THE REFERENCES

John 4:1-42. Matt. 27:11.

John 10:24, 25. Luke 24:25-27.

Matt. 11:3-6. John 14:16.

Mark 14:61, 62. John 15:26.

1. What is the meaning of the Christ?

2. What is the significance of Christ's ministry at Sychar?

3. On what other occasions did Jesus publicly declare Himself the Christ?

4. Of what particular value is His testimony to the disciples on the road to Emmaus?

5. How is a testimony of the Christ to be obtained?

JESUS AND NICODEMUS Artist Unknown

JESUS AND NICODEMUS, Artist Unknown

THE SPECIAL WITNESS OF JESUS

The end of the period of preparation.

It was the day of the baptism. Jesus had completed the years of preparation for His ministry of service. We know very little of what He did during the eighteen years from the time of His first visit to the temple to the time of His baptism. The historian Luke tells us that Jesus went down to Nazareth with His parents and was subject to them. "And Jesus increased in wisdom and stature, and in favour with God and man." The day of the baptism was momentous, however; for it was the day on which the special witness of Jesus made special recognition of Him as the Christ.

The testimony at the baptism.

John the Baptizer was performing the ordinance of baptism in the river Jordan for all those who requested it. Thither, then Jesus went; for He, too, wished to be baptized. But when Jesus approached, John felt that in Him was One greater than he; just such a One as he had himself predicted, whose shoestrings he was unworthy to untie. When, therefore, Jesus asked for baptism, John replied, "I have need to be baptized of Thee, and comest Thou to me?"

"And Jesus answering said unto him, Suffer it to be so now; for thus it becometh us to fulfill all righteousness. Then he suffered Him.

"And Jesus, when He was baptized, went up straight-way out of the water: and, lo, the heavens were opened unto Him, and he (John) saw the Spirit of Goddescending like a dove, and lighting upon Him. And, lo, a voice from heaven, saying, This is my Son, in whom I am well pleased."

John's testimony.

A little later, John bore testimony to those assembled about him, thus: "I saw the Spirit descending from heaven like a dove, and It abode upon Him. And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God."

Who the Comforter is.

Now, this Spirit that John saw descending like a dove and lighting upon Jesus was the same Spirit that Jesus later promised—as we learned in the preceding chapter—and that was to testify of Him. Concerning this Spirit Jesus said also just before His crucifixion, "I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you."

Who, then, is this Spirit, this Comforter? Jesus tells plainly: "The Comforter, which is the Holy Ghost, whom the Father will send in my name. He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." The Holy Ghost, then, is a special witness to Jesus; and the Holy Ghost is a member of the Godhead in heaven. When Jesus commissioned the apostles after His resurrection to preach the Gospel, He said to them, "Go ye therefore, and teach all nations, baptizingthem in the name of the Father, and of the Son, and of the Holy Ghost." It is further clear that, as a member of the Godhead, the Holy Ghost is a member separate and distinct from God and the Son; for at the baptism of the Son, all three were individually and separately present.

The mission of the Holy Ghost.

The duties of the Holy Ghost are many. When Nicodemus came by night to be instructed by Jesus, Jesus assured him that, "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God;" for, said He, "that which is born of the Spirit is spirit." This means, of course, that when one receives the gift of the Holy Ghost, one enters upon a new spiritual life. And in bringing about such a new spiritual life, the Holy Ghost convinces the sinner of his evil deeds, and leads him to the truth, testifying as we have already learned of the Christ.

The Holy Ghost in Jesus and the apostles.

Jesus, himself, was "full of the Holy Ghost." After the ascension. His promise of a Comforter was literally fulfilled to the Apostles. On the day of Pentecost, they "were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."

The Holy Ghost amongst the Nephites.

On the American continent, too, as you must remember, Jesus chose twelve apostles. The Holy Ghost rested mightily upon them, and the way in which Jesus conferred the Holy Ghost on them is interesting. The third Nephi records the incident in these words: "It came to pass that when Jesus had made an end of these sayings,He touched with His hand the disciples whom He had chosen, one by one, even until He had touched them all, and spake unto them as He touched them." Moroni describes the incident more fully: "The words of Christ, which He spake unto His disciples, the twelve whom He had chosen, as He laid His hands upon them. And He called them by name, saying, ye shall call on the Father, in my name, in mighty prayer; and after ye have done this, ye shall have power that on him whom ye shall lay your hands, ye shall give the Holy Ghost; and in my name shall ye give it, for thus do mine apostles."

How to confer the Holy Ghost.

As Jesus Himself did, then, amongst the Nephites, and as He instructed the Nephite apostles to do, so also did the Jewish apostles. They conferred the gift of the Holy Ghost by the laying on of hands. It is the proper way. When the Church was re-established by the great American, Joseph Smith, the ordinance of the laying on of hands was restored with it.

Nature of the Holy Ghost.

Now, you may be wondering, what kind of being is the Holy Ghost, that it may be conferred by the laying on of hands? Many people have wondered about the same thing. Indeed, even learned men have wondered so much that they have become utterly confused. Yet, here again, the truth is very simple. Jesus said to Joseph Smith, "The Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us."

Importance of the Holy Ghost.

You can readily see that the Holy Ghost is a very important personage. First, He is a member of the Godhead. Then, through His influence we are led from darkness into light, and are thus enabled to recognize the truth. Then He testifies of Jesus Christ, and of God who sent Him. Indeed, so important is the testimony of the Holy Ghost that Jesus Christ Himself asserted that all sins may be forgiven except the sin against the Holy Ghost. And to Joseph Smith, Jesus said that the blasphemy against the Holy Ghost consisted in the denying of the testimony that Jesus is the Christ, after having once received that testimony, and thus approving of His death. The denial of such a testimony would be the denial of the Holy Ghost also; for "no man can know that Jesus is the Christ, but by the Holy Ghost."

Matt. 3:13-16. John 3:34.

John 1:32-35. Acts 2:1-4.

John 16:7, 8, 13. 3 Nephi 18:36, 37.

John 14:26. Moroni 2:1,2.

Matt. 28:19. Doc. and Cov. 33:15.

John 6:53. Doc. and Cov. 130:22.

Luke 4:1-20. Doc. and Cov. 132:27.

1. How old was Jesus when He went to John to be baptized?

2. Why was Jesus baptized?

3. How did John recognize Jesus as the Son of God?

4. Who is the Comforter?

5. What is His relation to God and to Jesus?

6. What is the mission of the Holy Ghost?

7. How is the Holy Ghost conferred?

8. What kind of being is the Holy Ghost?

9. Why is the Holy Ghost of special importance?

CHRIST HEALING THE BLIND MAN, Bida

BEFORE THERE WAS AN EARTH

A remarkable vision.

The brother of Jared had cut from Mount Shelem sixteen small stones, clear and transparent as glass. The barges in which his people were to cross the ocean were prepared; but he had been unable to devise a means of lighting them. So, with childlike faith and complete confidence he called upon the Father.

"I know, O Lord," said the brother of Jared, "that Thou hast all power, and can do whatsoever Thou wilt for the benefit of man; therefore touch these stones, O Lord, with Thy finger, and prepare them that they may shine forth in darkness; and they shall shine forth unto us in the vessels which we have prepared, that we may have light when we shall cross the sea . . . .

"And it came to pass that when the brother of Jared had said these words, behold, the Lord stretched forth His hand and touched the stones, one by one with His finger; and the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was like the finger of a man, like unto flesh and blood; and the brother of Jared fell down before the Lord, for he was struck with fear."

You may easily imagine that such a vision would amaze any man. And the brother of Jared, though he was a very good and righteous man, and a prophet of God, seems not to have suspected before this time that God and Jesus Christ had bodies of flesh as materialand tangible as man's. What the brother of Jared thought God to be, we do not know. But when the Lord saw that he had fallen to the ground in amazement, He said, "Arise, why hast thou fallen?"

"And he saith unto the Lord, I saw the finger of the Lord, and I feared lest He should smite me; for I knew not that the Lord had flesh and blood."

But much as the brother of Jared was astonished at this marvelous revelation, there remained for him yet greater wonders. The Lord commended him for his great faith, which had made it possible for him to see the finger of the Lord. Then the Lord asked, "Sawest thou more than this? And he answered Nay; Lord, show Thyself unto me."

"Behold, the Lord showed Himself unto him, and said....Behold, I am He who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have light, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters. And never have I shown myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning, after mine own image.

"Behold, this body which ye now behold, is the body of my spirit, and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit, will I appear unto my people in the flesh."

The pre-existence of Jesus.

This marvelous vision, the brother of Jared beheld many hundreds of years before Jesus was born in Bethlehem. Do you think you understand the great truths that Jesus here revealed to the Jaredite prophet? First, it must be evident to everyone that Jesus had existence—that He lived and worked—before He was born in the flesh upon the earth. But what kind of existence was this pre-existence? It was an existence in the spirit state. And the spirit body of Jesus is in form and shape just like the mortal body; so that, when Jesus helped to form man. He formed him after the image of His own body. This is the second great truth we learn from the remarkable vision. And a third is, that Jesus was appointed "from the foundation of the world" to redeem mankind. In the pre-existence He labored for us; there He was chosen to redeem us. His mission upon the earth, and the sacrifice of His noble life, were but the completion of a plan formulated long before He was born.

The spirits of all men eternal.

Now, you may say, "Of course, we know that Jesus lived before He was born in the flesh, and that He had a spirit of the same form and shape as His mortal body, and that He was chosen in that pre-existent life to redeem the world from sin. But it may not be so with man."

That is one of the wonderful things about life. We are here passing through only one small stage of it. Jesus taught that the spirits of all men are eternal just like His own. For Jesus truly recognized and understood His own pre-existence. Said He, once, as He prayed, "And now, O Father, glorify Thou me withThine own self with the glory which I had with Thee before the world was." And at another time He asked, "What and if Ye shall see the Son of man ascend up where He was before? I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." Thus, with complete assurance He spoke of the time that had been before; and with the same assurance He accepted the teaching that man, too, existed before he was born in the flesh.

The man born blind.

One day, in the temple, Jesus had taught this very doctrine to the Jews. In answer to one of their questions. He had replied, "Verily, verily, I say unto you. Before Abraham was I am." The answer provoked the Jews, and they took up stones to stone Him. "But Jesus hid Himself, and went out of the temple, going through the midst of them, and so passed by."

Then follows a remarkable little story, touching the doctrine He had just presented in the temple, and here discussed in this chapter. "As Jesus passed by, He saw a man which was blind from his birth. And His disciples asked Him, saying, Master, who did sin, this man or his parents, that he was born blind?"

Now, we must remember that in those days people believed affliction to be always a punishment for some sin or other. We can easily understand that the parents of the man might have sinned; and through their sin, they might have brought blindness upon their son. But since he was born blind, how could the affliction have come as the result of his own sin? In only one way. If the man had had an existence before he wasborn in the flesh, he might there have sinned. The Lord might then have punished him for his sin by causing him to be born blind.

Evidently, the disciples understood that there is a pre-existent state. But were they right? If they were not, surely Jesus would correct them. Listen. Jesus answered, "Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him." Jesus, then, did not rebuke them. He, too, accepted the doctrine. At least, the affliction of blindness was not because of sin committed in the spirit world. And the works of God were truly made manifest in the miracle which Jesus then performed.

Conclusion.

From the teachings of Jesus, in the spirit and in the flesh, it is clear, then, that the spirits of all men existed in the spirit world long before they were born into bodies of flesh in this world; that the body of the spirit is like the mortal body in form; and that Jesus was chosen before the earth was organized to redeem mankind from sin.

"We have had fathers of our flesh which corrected us, and we gave them reverence: Shall we not much rather be in subjection unto the Father of Spirits, and live?"

Ether 3:4-16. John 17:28.

John 17:5. John 9:1-7.

John 6:62. Heb. 12:9.

1. Relate the story of the vision of the brother of Jared?

2. What was it that enabled the brother of Jared to behold so remarkable a vision?

3. What three important points are taught in the vision?

4. How did Jesus show in His teachings in the flesh that He believed in a pre-existence?

5. What lesson do you derive from the story of the healing of the man born blind?

6. What is the teaching of Jesus brought out in this lesson?

7. How should this knowledge of a spirit existence affect our lives on the earth?

THE SOWER, Millet

THE PRESENCE OF EVIL

A review.

Let us stop now for a moment and think before we proceed to the special subject of this chapter. It is clear, from what we have learned, that Jesus had a very specific mission to perform on the earth. He did not come merely to display miraculous power. He came to save mankind—to teach them to know God and His commands, and to show them, further, how to keep the commands. And the wonderful thing about the mission of Jesus is that He was willing to suffer as no other man has ever suffered and finally to lay down His life in order to bring about the purpose of God.

And the great purpose of God in this world is to bring to pass the immortality and eternal life of man. For just as Jesus did not come merely to show how He could perform wonders, so God did not organize the earth and put living things upon it only to display His power. He had a far greater and higher purpose. That the purpose may be accomplished, man must learn to know God and Jesus Christ whom He hath sent.

The problem of evil.

Now, it may seem to you that, if God were so desirous of saving mankind that He was willing to give His only Begotten Son to accomplish the desire, He could have made it very easy for men to keep His commands. Indeed, He might have made His will the only possible thing to do. But it is not so. It is not ever really difficult to keep the commands of God if one sets his mind to keep them; but there are always so many other thingspossible to do that one is tempted to neglect the word of God. Evil is always in the way. We wonder why there should be evil in the way, and how evil came to be. Men have wondered about the same thing for many ages. It would be so much easier to be good if there were no wrong. In this lesson, therefore, we want to learn how evil came into the world; in the next one, we shall learn why it is here.

The parable of the sower.

One day, when a great multitude of people had assembled about Him, Jesus related the parable of the sower. Said He, "A sower went out to sow his seed: and as he sowed, some fell by the wayside; and it was trodden down and the fowls of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold....

The meaning.

"Now the parable is this: The seed is the word of God. Those by the wayside are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. But that on the good ground are they, which in an honest and goodheart, having heard the word, keep it, and bring forth fruit with patience."

The devil the power of evil.

It is the devil, then, who, in this world, is the power of evil. Directly or indirectly he gets between man and the path of duty. Although a man may know the way of righteousness, the devil tempts him to neglect it, or even to depart from it and to walk in the way of evil. But who is the devil? Whence did he get such power? How came he to be the devil?

A council of the spirits.

In the pre-existent state, of which we learned in the preceding lesson, all the spirits of men lived together in a world of spirits. It was there that they first heard of the plan of salvation—the Gospel. The plan was explained at a great meeting, or council, of the spirits. God Himself presented the plan to them, and showed them how, in order to carry out the plan, there would be needed a Savior—someone to perform the very mission that Jesus has actually performed for us. Then, when he had fully presented the Gospel plan, God asked, "Whom shall I send?"

Jesus Volunteers.

There was present at the council a spirit of supreme intelligence and humility. He was Immanuel, the Son of God. This spirit stepped forward and volunteered unselfishly, "Father, here am I, send me. Thy will be done, and the glory be Thine forever."

Lucifer volunteers.

But there was present at the assembly a proud and haughty spirit named Lucifer, the Light-bringer, a Son of the Morning. Lucifer also volunteered, saying, "Behold—here am I,send me, I will be Thy son and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me Thine honor."

One can easily imagine that not only God, but the whole multitude of spirits also, must have been astounded at the selfishness and the arrogance of Lucifer. He was willing to try to save mankind—to force their salvation, in fact—but as reward he would thrust God from His throne, and claim for himself the honor and glory of God. It was as if he had said in his heart, "I will ascend into heaven, I will exalt my throne above the stars of God."

Lucifer rebels.

It is no wonder, then, that God said simply, "I will send the first." Naturally, Lucifer became angry, and rebelled against God, carrying with him one-third of the spirits of heaven. But in the war which followed, Lucifer and his host were defeated, and were cast out of heaven. "And he became Satan, yea, even the devil, the father of lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto (God's) voice."

The declaration of Jesus.

That is how evil came into the world; and that is why Jesus said once to the Jews who rejected Him, "If God were your Father, ye would love me: for I proceeded forth and am come from God: neither came I of myself, but He sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abodenot in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it."

Luke 8:4-15. Isa. 14:12, 13.

Moses 4:1-4. Doc. and Cov. 29:36-38.

Abraham 3:27, 28. Doc. and Cov. 76:25-27.

John 8:42-44.

1. Why is one tempted to neglect the word of God?

2. What is the lesson of the parable of the sower?

3. Who is the sower of evil in the world?

4. How did Satan come to be the devil?

5. What is the devil's mission on the earth?

6. How did Jesus characterize the devil?

TEMPTATION OF CHRIST, Scheffer

WHY EVIL IS IN THE WORLD

The devil's desperate hope.

No better illustration of the mission of the devil on the earth can be found than the story of the temptation of Jesus. You remember, that, when Jesus was grown to manhood He went to the river Jordan and was baptized by John. "Then," we are told, "was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when He had fasted forty days and forty nights, He was afterward an hungered."

This was a very important and a critical moment in the history of the world. Jesus was about to begin the splendid ministry which was to culminate in His death on the cross for the redemption of the world. If He should succeed in His mission, the power of evil would be broken, and it would become possible for man to return to the presence of God. Of course, Satan was much disturbed at such a thought. He had gained such power on the earth that he had come to be called the prince of this world. It angered him to think that he might lose that power. In desperation, he determined to try his strength with Jesus. If he could but bring about the downfall of the Son of God, God's plan would certainly be thwarted, and Satan might hope utterly to possess the earth. It was a wicked ambition; but it was in fulfillment of his mission among men. So Satan set about to tempt even the Only Begotten of the Father.

The temptation of Jesus.

"And when the tempter came to Him (Jesus), he said, If thou be the Son of God, command that these stones be made bread. But He (Jesus) answered andsaid, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, and saith unto Him, If Thou be the Son of God, cast Thyself down: for it is written. He shall give His angels charge concerning Thee: and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them; and saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written. Thou shalt worship the Lord thy God, and Him only shalt thou serve. Then the devil leaveth Him, and, behold, angels came and ministered unto Him."

The application.

This impressive story of the strength and ultimate victory of innocence and purity is full of significance. In the performing of his mission of evil, Satan never stops with one kind of temptation alone. He attacks man at every point where weakness may lie. First he appealed to the appetites of the flesh. But though Jesus had fasted forty days and forty nights, and was hungry, yet He resisted the evil suggestion of the tempter. Then Satan appealed to the love of glory and the praise of men. But Jesus was content to wait, knowing that the glory and praise which would come to Him, fromhonest and worthy endeavor, would be greater and far more lasting than that which might come from mere display. Finally, Satan appealed to the love of riches and power. But Jesus had the will and the strength to command him to depart; for the riches and the power gained through evil are necessarily but fleeting, whereas the blessings derived through the service of God endure forever. Thus did Jesus overcome the great temptation, and show all men how to resist evil.

Guard against suggestions of the devil.

You may readily understand, that because of His own experience, Jesus appreciated fully the tempting power of the devil. In the parable of the sower, you remember, Jesus urges men to guard against the suggestions of the devil. It is because of the hearkening to those suggestions that so much of the seed fails to bear fruit. And not only do those suggestions withhold men from good deeds, but they inspire evil thoughts and draw men into sin. There are in history many examples of this truth; but there is none more shocking than the example of Judas Iscariot, who betrayed the Christ to His enemies. "When He (Jesus) had dipped the sop," we read in the Gospel of St. John, "He gave it to Judas Iscariot, the son of Simon. And after the sop (the devil having now put into the heart of Judas Iscariot, Simon's son, to betray Him) Satan entered into him." Judas had not the strength to resist the suggestions of the devil, and thus brought condemnation upon himself.

Why there is evil.

But you are still wondering why there is evil in the world. Why should even Jesus, the Christ, be subjected to temptation by the devil? Let us consider the source of our love and adoration of Jesus. If God had made it no trialor task at all, but altogether pleasant, to redeem mankind, should we experience the affection and the worship that we now feel for Jesus? If He had not suffered; if He had experienced no pain; if He had passed through no agony of body nor anguish of heart, could we feel indebted to Him as we do now? If He had suffered no temptation, if it had never been a struggle for Him to do the right—as it was in Gethsemane—could we admire His strength, and profit by His teaching? In short, could the atoning death of Jesus be called a sacrifice, if there had been no suffering, no overcoming of temptation and evil? It was through overcoming that Jesus proved Himself worthy to be the Son of God.

The trial of man.

In just the same way, evil is put before man to tempt him, that he too may show his worthiness or unworthiness. We admire the boy who has the The trial of courage and the will-power to say No to the suggestion of evil. We recognize in him strength of character. We see in him a pillar of strength for the future. We are likely to despise the boy who always yields to temptation, who allows his character to be broken down by evil, and who finally becomes a slave to Satan. Such a boy is a weakling; he will be of little or of no service to the world.

A state of probation.

With these facts in mind, it is easy to understand the words of Jesus in the Spirit world. At the great council of the spirits—about which we have already learned—Jesus said to those around Him, "We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these (spirits) maydwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them." And in our own dispensation, Jesus said to the Prophet, Joseph Smith, "It must needs be that the devil should tempt the children of men, or they could not be agents unto themselves, for if they never should have bitter, they could not know the sweet."

The free agency of man.

Here of course lies the secret of the matter. God has endowed us with free agency. He does not try to force us to be good, but we may do good or evil as we ourselves please. And as we gain strength to overcome evil, we grow in character and in power, and become more nearly worthy to return to the presence of God. It was partly because he wanted to destroy the God-given free agency of man, that Lucifer was cast out of heaven. Only the person who sturdily and persistently resists temptation retains his free agency. He who yields to temptation becomes soon a servant to the devil, and loses the free agency with which God endowed him.

Through overcoming temptation and evil Jesus triumphed over the devil and redeemed the world. Through overcoming temptation and evil, man, too, may triumph over the devil, and have glory added upon his head for ever and ever. "Wherefore, men are free according to the flesh; and all things are given unto them which are expedient unto man. And they are free to choose liberty and eternal life, through the great mediation of all men, or to choose captivity and death, according to the captivity and power of the devil."

Matt. 4:1-11. Abraham 3:24,25.

Matt. 13:19. Doc. and Cov. 29:39.

John 13:2-26, 27. 2 Nephi 2:27.

1. Why should the devil be concerned after the baptism of Jesus?

2. Discuss the temptation of Jesus.

3. To what do the suggestions of the devil lead?

4. How did Jesus prove Himself worthy to be the Son of God?

5. How may man prove himself worthy to be a son of God?

6. Why was man placed upon the earth?

7. What is the meaning of free agency?

8. Why is evil upon the earth?

MARKET SCENE AT BETHLEHEM.

THE CROWN OF CREATION

Have you ever felt the wonder of the poet as he sings,

"I stand all amazed at the love Jesus offers me,Confused at the grace that so fully He proffers me;I tremble to know that for me He was crucified,That for me, a sinner, He suffered, He bled and died."

A wonder-rousing sacrifice.

It is truly the most wonderfully unselfish sacrifice, and the sincerest demonstration of love, you will find anywhere recorded. As He approached the day of the awful sacrifice, Jesus Himself declared to His followers, "This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends." And as God the Son manifested thus His great love, so also did God the Father. "For God so loved the world, that He gave His only Begotten Son, that whosoever believeth in Him should not perish, but have everlasting life."

Why should God be mindful of man?

Now, it is only natural that one should ask, as did the great psalmist, "What is man, that thou art mindful of him? and the son of man that Thou visitest him? Why should there be devised in the heavens a gracious and liberal plan of salvation? Why, because of man, should the hosts of heaven be plunged into the horrors of civil war? What is man, that the noblest of the spirits of heaven should lay down His life for man's redemption? It is an answer to these questions that we want now to find in the teachings of Jesus.

The parable of the lost sheep.

One day when the publicans and the sinners drew near to Jesus to hear Him, "the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And He spake this parable unto them, saying, "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? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."

Man's soul without price.

Jesus could hardly have told a better story to show what great value God places upon man. It is in perfect accord with many other sayings of His, some of which you should know, Said He, at one time, "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." At another time He said, "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows." In the teaching of Jesus, then, the soul of man—his true life—is beyond any earthly price. Indeed, its value is far beyond the worth of the whole material world.

And Jesus did not place this high value on the soul of any particular man. To Him the souls of all men are priceless. He is no respecter of persons. The Father "maketh His sun to shine on the evil and on the good, and sendeth rain on the just and on the unjust." There is none so humble that he is beyond the reach of the love of God, nor none so worldly great that he does not need it. Said Jesus, "Whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea."

Man, the offspring of God.

It is because Jesus knew and recognized the divine possibilities of every man, great or small, that He thus valued him so highly. Jesus taught always that God is the Father in heaven—and that not figuratively. We are indeed the offspring of God; and being the offspring of God, there resides in all of us the possibility to become gods. Indeed, in the dispensation of the fulness of times, in which we live, it has been revealed that God is Himself an exalted man; that He has Himself passed through such a probationary state as that in which man now lives; and that it is possible for man to become like God. Jesus, likewise, taught this truth to those who heard Him. When the Jews were about to stone Him because He declared Himself the Son of God, Jesus said, "Is it not written in your law, I said, Ye are Gods?" When exhorting the people to live righteous lives, He urged, "Be ye therefore perfect, even as your Father which is in heaven is perfect." And the disciples caught the meaning ofthe doctrine; for, wrote John, "Beloved, now are we the sons of God."

The questions answered.

Since, then, the soul of man is of such divine origin, and therefore of such surpassing value, we need seek no further for the answer to our questions. The heavenly Father feels the loss of a child even more keenly than does an earthly father. Man is a son of God, and may himself become a god; therefore, God is mindful of him.

Reverence for God.

Now, since he is the offspring of the Almighty Father, man owes certain duties both to God and to himself. In the first place, as a faithful and devoted son, he should hold the Father in reverence. "Ye have heard that it hath been said by them of old time," said Jesus, "Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, Swear not at all; neither by heaven; for it is God's throne: nor by the earth; for it is His footstool: neither by Jerusalem; for it is the city of the great King." The Father of us all is to be held in awe. "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh His name in vain."

Reverence for personal honor.

In like manner, the value and dignity of man require that he should hold his own personal honor in reverence. His word should be as good as his bond. It should not be necessary to bind a bargain with an oath. Such practice leads easily to profanity. Jesus said also, "Neither shalt thou swear by thy head, because thou canst notmake one hair white or black. But let your communications be Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."

Reverence for personal purity.

Again, the divine possibilities in him, demand that every man should be willing to make any worldly sacrifice rather than defile his soul with evil. As Jesus put it, The light-of-the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!" "If thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire."

Thus we learn, that, in the teachings of Jesus, man is the crown of creation. He is the noblest work of God. He has in him the possibilities of Godhood. He is indeed the son of God. That is why there has been manifested such unstinted love for him. And that is why man should cultivate sincere reverence for God, and reverence for his own personal honor, and reverence for his own personal purity.

"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are."

(See Shakespeare's Apostrophe to Man in "Hamlet.")

John 3:16. Mark 9:42.

John 15:12-13. Matt. 10:29, 31.

Ps. 8:4. Matt. 5:33-37, 45, 48.

Luke 15:2-7. Matt. 6:22, 23.

Mark 8:36, 37. Luke 9:47.

1 Cor. 3:16, 17.

1. What does the parable of the lost sheep illustrate?

2. What value did Jesus place on a man's soul?

3. What difference did a man's station in life make to the love of Jesus?

4. Why did Jesus place so high a value on the soul of man?

5. What duty does man owe God?

6. What duties does man owe himself?

7. How is the body of man the temple of God?

THE FORGIVING FATHER, Molitor

THE FORGIVING FATHER

The parable of the prodigal.

"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, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, 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, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants.

"And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But 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 deadand is alive again; he was lost and is found. And they began to be merry.

"Now his 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: therefore came his father out, and entreated him.

"And he answering said to his father, Lo, these many years do I serve thee, neither transgress I at any time thy commandment and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

"And he said unto him. Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found."

The forgiving Father.

Of this beautiful parable, the great Dickens said very truly, "It is the most touching passage in all literature." Most people think of it and speak of it as the story of the prodigal son. It is really, however, the story of the forgiving Father. Jesus wanted the Jews to learn to know God as the Father of all men—great and small—and therefore interested in the welfare of all of them. Jesus knew only too well that sin held possession of the lives of the people of His day. Hesaw plenty of evidence of it. Men were living corrupt lives. Corruption had defiled their minds as well as their bodies. They crowded about the Master to be healed of both mental and physical diseases, that, in many cases, had come upon them because of their sins. Jesus knew, too, that no hope was held out to the sinner in the perverted doctrines of the rabbis. These doctrines made it impossible for the sinner ever to return to the presence of God. But Jesus wanted men to think of God not as a stern, severe, and relentless being, but as a loving and forgiving Father to all men. So, when the younger son of the parable had recognized his sins, had sorrowfully repented of them, and had returned and had confessed them freely, the father forgave them freely, and received him again joyfully into the household. Of course, the prodigal son, though forgiven, would never be able wholly to efface from his soul the marks of his offenses, any more than you would be able to remove from a post the hole made by a nail you had driven in. You may be sorry and pull out the nail, but the hole remains; and even though you fill the hole with putty, and cover all with paint, yet in the post remains the mark made by that nail. However, that the Father will fully forgive the penitent sinner without upbraiding is indeed a consolation worth knowing. It was without doubt the desire of Jesus to illustrate God's intense love even for the sinner and His eagerness to reclaim him.

Condemnation of the self-righteous.

Now there were present, when Jesus related the parable of the forgiving father and other parables teaching the same comforting lesson, a number of the scribesand Pharisees. These self-righteous men derided Him, and found fault with Him because He treated sinners as if they too were men with souls. To these self-righteous ones, Jesus spoke after this wise: You scribes and Pharisees, you justify yourselves before men. You think yourselves so righteous that you need no repentance. But God knows your hearts; and often that which is highly esteemed among men is abomination before the Lord. The great brotherhood of man are all children of God; when one who has sinned repents and returns to Father's home, there is more joy over his return, than over ninety and nine like you who think they need no repentance. To illustrate your case, I may tell you this parable:

The publican and the Pharisee.

"Two men went up into the temple to pray: the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

Fortunately, then, God the Father is ready, nay, eager, to forgive the sins of the wrongdoer who repents. Likewise, He is ready, eager, to answer the prayer that is spoken in sincere humility. But there is no justification for him who thinks he has no needof repentance, or who self-righteously exalts himself above his fellowmen. Said Jesus to our own great Prophet, "I the Lord cannot look upon sin with the least degree of allowance, nevertheless, he that repents and does the commandments of the Lord shall be forgiven."

Luke 15:11 ff. Doc. and Cov. 1:31.

Luke 18:9-14.

1. Retell the story of the Forgiving Father.

2. Justify Dickens's statement that this is the most touching passage in literature.

3. What was Jesus's purpose in telling the story?

4. What views did the Jews generally hold concerning sinners?

5. What did Jesus say about the self-righteous?

6. What lesson do you get from the prayer of the publican?

7. What is God's attitude toward sin?

THE CONSOLING CHRIST, Plockhorst

SINCERITY IN WORSHIP

Finding and losing one's life.

One day Jesus called to Him the twelve disciples whom He had chosen to be His special witnesses and instructed them in the business of their mission. Amongst other things, Jesus said to them, "He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it."

Perhaps you may be surprised to know that this little saying has caused many people to wonder. Or, perhaps, you may wonder yourself what Jesus meant. Why should a man who has found his life lose it? Indeed, how can a man both find and lose his life at the same time? And how can a man who has lost his life find it? What does it mean to lose one's life, and to find one's life? Undoubtedly, the answer to these questions must be of great importance to men.

In seeking for that answer, we must recall the fundamental purpose of the mission of Jesus, and of His loving sacrifice for the salvation of the rest of Father's children. Jesus strove to teach men to know God, and, through His cruel death, to bring men back into the presence of God. All of Jesus's teaching, therefore, was based upon the fact that the chief thing in a man's life is to recognize his divine right as a son of God, and to come into close, real, and constant touch with the Father in heaven. But how shall a man come into such close touch with the Almighty Being who rules the universe?

The necessity of harmony.

Our lives upon the earth are full of illustrations of how necessary it is for us to put ourselves into perfect harmony with our environments when we wish to attain certain ends. If we wish to mingle with so-called society, we must conform to the artificial standards of society in dress, and manners, and speech, and many other things; otherwise, we become outcasts from society and are despised. Or again, if we set up an apparatus for wireless telegraphy, we must, whether we like it or not, make all connections close and in proper way, and we must use the right kind of materials in both the transmitting and the receiving instruments; otherwise, we can neither send nor receive messages. If in the society of men, and in the application of the principles of science, it is so urgently necessary to observe the rules of society and the laws of science, it is very easy to understand that, if we would come into close and constant touch with God, we must observe also the laws of such divine communion. Anything at all that might come between one and real communion with God would be disastrous. Indeed, in the teaching of Jesus, it would constitute the greatest sorrow, the greatest tragedy in human existence. Since it is life eternal to know God, not to know Him, not to find Him, is loss eternal. Although a man may prosper, then, in this life—although he may find his life, as it were, in this world—yet shall he lose it eternally, if he has not found God. If we stop now, and think this out clearly, we may understand very easily what Jesus meant when He said to His disciples, "Hethat findeth his life, shall lose it; and he that loseth his life for my sake, shall find it."

Three forms of temptation.

We may now ask ourselves, What is likely to come between us and close touch with God, to prevent us from finding God, and thus to prevent us from gaining life eternal? You will recall what we have already learned about the temptation of Jesus. The devil tempted Jesus first through the physical, the bodily, appetites; then through the desire, the love of wordly praise; and lastly, through the love of worldly power and riches. It was these very forms of temptation that Jesus feared might come between man and God. Especially did He fear that the love of the praise of men might tempt people and bring about their destruction. So, as He taught one time those who followed Him, He explained to them the right attitude in worship.

Instruction in praying and alms-giving.

"Take heed that ye do not your alms before men," said Jesus, "to be seen of them; otherwise ye have no reward of your Father which is in heaven. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly.

"And when thou prayest," said Jesus further, "thou shalt not be as the hypocrites are: for they love topray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."

"Moreover," continued Jesus, touching the third conventional form of worship, "when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father which seeth in secret, shall reward thee openly."

The real value of worship.

Now, it is not necessary to think that these sayings of Jesus are to be taken literally. It is not absolutely necessary that, in order to pray in secret, one should retire to his chamber and shut the door, then pray; nor is it absolutely necessary that, in fasting, one should anoint one's head and wash one's face. Jesus used these figures merely to portray a condition opposite to that assumed by the hypocrites. But Jesus wanted to teach that the value of worship depends upon the motive that inspires it. If one gives alms to be seen of men and to be praised therefore, one's reward lies there in the praise one receives. God will bestow no other favor. Likewise, those who pray and fast to be praised of men, get their reward in the worldly praise they receive. They have not found God. Theyare not in real, vital touch with Him. Worldly ambitions have come between them and Him. In gaining the life of this world they have lost life eternal. They have yielded to the temptation of mere ostentation and display. And this spirit has entered unfortunately, into the service of many churches. "Obviously," says a noted student of the Bible, "many of the elaborate forms and ceremonies which have developed in connection with the worship of the Christian Church are contrary to His (Jesus's) spirit and teachings. Only in so far as they lead the individual into closer personal touch with God are they justifiable or of real value."

Humility and sincerity.

What then is the right attitude in worship? God Himself has declared, you remember, that those who worship Him must do so in spirit and in truth. The motive of worship is of more importance than the form. The value of worship lies in humility, in laying aside all worldly ambitions, in approaching close to God for the sole purpose of communing with Him. It is better to lose one's worldly life in the service of God, than to gain that worldly life and fail to find God; for he who thus loses the worldly life, shall find life eternal.

"I give unto you these sayings," said Jesus once to Joseph the Prophet, "that ye may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of His fulness; for if you keep my commandments you shall receive of His fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace."

Matt. 10:39. Matt. 6:5, 6.

Matt. 6:1-4. Matt. 6:16-18.

Doc. and Cov. 93:19, 20.

1. What did Jesus mean by the saying "He that findeth his life shall lose it?"

2. What is the chief thing in a man's life?

3. Show how it is necessary to put ourselves in harmony with our environments.

4. What is likely to come between us and close communion with God?

5. What is right attitude in worship?

6. Wherein lies the value of worship?

JESUS PRAYING, Liska

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