed through Christ,
378; established by His death,
314; fulfilled by love, 283, 377-
379. 381, 382, 384, 385, 392; bless-
ings of, to obedient, 288-290;
condition of eternal life, 377, 391.
Lazarus of Bethany, raising of, 265.
Leaven, parable, double signifi-
cance of, 95, 96.
Liberality taught in seed-sowing,
85, 86.
Light, all receive sufficient, 265,
266; ours greater than Israel's,
317;. in good works, 415-417;
Christ, 416, 417.
Light-bearers, 414-421.
Lily, consider, 19.
Lineage, spiritual, 268.
Little things, faithfulness in, 355,
356, 360; example of Daniel and
of Christ, 356, 357; benevolence
in, 383.
Lost sheep, parable, occasion of,
185, 186; this world, 190, 191.
Lost coin, parable of, 192-196.
Love, true, loi, 258, 384, 385; in
service and sacrifice, 49; for
brethren, 144; fruit of forgive-
ness, 210, 211, 251; motive of
obedience, 209, 283; in gospel
work, 235. 384; qualification for
heaven, 158; love God with mind,
333.
Love of God for His people, 142,
165, 166, 175, 176, 298; for the
sinner, 186, 187, 194, 204, 222,
223, 233, 234, 386, 388; can not
excuse sin, 316; precedes repent-
ance, 189, 202; love of Christ for
the sinner, 118, 157, 185-197,387.
A/TAMMONy service of, 199-201,
^'^ 302.
Manual labor, 334; Christ's exam-
ple of, 345, 348, 349; co-workers
with God in, 349, 350, 359, 360.
Marriage feast, parable of, com-
pared with parable of great
supper, 307, 308.
Meditation, 59, 60.
Mental training, 332-335, 344-
Messiah, Jews' expectation of, 35,
76, 77.
Ministry of gospel, its source of
power, 63-65; support of, 300; to
body, precedes ministry to soul,
233, 338, 339, 387; to poor and
suffering, 373, 388.
Miracles, not in place of law and
prophets, 265, 266.
Moments, value of, 342-344.
Money, use of, 256, 261, 262, 266,
351, 352, 370-372; gifts of,- not
in place of Christian work, 343.
Moses in cleft of rock, 162.
Murmuring, 363.
Music, 299, 301.
Mustard seed, parable of, 76.
Mysteries of the gospel, 128, 129.
ATATURE-TEACHING, 17-24,
^ ^ 33, 62-65, 80-88, 107, 125, 126,
289, 302.
Nature, man's inability to interpret,
107; laws of, the laws of God,
305, 347, 348.
Neighbor, Christ's definition of,
376.
Noah's time and ours, 178, 179, 228.
QBEDIENCE, God's claim to,
^^ 284, 296, 301, 302.
Obedience to God's law, 247;
taught in nature, 81, 82; the con-
dition of understanding truth,
112; of salvation, 117, 142-145;
the evidence of conversion, 313;
the test of character, 283; Christ's
example of, 282; motive in, 283;
blessing of, 287-290, 305.
434
General Index
Object-lessons, value of, 24, 80-88.
Offerings acceptable to God, 359.
Oil, symbol of Holy Spirit, 407.
Opportunities, result of neglecting,
292, 293, 302, 303, 360.
Orphans, 386, 387.
Order and method, 344.
Outcast classes, Christ's work for,
185, 186, 233, 234, 388.
pARABLE-TEACHING, the
■^ incarnation an illustration of,
17; popularity of, 21.
Parables, Christ's, source of, 20-22;
understood by Pharisees, 35, 192.
Parents, danger of, encouraging in-
fidelity in children, 45, 46; love of
gain, 53; of pleasure, 54, 55.
Parents and teachers, duty of
toward children, to encourage
simplicity and modesty, 83, 84;
gradual development, 82-84; to
teach right habits of speech, 337,
338; improvement of time, 345;
responsibility of, 195, 224, 225.
Patience, 60, 61.
Paul, commission of, 36.
Pearl, parable of, 115, 118.
Perfection, 420; physical, mental,
moral, 330-333. 336, 349, 358; for
all, 315, 316.
Persecution, 74; of Christ, 171; of
His followers, 171, 172, 177-179,
308; how to meet, 172, 173,
Personal effort in Christian work,
57, 58, 197, 229, 300, 301, 343,
386, 387-
Peter, fall and restoration of, 152-
156; question about forgiveness,
243; about reward, 395.
Pharaoh, how hardened, 84, 85.
Pharisees, Christ's work for, 369;
rejected truth, 59.
Physiology, 347, 348.
Physician, skill of from God, 349.
Pilate's massacre of pilgrims, 213;
his witness to Christ, 294.
Plant-life developed through power
of God, 63, 66, 77; fruit-bearing
its object, 67.
Pleasure-lovers, 54, 55, 270.
Poor and suffering, duty toward,
247, 248, 261, 262, 268, 417, 418;
God's provision for, 256, 370;
neglect of, 371, 382, 383.
Poverty and suffering, why per-
mitted, 388, 389.
Praising men, 161, 162.
Praise to God, 129, 162, 298-300,
338, 420; withholding, 383.
Prayer, 129, 168, 169, 171-175;
Christ's instruction concerning,
81, 140, 150, 164; His example
of, 139, 140; a science, 142; ask-
ing to give, 139-143; in Bible
study, 113; by the Holy Spirit,
147; for vvisdom and skill, 146;
for deliverance from Satan's
power, 166, 168, 169; for erring,
250; of Pharisee and publican,
150-152, 159; of Christ for Peter,
156; of rich man to Abraham,
264; of thief on cross, 264; daily,
341; secret, 149; answers to, 61,
143, 174, 205, 206; conditions of,
143; perseverance in, 143, 172-
175.
Probation, none after death, 123,
260, 263, 270, 271, 319.
Prodigal son, parable of, 198.
Profession without practise, 215,
278, 279, 292, 294, 303, 304, 383.
Promises, God's, conditions of,
143-145-
Property, transmission of, 253.
Prophecies, importance of study-
ing, 133-
Publicans and sinners, Christ's
work for, 185, 186, 368.
JDABBIS, teaching of, contrast
■^*- with Christ's, 38, 39; see
Jewish teachers.
Rainbow about God's throne, 148,
386.
Reconciliation with brethren, 144.
Redemption, purpose of, 162, 163,
266; every blessing received
through, 301, 302, 326, 362; plan
of, ever unfolding, 127-134; the
science of eternity, 134.
Repentance, Jewish ideas of, 189;
not to earn salvation, 189; the
source of, 202.
Reproof a duty, 248, 249; by Christ,
192; in love, 337.
General Index
435
Resurrection, illustration of, 87; of
wicked, 270,
Retaliation, 171, 172.
Revelation, the, to be our study,
133-
Reward of righteous, 179, 180, 361,
373-375, 388, 389, 395-397; God's
joy in, 361; through grace not
merit, 397, 401-404.
Rich man and Lazarus, parable of,
why given, 263; rich and poor,
alienation of, 254.
Riches, love of, 52, 55, 56; trusting
in, 394; hoarded, worthless, 266;
see Money.
Righteousness defined, 312; the
gut of God, 310, 311; His law the
standard of, 314.
Robbery of God, 266, 371, 372, 383.
Robe of righteousness, 169, 170,
206, 267, 299, 310, 311.
Ruler, young, tested by Christ,
390-393.
(^ABBA THdiWd nature-teaching,
25, 26.
Sacrifice of Christ, 36, 49, 120, 191,
196, 326, 381, 382, 393.
Salvation a gift yet bought, 116,
117..
Samaritan, good, parable of, 376;
represents Christ, 381.
Sanctitication, 163, 360, 384, 419,
420; a life-long work, 65, 66.
Satan, author, of doubt, 108; of
criticism and accusing, 45, 190,
296, 341; of temptation and dis-
couragement, 156, 167-169; help-
ers of, 45, 46, 280, 341; existence
of, why continued, 72; in last days,
171, 172, 178; defense against,
168, 169, 172, 173, 178, 179.
Science in Bible, 107, 125, 126.
Scriptures, Old Testament, Christ
in the, 34, 35, 39, 126-128; taught
by Christ, 38, 39, 127, 128. •
Second advent of Christ, 318, 319,
420; warning of, why given, 228;
preparation for, 325; believers
in, two classes, 406; how has-
tened, 69.
Seed-sowing, lessons from, 80-88.
Seed the word of God, 37-43.
Seed growing secretly, parable of,
62; God's power in growth of
seed, 63.
Seekers for truth, 116.
Self-control, 108, 334, 335.
Self-development, the first duty,
329, 330.
Self-distrust, 155, 160, 161.
Self-exaltation, of Jews, 294.
Selfishness, transgression of law,
392; debars from heaven, 364,
365, 388, 389, 413.
Self-knowledge, 158; how obtained,
159, 160.
Self-righteousness, 270, 276-279,
399-402.
Self-serving, 201, 270, 364, 865, of
Israel, 290-293, 303; of church
and world to-day, 302-304.
Self-sufficiency of the Pharisees,
150, 158; of Peter, 152; danger of
fostering, 155; the claim, I am
saved, 155.
Self-sacrifice, 259; the test of love,
49; illustrated by seed-sowing,
86, 87; shunning, 279; Christ's
example of, 282.
Separation from God, the sinner's
desire, 200.
Sermons, modern, lack of power
in, 40.
Service, the law of life, 300, 301,
■ 326, 363; earthly a preparation
for heavenly, 362, 363; Christ's
example of, 282, 326, 338, 339,
345. 348, 349, 357, 358; cheerful,
364; motive in, 49.
Shepherd, the good, 186-191.
Shirking responsibility, 363, 364.
Simplicity in education of children,
83, 84; in gospel work, 231, 232.
Sin, no excuse for, 316; result of
cherishing, 279.
Singing, by Israelites, 298, 299; in
heaven, 197, 207.
Skepticism, causes of, 44-46, 340,
341.
Social evils, the only cure, 254;
social advantages, 338, 339, 352,
353.
Sons of God, Christ our pattern,
282, 283.
Sower, parable of, 33.
43^
General Index
Sower, of truth, Christ, 33-35, 70;
gospel workers, 36, 37, 63; faith
of, 64, 65.
Sower of error, Satan, 37, 71.
Speech a talent, 335-339-
Spies of Christ, 22.
Stewardship, 256, 261-263, 266, 268,
269, 361, 369-375.
Stony-ground hearers, 46-50.
Strength a talent, 348. .
Supper, parable of, 219.
Sympathy, 385-388.
Syrophenician woman, faith of, 175.
7"^^^7?iV^(rZ^, Jewish, Christ
■^ the designer, 349.
Talents, parable of, 325; gifts of
Spirit, 327, 328; natural and ac-
quired endowments, 328-353;
use of, 329; multiplied by use,
353; returned, 360; unused, de-
crease, 364, 365.
Tares, parable, 70-75.
Temple, cleansing of, 273; the
tower in the vineyard, 288.
Temptation, our helper in, 155.
Ten virgins, parable of, 405.
Thorny-ground hearers, 50-56.
Time, use of, 342-346, 373-
Tithes and offerings, 144, 292, 293,
300.
Tradition, 34, 35, 38, 39, 105, iii..
Treasure, ancient custom of.hiding,
103; heavenly, 103-114.
Trial, benefits of, 47, 48, 61, 143,
175.
r TNG RATE FUL servant, 245.
^-^ Unjust steward, parable of,
366; purpose, 368, 369.
Unjust judge, parable of, 164; con-
trast of, with God, 165.
J/INEYARD, the Lord's, 214-
''^ 216, 282, 284, 285, 296, 298,
301; parable of, 284.
Virgins, wise and foolish, 406, 411,
412, 414.
Voice culture, 102, 335.
JJTARNING from Israel, 302-
^'^ 306.
Wayside hearers, 43-46.
Wealth, use of, see Money; hoarded
a curse, 352.
Wedding garment, 309-312.
Wedding procession in the East,
405, 406.
Witnessing for Christ, 125, 262*.
Word of God in creation and
growth of seed, 80, 81; in con-
version and sanctification, 99,
100; in nature, revelation, and
providence, 125; a lamp, 406, 407;
the seed, result of receiving, 38,
59-61, 129-132.
Words, Christ's given Him by
God, 139; angels choosing for
us, 149, 341, 342.
Workers for Christ, 124, 125, 191,
301, 325-328, 342, 343, 358, 417;
qualifications of, 398, 402, 403; pos-
sibilities before, 333; business men
as, 350, 351; in humble Hfe, 234,
235; Christ's example for, 233, 254,
326, 331, 338, 339. 345, 348, 349,
357, 358; duty of, to forsake all,
37; to teach word, 39-41; to have
experimental knowledge of word,
43; mission of, in the home, 194-
196; to the higher classes, 229-
232; to the outcast and poor, 232-
236; resources of, 148, 149, 197.
Works the test of faith, 312, 313; of
sincerity, 272; of love, 283.
POPULAR WORKS
By Ellen G. White and other authors
The Desire of Ages
BY ELLEN G. WHITE
" The Desire of Ajes'' is a large volume of 866 yxio-inch
pages, the keynote of which is the great truth that " God was in
Christ reconciling the world unto Himself "
Christ said, " And /, if I be lifted up, will draw all men unto
Me.^' The working out of this purpose is traced through the life
of Christ on earth. It is shown how Christ, as man's represent-
ative, endured the temptations by which man is overcome, and
conquered in his behalf; and that man, becoming partaker of the
divine nature, is enabled to overcome as Christ overcame. God in
Christ, and Christ in His followers, can withstand all the power of
Satan. And as Christ came to reveal the love of God, so His
followers are to reveal the love of Christ.
From, another standpoint this volume is a study of the life of
Christ and His disciples.
It is a grand book, and can not be praised too highly. Its
illustrations alone cost over six thousand dollars] and are
strikingly beautiful.
STYLES AND PRICES
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A descriptive circular sent on application
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P atriarchs and Prophets
BY ELLEN G. WHITE
Or the Great Controversy between Good and Evil, as Illustrated
in the Lives of the Holy Men of Old.
This book treats tip07i the themes of Bible history — themes
not in themselves new, but so presented here as to give them a
new significance. Beginning with the rebellion in heaven, the
author shows why siti was permitted, why Satan was not de-
stroyed, and why man was tested; gives a thrilling description of
man's temptation and fatly and rehearses the plan of salvation.
The life of each of the Patriarchs from Adam to King David is
carefully scanned, and from each a lesson is drawn.
The deliverance of Israel from Egypt, the incidents of their
forty years' wanderings, the building of the Sanctuary, the en-
trance into Canaan, the subjection of the land, and the continued
history of the Israelite nation down to the close of David's reign
are all related in an interesting, narrative style that charms the
reader and opens up to him new beauties i7i the Scriptural record.
The book contains 762 octavo pages, and is illustrated with
more than 50 engravings.
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The Great Controversy
BY ELLEN G. WHITE
''In the great final conflict y Satan will employ the same policy^
manifest the same spirit, and work for the same end, as in all pre-
ceding ages. That which has been, will be, except that the coming
struggle will be marked with a terrible intensity such as the world
has never witnessed.'" — Extract from Author's Preface.
Therefore the author has selected such events in the history of
the struggles of the church as foreshadow the conflict just before
it, and grouped them so that their meaning can not be misunder-
stood. In addition to the history thus introduced, there are several
chapters devoted entirely to the future. From them we select the
following: The Impending Conflict, The Final Warning, The
Time of Trouble, God's People Delivered, Desolation of the Earth.
These chapters picture the terrible intensity of the last conflict
i?i a most vivid manner, and should be read by all interested in
the final triumph of right principles.
More than 100,000 copies of this book already sold.
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Moiini of Blessing
BY ELLEN G. WHITJ:
A beautifully illustrated book of 21S pages, printed on fine
enameled paper, bound in cloth with handsome cover desig7i.
The attractiveness of this splendid volume is, however, not con-
fined to its fnake-upy for it is one of the most interesting and in-
structive books ever written on the beatitudes. From page to page
it is a constant unfolding of the glory of the Unseen and His love
for a race whom He died to save..
On the Mountainside
The Beatitudes
The True Motive in Service
Not fudging But Doing
Are some of the signijicatit chapter headi^igs.
STYLE AND PRICE
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Steps to Christ
BY ELLEN G. WHITE
A book which will cheer many a discouraged heart. Presents
in a simple and attractive manner the steps by which the sinner
may be made complete in Christ. While the book is an excellent
guide for inquirers and young converts, it also contains a wealth
of counsel and encouragement for those who are laboring with
the difficulties that beset a growing experience.
'''A good book to put in the ha?ids of an unconverted friend as
well as into the hands of a doubting church-member. God's Love
for Man, The Sinner's Need of Christ, Repentance, Confession,
Consecration, Faith and Acceptance, The Test of Discipleship,
Growing up into Christ, The Work and the Life, A Knowledge
of God, The Privilege of Prayer, What to Do with Doubt, Rejoic-
ing in the Lord, — these are the topics, and they are well treated.'''
The Western Recorder.
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languages at 60 cents per copy, post-paid
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per copy, post-paid
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Power for Witnessing
BY A. F. BALLENGER
A volume of 20S pages, with beautiful cover design, treating
upon the reception and work of the Holy Spirit. It is a great help
to the proper understanding of the part and place in the great plan
of salvation that is filled by this important agency of the Godhead,
enabling the reader, by its simple and interesting style, to become
acquainted with and g^asp that power which vitalizes the Chris-
tian life and makes it one of acts instead of resolutions.
This book contains forty-four chapters, among which are the
following: —
The Preparation; Personal Experience in Receiving Repent-
ance and Forgiveness of Sins; The Spirit Calls for Confession ajid
Restitution; Righteousness, Then Power; The Holy Spirit and the
Unpardonable Sin; Secret of Rejoicing in Tribulation; Miracles
and the Sin Against the Holy Ghost, " The Promise of the
Spirit;'" Faith Illustrated; The Gifts of Healing and God's Repu-
tation; Confirming Signs; "Lying Wonders;'' How Apostles and
Prophets Are Chosen; What Is the Outlook ? Etc.
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Heralds of the Morning
BY A. O. TAIT
This book 'dwells on the intensely interesting situation in the
political, social, religious, and physical world to-day, showing in
a clear and lucid -manner the direct fulfilment of prophecy in the
events transpiring about us everywhere.
The events which are causing men 's hearts to fail for fear of
those things coming on the earth, and to question as to what might
be expected to take place next, are clearly shown to be simply her-
alds of the coming of Him who said, " When ye shall see all these
things come to pass, know that it is near, even at the door.''
The following are a few of the chapter tittles in this timely
book: —
^'Watchman, What of the Night f He Will Come Again,
"■This Same fesus,"" We May Not Know the Hour, Great Decep-
tions, This Remarkable Century, The Prevalence of Crime a Sign
of Our Times,' 'fudgment Is Turned Away Backward,'' Maintain-
ing the Form But Denying the Power, Ye Have Heaped Treasure
for the Last Days, And the Nations- Were Angry, The Voice oj
the Elements, The Testimony of the Earth, The Seven Last
Plagues, Our Refuge and Fortress, etc.
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A POPULAR WEEKLY
The Signs of the Times
Is a paper devoted to the exposition of prophecy and the presenta-
tion of the Gospel. The events that are passing in the world, to-day
were clearly and in plain language foretold by the prophets coi-
turies ago. The wars, the unprecedented amassing of wealth, the
conflicts of the laboring classes, the vices and crimes, and all the
rest of the marked conditions of these times are among the things
presented by the prophetic pen. It is most hitensely interesting to
study these prophecies. The Lord knew in the centuries of the dis-
tant past that these days would be full of perplexing and fore-
boding problems that would fill the -minds offnen with inexpressible
dread. And so he caused his prophets to write these things out in
those long-gone years, so that we might the more readily have con-
fidence in Him and His inspired Word. The SIGNS OF THE
TIMES is devoted to the presentation of these intensely interesting
themes, and to the promulgation of the Gospel that reveals the
Christ of God, — the Saviour that bids every one come to Him, that
they may escape from all the evil and soul distress of this world of
sorrow and despair.
The SIGNS OF THE TIMES contains sixteen pages a?id
is published weekly. It is neatly and appropriately illustrated,
and its general matter, and especially the Home Department, is
such that it is enjoyed by the children around the fireside, as well
as by the older enquirer after Bible truth.
SUBSCRIPTION PRICE
One Year $1.50
Six Months .--- 75
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SIGNS OF THE TIMES
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UNIVERSITY OF CALIFORNIA, BERKELEY
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UNIVERSITY OF CALIFORNIA UBRARY