THE GIFT OF THE HOLY GHOST
What Jesus told Nicodemus.
Jesus said to Nicodemus, "Except a man be born of water and of the spirit, he cannot enter into the kingdom of God." We have just learned what it means to be born of water. When a man has gained the gift of faith and believes sincerely in the saving mission of Jesus Christ; when he has added to his faith works, and has learned to walk in the way of the righteous—then he must be baptized by immersion in order to fulfill all righteousness. As we have learned, such a man is then born of water: for, by obeying the law, he has laid aside his sins, and comes forth out of the water spiritually a new man, reborn. There are some people in the world who hold that when a man has done all this, he has fulfilled all the requirements, and may therefore hope to gain admittance into the kingdom of God without observing any further ceremony. But Jesus said, "Except a man be born of water and of the spirit." Evidently, then, to enter the kingdom of God, one must be born not only of water, but also of the spirit. And to be born of the spirit means to be born of the Holy Ghost. But, by what means may one be born of the spirit?
The laying on of hands.
This question is a very important one, since a man may not hope to enter the kingdom of God if he has not been born—or quickened—by the spirit. In the preceding lesson, it was stated that the Prophet, Joseph Smith, once stated the principal doctrines of the Church of JesusChrist of Latter-day Saints in a sort of creed, known as the Articles of Faith; and that the fourth article, in enumerating the first principles and ordinances of the Gospel, names the ordinance of the laying on of hands for the gift of the Holy Ghost as the fourth essential step in becoming a member of the Church of Christ. According to this statement, then, one may be born, or quickened, of the spirit—after having been baptized—through the ordinance of the laying on of hands. But was this the teaching of the primitive church and of the Lord Jesus Himself?
The teaching and practice of Paul.
Anxious that the saints to whom he ministered should grow in the knowledge of God, and should not stand still merely rehearsing the first and practice principles of the Gospel, the Apostle Paul wrote to the Hebrews as follows: "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands." It is very interesting to note that Paul lists here as one of the first four principles the ordinance of the laying on of hands. But what use did Paul make of the ordinance? It happened once that Paul, in his missionary travels, came, to the city of Ephesus, and found there certain disciples who had been baptized, apparently, by the followers of John the Baptist. Paul asked of these disciples, "Have ye received the Holy Ghost since ye believed? And they said unto him. We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said,Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied." This use, then, did Paul make of the ordinance of the laying on of hands: Upon those who had been baptized unto Jesus, Paul laid his hands, and he confirmed them, and the Holy Ghost then came upon them, endowing them with spiritual gifts. Moreover, this practice was not limited to the missionary labors of Paul alone; all the apostles likewise confirmed those who had been baptized and conferred thus the gift of the Holy Ghost upon them.
The practice of the apostles.
Furthermore, it was understood that only such men as possessed the necessary delegated authority from God might presume to confer the gift of the Holy Ghost by the laying on of hands. It is recorded in the history of the doings of the apostles that Philip, a deacon, went down to Samaria and preached the Gospel to the Samaritans. Many of the Samaritans believed, and were baptized by Philip, among them a certain man named Simon, "which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one." But Philip, apparently did not hold the necessary authority to confer the gift of the Holy Ghost, and he was too wise and righteous a man to attempt to do what he had no right to do. So, "when the apostles which were at Jerusalem heardthat Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: . . . . then laid they their hands on them, and they received the Holy Ghost." Naturally, Simon the sorcerer was very much interested in this wonderful ceremony. Such power he had never seen manifested before. He longed himself to possess such authority. Therefore, he offered money to the apostles, saying, "Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him. Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." The lesson here is perfect. The authority to lay on hands for the gift of the Holy Ghost may not be merely assumed—not even by a man of such enduring faith as Philip's—neither may it be purchased with wordly goods.
[Sidenote: The teaching and practice of the apostles derived from Jesus.]
Of course, the apostles did nothing but what they had seen their Master do, or had been instructed by Him to do. In this they were wholly like Him; for He also declared, "The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise." There can be no question, then, that Jesus taught that the gift of the Holy Ghost should be conferred by the laying on of hands by men holding the proper authority. Jesus Himself practiced laying on of hands to confer blessings, to heal the sick, to ordain, to authorize, and for other purposes. And He taught very distinctly that God would not recognize any usurped authority. "Yehave not chosen me," said Jesus to the apostles, "but I have chosen you and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, He may give you."
What is the gift of the Holy Ghost?
But what is the gift of the Holy Ghost which is conferred upon the repentant and baptized believer by the laying on of hands? To His apostles Jesus made this promise, "I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you." Again, Jesus said to them, further explaining His promise, "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." And still continuing His instructions to these beloved disciples, Jesus said again, "Howbeit, when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come." Now, we have already learned what the Holy Ghost is. The Holy Ghost is the third member of the Godhead, and is a personage of spirit. But it appears that the special gift derived, through obedience, from the Holy Ghost is the gift of mental and spiritual insight—the gift of intelligence. The Comforter, said Jesus, is the Spirit of truth; it shall teach all things, and bring to remembrancewhatsoever has been heard; it shall guide into all truth, and speak only such things as it shall itself hear; it shall show things yet to come. To receive the gift of the Holy Ghost, is then to receive the gift of light, and truth, and intelligence. Of this gift of the Holy Ghost, the great Joseph Smith has said many important things. Among others we find recorded this: "The first Comforter or Holy Ghost has no other effect than pure intelligence. It is . . . powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge." In another place, is recorded the following: "We believe that the holy men of old spoke as they were moved by the Holy Ghost, and that holy men in these days speak by the same principle; we believe in its being a comforter and a witness bearer, that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; we believe that 'no man can know that Jesus is the Christ, but by the Holy Ghost.'"
The conditions and the source of intelligence.
In studying about faith, and repentance, and baptism, we learned that the same principles operate in the daily affairs of life, and underlie all material success. So it is also with the source of principle of the gift of the Holy Ghost. The young chemist who tried to cover his watchcase with gold, learned to understand the spirit of truth, and gained greater intelligence, when he obeyed fully the requirements going before. And as he learned further the principle of obedience, he grew steadily in scientific intelligence. So it is then with us. We are required to exercise faith in God, and in His Son, Jesus Christ; we are required to repentof our sins, and to learn to live righteously: we are required to be baptized by complete immersion in water for the remission of sins; and then we are required to submit ourselves to the ordinance of the laying on of hands for the gift of the Holy Ghost. When we have done all this we have fulfilled the requirements of the law. Then our minds will be opened, and our understandings quickened; for then the Holy Ghost can act upon us to give us light and intelligence. This is being born of the Spirit; and therefore should everyone obey the commandment of the Lord, "Repent and be baptized, every one of you, for a remission of yours sins; yea, be baptized even by water, and then Cometh the baptism of fire and of the Holy Ghost."
John 3:5. John 14:16, 17, 26.
Heb. 6:1, 2. John 16:13,14.
Acts 19:1-7. Hist. of the Church, vol. 3, page 380.
Acts 8:5-24. Hist. of the Church, vol. 5, page 26.
John 15:16. Doc. and Cov. 33:11.
1. What twofold requirement is contained in the teaching of Jesus to Nicodemus?
2. How may one be born of the Spirit?
3. What was the teaching and practice of Paul concerning the laying on of hands?
4. What was the practice of the apostles in the matter of laying on hands?
5. Whence did the apostles derive their knowledge of the ordinance of laying on hands?
6. What is the gift of the Holy Ghost?
7. What parallel may be found in the work of the world?
8. What is the source of intelligence?
JESUS AND THE FISHERMEN, Zimmermann
JESUS AND THE FISHERMEN, Zimmermann
THE FOUNDATION STONE
A Resume.
It is only natural that you should want to pause now, and review some of the teachings that have been considered in these pages. Jesus came to the earth to attend to His Father's business. That business consisted of learning, Himself, to know God the Father, of teaching all other men to know Him, and of bringing about the salvation of the children of God. To accomplish His wonderful mission, Jesus taught clearly what men should know about the Father and about Himself and about the Holy Ghost; what men should know about the pre-existent life, and why they are now upon the earth; and how they should worship God, cultivate childlike faith in Him, and do the things that success in worship requires. All these teachings, as we have seen, and all the requirements, too, are in perfect harmony with natural law. To succeed in any kind of endeavor one must follow just such steps as are outlined by Jesus for attaining success in the struggle for exaltation. And, certainly, we cannot rightfully hope to drift into the success of eternal life, any more than we can hope to drift into the presidency of the United States of America. Successful achievement is the crown of persistent effort.
A few questions.
Now, as it is natural that you should want to pause at this point and review these teachings, so it is natural that you should ask yourselves such questions as these: Did Jesus intend that His disciples should associate themselves in an organized community? Did He have in mind theorganizing of a Church? Did He organize a Church? How did He expect those who accepted His teachings to retain their devotion, and to grow in their knowledge of God and His requirements of the faithful? If He did establish a Church, how shall we recognize it? In this lesson we shall discover what Jesus taught in answer to these questions.
Parables by the sea.
One day Jesus went "out of the house, and sat by the sea side. And great multitudes were gathered unto Him, so that He went into a ship, and sat; and the whole multitude stood on the shore."
Teaching the multitude in parables, Jesus said, "The kingdom of heaven is likened 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. So the servants of the householder came and said unto him. Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him. Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."
"Then Jesus sent the multitude away, and went into the house: and His disciples came unto Him, saying, Declare unto us the parable of the tares of the field.
"He answered and said unto them, He that soweth the good seed is the Son of Man: the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
"As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 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. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear."
The meaning of the parables.
Thus clearly did Jesus Himself see the condition of the world, and thus plainly did He teach it to His disciples. Now, for the purpose of this study, certain points appear. First, it is very evident that Jesus had in mind a distinct community life for those who followed Him. The kingdom of heaven, sometimes called the kingdom of God, is the organization in which dwells the righteous. Of course, all kinds of people gain access at times into the kingdom. In another parable, Jesus likens the kingdom to a net cast into the sea, which gathered of every kind of fish. When the net was drawn ashore, the fishermen placed the good fish in vessels, but the bad they cast away. Again, you see, the intent is that the followers of Jesus, or the righteous, are the children of the kingdom, and that the unrighteous have no place therein. The righteous intheir community—the believing community—shall shine forth as the sun. They constitute the kingdom of their Father.
The church and the kingdom.
You may object that this kingdom does not mean the organized Church, but the glorious kingdom embracing the whole world, over which Jesus is to reign as King. Perhaps you are right; but it makes no difference to the argument. For, in the first place, that kingdom must be organized. We are sure, then, that Jesus had in mind the assembling and organizing of His people. But, in the second place, that larger kingdom can never be accomplished without a smaller one from which it may grow. While the faithful number but a handful, they, too, must be organized and provision must be made for common worship, fellowship, and service. This smaller institution—included in the larger—is the Church. The wheat and the tares are even now growing side by side in the Church of Christ—in the kingdom of God—and will continue to do so until the day of the great harvest.
The testimony of Peter.
But there is recorded stronger evidence even than this that the disciples of Jesus are to be organized in a Church community. When Jesus asked testimony of His disciples, "Whom do men say that I the Son of Man am?" the disciples answered, you remember, "Some say that Thou art John the Baptist: some Elias; and others Jeremias, or one of the prophets." Then, when Jesus put the question to them, "Whom say ye that I am?" Simon Peter declared, "Thou art the Christ, the Son of the living God."
The testimony of Jesus.
This declaration is wonderful in its simplicity and unfaltering faith. But the answer of Jesus to it is even of greater significance: "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven . . . . and upon this rock I will build my Church; and the gates of hell shall not prevail against it."
Its significance.
Here, then, is found the final answer to our questions. Jesus appointed and ordained twelve apostles, He called other seventy, because it was significance. His purpose to organize His Church. The disciples appointed and ordained elders, and priests, and teachers, and deacons, and other officers, because they, too, were building up the Church of Christ. Moreover, these words of Jesus point the test of the true Church. Not every Church assembly that cries, Lo, here is Christ, is necessarily the authorized Church. That only can be the true Church which is founded on the rock of revelation. An organized Church there must be—without the worship of the disciples would dwindle away. But the foundation stone of that Church must be revelation; for where there is no revelation the people perish.
Matt. 13:24-30. Matt. 13:47-49.
Matt. 13:36-43. Prov. 29:18.
1. Review the foregoing lessons.
2. What questions are aroused by what Jesus has taught to his people?
3. Explain the parable of the tares.
4. How does it answer the question, Did Jesus intend to organize His disciples?
5. What is the difference between the kingdom of God and the Church of Christ?
6. What is the principal evidence that Jesus intended to organize a Church?
7. What is the first test of the Church of Jesus Christ?
CHRIST'S CHARGE TO PETER, Raphael
CHRIST'S CHARGE TO PETER, Raphael
THE TEST OF AUTHORITY
The figure of the architect.
We have just learned that Jesus built His church upon the principle of revelation. It is the foundation stone. And it is only reasonable and natural that it should be so. You know very well that when an architect is directing the construction of a large building like a state capitol, employing hundreds of men, he has to be constantly on the watch to keep things going right. If he goes away, or neglects his duty, some foreman or other misinterprets the plans, or misunderstands the specifications; or some unscrupulous contractor or other tries to enlarge his own profits by using inferior materials and thus corrupts the structure. How necessary it is then that the architect shall watch over his building, by day and by night, until it is finished according to specifications.
The application.
Now, if men can so easily misinterpret, or misunderstand, the concrete instructions of their fellowmen, or if some men are so evil that they will try to corrupt the materials of an earthly structure, it requires no argument to prove that men may easily misunderstand or misinterpret—quite innocently, too—the word of God, if left to themselves. And there may even be men so wicked that they would maliciously corrupt the word for their own evil ends. It is even more necessary, therefore, that The Architect of eternal life—the Savior of mankind—shall be in constant communion with His workmen, than it is that the architectof an earthly structure shall personally superintend, its erection. No man can be absolutely sure of the meaning of the teachings of Jesus without the spirit of inspiration, or revelation from Him. That is why the people drift away and perish when there is no vision. That is why Jesus founded His church upon the rock of revelation. That is why we may rest assured that the Church of Christ will always teach the necessity of continual revelation—the necessity of keeping constantly in touch with the Divine Architect.
One mark not sufficient.
But it would be strange, indeed, if there were but one mark by which we might recognize the Church of Christ. An apostate Church might claim to believe in revelation, and might even teach the necessity of it. Yet, it would of course never receive revelation; for God would not speak to such a Church. Still, because it teaches the necessity of revelation people might be deceived, and be led to become members of an apostate Church. For what other mark should we look, then, when trying to determine which is the Church of Christ?
The submission of Jesus.
Jesus has made the matter very plain in His life and teachings. One of the remarkable things about Jesus was His utter humility, and His complete submission subjection to authority. Although He was greater than the civil law, yet He submitted always to the requirements of that law. Nay, more, In His own labors. He recognized always the authority of a Superior Power under whose direction He worked. When we think of Jesus as a member of the Godhead, endowed with omnipotence, does it not seem strange to hear Him say, "I am not come ofmyself, but He that sent me is true;" "my doctrine is not mine, but His that sent me;" "the Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise?" Yet, these sayings express the reverence of Jesus for authority. It must be plain to everyone who reads the life of Jesus that He recognized the fact that He held no authority of Himself, that He was not self-appointed; but that His influence, His power, His very Messiahship were conferred upon Him by the Father.
The submission of the apostles.
This same recognition of the necessity of authority, Jesus impressed upon His disciples. "Ye have not chosen me," he declared one day to them, "but I have chosen you, and ordained you." And we learn that Jesus did call and ordain apostles and seventies; and that it was the custom in the early Christian Church to ordain by laying on hands other officers, such as, high priests, elders, priests, teachers, and deacons, and bishops. Indeed, it must be clear to everyone, that only by such special call and ordination could the apostles rightfully go into the world to do the works that Jesus did. When the disciples of John the Baptist wondered that Jesus should surpass their master, do you recall what John answered them? Said he, "A man can receive (or take unto himself) nothing except it be given him from heaven." That is the point. No man can assume to act as a servant of God, in official position, unless He is called of God. Hence, Jesus said to His apostles, when He had finished His own lifework, "As my Father hath sent me, even so send I you."
The second mark.
From these teachings of Jesus, we learn, then, the second mark of the Church of Christ. Not only will that Church believe in the necessity of continual revelation and actually receive it, but it will recognize the necessity of specially delegated divine authority to officiate in the name of God, and will provide in its Church organization for all the officers belonging to the priesthood of God.
Two orders of priesthood.
The Scriptures are full of evidences that there are two divisions of divine priesthood—the Order of Aaron, and the Order of Melchizedek. Jesus Himself, was a high priest after the order of Melchizedek. Without these orders of Priesthood, man can not legally officiate in the things of God, any more than superintendents, formen and workmen can rightfully proceed to erect a state capitol without official authorization from the commission in charge.
Do you know any Church that holds these two orders of priesthood in its organization? Does this Church recognize the fact that a man must be called and appointed of God to act in His name? Are the authority and power of the priesthood manifest in its operations? Does this Church also believe in and receive continual revelation from God? If so, it is possibly the Church of Christ. A third mark remains. That we shall consider in the next lesson.
John 7:28, 29. John 15:16.
John 9:4. John 3:27.
John 5:19. John 20:21.
1. What would probably happen if the architect in charge of the construction of a large building should go away for a long time?
2. What would happen if God should cease to speak to His people?
3. What was the attitude of Jesus toward authority?
4. Whence did He derive His authority?
5. What did He impress upon His disciples concerning authority?
6. What did John the Baptist say about authority?
7. How many orders of divine priesthood are there?
8. What then, is the second mark of the true Church?
JESUS TEACHING FROM A BOAT, Hofmann
JESUS TEACHING FROM A BOAT, Hofmann
THE THIRD MARK
The horror of darkness.
Have you ever stopped to think how terrible it would be if we had no Guide to show us the way of eternal life? Do you think you can imagine the bitter disappointment of those who have sought a guide and have failed to find it? We may now pass over lightly some of the more serious questions of life; we may even at times reject the teachings of our instructors as unnecessary. But there is a fixed fact which all the world has come to recognize—one that sooner or later confronts every individual. It is that the greatest thing in life after all is the knowledge of God and the satisfaction of having found the way of eternal life. The disappointment that follows the failure to find that way is expressed in words of beauty and childlike simplicity by an Indian. In 1832 a chief of the Flatheads, with some of his associates sought the wigwams of the white man in quest of the Way of life. This is what the chief of the Flatheads said when he turned to go back to his people:
The speech of an Indian chief.
"I came to you over a trail of many moons, from the setting sun. You were the friends of my fathers, who have all gone the long way, I came with an Indian an eye partly open for my people, who sit in darkness. I go back with both eyes closed. How can I go back blind to my blind people? I made my way to you, with strong arms, through my enemies, and strange lands, that I might carry back much to them. I go back with both arms broken andempty. Two fathers came with us. They were the braves of many winters and wars. We leave them asleep here by your great water and wigwams. They were tired with many moons (of journeying) and their moccasins were worn out (on the trail).
"My people sent me to get the 'White Man's Book of Heaven.' You took me to where you allow your women to dance as we do not ours, and the book was not there. You took me to where they worship the Great Spirit with candles, and the book was not there. You showed me images of the great spirits and pictures of the good land beyond, but the book was not among them to show us the way. I am going back the long, sad trail to my people, in the dark land. You make my feet heavy with gifts and my moccasins will grow old in carrying them, yet the book is not among them. When I tell my poor, blind people after one more snow, in the big council, that I did not bring the book, no word will be spoken by our old men, or by our young braves. One by one they will rise up and go out in silence. My people will die in darkness, and they will go a long path to other hunting grounds. No white man will go with them, and no White Man's Book to make the way plain. I have no more words."
It will be difficult to find in modern literature words more pathetic than these. Yet, how vividly and impressively they describe the condition that exists in the Christian world. The Indian came out of a land of darkness to seek Light, and finds only a world of darkness. He seeks a guide, a book that shall point the way to heaven; he finds grossness, and a worship of theflesh-pots of Egypt. He must of necessity enter alone upon the long journey to the happy hunting grounds. It will be his great adventure.
The figure of the architect again.
And so it should be with all of us, were it not for the fact that to us God has revealed the "Book of Heaven." In the preceding lesson we used the figure of the architect superintending the erection of a large building. Let us continue that figure briefly. Naturally, the architect cannot be in every part of the building at the same time. While he is directing workmen in the basement, men laying up the wall of the second story must get along without him. But how shall they know, in the architect's absence, that they are doing the work right?
The answer is not hard to find. The foremen and the workmen have access to plans and specifications. The plans are minute, and the specifications in detail. The workmen may then see for themselves how the building is to be erected. If only they read right, and interpret correctly, they may go ahead indefinitely. It is because they are prone to misinterpret, and sometimes tempted to defraud the owners, that the architect has to make his regular rounds and watch carefully.
The plan of eternal life.
It is just so with those who are building life eternal. The Indian chief was right. He was looking for the plans and specifications of eternal life, furnished by the Great Architect. The Indian chief did not find them. He did not enquire at the right wigwam. The plans and specifications of eternal life constitute the Gospel of the Lord Jesus Christ. The presence and the practice of that Gospel—in fulness and in simplicity—in theChurch of Christ, form the third mark of its divine authority.
The necessity of plans.
Why are plans and specifications necessary? Ordinary plans and specifications accomplish three very important things. First, they direct what is to be done and how it is to be done. Secondly, they furnish a basis of judgment whereby to determine whether or not the work of the contractors fulfills the terms of agreement. Thirdly, they furnish a standard of judgment whereby to determine whether or not the materials used, the proportions mixed, the measurements taken, and all else, are of the quality and fulness required by the builder, and agreed to by the contractor.
The application.
So also, the teachings of the Gospel of the Lord Jesus Christ are necessary to man for very important reasons. It is through the Gospel, that we learn of God and His work—to bring to pass the immortality and eternal life of man. It is through the Gospel that we learn of Christ's wonderful atoning sacrifice. It is through the Gospel that we learn to know what is man's duty to God, and man's duty to man. The Gospel, too, then directs men what to do and how to do it. It furnishes a basis of judgment whereby to determine whether a man's actions are good or bad. It furnishes a standard of judgment whereby to determine the true and exact quality of the structure of eternal life which he has built up.
The principles of the Gospel.
It is not the purpose of this lesson to review all the principles of the Gospel. Faith, repentance, baptism by immersion, by one holding authority from God, theconferring of the Holy Ghost by the laying on of hands of men holding authority, are fundamental principles and initiatory rites. All the teachings contained in this little book, and many more besides, belong to the Gospel of Jesus. The true Church of Christ must hold strictly to all that Jesus taught. "After that John was put in prison, Jesus came into Galilee, preaching the Gospel of the kingdom of God."
Men judged by the Gospel.
Of the Gospel—the plan of eternal life—the Great Architect was jealous. "He that rejecteth me," asserted Jesus, "and receiveth not my words, hath One that judgeth him: the word that I have spoken, the same shall judge him in the last day," And the end can not come till all have heard the plans and specifications of eternal life. Said Jesus again, "This Gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."
The three marks.
Like the chieftain of the Flatheads, others, too, may come over a trail of many moons, from the setting sun. They may come from a land of darkness, in search of Light. They may need the Book of Heaven to make the way of eternal life plain. Surely, the scroll may be found in only one place—The Church of Jesus Christ. It is founded upon the rock of revelation; it is ribbed by the quorums of the priesthood of Aaron and of Melchizedek; and it is clothed in the teachings of Jesus—the Gospel of the Son of God.
These are the three never-failing marks of the Church of Christ.
Mark 1:14, 15. John 12:48-50.
Matt. 24:14.
1. What is the significance of the speech of the Flathead chief?
2. Why does an architect prepare plans and specifications for a proposed building?
3. How is the Gospel like such plans and specifications?
4. What is the Gospel?
5. How did Jesus show His great concern for the Gospel?
6. What are the three never-failing marks of the Church of Christ?
CONSIDER THE LILIES, Lejenno
CONSIDER THE LILIES, Lejenno
SINGLE MINDED LOYALTY
A supreme privilege.
It is indeed a privilege beyond measure to belong to a Church founded upon divine revelation, presided over by the Lord Jesus Himself and conducted by a divinely appointed priesthood, and regulated by the Gospel of Jesus Christ—the divine plan of salvation. Not many people appreciate fully what a priceless blessing is within their reach. They clamor and struggle, sometimes, for membership in some secret brotherhood or other, which will avail them nothing when they shall pass into that other world; and they neglect—nay, ignore—membership in the open brotherhood of Jesus the Christ, which might be made to profit them much upon the earth, and which would give them hereafter free access into the larger kingdom of God. Is not the vision of man imperfect?
The true worth of membership.
Jesus, however, recognized the true worth of membership in the kingdom of heaven. "The kingdom of heaven is like unto treasure hid in a field," He declared; "the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: who when he had found one pearl of great price, went and sold all that he had, and bought it."
These are pretty parables, but what do they mean? Why, simply, that a man who has found the Church of Christ should be willing, if necessary—indeed, hewill be willing, if necessary—to give up every material possession in order to attain membership therein. It is a blessing, of course, to possess sufficient of this world's goods; but it is far better to have secure one's place in the kingdom of God.
Conditions of membership.
This lesson Jesus taught always. To gain entrance into the kingdom, one must forsake all personal, unworthy ambitions. "The time is fulfilled," Jesus cried on His preaching tours, "and the kingdom of God is at hand: repent ye, and believe the gospel." And when the disciples of Jesus would stop the parents from bringing their children to the Master, Jesus said, "Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." This all teaches that to secure the coveted membership, we must not only renounce all the evils of our past, but we must put ourselves in the attitude of little children, eager to receive the divine word of God, and to help in its establishment upon the earth.
Single-minded loyalty.
Now, it needs no long explanation to show that those who have succeeded in placing themselves in the attitude of little children, are also in an attitude of single-minded loyalty to God. Jesus insisted that men must be loyal to God, and that, too, with singleness of purpose and singleness of thought. You have learned in your daily lives which associates you can trust and which you cannot trust. You know very well that if a boy's thoughts are always good, he is not very likely to become guiltyof any seriously wrong act. You know that if a girl's motives are good, she is not likely to become guilty of evil. Jesus knew these truths, too. He was anxious, therefore, that the minds of men should become filled with thoughts of God—that the dominating motive in their minds should be to serve God. For He knew very well that a man dominated by the motive of Godly service would be arrayed against sin; whereas, one not so dominated might easily be overcome by the wily suggestions of the tempter.
No man can serve two masters.
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is there will your heart be also."
When we learn that, in the Jewish belief, the heart was the seat of thought and intelligence, then this saying of the Teacher becomes plain indeed. It is impossible for anyone to have two chief centers of interest. If a man devote his thought and intelligence to the laying up of wealth, he will of course neglect his duty to God. For, said Jesus, "No man can serve two masters: for either he will hate the one, and love the other, or he will hold to the one, and despise the other. Ye cannot serve God and Mammon."
A simple application.
Everyone knows how true this saying is. Let us apply it to some of our own likes. All boys and most girls like baseball. Every boy and every girl should liketo keep the Sabbath holy. Now, if a boy begins to yield to the temptation to play baseball on Sunday, it is not long, ordinarily, before his surrender is complete, and the playing of baseball on Sunday becomes for him a regular practice. What has then happened to his attendance at the Sunday School and the sacrament service? The boy is scarcely if ever seen there. Do you ask why? This boy started by trying to serve both God and Mammon. But the things of God are displeasing to Mammon; and the things of Mammon are displeasing to God. Oil and water, you know, will not mix. As the boy grew in his love for baseball on the Sabbath, he grew also in his hatred for the duties he owed to his God. As he held tenaciously to his baseball on the Sabbath, he despised the service of the great King. Truly, one cannot have two chief centers of interest. "Ye cannot serve God and Mammon."
A parable in point.
And the folly of the worship of Mammon is so clear, that it is surprising that men will ever fall into error. Jesus illustrated this truth with an excellent parable. "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 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 those thingsbe, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God."
The light of the body.
Again, Jesus said when speaking of laying up treasure in heaven, and serving God and Mammon, "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!" In the Old Testament, the evil eye stands for avarice and greed, the good eye for generosity. Is there anyone, then, who does not see that if a man fosters thoughts of selfishness and greed, he blinds himself, to all the better and higher things, and gropes in darkness.
A summary.
In this way, then, Jesus taught that men should serve God with single-minded loyalty. In His sayings and parables, He presents four reasons: (1) The life of man is in the hands of God. He gave it and He will take it away. No one is sure how long he may be privileged to enjoy worldly pleasures. But the life of the spirit is everlasting. Its joys shall never end. (2) Worldly goods and pleasures are perishable and fleeting. We may lose them when we think we have them most securely. The things of the spirit are eternal. They can not be taken from us, so long as we worship in spirit and in truth. (3) It is impossible for man to hold two equally important and equally cherished objects of interest. One of the two will inevitably be neglected. (4) If a man's motives are selfish and worldly, his soul becomes darkened to truth, and to spiritual things.
A paraphrase.
For these excellent and sufficient reasons, man should cultivate an attitude of single-minded loyalty to God. Instead of toiling and sweating for things of passing value only, man should strive for the things of permanent joy and satisfaction. Jesus's message, as has been aptly said, may be paraphrased thus:
"Look up. Get a goal before you that is worth while. Let the one passion of your life be loyalty to God. Then your joys will be wholesome and permanent, and you shall walk in the light, not in darkness."
Matt. 13:44-46. Matt. 6:13-21.
Mark 1:13, 14. Matt. 6:24.
Mark 10:13-16. Luke 12:13-15.
Matt. 6:22-23.
1. How does man show himself short-sighted when considering the things of God?
2. What is the significance of the parable of the treasure and the pearl of great price?
3. What do we learn from Jesus's attitude toward little children?
4. Name and discuss the first two reasons given by Jesus why we should cultivate single-minded loyalty to God.
5. Name and discuss the second two reasons why we should cultivate single-minded loyalty to God.
6. Name as many instances as you can in which we might practice single-minded loyalty in our own lives.
CHRIST AND THE RICH YOUNG RULER, Hofmann
CHRIST AND THE RICH YOUNG RULER, Hofmann
RICHES AND THE KINGDOM OF GOD
A liberal man.
When Matthias Baldwin, who built the first American locomotive, had made good and had accumulated a fortune, he was wont to distribute liberal gifts freely among those who had been less prosperous than he. So generous, indeed, was he that when he had not the cash by him he would give personal notes instead. "Nobody hesitates to sign promises to pay in the future in order to get capital for business," he would say. "Are we to trust the Lord to take care of our affairs, and not His own?" Sometimes, it is said, this practice would get Mr. Baldwin into small difficulties; but on the other hand it often helped him when he needed business notes for himself. Said one bank president to another, once, "You refuse to help him because he does not know what to do with his money. We will stand by him because he is determined to do good with his money. His collaterals are God's promises." And that bank president was right.
An unnatural doubt.
Now, the teachings of the previous lesson may have aroused some questions in your minds as to whether or not there will be found a place in the kingdom of heaven for the rich man—for him who has devoted much time apparently to the service of mammon. Perhaps you have heard from some one that "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 you have therefore concluded that heaven is for only the poor. There are some people who holdso narrow a notion. In this lesson, however, we shall learn how riches should be used; and that poverty is no larger guarantee of salvation than are riches.
The case of the rich young ruler.
One day, not long after Jesus had blessed the little children brought to Him, there came to Him a rich young ruler, who said, "Good Master, what good thing shall I do, that I may have eternal life?"
"And He said unto him, Why callest thou me good? there is none good but One, that is, God: but if thou wilt enter into life, keep the commandments.
"He saith unto Him, Which?
"Jesus said, Thou shalt do no murder. Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
"The young man saith unto Him, All these things have I kept from my youth up: what lack I yet?
"Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
"But when the young man heard that saying, he went away sorrowful: for he had great possessions."
The difficulty of sacrifice.
This simple little story reveals to us the truth. The rich young ruler was essentially a good young man. From his youth up he had striven to observe the law of Moses. He had committed no gross offense; he was guilty of no heinous sin; as he understood the law, he loved his neighbor as himself. But the more perfect law of the Gospel, which Jesus taught, called for sacrifice. The things the young man had done had been easy. He hadrefrained from evil, because he loved not evil. But when he was bidden to part with his wealth, and to give it to others more needy than he, the center of his affection was touched. For he loved his riches. It was not the riches, then, that stood between him and eternal life. It was the love of those riches. The thing he loved he could with difficulty give up.
The conclusion of Jesus.
Therefore did Jesus say to His disciples, "Verily I say unto you. That a rich man shall hardly (with difficulty) enter into the kingdom of heaven. And again I say unto you, 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."
The amazement of the disciples.
Naturally, such a statement puzzled the disciples just as it has puzzled men from that time to this. So the disciples asked, "Who then can be saved?" But Jesus answered only, "With men this is impossible; but with God all things are possible."
The power of God.
While this answer may seem evasive, yet one can readily see in it the possibility implied. Of course, with God all things are possible. He can touch the heart of man so that it shall not be centered on wealth—so that the chief affection of man shall not be, Midas-like, the love of gold. Riches in themselves are of no value; but riches as a means of service may be righteously desired. And the Lord Jesus has Himself promised the blessings of the earth to those who honestly seek Him.
A promise of worldly blessings.
"Seek not ye what ye shall eat, or what ye shall drink," urged Jesus, "Neither be ye of doubtful mind.For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you."
The object of the world's desire.
Riches, then, should be righteously acquired; and the acquiring of them should be made secondary to the learning to know God and Jesus Christ whom He hath sent. It is natural that every boy and girl should plan for the future, and that the plans should include the accumulation, if possible, of some of this world's goods. But Jesus would not have those who know him to be like the nations of the world. They seek after the riches of the world merely for the sake of the riches themselves. They love money—and Paul said, you know, that, "the love of money is the root of all evil." The disciples of Jesus will never serve mammon; they will make mammon serve them, and use riches for good. Money itself will not be the object of their love, but the service that money can be made to render. Jesus taught this lesson in a parable often misunderstood.
The parable of the unjust steward.
"There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods, and he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself. What shall I do? for my lord taketh away from me the stewardship. I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they mayreceive 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 four score. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you. Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations."
Now, Jesus did not approve of the actions of the steward. They were decidedly dishonest, and Jesus calls him an unjust steward. But from the conduct of this steward, Jesus draws a profitable lesson. The steward was a man of the world. The children of the world are wise in their generation. When, therefore, the steward was in trouble, he made the mammon of unrighteousness his servant, and secured for himself a comfortable living when he should be put out of the stewardship. A somewhat similar use should the children of light make of such wealth as they are appointed stewards over. They should look after the poor, care for the needy, shed comfort and cheer, and make for themselves friends by means of their wealth. First must come obedience to the commandments of God, and a diligent seeking after Him. Then worldly goods must be made to serve in helping to prepare a habitation in the eternal home.
Paul, again, who seemed always clearly to comprehend the teachings of the Master, put it thus: "Charge them that are rich in this world, that they be not high minded nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."
In the teaching of Jesus, then, riches are not a bar to eternal life. The terms of salvation are the same to the rich and the poor alike. It is not poverty that saves a man, but humility of spirit and obedience. So it is not riches that condemn a man; but love of riches, and disobedience. Many there are who, like the rich young ruler, turn and go their way because they have great possessions. Many others there are who, like Matthias Baldwin, exclaim, "I feel more thankful for the disposition to give largely than for the ability to give largely; for I know that immense wealth can be acquired a great deal easier than the heart to use it well. My money without a new heart would have been a curse to me."
Matt. 19:16-22. Luke 12:29-31.
Luke 18:22. 1 Tim. 6:10, 17-19.
Luke 16:1-10.
1. What disposition did Matthias Baldwin develop with the accumulation of riches?
2. Why do some people think that heaven is not for the rich man?
3. Why could not the rich young ruler follow Jesus?
4. What did Jesus mean by the statement concerning the rich man and the camel?
5. What use should be made of riches?
6. What is the root of all evil?
7. What lesson did Jesus teach in the parable of the Unjust Steward?
8. Why have the poor no greater assurance of salvation than have the rich?
9. Which is the great gift, wealth or the disposition to give?
LAZARUS AT THE RICH MAN'S HOUSE, Dore
LAZARUS AT THE RICH MAN'S HOUSE, Dore
SUCCEEDING WITH WHAT ONE HAS
The rich man and Lazarus.
In the parable of the Rich Man and Lazarus, Lazarus lies sick and hungry at the door of the Rich Man who only the crumbs that fall from the rich man's table. The Rich Man failed to recognize his opportunity; and when these two passed beyond, Lazarus was taken into the bosom of Abraham, while the Rich Man was consigned to the torments of everlasting punishment.
Wanted: a chance.
The story of the Rich Man and Lazarus must cause each one of us to reflect, that, undoubtedly, he has himself many opportunities lying unnoticed at his door. Indeed, while nearly every boy is prone to say when he sees a successful man, "If only I had his chance," the fact remains that he probably had as good a chance as the successful man but failed to make the most of it. Jesus understood well the weakness in men that makes for failure, both temporal and spiritual, and as was his wont illustrated his point by means of a significant parable.
The parable of the talents.
"The kingdom of heaven is as a man travelling into a far 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. Then he that had received the five talents went and traded with the same, and made them other fivetalents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money.
"After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou has been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
"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 strawed: and I was afraid, and went and hid my talent in the earth: lo, here thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto everyone that hath shall be given, and he shall have abundance: but fromhim that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."
A general law.
In this parable, Jesus has stated a far-reaching law of truth. It applies to every boy and to every girl, to every man and to every woman. And it operates in every field of endeavor—in the temporal world, in the mental world, in the spiritual world. Perhaps everyone knows someone else who is waiting for an opportunity. Perhaps, you yourselves, like the snail in Hans Christian Andersen's tale of "The Snail and the Rose Bush," think that you have a great deal in you, and say to yourselves as did the snail, "Wait till my time comes, I shall do a great deal more than to yield roses, or to bear nuts, or to give milk as cows do." But in thinking so and saying so you forget the eternal truth taught by Jesus in the parable of the talents. The big opportunity can come only if every day, like the rose bush, you make the most of that day's chance, and contribute the roses and the fragrance of your life to the world.
The water boy.
Let us consider a concrete case. Not so very long ago, there was employed in one of the great American steel works, a young boy to carry water. You all know what that means. And it must be admitted that there is but small opportunity in the humble calling of water-carrier. His master had entrusted the boy with a single talent. But as the master went the rounds of inspection, he observed that the water boy was always on the job. No matter how early the master came, the boy was therebefore him; no matter how late the master stayed, the boy stayed later than he. He worked, he observed, he studied; he was making his talent grow. By and by, a vacancy occurred higher up. The master did not hesitate. He called to him the water boy, and gave to him the work of greater responsibility. That was but the beginning. Today the water boy is one of the most highly honored and trusted men in the great steel industry of America. No place, you see, is so humble but that it has its own opportunity for service. And that opportunity improved, there lie always greater chances ahead. That opportunity neglected, failure only can follow. One can become ruler of many things only if one has proved oneself faithful in few.
Intellectual endeavor.
Examples might be multiplied to prove the truth of the law taught by Jesus. When boys and girls go to school, it is those who make the most of that opportunity that grow in intelligence and power. They progress steadily until they become leaders of men. Knowledge is added to knowledge, until they master the field in which they are working. On the other hand, those who neglect the opportunity afforded by school attendance, become relatively more and more ignorant. The world forges ahead in knowledge and wisdom. Their industrious associates go forward by strides. But they, themselves, lag ever farther and farther behind. Verily, to him who hath is given, until he possesses in abundance; whereas from him who hath not, is taken even that he had.
Spiritual growth.
But it was not to temporal and mental things only that Jesus meant to apply the law illustrated in theparable of the talents. Perhaps His chief purpose was to apply it to the spiritual life. There, as in the physical life, one must serve, and do one's utmost, in whatever calling God may have placed one. According to one's courage and faithfulness will one's reward be. And that reward, you must note, does not consist of a commission in money. It consists of a larger responsibility, a larger opportunity to serve, a place of greater honor in the kingdom of God. Such a reward—whether in the physical or in the spiritual life—is after all the only reward worth while.
The lesson applied.
Let us grapple to our souls, then, the lesson of this parable. The lasting reward of effort of any kind is not the material gain derived therefrom, but the effect upon one's character—ability developed to do bigger and nobler things; the confidence inspired to carry larger trusts. So, two of the servants of the lord developed in efficiency and ability to do. The other feared. He feared failure—he dared not attempt—he dreaded to venture. His ability, such as it was, became paralyzed. As a result he inspired no confidence—nay, he lost the confidence his lord had reposed in him. Moreover, through his failure to make use of his little opportunity, the slothful servant lost confidence in himself, and thereby squandered his native power to achieve, however small it may have been.
God requires of all of us that we shall serve Him diligently. And service of Godly kind means that we give ourselves wholly to the Lord, all that we have and all that we are. Time, and means, and life, are His,and every word, every thought, every act, should be prompted by loyalty to God and His kingdom. Then are we profitable servants; and then are we multiplying the talents God has entrusted to our care. "Thou shalt not idle away thy time," said Jesus in our own dispensation, "neither shalt thou bury thy talent that it may not be known."