HE THAT EXALTETH HIMSELF
The old law and the new.
Everyone who has compared the teachings of the law of Moses with those of Jesus must have been impressed with the essential difference between those teaching's. The old law always emphasized the actual, or material, elements of life, and provided punishment for deeds actually committed. Thus the law of Moses exhorted, Thou shalt not kill, thou shalt not steal, thou shalt not do this or that. And if one violated this material law, he became liable to the penalty—but only if he actually committed a deed in violation of law. Jesus, on the other hand, went back of the act to the state of mind that prompted the act. In other words, the essential thing in the philosophy of Jesus was not the act itself, but the motive back of it. Instead of "Thou shalt not kill," Jesus said, "Whosoever is angry with his brother shall be in danger of the judgment." Jesus did not say. Thou shalt not commit acts of immorality, but, He that entertains an impure thought is already guilty of the immoral act.
The teaching of Jesus psychological.
Jesus was not a psychologist in the modern sense, yet this teaching of Jesus is psychologically true. Our acts are but the fruits of thoughts that have found lodgment, care, and nourishment in our minds. Our minds, indeed, are but gardens. Seed-thoughts are blown into them by this wind and by that. Involuntarily as well as voluntarily suggestions come into the mind. Now, if the seed-thoughts that are waited into the mind-garden are good, and are carefully tended and nurtured, the gardenwill bear good fruit—the acts performed will be charitable and clean. But if the seed-thoughts that find lodgment in the mind are noxious, and if these noxious seeds—these destructive weeds of the mind—be tended and nurtured, then the acts resulting therefrom will necessarily be evil.
A concrete example.
Let us turn from this abstract discussion to the concrete example. Do you know why a good boy, who has been taught all his life to keep his body clean from the loathsome poison of tobacco, sometimes takes to smoking cigarettes in spite of his teaching? The reason is perfectly clear. The boy has been tempted. A noxious seed-thought has found lodgment in the boy's mind. Now, had the boy been really strong, had he gone to like a good gardener, hoe in hand, and cleaned out the weeds, the noxious plants could never have bloomed nor borne fruit. But because the boy entertained the evil thought, gave it nourishment and tended it, it grew and spread until the good seed and fruitage of his conscience were crowded out of the mind. One thought, then, remained in power; and on that thought the boy acted. He became a smoker of cigarettes.
The motive all important.
Such examples as this might be multiplied without limit. If you will examine your own acts, you will find that every act of yours is the result of a preconceived thought, entertained and fed. Is it not clear, then, that the teaching of Jesus is far better than the teaching of the Old Law? It is more important to train the mind and to guard the motives, than merely to guard one's acts. If one'smotives are pure, wholesome, and sound, one's acts cannot but be so also.
Jesus's doctrine of rewards.
Now, just as Jesus differed in His teaching of the ultimate basis of the moral life from the teaching of the Old Law, so He differed from the Old Law in His teachings about rewards. Amongst the Jews of the time of Jesus, the fear of punishment or the hope of immediate good fortune constituted the primary motive of a good life. In other words, rewards—more or less material and immediate—were in the Old Law the inspiration to action. Jesus would do away with such an attitude toward charitable living. He would have people do good for the good's sake; He would have people live right for the sake of right living, He would have people work righteousness for the sake of righteousness. And He emphasized and drove home the thought that if any one worked merely to increase his own honor and to exalt himself in the eyes of men, he should fail, and should be humiliated in the attempt.
A parable in point.
"It came to pass," says the New Testament narrative, "as (Jesus) went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched Him. . . . "And He put forth a parable to those which were bidden, when He marked how they chose out the chief rooms; saying unto them. When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee. Give this man place; and thou begin with shame to take the lowest room. But when thouart bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then thou shalt have worship in the presence of them that sit at meat with thee.
"For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted."
A sound psychological principle.
Here again Jesus announces a sound, psychological principle. Men who crowd and push themselves forward always arouse the ill will and antagonism of their fellowmen; whereas those who are humble and meek stir the admiration of their fellowmen and are advanced by them. All our acts should be inspired, not by the desire for honor or for worldly reward, but by the desire to work righteousness.
A further illustration.
This principle Jesus illustrated further by a direct address to the Pharisee who had invited Him. "When thou makest a dinner or a supper; call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just."
Peter and the question of recompense.
The question of recompense has disturbed many people; unfortunately, it is still uppermost in the minds of some. It was undoubtedly the question of recompense that troubled Peter when he said to Jesus, "Lo, we have left all, and have followed Thee." We may imagine that the rest of his thought ran somewhat like this: What shall beour reward? Jesus very promptly answered, "Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting."
"But many that are first shall be last; and the last first."
The reward worth while.
Jesus did not discourage entirely, then, the idea of rewards. But He emphasized the necessity of the pure and upright motive, and service for the sake of service. Then, those who serve shall receive a reward—not material, perhaps, but spiritual—which shall fill their lives here, and assure life everlasting hereafter. What does it matter, after all, if one lose one's worldly possessions but gain contentment of soul and an assurance of eternal exaltation? There are men who are possessed of untold material wealth who would give all to gain the simple testimony of Jesus possessed by the simplest and humblest member in the Church of Christ. Indeed, true contentment—which is the chief reward of a well-spent life—can come only as the result of service unselfishly rendered. Neither wealth nor poverty can bring about the worth-while, spiritual reward of an act prompted by a worthy motive. And without question, many that are first, in this world, shall be last in the day of judgment.
Conclusion.
This we have, then, to let sink deep into our hearts: Jesus would have us guard the motives of our acts; He would have us understand that our acts are but the outward fruits of our innerthoughts; with our motives pure, He would have us perform good deeds without thought of reward; He would have us do good where no recompense can be had; He would have us remain meek and humble in thought, in word, and in deed, innocent of any selfish act. Then will He recompense us with a reward, indeed: satisfaction, contentment, spiritual light, the goods of this world as we shall need them, and life everlasting, the greatest gift of God.
"Everyone who exalts himself shall be humbled,And he who humbles himself shall be exalted."
"Everyone who exalts himself shall be humbled,And he who humbles himself shall be exalted."
Luke 14:1, 7-14. Luke 18:28-30.
Mark 10:31.
1. What is the difference between the Old Law and the New in the teaching about acts and motives?
2. Show that the teaching of Jesus is psychologically correct.
3. Illustrate the process of the action growing from the thought by some instance other than that of the cigarette smoker.
4. What was the attitude of Jesus toward the doctrine of material rewards?
5. How does the question of motive affect this doctrine?
6. Discuss the parable of the Wedding Feast.
7. Why is it well to do good where there can be no hope of recompense?
8. Explain the answer of Jesus to Peter.
9. What is the nature of the reward worth while?
10. How shall we gain the reward worth while?
THE WISE AND THE FOOLISH VIRGINS, Wainwright
THE WISE AND THE FOOLISH VIRGINS, Wainwright
EXTRA SERVICE
Teaching further the nature of service, and what kind of service is pleasing to God, Jesus told His disciples the parable of the laborers in the vineyard.
The parable of the laborers.
"The kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market place, and said unto them: Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand you here all the day idle? They say unto him, Because no man hath hired us. He saith unto them. Go ye also into the vineyard: and whatsoever is right, that shall ye receive.
"So when even was come, the lord of the vineyard saith unto his steward. Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, saying. These last have wrought but one hour, and thou hastmade them equal unto us, which have borne the burden and heat of the day.
"But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called but few chosen."
The value of service in the world's work.
In the world's work, there are many today who become offended for the same reason that the laborers, who had borne the burden and the heat of the day, became offended. But that is because they do not understand the principle of service and wages. In every industrial or commercial institution rewards in the way of salary or promotion are made dependent, not upon the length of service, but upon the quality of service and the spirit put into the service. In a certain mercantile institution, for example—an institution with which you are perhaps all acquainted—there was employed not many years ago a young man of unusual ambition and energy. There were then in the department in which he was placed, men who had been in the employ of the institution for fifteen or twenty years. This young man gave value received in return for the compensation he was given. He put quality into his service; he put spirit into his service; he threw himself into his work body and soul. Before long, he was made head of the department. Those who had served for many years were offended, and murmured against the manager. But the reward came, as rewards worth while mustalways come, for quality and spirit of service. The young man has continued to give to the institution the best that it was in him to give; he has continued, too, to advance; today he stands next to the superintendent, with the outlook that ere long, when the superintendent retires, he may become himself the superintendent. In the meantime, men of long years of service are still in the same positions that they held when this young man entered the employ of the institution. Promotion and reward are based on merit.
The value of service in the Church.
If we turn now to the spiritual life, we shall find that the same principle obtains. Length of membership, or service, in the Church does not assure exaltation. Indeed, there are many men in the Church who have belonged to it from childhood to a ripe old age, who may nevertheless receive a very meager compensation. Theirs has been a life of membership only. They have rendered little or no service; and such service as they have rendered has been of inferior quality and questionable spirit. In reward, they will receive whatsoever is right. On the other hand, men who have had the privilege of belonging to the Church in this life for only a short time may receive as large a reward as the others, or even a larger reward than theirs. For again, these members of few years, have in those few years rendered service of a quality far superior to that of those of long years of membership. In the spiritual life or in the temporal life it is true that one may hope to get in return only as much as one gives. It is a law of physics that action and reaction are equal and opposite. An adaptation of that law may be applied here.When we enter into service, temporal or spiritual, our lord will give us whatsoever is right.
The test of profitableness.
A question like this may now arise in your minds: How shall we know whether or not our service is sufficient and adequate? Another parable of the Lord's will help us find the answer to the question. "Which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him. Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow (believe) not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do."
The application to the day's work.
In any position in life, there are certain duties which we are required to do. The cash-boy in the department store, the elevator boy, the clerk behind the counter, the stenographer in the manager's office, the bookkeeper, the what not, has each one a specified kind of work to do. But if each one does only that which he is required to do, no more, he is in a sense an unprofitable servant. He can lay claim to no special consideration, no special reward. But if one of them does more than merely what is required of him; if he comes early and stays late; if he plans and toils to make the business more attractive, more efficient; if he promotes business, then is he indeed a profitable servant. When we enter intothe employ of others, it is our duty to do faithfully all that is required of us; it is our privilege to give extra service, to make ourselves thoroughly useful and wholly efficient, to merit special consideration.
The application to Church service.
So is it also in the Church of Jesus Christ. There are many things we are required as members to do. It is our duty—and a duty full of pleasure it should be—to attend the regular services of the Church, to partake of the sacrament of the Lord's Supper, to magnify one's calling in the priesthood, to give offerings cheerfully to help the poor, to pay tithing, and so forth. But if we do these things only, the duties required by virtue of membership, we do only the things commanded us to do. We may count ourselves unprofitable servants. To become profitable servants, we should look after the thousand and one other opportunities that lie about us. It is our privilege to perform extra service.
An Exclamation against mere formal performance of duty.
One day when Jesus was apparently wrought up by the hypocrisy of the scribes and the Pharisees, He exclaimed against them thus: "Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith: these ought ye to have done, and not to leave the other undone."
A privilege to give extra service.
It is right that we should pay our tithes and offerings, and attend to the duties of our membership. These ought we to do. But in doing them we ought not to leave undone other things that may possibly be of even greater weight inthe estimation of God. Reward cannot come merely because of length of service, but must come because of the quality and the spirit of the service. And to become truly profitable servants, we must seize every opportunity for extra service.
Matt. 20:1-16. Luke 17:7-11.
Matt. 23:23.
1. On what terms were the laborers of the parable employed in the vineyard?
2. How can you justify the paying of the same wage to the laborers who were employed at the eleventh hour as to those who worked all day?
3. What is the application of the lesson of this parable to man's daily work?
4. What is its application to Church service?
5. How shall we know when our service is sufficient and adequate?
6. Why did Jesus condemn the scribes and the Pharisees?
7. Show that extra service is a privilege.
CHRIST DRIVING OUT THE MONEY CHANGERS, Hofmann
CHRIST DRIVING OUT THE MONEY CHANGERS, Hofmann
A PROPHET IN HIS OWN COUNTRY
A perfect man and an exemplary leader.
In all the history of the world there has never been another man like Jesus, nor another mission like that which He performed. We have heard so much of the meekness and humility of Jesus, of His suffering all things and resenting nothing, of His going like a lamb to the slaughter, that many people have formed a picture of Jesus that is wholly unworthy of Him. Some of you, even, may possibly think of Jesus as a weak sort of man who takes all kinds of abuse. But such a conception of Jesus considers only one of the virtues in the man, and does not consider the whole man. Jesus was just such a man as every boy and girl delights to see. In body He was strong, robust, physically perfect, with a wholesomeness of body quite unequalled by any other man. No trial or hardship deterred Him from pushing forward to the goal on which He had fixed His mind. No danger daunted Him. For His spirit was as wholesome and as perfect as was His body. When He was aroused by righteous indignation. His fearlessness knew no bounds. Picture Him, for example, alone and unafraid, with a scourge in His hand, driving the money changers and the petty merchants out of His Father's house! In body and in spirit, Jesus was perfect—of the purest athletic type. But Jesus was also a perfect leader. Hence, He had Himself in perfect control. While He suffered pain asdo other men; while He experienced the thrill of affection and love as do other men; while He could become angry, and possessed the passions that other men do—yet He had so subdued the mortal in Him to the divine, that the baser nature never once gained power over the Son of God. In this He set us an example of how we should live. It was because of His perfect self-control that He appeared always as the meek and lowly Nazarene. It is not difficult to understand that such a man aroused the wonder and admiration of the people to whom He ministered. Such a man we ourselves delight to worship.
A work full of wonder.
The daily work of Jesus aroused as much wonder as did the physical and spiritual characteristics. His enemies even were constrained to admit that no other man ever spoke with such power and authority as did Jesus. And certainly, no other man has ever displayed such divine power as did Jesus. Throughout Judea, Samaria and Galilee, Jesus demonstrated His marvelous power and authority in healing the sick, in restoring the halt and the maimed, in quieting the storm, and even in raising the dead. It was, indeed, a marvelous work and a wonder. It reads almost like a fairy tale. And yet these things Jesus, the Son of God, actually did. In this lesson, we shall consider briefly some of the statements of the strange miracles Jesus performed.
A healer and worker of miracles.
While laboring in Galilee, Jesus performed an untold number of miracles. Mark tells us how the fame of Jesus as a miracle worker had spread abroad,and how the afflicted flocked to Him. One day, when the offended Pharisees and Herodians were taking counsel against Him, Jesus withdrew Himself with His disciples to the sea: and a great multitude from Galilee followed Him, and from Judea, and from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. And He spake to His disciples, that a small ship should wait on Him because of the multitude, lest they should throng Him. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. And He straitly charged them that they should not make Him known."
The conditions in Palestine.
With a little exercise of the imagination, you can easily visualize the remarkable scene described thus vividly by St. Mark. But in order to understand how such a condition could be possible it becomes necessary to know something about Galilee in the time of Jesus. Historians agree in telling us that ever since the days of Alexander the Great, all the vice and the wickedness of both the East and the West had literally poured into Palestine. The land of the chosen people had become corrupt, as had the chosen people themselves. Their bodies had become afflicted and their minds diseased through habits of wrong living and wrong thinking. Beggars were as common as the turns in the roadway; and nearly every beggar was distorted by someterrible and loathsome disease. The insane, and those possessed of evil spirits, were almost without number. Their condition, too, was pitiable. In all the land that was blessed by God to become the home of His own people, there was no one to help the unfortunates. Instead of a land flowing with milk and honey, it had become a land poisoned with vice and corruption.
A mission of love.
It was into such a land, and amongst such a people, that the physically and spiritually perfect Jesus came to minister. Devoted to a mission of love. Jesus turned the strength of His own perfection and the power of His divine authority to the healing of the sick and afflicted, to the assuaging of the sufferings of the poor, and to the saving of the ignorant. It was a manifestation of divine power and compassion, without thought of reward or honor, for He always charged those to whom He ministered, "See that thou tell no man."
We have neither time nor space to consider the miracles of Jesus in detail. Let us read only three. The first exhibits the power of Jesus over physical illness; the second, His power over nature and the elements; the third. His power over death itself.
The centurion's servant.
"When Jesus was entered into Capernaum, there came unto Him a centurion, beseeching Him, and saying. Lord, my servant lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that Thou shouldst come under my roof: but speak the word only, and my servant shall behealed. For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard it, He marvelled, and said to them that followed. Verily I say unto you, I have not found so great faith, no, not in Israel.... And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour."
Stilling the tempest.
"When the even was come. He saith unto them. Let us pass over unto the other side. And when they had sent away the multitude, they took Him even as He was in the ship: and there were also with Him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest Thou not that we perish? And He arose, and rebuked the wind, and said unto the sea. Peace be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another. What manner of man is this, that even the wind and the sea obey Him?"
The raising of Lazarus.
"Then said Jesus unto them plainly, Lazarus is dead; and I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. . . . Then when Jesus came, He found that he had lain in the grave four days already. . . . Then when Mary wascome where Jesus was, and saw Him, she fell down at his feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled, and said, Where have ye laid him? They said unto Him, Lord, come and see. Jesus wept. Then said the Jews, Behold how He loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? Jesus therefore again groaning in Himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus said. Take ye away the stone. Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh: for he hath been dead four days. Jesus saith unto her. Said I not unto thee, that, if thou wouldst believe, thou shouldst see the glory of God? Then they took away the stone from the place where the dead was laid. And Jesus lifted up His eyes, and said. Father, I thank Thee that Thou hast heard me. And I knew that Thou hearest me always: but because of the people which stand by I said it, that they may believe that Thou hast sent me. And when He thus had spoken, He cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them. Loose him, and let him go."
More marvelous power than that recorded in these three instances cannot be imagined. Our admiration is wrought up to the highest point; and in imaginationwe see the strong, pure, healthy and wholesome Man, giving freely of His strength and life-force to those who come to Him, ministering to them, and saving them from their own evil lives and evil habits of thought. We wonder that there could be anyone who would reject such a Leader.
In His own country.
And yet, when He left the seashore and returned to Nazareth and His own country, Jesus was rejected by His own. "When the sabbath day was come, He began to teach in the synagogue: and many hearing Him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto Him, that even such mighty works are wrought by His hands? Is not this the carpenter, the son of Mary, the brother of James and Joses, and of Juda, and Simon? And are not His sisters here with us? And they were offended at Him.
"But Jesus said unto them, A Prophet is not without honour, but in his own country, and among his own kin, and in his own house. And He could there do no mighty work, save that He laid His hands upon a few sick folk, and healed them. And He marvelled because of their unbelief."
Mark 3:7-12 Matt. 8:5-10, 13.
Mark 4:33-41. John 11:1-44.
Mark 6:1-6.
1. What kind of man was Jesus physically?
2. What kind of man was Jesus spiritually?
3. What quality made Jesus a great leader?
4. What was the condition of Galilee—and all Palestine—at the time of Jesus?
5. How did Jesus manifest His divine power?
6. Describe some miracles wrought by Jesus.
7. Why is it surprising that all Palestine did not believe in Him, and accept Him?
8. What principle did Jesus teach concerning a prophet in his own country?
9. Why could Jesus do no mighty work in His own country?
JESUS HEALING THE SICK, Schoenherr
JESUS HEALING THE SICK, Schoenherr
THE MEANING OF MIRACLES
After reading of the wonderful miracles that Jesus performed in Galilee, one begins to wonder what a miracle really is. One begins to wonder by what power a miracle is performed. The miracles of Jesus are in the main so unusual, so extraordinary, so apparently in violation of all known laws of nature, that one begins almost to wonder how Jesus could upset the laws of nature.
The explanation of the scribes.
Apparently, Jesus's marvelous miracle-working power puzzled the people of His own generation. They knew little of the laws of nature, of course. They had been taught to believe in the possibility of miracles. But they were loath to grant any degree of divine power to Jesus. Hence, on one occasion, "the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils." Of course, such a suggestion was absurd. Jesus Himself said to His disciples, "How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand. And if a house be divided against itself, that house cannot stand. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end." To this argument, there is, of course, no answer. It proves conclusively, that Jesus did not perform miracles through the power of Beelzebub. What a miracle is, by what power it is performed and why miracles are permitted, are questions that we shall consider in this lesson.
The universal presence of law.
Let us consider first, then, what a miracle really is. As a matter of fact, a miracle is never an act accomplished in violation of law. You must understand that the universe is ruled by law. Everything that happens, happens through the operation of law. If we live wisely—eat right and think right—then it follows by the law of nature that we shall have strong, wholesome bodies like the Christ's, and clear, active minds like His. But if we violate the rules of right living, then come certain laws of retribution, and we are made to pay the penalty of our wrongdoing And so it is throughout the universe The heavenly bodies are directed and governed by law; God's creatures everywhere are subject to law; the earth on which we dwell, with the strange and marvelous and mighty phenomena which we here daily observe, is a product of law. Would it not be inconsistent, then, to think that Jesus—who is Himself the God of law—should work in violation of law? His own words in refutation of the statement of the scribes that He was in league with Beelzebub, is a sufficient answer to such a supposition. "If a house be divided against itself, that house cannot stand." We must conclude, therefore, that a miracle, no matter how unnatural it may seem, is accomplished through the operation of some law of the universe. Yet, how can this be true, when some miracles that are well authenticated seem to be so utterly in violation of the laws of nature known to us?
The miracle of the telephone.
There was a time—and that not so very long ago—when it was thought impossible that a man should ever be able to speak clearly and distinctly to a friend ahundred miles away, and hear in return, as clearly and as distinctly, the voice of his friend. Certain men, however, who were prying into the secrets of nature discovered some things about sound. They learned that sound travels through some medium, like the air, by means of waves—waves of alternate condensation and rarefaction of the air, for example. Then these men studied the human ear, and they learned that as these sound waves struck the ear, the drum of the ear was made to vibrate back and forth as a condensed part of the air or a rarefied part of the air struck it. The men became interested; further study revealed the fact that almost any disk, like the drum of the ear, could be made to vibrate to sound waves. It was found that these sound waves could be transmitted through string, or wire. It was discovered that a small current of electricity flowing through a wire aided in the conducting of the sound wave. Little by little science progressed, until by and by there appeared a telephone. It was crude, and it reproduced the human voice with a terrible roar. But the men of science worked at it; they perfected first one part of it, then another, as they learned better to understand the laws governing the reproduction of sound. Finally came the perfect telephone. Today it is possible to telephone—not a hundred miles merely—but from New York to San Francisco, clear across a continent, a distance of several thousand miles. Such an achievement, if it had been shown suddenly, would have been considered a miracle. It would have been in violation of all the known laws of nature. But now we know that thismiracle has been accomplished through the harnessing of natural laws not known to our forefathers. The achievement is the result of neither violation of law, nor co-operation with Beelzebub.
Other miracles of science.
The story of the achievements of science is full of wonders like that of the telephone. Any one of them, if it had been revealed suddenly, would have seemed as unusual, as extraordinary, certainly in violation of natural law, as the turning of water into wine, or as any of the miracles of healing performed by Jesus. Think of the achievement of the telegraph which covers with a network of wires every land area in the world; think of the huge cable slung undersea tying together the nations; think of the Marconigraph making it possible to send messages the world over without the medium of wires; think of the X-ray and the wonderful photography made possible by it; think of the innumerable achievements of modern medicine, relieving pain, effecting cures of ills that were once thought incurable, correcting deformities, restoring sight and hearing, almost giving new life to the dead. These and countless other wonders of modern life should teach us what a miracle is. Man performs every day wonders that may almost be called miracles only—since he possesses very limited power—it takes him a long time to get his results. Jesus, acting with divine power, called into play the laws of life, and accomplished in a moment what it would take the man of science an indefinite period to do. In other words, just as the wonderful achievements of science have been made possible through the discovering and the harnessing of the laws of theuniverse, so a miracle such as Jesus performed is made possible through the rapid assembly and harnessing of the natural laws that govern the case in hand.
The power of the Priesthood.
But by what power did Jesus marshal the laws of nature, and direct them to His own desires? By the power of the priesthood of God. No man can hope to perform miracles who does not possess the authority of that priesthood. Jesus Himself was the Son of God, and held the authority of His own priesthood. And any man upon whom Jesus has conferred that priesthood may go forth likewise, and heal the sick and do other mighty works in His name. Men holding the priesthood of the Son of God need only to go out in the strength of their manhood, in the cleanness and purity of their lives, and in the fearlessness of their convictions. In the name of the Father, and of the Son, and of the Holy Ghost, and in the power of their priesthood, they, too, may command the higher, yet unknown laws of the universe, and effect cures and restorations as marvelous as those recorded in the ministry of Jesus and the first apostles. "I came unto my own," said Jesus to the Prophet of the dispensation of the Fulness of Times, "and my own received me not; but unto as many as received me, gave I power to do many miracles, and to become the sons of God, and even unto them that believed on my name gave I power to obtain eternal life."
The purpose of miracles.
For what purpose are miracles wrought? In all generations there have been people who have sought signs, by which they might be converted. But miracles are not given for thepurpose of converting the unbelieving. The scribes and the Pharisees came to Jesus, saying, "Master, we would have a sign from Thee. But He answered and said unto them, An evil and adulterous generation seeketh after a sign." What then is the purpose of miracles? Miracles come as the result of faith; they do not come to create faith. In His own country, Jesus even could perform no mighty work because the people had not faith in Him. Miracles are a kind of reward of faith, and serve to strengthen faith already born. "It shall come to pass," said Jesus in modern times, "that he that hath faith in me to be healed, and is not appointed unto death, shall be healed; he who hath faith to see shall see; he who hath faith to hear shall hear; the lame who hath faith to leap shall leap." All these good things come by faith to increase our faith.
The privilege of the sick.
So, in the providence of God, it is given to the authority of the priesthood, through faith, to do mighty works—to command forces of nature not yet understood by man, and thereby to perform miracles, for the increasing of faith and the perfecting of the saints. Said James the apostle, "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."
Mark 3:22-26. Matt. 12:38, 39.
Doc. and Cov. 45:8. Doc. and Cov. 42:48-52.
James 5:14, 15.
1. What questions are aroused by the reading of the miracles performed by Jesus?
2. How did the scribes explain Jesus's miracle-working power?
3. What was the answer of Jesus?
4. How can it be shown that the universe is ruled by law?
5. Explain the miracle of the telephone?
6. What other miraculous achievements have been made by science?
7. How does a miracle differ from one of these achievements of science?
8. Show that it is no more difficult to believe in one of the miracles than in one of the achievements of science.
9. By what power are miracles performed?
10. What is the purpose of miracles?
11. What privilege does everyone of us enjoy when he is sick?
CHRIST BEFORE PILATE, Hofmann
CHRIST BEFORE PILATE, Hofmann
AN ATONING SACRIFICE
An incredible thought.
As He went about His Father's business teaching the means of eternal life, Jesus presented many principles that it was difficult for His followers to understand, but you may readily imagine that He presented no other thought so hard for them to comprehend as the thought that He must lay down His own life. To His disciples, Jesus was the Mighty King come to establish His reign on earth. They thought that He would establish an earthly kingdom; that He would overthrow the dominion of Rome in Palestine; that He would restore the independence of the Jewish nation. It did not occur to them that His was more largely a spiritual kingdom, than a material kingdom. The thought that He should lose His life seemed impossible to them; indeed, it was abhorrent to them. Many of them did not learn to understand Jesus's sayings about His death until after He was actually laid away in the tomb.
Jesus's foreknowledge of His death.
But the knowledge of His approaching and inevitable death, seems to have been always present with Jesus Himself. Very early in His ministry, Jesus foreshadowed the coming end. "The days will come," He declared to those assembling about Him, "when the bridegroom shall be taken away from them, and then shall they fast in those days." Somewhat later. He spoke of His death as a "baptism," and asserted that it would become a kind of test to determine, who was for him and who was against Him." "I am come to send fire on the earth," declared He; "and whatwill I if it be already kindled? But I have a baptism to be baptized with; and how am I straitened till it be accomplished! Suppose ye that I am come to give peace on earth? I tell you Nay; but rather division; for from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law." The division in the family would be caused, of course, because some members would accept Jesus, whereas others would reject Him; some would find in His sinless death reason for worship, whereas others would find in His sufferings sufficient reason for rejection.
After Peter's confession, "Thou art the Christ, the Son of the living God," at Caesarea Phillipi, Jesus began more definitely to proclaim a violent death. Immediately, "He began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And He spake that saying openly," we read. "And Peter took Him and began to rebuke Him." Or, as Matthew expresses it, Peter rebuked Him, saying, "Be it far from Thee, Lord: this shall not be unto Thee." It is evident then that even though Peter was inspired to know that Jesus was the Christ, he had not yet received an understanding of the fact that Jesus must suffer death at the hands of His enemies in order to fulfill His great mission to the earth. And if Peter did not understand this truth, you may easily believe, that the thought of itwas intolerable to the rest of the disciples. They could not conceive of their divine leader's failing to establish the kingdom of God as an earthly dominion. Then further to impress upon His disciples the fact that His death was required by the law of sacrifice, He told them that they must themselves not expect to profit in a worldly or political way through their association with Him; but rather must they expect to suffer persecution and to sacrifice themselves. For sacrifice and service are demanded in the kingdom of God. "Whosoever will come after me," said Jesus to the awe-stricken disciples, "let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it."
The significance of the death of Jesus.
It is not necessary here to quote further in detail the sayings of Jesus which indicate that He foreknew the violent death which He was destined to suffer. He assured James and John, when they sought places of honor and power in His Kingdom, that they were not able to drink the cup that He had to drink, or to be baptized with the baptism with which He was to be baptized. And at the last supper, when He instituted the ordinance we call now the sacrament. He said of the broken bread, "Take, eat; this is my body;" and of the cup, "Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins." From these statements, it is apparent that certain facts were clearly understood by Jesus, and that He endeavored as clearly to teach them to His disciples. These points are four, and you should try to remember them. First, Jesus foreknew andproclaimed that the hatred of His enemies—the scribes and the Pharisees and the rulers in general—would finally bring about His death. Then, He knew equally well, and asserted with the same assurance, that His death was divinely appointed. Again, He assured His disciples that if they would gain places of honor in His kingdom, they too must be prepared to practice self-denial, to humble themselves and render service, and even, if necessary, to lay down their own lives for the Gospel's sake. Finally, Jesus announced that, through His death, mankind would be redeemed from sin, and that His death was therefore not a defeat but a glorious victory.
Worldly views of how Jesus's death can save.
These teachings are certainly inspiring and hopeful. The last one is particularly consoling. But, of course, it is only natural to ask, From what does the death of Christ actually deliver us? How can His death deliver us from sin? These questions have been asked by men ever since the crucifixion. It is almost amusing what strange notions people have held—and do still hold—in answer to these questions. Thus, some people believe that the death of Jesus represented the price paid to Satan to prevail upon him to release man from his power. Others believe that when Jesus gave His life for many, it was to protect them, or deliver them, from the fear of death. Still others hold that through His death Jesus broke the bonds that held His disciples to the belief and understanding that God's kingdom, was an earthly and temporal kingdom, and that the salvation which Jesus taught was earthly. Of course, no one of these theories—nor any one of several others not here mentioned—satisfies the conditions of the sacrifice made by Jesus. It does not really reveal from whatHis death rescues us, nor how it is possible for His death to rescue us at all.
The real significance of the death of Jesus.
It is strange that there should be so much confusion about the nature and purpose of Jesus's atoning sacrifice. It is well known that through the sin of Adam, death came into the world. That death was not only physical but spiritual; for man was driven out from the presence of God. Adam broke a divine law. Necessarily, punishment, came to him. Now, in accordance with the law of justice, Adam and his children could be redeemed from death, and restored to the presence of God, only by satisfying in some way the broken law. How could that be done? We have learned, you remember, that there was a council in heaven before the earth was formed. There the whole plan of salvation was revealed. Jesus was appointed to become the Christ. His mission was to teach men to know God, that they might be prepared to return to Him, and through His own death to satisfy the demands of justice and thus to break the bands of physical death. This may, perhaps, be a little difficult to understand, but it is certainly what Jesus taught; for the learned Paul wrote, "If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterward they that are Christ's at His coming." This, too, is the testimony of John the Baptizer, who exclaimed when he saw Jesus approaching from the distance, "Beholdthe Lamb of God, which taketh away the sin of the world;" and also of John the Beloved, who wrote in his Book of Revelation, "All that dwell upon the earth shall worship Him, whose names are not written in the book of life of the Lamb slain from the foundation of the world."
The Nephite explanation.
To the Nephites, the nature and purpose of the atoning sacrifice was made particularly plain. We read thus: "Now, behold, if Adam had not transgressed, he would not have fallen; but he would have remained in the garden of Eden. And all things which were created, must have remained in the same state which they were after they were created; and they must have remained forever and had no end. And they would have had no children; wherefore, they would have remained in a state of innocence; having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of Him who knoweth all things. Adam fell that men might be; and men are that they might have joy.
"And the Messiah cometh in the fulness of time, that He may redeem the children of men from the fall. And because that they are redeemed from the fall, they have become free forever, knowing good from evil; to act for themselves, and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given."
Why Jesus submitted to His enemies.
It was, then, in fulfillment of the divine plan that Jesus allowed Himself to be taken prisoner in the garden of Gethsemane; that He endured trial before His enemies; and that He suffered untold agony on the cross. With His death,the world itself became canvulsed. The heavens became shrouded in darkness; and the earth was torn, and shaken and distressed. But at that awful moment, the bands of death were broken; the original sin was expiated; and the way was opened whereby man might return to his Maker.
The new testimony of Jesus.
"Behold," said Jesus to our own Prophet, "I, God, have suffered these things for all, that they might not suffer if they would repent, but if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit: and would that I might not drink the bitter cup and shrink—Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men."
Truly, "Greater love hath no man than this, that a man lay down his life for his friends."
Mark 2:20. 1 Cor. 15:19-23.
Luke 12:49-53. John 1:29.
Mark 8:31-35. Rev. 13:8.
Mark 10:38-41. 2 Nephi 2:22-26.
Matt. 16:28. Doc. and Cov. 19:16-19.
1. Why could not the disciples think that Jesus would be killed?
2. Show how Jesus foreknew His death.
3. How was Jesus's death necessary to satisfy the law of sacrifice?
4. What was the real significance of the death of Jesus?
5. From what does the death of Jesus save the world?
6. How does the death of Jesus save?
7. Discuss the explanation given in 2nd Nephi.
8. Explain the attitude of Jesus in the garden of Gethsemane and after.
9. How did Jesus describe His sufferings to the Prophet Joseph Smith?
10. What do we owe to Jesus?
TOUCH ME NOT, Plockhorst
TOUCH ME NOT, Plockhorst
THE PLACE CALLED PARADISE
A well-established fact.
Of all the many well-attested incidents in the life of Jesus, there is none more firmly established than the fact that Jesus rose from death to a newness of life. His resurrection was an actual uprising of the physical body which He had laid down, and a renewal of all the life forces. Jesus had plainly foretold that He would rise from the tomb on the third day after His death; but such a performance was so foreign to the experience of His disciples, that they failed to grasp the full significance of His sayings. You can appreciate yourselves how difficult it would be for you, even with your present knowledge, to get the full meaning of such a saying as this: "Destroy this temple, and in three days I will raise it up." But it is never safe to question a fact merely because we have not experienced it ourselves. We walk by faith, and by faith is accomplished all the world's work. Our faith in the resurrection of Jesus is doubly assured by our faith in the testimonies of those who knew Him and saw Him.
The first five appearances of the risen Christ.
Ten separate and distinct appearances of the risen Redeemer are recorded in the New Testament. First, on the morning of the resurrection, He appeared to Mary Magdalene, who had come early in the morning with Mary, the mother of Jesus, Salome and Joanna to anoint the body of Jesus with spices. When Mary recognized Him, she said to Him in Hebrew,"Rabboni." Jesus answered, "Touch me not, for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God." Soon thereafter, Jesus appeared to the other three women and called to them, "All hail. And they came and took hold of His feet, and worshipped Him." Then, in the afternoon of the resurrection day, Jesus appeared to Cleopas and another of the disciples as they were journeying to Emmaus, and interpreted to them the scriptures concerning Himself. The fourth appearance of the risen Christ was to Peter; but when or where we do not know. At the fifth appearance, Jesus appeared suddenly to ten of His disciples, and said, "Peace be unto you. But they were terrified and affrighted and supposed that they had seen a spirit. And He said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones as ye see me have. And when He had thus spoken. He shewed them His hands and His feet. And while they yet believed not for joy, and wondered, He said unto them. Have ye here any meat? And they gave Him a piece of a broiled fish, and of a honeycomb. And He took it, and did eat before them."
Five more appearances of the Christ and the ascension.
When Jesus appeared thus suddenly and partook of the broiled fish, Thomas was not present. Eight days later, when the disciples were again behind closed doors, Jesus stood again suddenly amongst them and said, "Peace be unto you." This time Thomas was present. Jesus said to him, "Reach hither thy finger, andbehold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing." When next Jesus appeared, there were only seven of the apostles present. They were at the sea of Tiberias, and had gone fishing. Jesus appeared before them, and directed them where to cast their nets. Then the apostles recognized Him. It was at this appearance that Jesus charged Peter as the leader of His apostles to feed His sheep. At the next appearance, Jesus showed Himself to the eleven apostles and probably more than five hundred brethren, who had assembled on a mount in Galilee appointed by Jesus. Here Jesus commissioned His apostles to preach the Gospel to all the nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost. The ninth appearance was to James, the Lord's brother. Of this we know only the recorded fact. At the last appearance, Jesus came to the eleven apostles somewhere in Jerusalem. After He had instructed them at some length, He led them out of Jerusalem toward Bethany. Then, "He lifted up His hands and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven."
The value of the testimonies.
These testimonies, you see, are of such a nature that they cannot be doubted. Altogether more than five hundred persons saw Jesus after His resurrection. And His appearance in many instances was accompanied by such evidence that there can be no doubt that the resurrected body of Jesus was an actual body of flesh and bones, as material and as tangible as was the body before death.And with this material body Jesus ascended into heaven before the adoring eyes of His devoted followers.
Where had Jesus been?
But there remains a statement made by Jesus during the first recorded appearance after His resurrection, which needs to be explained. When Mary Magdalene would have touched Him, you recall, Jesus prevented her, saying, "Touch me not; for I am not yet ascended to my Father." Now, the common belief of the world is, that, at death, the spirit of the righteous departed ascends immediately to heaven, into the kingdom of God. Jesus had been nearly three days dead; still, at His resurrection. He had not yet been in the presence of His Father. Where had He been? What had He been doing? Do the scriptures give us any information in answer to these questions?
Today in Paradise.
Evidently, Jesus had been in a place called Paradise. When Jesus was put to death, two thieves were crucified with Him. "And one of the malefactors which were hanged railed on Him, it is recorded, "saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee. Today shalt thou be with me in paradise." Can there be any doubt that Jesus went at His death to the place called Paradise and abode there? But where is Paradise, or what kind of place is Paradise?
The Gospel to the dead.
Where Paradise is we may not be able to determine; but what kind of place it is, it should not be difficult to discover. Teaching at Jerusalem one day, Jesus said, "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." But how could the dead hear the voice of the Son of God, unless He should minister also in the place of the dead? This undoubtedly is what Jesus meant; this, too, must be what He meant when He said to the malefactor, "Today shalt thou be with me in Paradise." And this is what the apostles learned to know to be the meaning of these sayings of Jesus. Peter, writing to the scattered churches, declared the truth in these words: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also He went and preached to the spirits in prison; which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water." And again, in the same epistle, Peter said, "For, for this reason was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." This makes it clear to us, then, that Jesus's promise to the malefactor, meant that Jesus would meet him that day in the abode of spirits. For thither did Jesus go that the dead also might hear His voice. His mission to the living was accomplished; He had yet to minister to the dead. Onlywhen that ministry was finished could He return to His Father and report His labor accomplished. We may not know where Paradise is; but we know that the place called Paradise is the abode of the spirits of those who have lived in the flesh and have not yet been resurrected.
A plain explanation.
As usual, modern revelation makes plain to us things that are somewhat obscure in the Jewish Scriptures. The great Nephite prophet and philosopher, Alma, writing under the direction of an angel and the inspiration of Jesus Christ, explains very clearly the state of the spirit during the time between death and the resurrection. Says he, "Now there must needs be a space betwixt the time of death, and the time of the resurrection. And now I would inquire what becometh of the souls of men from this time of death, to the time appointed for the resurrection? Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass that the spirits of those who are righteous, are received into a state of happiness, which is called 'Paradise'; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow, etc. And then shall it come to pass, that the spirits of the wicked, yea, who are evil; for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil didenter into them, and take possession of their house; and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth; and this because of their own iniquity; being led captive by the will of the devil. Now this is the state of the souls of the wicked; yea, in darkness, and a state of awful, fearful, looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection."
Every knee and every tongue.
Not only in His life, but in the spirit ministry and in His resurrection, Jesus taught truths of vital importance to man in his search after God and eternal life. Resurrection is an actual uprising of a tangible physical body. In the resurrection we shall be as Jesus was. And the privileges of the divine plan of salvation are extended to the dead as well as to the living. That is why we perform the saving ordinances for the dead in the House of the Lord. "At the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under earth; and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."