[NTC - THE FOUR GOSPELS--GENERAL]
In each of the four Gospels we have a historic account of the Lord's
earthly life and work, and in each the individuality of the writer
appears. Each, in his own manner and style, records those items which seem
to him most important; and, under the Lord's supervision, all together
furnish as complete an account as is necessary to establish the faith of
the Church (a) in the identity of Jesus of Nazareth with the Messiah of
the prophets; (b) in the fulfillment of the prophecies concerning him; and
(c) in the facts of his life, and the divine inspiration of all his
teachings. If the inspiration had been verbal (i.e., by word-for-word
dictation), it would not have been necessary for four men to rephrase the
same events. But it is noteworthy that while each exercised his own
individual freedom of expression, the Lord so supervised the matter that
among them nothing of importance was omitted, and that all that is needed
is faithfully recorded and is thoroughly trustworthy, as evidenced both by
the personal integrity of the writers, and also by the promise of the
influence of the holy Spirit to refresh their memories. R1525:4,5; F218
They are simply told. Unfavorable truths are not ignored. It is freely
conceded that Jesus died between two thieves; that he was betrayed by one
of his own disciples; that all forsook him and fled; that one of them even
denied him with cursing. The humble origin of the disciples is stated, yet
without parade, and in narrative form it is innocently declared that when
the Apostles Peter and John preached under the power of the holy Spirit
their learned hearers could "perceive that they were ignorant and
unlearned men." What biographies or other writings of today display as
much candor as we thus see at a glance as we open the Bible? OM11:6;
SM169:4
The world was then for a time at peace and quiet, the Roman dominion
having brought all the world under its powerful control; and as all men
were in expectation of Messiah's advent according to the Jewish prophets,
whose fame had gone out into the world, the sudden announcement of his
birth attracted wide attention, as it would not have done in less peaceful
times. The Greek language, noted by all scholars as the most nearly
perfect, exact and precise medium for human speech, had at that time been
fully developed and widely disseminated. Thus was prepared in due time the
very best medium for the communication of the Gospel. The Old Testament
had been translated into the Greek language three centuries before Christ;
and Jews had been dispersed among all peoples, carrying the Old Testament
with them and bearing witness to its prophecies of a coming Messiah. It
was a time, too, of increased intellectual activity, which was ready to
operate on this and every other question of public interest. Thus the
circumstances of the time were peculiarly adapted to the announcement of
this wonderful event--the advent of the world's Redeemer. The fullness of
time had come, and under the overruling providence of God, the conditions
were ripe. R1673, 1674
In the last analysis we must admit that the great influence which has
moulded the civilization of our day has come to us from the words and
example of "the man Christ Jesus." The great truths which he uttered have
come echoing down the centuries, speaking righteousness, peace and love,
even for our enemies. Everywhere his wonderful words of life have made an
impression, and here and there have affected the transformation of
character. R4866:5
Many and varied are the precious lessons taught by the Master during his
earthly ministry, and they never grow old. To the true disciple of Christ
they are ever new, ever fresh. Whether he taught by the seaside or on the
mountains or by the wayside, as he walked and talked with his chosen
twelve, his words of wisdom and grace come to us vibrant with meaning,
pulsating with life, full of strength and power, cheering, encouraging and
blessing our hearts. R5990:2
Regarding Higher Criticism of the gospel writers and canon of the four books--R2816
The evangelists differ, but do not disagree. Matthew is the Jewish Gospel,
connecting the Old Testament with the New Testament, and is written to
prove the Messiahship of Christ. Mark is written to the Gentiles, and its
theme is Christ's ministry, his works. Luke applies universally to both
Jew and Gentile, and brings our Christ's humanity; while John is an
essentially spiritual Gospel, dealing wholly with the divinity of our
Lord. R1046:3*
Matthew, elsewhere styled Levi, was a publican--that is to say, a
collector of taxes for the Roman government. Publicans were despised for
two reasons: (1) It was considered very disreputable to assist a foreign
government to collect taxes from one's friends--kin. (2) Many of these
publicans were rascally and took advantage of their position to make
themselves wealthy through bribes, over-collections, etc. We may be sure
that Matthew--Levi was not of the dishonest type, else he never would have
been called to association with Messiah as one of his apostles and
prospective joint-heirs with him in his kingdom. For such position the
highest degree of honesty is requisite. And if Jesus would never call a
dishonest man, neither would a dishonest man have accepted his call,
because there was nothing to be gained--neither reputation, wages nor
fraud. R4587:4
It is worthy of note that Matthew tells us of himself that he was a
publican, while none of the other evangelists make this comment, doubtless
because the occupation of a publican was considered a very dishonorable
one. Hence, for Matthew to tell us of his previous occupation may be
esteemed an evidence of his humility, and his desire not to represent
himself more honorably than was truthful. Matthew was known by the name of
Levi while he was a publican, but his name was changed when he changed his
occupation and became a member of the Lord's company. His new name,
Matthew, signifies "the gift of God." How great a change the Gospel of the
kingdom produced upon Matthew, to lead him to forsake all--the profitable
income of his occupation, leaving it to others--and to become a follower
of the despised Nazarene! The influence of the fact that our Lord would
accept a publican to be his disciple was far-reaching, and no doubt
inspired an interest in our Lord amongst the degraded and outcast classes.
We are not surprised, therefore, when we are told that many publicans and
sinners resorted to our Lord, and gave ear to his teachings. Nor did he
treat them after the manner of the scribes and Pharisees, but on the
contrary received them as the children of Abraham--as some of the lost
sheep of the house of Israel. R2260:1,2
The book -- Matthew is the Jewish Gospel, connecting the Old Testament
with the New, and is written to prove the Messiahship of Christ. R1046:3*
The son of David -- Matthew speaks of Christ as the Son of David; hence
his genealogy is complete. R1046:6*
The necessity of thoroughly establishing the pedigree was important since
of this tribe (Gen. 49:10) was to come the ruling king of Israel as well
as the promised Messiah. A42; HG532:4
But it was not necessary that he should have a human father of the Davidic
line. R453:1
David the king -- Matthew presents Jesus as king of the Jews, Luke
presents him as a worker, and the other two gospels as a philanthropist
and as the manifestation of God. R1046:6*
Begat Solomon -- But Solomon's line was not the Messianic line. E129
Only the legal heirship came through Solomon, through his descendant
Joseph, the legal father of Jesus. R2060:4
Jechonias begat -- That this line of genealogy is not that of Mary, our
Lord's mother according to the flesh, is conclusively shown by a
comparison of this verse with Jer. 22:30. R2060:4
And Jacob -- The real father of Joseph, in contrast with Heli, his
father-in-law. (Luke 3:23) E129; Q791:2
Begat Joseph -- Christ's legal father; but it is not necessary for
Christ to use Joseph's genealogy. E130; Q791:2
If Jesus was a son of Joseph and Mary, he was just as much a son of Adam
as you and I; and just as much an inheritor of Adam's sin, under the death
sentence, and therefore not able to redeem himself, let alone the world.
Q363:1
Matthew traces Joseph's genealogy; for, though Jesus was not the son of
Joseph, nevertheless, being adopted by him as his son, he might, without
impropriety, inherit through him. R2555:3,6; Q791:2
Mary, of whom was born -- The principle of inherited royalty through a
mother is illustrated by the heir apparent to the throne of England--the
Prince of Wales, an heir, not of his father, but of his mother, the
present queen. R453:1
Fourteen generations -- Greek, genea, as in "This generation shall not
pass." (Matt. 24:34) D603
The difference in the number of generations from David to Christ--27 in
Matthew, 42 in Luke--need not be considered as remarkable. It would be
remarkable had they been the same. Q791:2,1
Before they came together -- Mary was a sharer with Joseph when Jesus
was born, though not when he was conceived; hence the genealogy of Joseph,
the son of Solomon the son of David. R453:2
The knowledge of these circumstances was the evident cause of his
kinsfolk's sneer at him, "We be not born of fornication." (John 8:41)
R2425:1
With child -- If we can have a perfect life germ, we can have a perfect
child from an imperfect mother. R4964:1
Of the Holy Ghost -- Holy Spirit. His life came not from an earthly
father, but from his heavenly Father. R4964:2
Not the seed of man, hence his very nature was perfect, holy, unlike our
nature. R84:3*
His name JESUS -- Meaning "Savior" or "Jehovah's salvation."
R3687:6, 5335:3
In olden times, the name stood for the character. OV423:4
The Greek form for Joshua, signifying Savior. In the Syriac, Savior
signifies life-giver. He has not yet become the life-giver or king. R4534:6
Signifying Savior or Liberator. Hence, only those who receive him as such
are given liberty to become sons of God--none else. R1006:1
The entire work of our Lord Jesus is summed up in the meaning of the name,
Jesus. R3687:6
Our Lord was publicly recognized as Savior as a babe; but it was only when
he had fully completed that sacrifice at Calvary that he had the full
right, and became owner, or Lord. R745:1,4
Only at the conclusion of the Millennial age will the full meaning of
Savior be appreciated by the world. R4535:4
For he shall save -- The name of Jesus is nothing, except as it means a
Savior from sin and its penalty. R687:6
The Church's salvation begins now in the sense of reformation and rest in
the Lord's promises; but they are not saved actually, but "saved by hope."
(Rom. 8:24) R4535:1
His people -- The good tidings of a Savior shall be to all people (Luke
2:10,11), but the special salvation from sin and death will come only to
his people, those who believe into him. A107
All who ultimately become his people, no others. R4534:4, 3687:6, 1604:4;
SM502:2
Let us make sure that we have accepted him and are "his people." R1604:4
Such noble shining heathen lights as Aristotle, Plato, Confucius and
others are the Lord's "sheep" and "friends"--"his people" whom he came to
save from their sins. (John 10:16; 15:13,14) R1180:3, 1178:3
From their sins -- From all the mental, moral and physical degradation
which came through father Adam's disobedience. R4702:4; A107
And from the penalty of their sins, death--which includes degradation,
mental, moral and physical. R1604:4
That it might be fulfilled -- Matthew's characteristic introduction to a
quotation. Mark uses "as it is written." John has "as said Esaias," and
Luke seldom makes any introductory references. R1047:1*
Quoting Isa. 7:14 and partially fulfilled at that time, as a type, with
the prophet representing Jehovah, the prophetess representing the virgin
Mary, and their child representing Jesus. R436:2,4
Virgin shall be with child -- Showing that it was not the child of
Joseph, but specially begotten by divine power. R4964:1
The narrative of Jesus' miraculous conception has the best and oldest
Greek manuscripts to support it--the Sinaitic and the Vatican; the
Alexandrian contains it in Luke, though in Matthew it is missing--not
omitted. R434:4
Zoroaster taught that in the latter days a pure virgin should conceive
and, at his birth, a star would appear with undiminished luster, even at
midday. R4098:4*, 1674:6
Call his name Emmanuel -- Must we set aside this prophecy because the
child was called Jesus? Many names and many offices are his. His name has
been called Immanuel (God with us). The church in general has recognized
him by that name for 1800 years. R436:4
God with us -- "God was manifest in the flesh." (1 Tim. 3:16) R27:2*
Her firstborn son -- The birth of Jesus was a gift of love divine.
R5135:2
Implying that she brought forth other sons--his brothers and sisters (Mark
6:3)--afterward; a contradiction of the Catholic doctrine that Mary is
"ever a virgin." R560:2*
When Jesus was born -- For the suffering of death; the first step in the
divine plan for our salvation. R1603:6
About October 1, BC 2; 33-1/2 years prior to his death in April AD 33. B60
Herod -- Of the house of Esau, an Edomite. R4956:2
There came wise men -- Magi, sages, philosophers. R1674:3
According to tradition, three in number. R3702:3, 4098:4
When we remember that Daniel was at one time a prince in Persia, it is
easy to see how Daniel's prophecy respecting Messiah's birth would be
handed down, and well known to the disciples of Zoroaster. R3702:3
The Nestorians say that Zoroaster was a pupil of Jeremiah. R3703:3
We are not informed whether or not these were Hebrews; but we consider it
probable that they were part of the twelve tribes scattered abroad
"waiting for the consolation of Israel." (Acts 26:7; Luke 2:25) R4098:3
Not only wise men, but reverential men, full of faith. R3703:3
Although heathen, not of Israel, they were good men. R3703:3
Thirty years before our Lord was anointed as the Messiah. B247
Even the Gentile world was in expectation of the coming Messiah. (Luke
3:15) R1674:3; B21; C85
Typifying the Millerite movement in 1844 AD. B247, 241; C85
Those in full harmony with God were not left in ignorance of so important
an event. B21
Astrologers, rather than astronomers, affecting to read in the stars the
history of nations and individuals. R3703:1
The term originally belonged to a class of priests among the Medes and
Persians who constituted the king's privy council and who cultivated
astrology, medicine, occult and natural science. R1674:3
From the east -- Supposedly Persia. R4534:3, 3702:2, 1674:3
In the Far East, the Chinese and Japanese and other nations have cherished
a very ancient tradition that God would descend to the earth in visible
form to enlighten men and to redeem them from their sins. R1674:3
Today even the Mohammedans and the Brahmins of the East are waiting for
Messiah and the Golden Age, seeking evidences. Contrast this with the
unbelief of the prominent ministers of "Christendom." R4956:5
To Jerusalem -- Apparently the star's leading discontinued when they
reached Judea. R4534:3, 4098:6
The Lord may have given them additional explanation of the matter, even as
he subsequently warned them in a dream. R3703:1
King of the Jews -- Tacitus, Suetonius, Josephus, Virgil, Confucius and
Zoroaster all bear testimony that there prevailed throughout the entire
East at this time an intense conviction, derived from the prophecies, that
about this time a child from heaven would be born in Judea, gain dominion
over the whole world, establish the Golden Age and take away sin. R4098:4,
3703:2
He was born King of the Jews, but that work was still future--at his
second coming when he appears in glory and becomes King of Israel--on the
spirit plane. R4534:6, 4956:5, 1675:1
Have seen his star -- God made some astrological sign which the wise men
understood and reverently followed. R4534:4
Because they had no special revelation from God, the nobler minds among
the other nations gave special study to the starry heavens along the lines
of astronomy or astrology. R4534:2
Thus, kindly, God condescends to human ignorance and weakness. R1675:1
It is not a rare occasion for stars to suddenly blaze up, and then
suddenly fade in a year or two. Such a star was observed in 1901. We think
this was different, however. R3703:2
We have the assurance that there was a truth connected with the
manifestation of a special peculiar star, but we have "the more sure word
of prophecy." (2 Pet. 1:9) R3703:1
Come to worship him -- Showing their reverence to the mighty God of
Israel, their faith in the divinely inspired prophecies, and their zeal as
truth-seekers and their humility to inquire of the God of another nation.
R1675:1
Herod the king -- Although called King of the Jews, Herod was the
representative of their conquerors, the Romans. R4098:5
An Edomite, who had built a temple grander than Solomon's. R4956:2
He was troubled -- By the suggestion that his dynasty might be
overthrown. R4956:2, 4098:5
With jealousy on his own behalf, and on behalf of the Roman Empire. R3702:6
Similarly, those who are now in influence and power are troubled at the
prospect of a change in government which their own wise men announce as
imminent. R4966:2, 4534:3, 4099:1
Any announcement today that Messiah's Kingdom is nigh meets with
resentment. R4534:3, 4956:2
And all Jerusalem -- All under Herod's political influence. R4098:5
Evidently they were in a very self-satisfied condition, experiencing great
prosperity, and had ceased to specially long and pray for Messiah. R4956:2
When he had gathered -- Evidently, knowing of the Jewish tradition
respecting Messiah, he sent for those who were learned in the Scriptures.
R4098:5
Priests and scribes -- Although they answered correctly, they showed no
enthusiasm in quoting the prophecies of Messiah's birth. R4956:3
They said unto him -- Showing their faith, even though it was an
irreverent and selfishly jealous faith; indirect evidence of the esteem
which the Hebrew Scriptures commanded. R1675:2
In Bethlehem -- Only six miles distant. R3703:2
For thus it is written -- Though the scribes and chief priests
understood his birthplace from Micah 5:2, they could not see that, as the
Judge of Israel, he would be smitten with "a rod upon the cheek." (Mic.
5:1) R436:1
Bring me word again -- Let the civil government, if it chooses, fight
down everything associated with the new dispensation; the religious
elements remain quite indifferent. R4956:5
That I may come -- Herod's selfish faith was in strong contrast with the
reverent and devotional faith of the wise men. R1675:4
Worship him also -- The crafty Herod feigned reverence, but only that he
might destroy the child. R4534:3,5
They departed -- None of the priests and teachers of the day followed
them to Bethlehem to find the newborn king of the Jews. They had become
Higher Critics and no longer believed the prophets. They had less faith in
them than had Herod. R4956:3
And, lo, the star -- Probably a bright, electrical, luminous spot
travelling near the earth. R3703:2
Thus, even in his infancy, this light that was to lighten the Gentiles
began to shine into some waiting and devout Gentile hearts. R1675:5
Near Rachel's tomb, by Bethlehem, is a cistern where tradition says the
star appeared to the wise men the second time to guide them to Bethlehem
and the manger. R1401:2
Till it came -- Greek, elthon, it ceased to go.
Its arrival was accomplished; it stood. R149:5*
Stood over -- Apparently indicating the very house in which they found
the newborn king. R4098:6
And fell down -- Prostrated themselves, physically expressing their
reverence. R3703:4
And worshipped him -- By prostrating themselves; in their hearts and
with their tongues, by giving expression to their rejoicing; and by
opening their treasure boxes to him. R3703:4
The humble surroundings did not alter the reverent condition of their
hearts. R4534:5, 3703:4
Unto him gifts -- Let us be true wise men and present to him our
treasures--all that we have and are--our hearts. R4534:6, 1604:4
Gold -- Representing obedience and consecration. R4534:5, 3703:4,5
Our earthly substance. R3703:5
And frankincense -- Representing praise, devotion, heart adoration,
appreciation, gratitude. R4534:6, 3703:4,5
And myrrh -- Representing submission, a willingness for service, to the
extent of bitterness and suffering. R4534:6, 3703:4,5
Have we shown a joy to honor the King even to the extent of suffering with
him? R3703:5
Angel of the Lord -- "Are they not all ministering spirits, sent forth
to minister for them who shall be heirs of salvation." (Heb. 1:14) R1681:3
Flee into Egypt -- We should be on the lookout for divine deliverance
and the opening of a way of escape from things too difficult for us to
endure. F508
God did not miraculously interfere with Herod's plans. The lease of power
granted to the kingdoms of this world has not yet expired. R1681:6
When he arose -- The faith and prompt obedience of Joseph and Mary to
the warning and counsel of the angel of the Lord is notable. They did not
hesitate or question, but immediately acted. R1681:3
Death of Herod -- Unreliably and variously dated by scholars as 4 BC, 2
AD, 7 AD; therefore not reliable evidence in establishing the date of
Jesus' birth. B56, 57
By the prophet -- This prophecy has three fulfillments: the deliverance
of Israel in the days of Pharaoh; the return of the infant Jesus to the
land of his birth; and The Christ being called out of the world (Egypt).
R1681:6, 436:1; C316
Out of Egypt -- Type of the world. C316
I called my Son -- To the higher, divine nature. C316
Likewise his joint-heirs are called out of Egypt. "They are not of this
world even as I am not of this world." (John 17:16) C316
Slew all the children -- Seeking to destroy Christ that thus the kingdom
of Israel might be preserved to his own family--as it was through his six
successors. R4534:3
Lamentation and weeping -- But another note of the long wail of distress
of the groaning creation which will be permitted for wise and benevolent
ends until the "times of restitution." R1682:4
Rachel -- Rachel was the mother of two of the tribes, Joseph and
Benjamin, which tribes occupied Palestine at the time of the first advent.
R436:1
They are not -- Not in hell or purgatory; they have ceased to exist.
CR430:2; R822:5
Young child's life -- Greek, psuche, soul, being. E335
Archelaus -- Herod's son and successor, who even surpassed his father in
oppression, cruelty, egotism and sensuality. R1681:3
He turned aside -- Not disregarding the Lord's directions, which were to
go into the land of Israel--in any part of which they might settle. R1681:6
Called Nazareth -- A despised place, the object doubtless being to bring
the truth into disrepute; as Second Adventism has brought the time
features into disrepute. B29
Called a Nazarene -- Although born in Bethlehem, he was reared in
Nazareth, "that he might be called a Nazarene"--that he might not have the
honor of the "City of David," but the odium of "a mean city." R4556:3
In those days -- It was the time of the greatest missionary effort that
had ever been made by the Jews. As Jesus said, "Ye compass sea and land to
make one proselyte." (Matt. 23:15) R2236:3
John the Baptist -- Six months older than our Lord, he began his
ministry that much sooner. R3292:2
The last of the prophets, and none of them was his superior. "There hath
not arisen a greater prophet than John the Baptist." (Matt. 11:11)
R4958:2, 4543:1
John was the first one to use baptism. R5964:4
Type of the Church, especially in the harvest. R4958:5; B253
We are to be copies of God's dear Son, our Lord, and not to be copies of
John the Baptist--not to stir up strife by trying to mind other people's
business. R4978:5
Of Judea -- At the time, Judaism was in a more flourishing condition
than ever before. Idolatry in its cruder forms was unknown, and Pharisaism
was the controlling influence. R2236:3, 358:3*
Repent ye -- Reform (Diaglott). R358:4*
"Change your minds"--(See Young's Concordance). R357:3*, 358:4*, 191:6*
This act of repentance brought them back under the blessings and favor of
their Law Covenant. R5963:4
The only ones who can claim to belong to Abraham's spiritual seed are such
as show repentance from sin, and make a full consecration to oppose sin.
R4958:6, 2245:6
Saying, in substance, Examine your life. If you are living according to a
lower standard than the best of which you are capable, you are guilty.
R5962:2
John had given them more definite instruction, and with increase of
knowledge there should be a corresponding change of mind. R358:4*
And not that they should believe on God, for he was addressing only the
believing, covenanted people, Israel. R2417:2
It was because they were not in the right condition of heart that they
were not fit to have the Kingdom which, therefore, was taken from them and
given to a new nation, a peculiar people, a royal priesthood. R2417:2
Change of mind is a necessary operation with all finite creatures, so far
as we know, because their knowledge is imperfect. R358:1*
Some had nothing to repent of and nothing to wash away by baptism. R5963:3
The words of this verse have been the message of the Christ in the flesh
down through the centuries. R4958:5, 2245:6
Kingdom of heaven -- The royal majesty of the heavens. R358:4,6*
In its embryotic state. B14
John's mission was to announce that Kingdom, but it was not his privilege
to become a member of it. R3292:1
The Lord commenced his ministry with the same announcement exactly (Matt.
4:17); and the apostles were sent forth to preach the same message. (Matt.
10:7; Luke 9:2) A273
This Kingdom was the hope of every Israelite. A273
The Jews had been waiting for that Kingdom for centuries, and John's
mission was the announcement that the fulfillment of the divine promise
was at hand. R2417:2
This message was expected to arouse all the "Israelites indeed" and point
them to Jesus the King. R4593:2, 4543:2
As the Jews were all baptized into Moses, so when Jesus took the place of
Moses, the baptism into Moses was counted as baptism into Christ for all
who accepted Jesus as the Messiah. R5963:5
Is at hand -- Has approached. R358:4,6*
The royal heir was then present, though unknown. R191:6*
In the sense that Jesus was present to make a formal tender of the Kingdom
to Abraham's natural seed. R4958:5, 4557:2
Announcing to the Jewish nation, in the beginning of the Gospel age, the
great feast of Jesus' parable in Luke 14:15-24. R1957:3
The great feast of fat things for Israel, which God has so long promised,
is ready. R2701:4
Now true in the sense in which he declared it was yet to come at that time
(John 18:36,37)--"in power and great glory." B14
The voice of one -- Not "the Word." R2409:2
John the Baptist was an antitype of Elijah. R3292:6
Directly announcing the Savior. R4543:1
God chose a strong, rugged character to bear his message. R4543:3
In the wilderness -- John's peculiar raiment and food enabled him to be
free of sectarian bondage, and gave him freedom of utterance. R4543:3
His wilderness experiences specially qualified him. R4543:3
The Church has cried "in the wilderness" in the sense that she has been
alienated and separated from the world. R4958:6
Prepare ye -- John's work and baptism were merely preparatory. R4543:4
The way of the Lord -- To arouse the people of Israel to the fact that
Messiah had come. R4543:2
Make his paths straight -- As a forerunner was sent to fleshly Israel to
prepare them for the first advent, so a greater forerunner would precede
the second advent. R2563:4
This greater Elijah will be equally unsuccessful with that of the lesser
antitype of Elijah, John the Baptist. The Church in the flesh has not
succeeded in making straight the paths of the Lord for a triumphal entry
to his Kingdom on earth. R2563:5
Messiah's Kingdom will straighten every crooked path, level up the path of
righteousness, and make of it "a highway." (Isa. 35:8) R2563:5
By the end of the Millennial age this great messenger will have prepared
all the arrangements, all the affairs, for the establishment of the
everlasting reign of the Kingdom. R3683:4
Raiment of camel's hair -- His peculiar raiment and food enabled him to
be independent of all religious sects and parties, gave him a freedom of
utterance and made his message more striking to the minds of the people.
R4543:3
We do not advocate the example of John in respect to food and raiment, but
we believe a good lesson may be drawn from his course--a simplicity of
diet and wardrobe. R3292:2
And wild honey -- John's course indicated that his entire life was
devoted to the special service of the Lord; that he had nothing, wanted
nothing and needed nothing. R3712:3, 3292:2
Jerusalem, and all Judea -- The baptism of John was not appropriate to
any but Jews. Gentiles could not repent or come back into harmony with
Moses' Law because Gentiles were never under the Law of Moses. HG254:5;
PD56/69; NS48:4, 49:6
He did not go to sinners in the ordinary sense of that term, those living
outside the pale of divine influence; but he went to the sinner class, the
renegade class, of the Jews, "publicans and sinners." HG254:3
Baptized -- The Jews did not practice baptism. The whole nation was
recognized as baptized into Moses in the sea and in the cloud. (1 Cor.
10:1,2) HG254:3
Symbol of washing, cleansing, or reformation from sin. SM643:3
John's was a special baptism for a special purpose, and not a matter of
getting outsiders in, for he did not assume to get anyone in. Q32:3
Not into Christ. They were already baptized into Moses. But, Repent, be
baptized, and wash away your sins. Q33:5
Not the "Israelites indeed," but those who conceded that they had been
living in open sin. HG254:5
John's baptism was not Christian baptism, though it would amount to
Christian baptism for the Jews who observed it; they would thus be
transferred into Christ after Pentecost. R5964:6
"The baptism of John" was to the Jews only and was wholly different from
the baptism appointed for those called from amongst the Gentiles. R2417:3
An acknowledgment that you repent of sins, and you will thus wash away
your sins. R5963:1, 4543:2, 3292:3
We have no reason to think that any of the disciples except Paul
participated in that baptism, because they were not of the class that were
called sinners at that time. Q34:T
Water baptism could not remit sin, but it restored the sinner to full
harmony with God's arrangement for Israel. R5963:4
Baptism for the remission of sins is no longer effective for the Jews
because their opportunity is closed, the way by which they might have a
preference over the Gentiles. R5963:6
Not an actual cleansing from guilt. Only the blood of Jesus could actually
take away sin. R5963:1
We don't know if baptism will be practiced in the new dispensation. It may
be introduced as a symbol of washing away sin, or as a symbol of
consecration. R5964:3
The very word signifies to immerse, as is fully admitted by the best
exegetes--Catholic, Protestant, English and German. (Supported with 15
quotes.) NS56:3-6
Of him -- Many of them who received Jesus had previously received John.
R3292:4
Confessing their sins -- Thereby coming again into harmony with Moses,
type of Christ, into whom they had all once been baptized. F432; R5963:4;
Q33:4
Recognized sin. NS49:5
What sins? All things against the Mosaic covenant, against the law
covenant, all the outward transgressions they had committed that they
could have avoided. Q33:5, 34:2
The people washed away their own sins, typically. John the Baptist did not
wash them away. R5963:1
Pharisees -- Today a synonym of hypocrite and impostor; but, at the
time, the professedly most pious class in Israel, professing consecration,
studying the Law diligently, zealous in prayer and the propagation of the
Jewish religion. R2236:3
Sadducees -- Practically unbelievers; of the wealthier, more respectable
class. R4986:3
Professed holiness of life, though denying much of the Scripture;
practically the "higher critics" in religious matters among the Jews of
that city. R2236:3
To his baptism -- John would not baptize these until they showed by
outward conduct a change of life, a change of heart, and not merely a
changed profession. R3292:5
Generation -- Greek, Gennema, race. D603
Of vipers -- By some prophetic power John was enabled to read their
hearts in a manner which would be improper for us to do. R3292:5
Thus implying that their religion was one of outward forms and ceremony
merely, and not of the heart; similarly today, many have "a form of
godliness" and outward devotion to Sectarianism and its propagation.
R2236:3
Their repentance would not be considered genuine without certain proofs.
R4543:4, 2236:3
Who hath warned you -- Exercising the same godly boldness as Elijah in
denouncing popular and respected sin and sinners. R556:6
Wrath to come -- Not torments after death; but a wrath of God about to
come upon that nation because of its hypocritical formalism and failure to
live up to the light and privileges it enjoyed. R2236:6
"Wrath to the uttermost" (1 Thess. 2:16) which came upon the Jewish nation
in the end of the Jewish age. R3292:5, 2301:3,4
Think not to say -- Although God had elected or chosen them as a people
in the past, that was no proof that they would always be the people of his
special favor. R1140:3
Within yourselves -- As nominal Christendom says to itself. R2564:3
Arrogant, haughty and self-confident. R4782:1
We have Abraham -- They were his natural children without having his
faith. R3292:5, 2236:6
To our father -- We are nominally God's people. R2564:3
Concluding that God must keep his promise to Abraham and that they, being
his children, must sooner or later be the Kingdom to bless the world.
R4782:1, 2236:6, 1217:4
God is able -- Also, thus able to resurrect, or create again, that which
was once destroyed. R1018:1*
Of these stones -- Of some that you consider as far beneath you as the
stones under your feet. R2564:3
As a matter of fact, after the wheat had been separated from the chaff of
that nation, the Lord sought others from among the Gentiles to complete
the elect number of Israelites indeed, the true seed of Abraham. R2245:6,
2236:6, 1795:1
Raise up children -- Neither will God destroy the wills of the unwilling
and make them mere machines; rather than have such children, he could and
would create men out of stone. R1176:3
And now also -- A type of the end of the Gospel age. R2237:5,6
The axe -- Of divine judgment. R2237:1
The same axe of Gospel requirement, reckoning the intention for the act
(see Matt. 5:22-28), still lies at the root of the trees--there must be an
utter destruction of the flesh. R518:3*
Is laid to the root -- Pruning would no longer do. R4958:6, 731:4
True again today. It is no longer a question of being a citizen of favored
Christendom, nor of being a member of its various sects; but it is an
individual test. R2237:5
Every tree -- It would thenceforth be an individual matter and not a
national question as to who shall be the children of Abraham in whom would
be found the good fruitage of righteousness. R2237:1
Good fruit -- The fruitage of righteousness. R2237:4
Only such as bore good fruit in their characters and lives would any
longer be recognized of the Lord as Israelites and identified with the
Kingdom. R4543:4
These would be spared of the Lord and transplanted into the more favorable
conditions of the Gospel dispensation. R2237:1
Is hewn down -- Nominal fleshly Israel was thus cast off from divine
favor. R3292:5
Cast into the fire -- The time of trouble in AD 69-70. R3292:5, 4958:6,
4543:4, 2237:1, 376:3; B233,242
I indeed baptize you -- The three baptisms of this verse (of water, of
Spirit and of fire) correspond to the three activities of verse 12:
separation of wheat and chaff, gathering of wheat, and burning of chaff.
R198:4*
Unto repentance -- See comments on Matt. 3:6.
He that cometh after me -- John recognized that his work was merely a
reformatory and preparatory work, and that the one who was to do the
testing was mightier than himself--the Messiah. R2237:1
When John had announced Jesus as the Messiah, his work soon began to wane;
so the work of the John class closes with the announcement that the
Kingdom of Heaven is at hand and the King is present. R968:5
Not worthy to bear -- As his most menial servant. R4543:5
He shall baptize you -- Messiah's baptism was to be of two parts: one
upon the faithful and the other upon the unfaithful. R4543:5
With the Holy Ghost -- At Pentecost, upon the Israelites indeed.
R5443:2, 4959:4, 2237:2; B233; E290
And with fire -- The fire of God's anger, wrath to the uttermost. F445;
NS21:2, 626:4
The fire of trouble upon all others during the 37 years following their
rejection of Messiah. B233
Culminating in the destruction of the Jewish polity in the year AD 70.
E290; R4959:4, 4543:5, 2237:2
The baptism of fire is not a blessing, nor is it intelligently that
Christian people sometimes pray for it. F445
As there was a baptism of fire in the end of the Jewish age upon the chaff
of that nation, so there will be, in the end of this age, upon the tare
class of Christendom. F445
Not to be confused with the fire-likeness of the tongues on the Day of
Pentecost. R2820:4
Whose fan is in his hand -- As a winnower, he separated the wheat of the
Jewish people from the chaff. R3292:5, 162:3
Throughly -- In order that every grain of wheat might be found and
separated from the chaff. R4543:5
Purge his floor -- Cleanse his threshing floor. B260,261; R175:3
The purification of the sons of Levi (Mal. 3:3); the household of faith.
R4708:6, 4709:1
Gather his wheat -- The true Israelites indeed. B233; C149; R2237:2
A small proportion of the whole. B205; R4408:3
The harvesting of the Jewish age began with our Lord's first advent and
ended forty years later at the destruction of Jerusalem. NS626:3
One of the three great periods of separation revealed in God's Word--chaff
from wheat, tares from wheat (Matt. 13:37,43), and sheep from the goats.
(Matt. 25:31) R34:2*
Into the garner -- The Christian Church. R5443:2, 4543:5, 3292:5; B233;
C149
The Gospel dispensation. R162:3
By begetting them of the holy Spirit at Pentecost and onward. R4959:4
He will -- Not only the work of separation and gathering of the wheat
are under the supervision of Christ, but also the burning of the chaff.
R115:3*
Burn up the chaff -- The balance of the nation, the refuse. A229; B233;
C149; R2237:2, 1316:6
As the closing of the Jewish age included the burning of the chaff, so the
closing of the Gospel age includes the burning of the tares. (Matt. 13:40)
R98:4*
As soon as all of the worthy have been selected out. R3433:6
The Jewish harvest is spoken of as being a separation of wheat from chaff,
while the harvest of this age is designated a separation of wheat from
tares. (Matt. 13:30) R2237:6
Indicating the compactness of that people, as contrasted with the wheat
and tares, indicating the scattered and confused condition of the present
harvest. R1743:3
Unquenchable -- The Jews were powerless to avert the catastrophe. A229;
R2237:2
In the sense that it was the divine intention that the nation should be
consumed, and it was not in the power of the ablest of the statesmen and
rulers to prevent this. R4543:5
"Wrath is come upon this people to the uttermost." (1 Thess. 2:16)
R4959:4, 4543:5; F445
Fire -- Not literal, but symbolic fire. C149; R5363:3
The great fire of religious and political contention which destroyed the
Jewish nation. B233; C148; R5443:2, 4543:5, 175:3
Confusion, anarchy and the Roman legions. R3292:6
Then cometh Jesus -- He was thirty years of age, the legal age at which
a priest could offer sacrifice. R4544:2, 3297:1, 2565:1, 2417:1, 2237:3;
A179; B66
To Jordan -- Meaning "judged down," "condemned"; typifying the curse,
the sentence against our race, which has rested for 6000 years. R3086:4
Unto John -- His second-cousin. R2565:1
Baptism is valid even though the baptizer be a believer not of the Kingdom
or Church class. R1541:4
To be baptized -- Symbolizing his death. CR460:1
This was a cross, a humiliation; for the masses, as well as John, thought
of it as a washing away of sin instead of a symbol of death. SM643:3
John forbad him -- Because he knew nothing of the baptism which is unto
death. R3296:6
Asserting that, of the two, he himself, rather than Jesus, needed that
baptism. R3296:3
Our Lord Jesus was holy, harmless, undefiled, separate from sinners (Heb.
7:26); hence it would have been wrong for him to have been baptized for
the remission of sins--John's only understanding of baptism. R2565:5,
4644:2, 2417:5, 2237:3, 1917:1; HG261:6; NS51:4
He knew Jesus well from infancy to manhood; as cousins they doubtless had
discussed various features of divine law, and were of one heart as
respects service to the Lord. R2417:1
I have need -- We have no record that John was ever immersed himself;
nor would we need to have, since he was evidently a godly man, living up
to the standard of the Law Covenant to the best of his ability. R2417:5
If either of the two needed to confess sin and profess a washing away of
sin, it would be John himself rather than the Master. HG254:5; Q34:T, 35:6
To be baptized of thee -- But Jesus did not baptize John and he did not
explain to John the philosophy of it all. Q32:3
Suffer it to be so -- Thus intimating that he was not following John's
baptism to wash away sins, but that His baptism had another special
meaning. PD57/69; R4544:2; Q35:6, 32:3
"I have a baptism to be baptized with; and how am I straitened till it be accomplished." (Luke 12:50)
R2417:6; PD57/69; NS51:6
He did not dispute John's argument, but insisted upon being baptized.
HG261:6
Jesus did not stop to argue the matter with John because John could not
have understood; it was not due time for John to understand; he was not of
those begotten of the holy Spirit. Q35:6
It was not then due time to explain Christian baptism because the new
baptism belonged to the new dispensation which did not begin until
Pentecost. R2565:2
Thus it becometh us -- I have a reason for so desiring it, and it is
proper that I should do it in the fulfillment of certain things which I
recognize to be right. R3296:6, R2417:5
It behooved him, who was the prospective Head of the prospective Body, to
set an example that we, coming after, might follow in his steps. NS51:5
The Christ, Head and Body. R1917:4
Fulfil all righteousness -- Righteousness obtained through Jesus only.
PT390:3*
The righteousness of God's law which could by no means clear the guilty
without a satisfaction of the claims of justice by the sacrifice of a life
for a life, which he was about to fulfill by the sacrifice of himself.
R1917:1
It is merely a question of knowledge and obedience, both as respects the
real baptism of the will, and also respecting the outward, symbolic
baptism in water. R2167:1
This act was doubtless foreshadowed by the high priest washing himself
with water and putting on the holy linen garments (Lev. 16:4). Clean linen
is the symbol of righteousness. (Rev. 19:8) R157:4*
The satisfaction of mind and peace of heart that we, like our Lord, have
endeavored to "fulfill all righteousness" contributes to the peace of God
that passeth all understanding in our hearts. NS56:1
And Jesus -- At 30 years of age, manhood according to the Law, the right
time to consecrate himself as a man. A179
When he was baptized -- Symbolizing the full consecration of his life,
even unto death. He was laying down a foundation for a new order of
things. Q32:3; A197
He sacrificed all the blessings and favors that were his under the Law
Covenant. R5090:1
Our Lord's baptism was more than John's baptism. R3296:3
Our Lord's baptism in water was not his real baptism, but merely a symbol
or picture of it. His real baptism was unto death, and his real raising up
was his resurrection. HG262:2; NS51:5
Not as a sinner, but as a sin-offering. R4544:2
A new baptism, not for sinners, but exclusively for holy ones; not
symbolic of cleansing from sin, but symbolic of a sacrificial death for
the sins of others. R2565:2
As Jesus' baptism signified his death sacrificially for sins, so the
baptism of Christians symbolizes their participation with the Lord in his
sacrifice. R2565:4
Symbolizing the laying down, burial, of "the man Christ Jesus, a ransom
for all" (1 Tim. 2:5,6). In the dying he represented the sacrificial
bullock of the Jewish Atonement Day. HG262:1; Q183:T
Not into the Church of Christ, for there was no Church of Christ as yet,
not until Pentecost; but the beginning of a new institution in every sense
of the word. HG261:6
It was a symbol, not a type. Q35:2
Scriptures tell us it is pleasing in God's sight that we symbolize our
consecration by water immersion as Jesus symbolized his by water
immersion. So we will follow his example. Q32:3, 33:T
Out of the water -- His raising up from the water symbolized his resurrection from death on the third day after Calvary. In the rising from the water, he represented the antitypical High Priest. HG262:1; Q183:T
The heavens -- The word heavens in both the Greek and Hebrew signifies "higher things." In this case, spiritual truths, the higher things that he had not seen before. Q183:T
Opened unto him -- Connecting his experiences as a man with his prehuman
experiences with the Father. R5157:5, 5065:1, 2565:5
The higher, the spiritual things, the heavenly things, were opened unto
him. R5128:5, 5847:1, 5157:5; OV159:1; CR402:5; Q183:T; PD57/69
Things, which as a natural man he could not receive, revealing the divine
purpose respecting himself. R4968:2, 4970:1, 5054:2, 5157:5, 3297:2; Q547:4
Literally, rent asunder. R4970:1
Jesus became conscious of some great change in his own condition and in
his relationship to the Father and to spiritual things. R5157:5
This enlightenment came by the receiving of the holy Spirit. PD57/69
That very moment marked the time of our Lord's spirit begetting, and we
believe that he then received special knowledge of heavenly things.
R5157:5, 4544:2
No matter how perfect a man may be he cannot receive
spiritual things. "The natural man receiveth not the things of the Spirit
of God." (1 Cor. 2:14) R5157:5, 4544:3
With us, as with Jesus, the Father provides not only a clearer
appreciation of our trials and responsibilities, but also a clearer
perception of the glories which will follow to the faithful. R4970:1
All who are baptized into his death (1) receive an opening of their minds
to see heavenly things; (2) hear the voice of the Father saying they are
now beloved sons; and (3) receive the holy Spirit in their hearts, the
peace-giving, meek and gentile spirit of holiness. R2565:6
And he saw -- John alone, probably, saw the dove. E212; R5157:4, 3297:1,
3296:6, 2565:5, 2417:6
John was granted the privilege of seeing the dove and hearing the voice to
the intent that he might bear witness to the fact. R2565:5, 2417:6,
2237:4; Q35:4, 36:8
The Spirit of God -- A manifestation representing the invisible. E212
Jesus could receive the spirit without measure, whereas all imperfect
members of his Church may have a measure of the spirit only. R370:1
The human nature had to be consecrated to death before he could receive
even the pledge of the divine nature. A179
Our Lord was already dead to his own will; otherwise he would not have
gone down to John at Jordan. But God's manifestation of his acceptance of
Jesus' sacrifice apparently waited until after Jesus had performed the
symbol. Q36:8
Illustrated by the oil that anointed the unleavened wafers of the
meat-offering. R84:3*
Like a dove -- An outward representation of God's power coming on Jesus.
CR460:2; R5291:6
Emblem of peace and purity, representing the fullness of Jehovah's spirit
of love in Jesus. E212
Possibly a stream of light which came not violently, like the lightning,
but gently, like a dove. R3296:6
A dove was a favorite figure with the Jews as an emblem of peace and
salvation. It represented fittingly the meek and quiet spirit of all those
who possess the spirit of holiness unto the Lord. R2565:5, 2237:4
Neither the voice, the opened heavens or the dove are experiences granted
to his followers; nor to be expected today. The coming of the holy Spirit
at Pentecost was signalized by an outward demonstration which serves the
entire Church. R2565:6
Lighting upon him -- Giving the earnest of his inheritance of the divine
nature. A179
Anointing him. Jesus was not the Messiah, the Christ, until this anointing
took place. T27, 37; B66
And lo a voice -- Such a voice was heard on three different occasions:
(1) on this occasion, (2) on the Mount of Transfiguration (Mark 9:7) and
(3) at the close of our Lord's ministry (John 12:28). R2237:4
Both the voice and the descent of the holy Spirit showed the Lord to be
perfect and to have made a perfect consecration. R5080:5
My beloved Son -- Jesus was the first Son of God after Adam. R5623:5
Being begotten again to the spiritual plan and to the divine nature.
R418:3, 164:5*
Again, after his baptism unto death, the Spirit bore witness to him still
being the well-beloved Son, in raising him from death and highly exalting
him to the right hand of power. R1411:3
Jesus claimed to be the Son of God and, consequently, the Messiah. R944:4*
I am well pleased -- At his baptism our Lord was at the mark of
character which merited the promised reward of the Father. R5081:5
Because he was holy, harmless, undefiled and separate from sinners and
knew no sin. (Heb. 7:26; 1 John 3:5) R1585:5
The words, deeds and character of our Lord Jesus illustrate to us what
pleases God. R1781:4, 1273:1
Pictured in the fine flour of the meat offering, flour that had no
roughness or unevenness. R84:2*
Then -- Temptations immediately followed his baptism. This is the
experience of all who follow in his steps. R3296:3, 2566:3, 1688:1; F141
Was Jesus -- Not God, "For God cannot be tempted with evil, neither
tempteth he any man." (Jas. 1:13) R370:2
Led up -- Mark expresses it, "driven into the wilderness." (Mark 1:12)
R3297:2, 2566:1
We should never voluntarily go into temptation, but, knowing our weakness,
should seek to avoid it. R3715:6
Therefore we think that the Scripture, "Lead us not into temptation"
(Matt. 6:13) should be translated as in the Diaglott, "Abandon us not in
temptation." R3716:1
Of the Spirit -- The holy Spirit--which was now his own spirit, or mind,
or will. R3297:2
His own spirit: his own enlightened new mind. Thus it is our new mind, the
result of full consecration to the Lord, that leads us into temptations,
trials and difficulties. R3716:1, 4970:2, 5054:2, 5579:3; Q183:T
The illumination (Matt. 3:16) gave Jesus such new views respecting his
work that he was impelled to go aside to think, pray and study what his
course should be as outlined by the Law and the prophets. R4544:3, 2566:1,
2243:2
He must not even take his own previous conceptions of his work. He must
look at everything from the new standpoint of the Spirit. No wonder he
wished to be alone with God. R3297:3
That he might study the divine Word, treasured up in a perfect memory, and
now fully intelligible by the power of the Spirit. "The natural man
receiveth not the things of the spirit." (1 Cor. 2:14) R5157:6,
3297:3,2, 1688:2
Into the wilderness -- Away from every friend and acquaintance and
distracting thing. R3297:2
Instead of being taken to the mountain top of joy. F141
That in solitude he might know thoroughly the proper course for him to
take in announcing himself as Messiah to Israel and the world. R3716:3
He must not confer with flesh and blood respecting his future course, even
if there had been anyone perfect like himself with whom he might have
conferred. He must confer with the Father. R3297:3, 2566:2
To be tempted -- Along the very lines of his work--the consecration
which he had already made. R5065:5
Along the line of selfishness. R3715:3
The three temptations here recorded illustrate practically all the
temptations that came to our Lord during his ministry; and, likewise, the
temptations that come to his followers. R3297:6
The environment of the present world, and the natural and often legitimate
desires of the flesh, are the mediums through which the temptations are
presented. R1689:5
Temptation does not imply sin. Our Lord was tempted "without sin"; so may
his brethren be if they follow his example. Sin only comes through
yielding to temptation. R2568:5, 1802:5*, 1689:5
"In all points tempted like as we are, yet without sin" (Heb. 4:15); not
referring to ordinary temptation, but trials and temptations as a new
creature. R3715:6, 3297:6, 2566:3, 2243:5, 1689:5; E110; Q706:2
There is a difference between temptations which the Father considers
proper and the temptations which come of the Adversary. R3297:5
The temptations or trials which Jehovah permits to come upon his
consecrated people are of the same kind that he permitted to come upon our
Redeemer. R4970:3, 4544:3
Since we read that God tempteth not, neither is tempted of any man (Jas.
1:13), then Jesus must not be God. R370:2
Of the devil -- Greek, diabolus. The word always appears in the singular
and undoubtedly refers to Satan. R3716:1, 3297:5, 2567:5
Whose very existence is now denied by many. F609
Satan is the Adversary in a sense that the world and our own flesh are not
our adversaries. They are not bitter nor malicious. Satan alone is the
willful, intelligent plotter and schemer. F611, 612
Fasted forty days -- Doubtless the entire period was spent in meditation
and prayer, being led to this course by his spirit of devotion to the
Father--his anxiety to do the Father's will in the Father's way. R3716:4,
5054:2
Mark and Luke imply that he was tempted for the entire period. Both
thoughts are evidently true--he was tempted all during the 40 days, while
the three temptations narrated here occurred at the close of the 40 days.
R3716:1, 2566:3
Aided by a perfect memory, he considered the prophecies, including those
which showed he should be rejected of men and led as a lamb to the
slaughter. R3716:4,5
These 40 days were spent in meditation and prayer. He had no Bibles nor
concordances, but a perfect memory and 18 years of hearing and reading the
Law. We may safely say that he knew the entire Word of God by heart.
R3716:4, 3297:3, 1688:2
Apparently he neither ate nor slept. R4970:2, 3716:6
If it was proper for the Master to make a study of the divine plan before
beginning his work, how much more is it necessary for his followers to do
so. "Study to show thyself approved unto God, a workman that needeth not
to be ashamed, rightly dividing the word of truth." (2 Tim. 2:15)
R3717:1, 2566:2
Afterward an hungred -- It was an appeal to one of the strongest
cravings known to human nature. R2243:4
Up to this time his perfect mind was so absorbed in his great theme, and
so perfect was he physically, that he probably neither ate nor slept.
R3716:6, 3297:3,4, 2567:5; Q184:T
While busily engaged in searching the Father's will he was not molested by
the tempter; but when he had reached a conclusion, that was the moment of
the tempter's assault. It is the same with us. R3717:5
Shipwrecked sailors have been exonerated for turning cannibals under the
stress of hunger when they have been without food much less than 40 days.
R2243:4
When the tempter -- One who was of a higher order of being than himself,
who had not taken upon himself a bondman's form. R5084:6
Choosing the time when Jesus' overtaxed human powers sought refreshment
and recuperation. R4970:2,3, 3717:2, 3297:5; Q184:T
Came to him -- Probably not personally, but by suggestion. R3717:3,
5084:2
He said -- I remember you well from the long ago when we were in
fellowship, before my deflection. R4970:4
In approaching our Lord, Satan did not attempt to lie outright, nor to
distort the facts, but rather to put a false color on them. R5084:6
Representing himself as a friend, an angel of light. R3717:3, 4970:3
If thou be -- This demand of the tempter would seem to be a challenge to
prove himself the Son of God, to prove that he received the holy Spirit in
full power; and that, if he did not do so, his claim might be considered
fraudulent. R2243:3
Compliance meant not only the relief of his hunger, but additionally it
meant the apparent conversion of Satan, who seemingly was in a repentant
attitude. R2567:1
Be made bread -- The first temptation--the flesh. R3717:4
Use spiritual gifts to further temporal ends. E110; R4970:3, 3798:1, 3058:2
Since you have so unwisely forfeited your higher form of life, so that you
may never regain it, don't give up, but keep the life you now have. If you
die now you shall never live again, neither will you be able to liberate
mankind from death. R314:2
Illustrating our temptations to preach for
worldly applause, wealth and social positions, and to seek the healing of
our bodies which we have consecrated to death in God's service. R5965:5,
4970:6, 3798:1, 3717:6
The spiritual gift could no more be used to procure temporal comforts than
it could be sold for money to Simon. (Acts 8:18-20) R2567:2
So far from using his miraculous powers selfishly, we find that many of
his miracles, especially healings, were done at his own personal expense.
"Virtue [vitality] went out of him and healed them all." (Luke 6:19)
R2243:5
Our Lord subsequently used this power in feeding multitudes and turning
water into wine, but it would have been sinful for him to use it upon
himself, to sustain the human life which he had already consecrated unto
death. R4544:5, 1689:4; Q707:2
Food thus secured could sustain life for but a little while; the better
plan would be to trust in the Word of God and have eternal life with God.
R4897:1
When he hungered, he sent his disciples to buy bread. When weary, he
rested on the well or elsewhere. He never prayed for deliverance from
natural troubles, but cheerfully endured them as part of his sacrifice. So
should we. F636, 650
But he answered -- The fact that Jesus discussed matters with the
Adversary does not furnish us with an excuse to try our ability in this
direction--as in spiritism. R5084:6
If we are positive in our rejection of temptation it increases our
strength of character, not only for that time, but also for subsequent
temptations. R2567:3
It is written -- Although filled with the Spirit, he relied upon that
which was "written" for his replies to temptations. R1688:4; Q708:T
The sure defense of the true child of God. F200
Man shall not live -- I could not enjoy life, even with all my wants
supplied, apart from communion with my Father. R314:3
By bread alone -- Thus refusing to use divine power for his personal
comfort and healing. F636, 650; R4970:4
Natural food alone will not sustain us. We cannot live except as we have
the smile, the favor, the approval of the Lord our God. To live without
that, for us, would not be living. R3717:6
Man can find no kind of bread, no kind of food, that will produce life in
the full and complete sense of that word--that will swallow up death in
life. R3058:3
The increase of learning, wealth, conveniences, medical
skill and dietetic knowledge which the world has recently experienced has
not increased its peace. NS521:2
Every temptation to sacrifice spiritual privileges or violate spiritual
responsibilities for the attainment of earthly advantages would be a
yielding to this form of temptation. R4544:6
The most that we should do is to make mention to him of those promises for
temporal provision and of our trust in them. R5202:5
If God calls us to be members of the body of Christ, neither lack of food
nor anything else can hinder us from the full opportunity of making our
calling and election sure. R5202:5
The wrong course is symbolically prefigured in Esau's selling the
birthright for a mess of pottage. (Heb. 12:16) R4544:6, 3717:6, 2567:2
But by every word -- Not merely the milk of the Word. R3622:2, 1568:2
All hopes of eternal life depend upon God--upon the divine plan and its
promises. R3058:5, 4896:3
Every admonition, every encouragement, every promise, is necessary to the
development of those called to eternal life. R4896:6, 3060:4
It is as certain that we need spiritual bread--the truth--constantly, in
order that our spiritual life be sustained, as that we need natural bread
daily to sustain our physical life. R136:3*
Truth is the proper food of man, and a large share of it must be received
by faith. Thus we must live by faith. Faith is to truth as eating is to
bread. R74:1*
The words of God's mouth to us are not exactly the same as to our Lord
Jesus and to the holy angels. To us they are the words of justice, pity,
sonship, promise, admonition, patience, consolation and resurrection.
R3058:6-3060:4
His word is that "whosoever seeketh to save his [earthly] life [at the
expense of his covenant] shall lose it; and whosoever shall lose his
[earthly] life [laying down his life in harmony with his covenant of
consecration, faithfully unto death] shall find it [eternal life]." (Matt.
10:39) R2244:1
If he would deserve eternal life, it must be as a result of absolute
obedience to the divine law. R4544:5, 3058:5, 2567:2
He had been feeding upon this heavenly food. He was strong in spirit and
determination to do the Father's will. R3717:6
Our meat and drink should be to do the will of our God, and to finish his
work. (John 4:34) R1689:3
"Whoso keepeth his Word, in him verily is the love of God perfected." (1John 2:5) R4897:4
Mouth of God -- God's word is that obedience is the condition of life
everlasting. R4896:6
Then the devil -- The second temptation--the world. R3718:2
Not even dissenting from our Lord's decision, he presented him a second
subtle temptation. R5084:6, 3718:2
Into the holy city -- Mentally, not physically. R5084:3, 4970:4, 4544:6,
3719:2
On a pinnacle -- The roof of the southern wing of the Temple. R3718:2,
3298:2, 2567:4
About 600 feet above the bottom of the valley. R3298:2
Of the temple -- Overlooking the Valley of Hinnom (Gehenna). R3718:2,
3298:2, 2567:4
And saith unto him -- Again posing as a friend, an angel of light.
R3718:3
If thou be -- Your trust in Jehovah is misplaced; first prove Him and
see if He will keep His word. R314:4
Cast thyself down -- Not a temptation to gross wickedness, but a
temptation to do the Lord's work in another way than that which the Lord
had planned. R2567:3
Recklessly expose yourself in proof of your mission. E111
Thus drawing the immediate attention of all Israel to the fact that you
are the Messiah. R3718:3, 5965:6, 4970:4, 4544:6
"A wicked and adulterous generation seeketh after a sign" (Matt. 16:4),
such as the laying on of hands, the gift of tongues, physical healing,
peculiar dress, robes, mitres, relics of saints, etc. R3718:5
"This generation seeketh a sign" (Mark 8:12); and thus it is with every
generation. The world wants miracles or outward shows of sanctity and
great professions. R3718:5
Illustrating the temptation to recklessly expose ourselves to any
danger--moral, financial, phy-sical or spiritual--expecting miraculous
deliverance. R2244:2,3, 4970:6
He had not been called upon to thus hazard his life, but rather was
required to sacrifice it--laying it down in the service of the truth and
of humanity. R4545:1
The Lord's people should be on guard against any unreasonable procedures
in the proclamation of the Gospel. The service of ambassadors for God is a
reasonable service. R3718:6, 3298:6, 2567:5
Another temptation of the same character: To expect divine interposition
to put truth into our mouths and hearts while failing to obey the divine
instruction to "Search the Scriptures." R2244:3
It would be a sin to use spiritual power for the gratifying of our human
nature when it was given us wherewith to crucify it. R146:5
The wonder-working spirit is contrary to the spirit of humility and, if
gratified, would lead to spiritual pride and egotism. R4545:1
We are to do all in our power before expecting divine interpositions. We
are not to thus tempt providence. R2421:2
If we should presume to go out in cold or stormy weather improperly clad,
when it is not necessary to do so, and thus risk contracting illness, we
would be doing a wrong and unwarranted thing. Q708:1
It requires greater courage to ignore the shame and ignominy of the world
in the disesteemed service of God than to perform some great and wonderful
feat that would cause the natural man to wonder and admire. E112
For it is written -- Satan quoted Scripture but misapplied it.
R3718:2,6, 4970:4
His angels -- Ministers of divine truth who, in the present
harvest-time, would be commissioned to bear up the feet members with such
counsels, admonitions and expositions of Scripture as would be necessary
for them. (Psa. 91:11,12) R2567:6
Bear thee up -- If he had been thrust off the Temple pinnacle by the
hands of an angry mob before his time had come, or if he accidentally
fell, surely the Father would have intervened that he not be injured; but
to do so deliberately would have been to tempt God. R4970:5, 3718:4, 3298:3
Dash thy foot -- This Scripture really belongs to the feet members of
the Body of Christ, that they may surmount the difficulties and receive
blessing instead of injury. R4545:1, 3719:1, 3298:4, 2567:5, 2244:2,
1680:6, 844:3
Against a stone -- It is possible that our Lord at that time did not
know the proper interpretation of this Scripture; if he had, there would
have been little temptation in the suggestion. R3298:3
We now see that the Lord himself was the "stone of stumbling and a rock of
offence to both the houses of Israel" (Isa. 8:14), and that his "feet"
represent spiritual Israel particularly during the harvest time. R3298:4
In our day there is a stumbling-stone permitted for the testing of our
faith. Whoever is of the proper character will be aided of the Lord to
victory so that the stumbling-stone will become a stepping-stone to higher
riches of grace and blessing. R3719:1, 3298:5
It is written again -- Seemingly conflicting Scriptures should be
harmonized by examining the underlying principles. R3298:3
Not tempt the Lord -- By trying him through a misapplication of his
promise. Q708:T
To deliberately defy the laws of nature and to expect divine protection
would have been to tempt God. This Jesus refused to do. R4970:5, 3718:4,
1688:4; Q707:4
Again, the devil -- The third temptation--the devil. R3719:2
In seeming sympathy with our Lord. R3719:3
Again changing his method of attack. R5084:5
This time he no longer disputed with Jesus that he was the Son of God.
R2244:5
Taketh him up -- Mentally, not physically. R4970:5, 3719:2, 3298:4
High mountain -- Satan's own dominion over the world. R5084:5, 4970:5,
4545:2, 3719:2, 3299:1, 2244:4
And sheweth him -- Thus picturing his own power over the world, the
power of a usurping prince imposing upon him the ignorance and
superstition of mankind. R4545:2
This panoramic presentation of Satan's power was designed to impress upon
our Redeemer the thought that Satan's friendship and assistance would be
most valuable--nay, of almost vital importance to the success of his
mission. R2567:6
All the kingdoms -- Held and ruled through his minions, the
blood-thirsty kings of earth. R615:1*
Our Lord clearly understood that sometime he was to have authority over
these kingdoms, and that his mission was to lay the foundation for a
Kingdom, but he probably did not yet fully understand how or when--hence,
the peculiar force of this temptation. R3299:1
Though God has given over the world to the "prince of this world" until
the full end of the Gentile times, yet God has not given him unlimited
power. R5205:4
Pray God's guidance and direction over all the affairs of life and over
rulers to the end that the piety, sobriety and growth of the Church may be
conserved. R5205:4; HG570:4
All these things -- You will be great indeed. You are a perfect man and
you can live forever. Since your life is not forfeited, no one can take it
from you. You can be Lord of lords and King of kings to bless mankind.
R314:4
Will I give thee -- Satan controls the invisible spiritual phase of the
present kingdoms of earth, as well as the visible human phase. A251;
R4970:5
This offer was no farce; it was the climax of the temptations, the last
resort of a baffled enemy. R615:1*
To give the impression that he himself was tired of rebellion against God
in the world and that he was ready to join our Lord in a great social
uplift. R5084:5, 4970:5, 4545:4, 3719:3, 3299:2; E113
Furthermore, this would involve my own conversion to righteousness, which
surely would not be amiss, either in your sight or in the sight of
Jehovah. R2244:5; E114
The suggestion was that with some maneuvering and wire-pulling he, as a
perfect man, and therefore far superior to other men, could soon win his
way to a chief place of power and dominion over the whole world. R1688:6
His proposition is a social uplift which shall ignore individual
responsibilities and sins and merely regard social conditions and make
society outwardly clean. E115
If thou wilt fall down -- Bend a little; make compromise with the
worldly spirit. R2568:2
He foresaw that the suggested course would involve many compromises with
evil men then in power, just as all office-seekers under the present order
have always found it. R1689:1
Similarly today, he proposes to the Lord's followers identification with
nominal Churchianity. R3299:5
The temptation is, Will we connive with and recognize unjust and sinful
institutions because they have power and because to oppose them would
imply their opposition and the bringing of shame, scorn and death.
R4545:5, 3299:5
Satan was willing to become a reformer in all particulars except one--his
ambition must be gratified. E113
Worship me -- Cooperate with me for the world's uplift. R4970:5; E112
Implying that Satan would not require such suffering and sacrifice as God
required; that, if Jesus would cooperate with him, all would work smoothly
and prosperously. R5966:1; Q708:3
As does the nominal church when it seeks to increase membership by
resorting to worldly customs, games, entertainments, etc. R3719:5, 4970:6
When the Papacy did this, Satan was true to his promise. B293; E114
Recognize his influence and cooperation in the work. Not for a moment can
we suppose that he expected him to kneel before him and worship him as a
God. R2568:1
I do not ask that you shall not recognize Jehovah, but that you shall be
under my supervision. You will not be required to do anything very bad.
R5084:6
I, on the spirit plane, and you, on the human plane, will be quite masters
of the situation. Let us federate and cooperate. R4970:5, 4545:4
By not opposing evil, by respecting or reverencing evil customs already
established under Satan's regime, Satan would cooperate with our Lord in
the establishment of his Kingdom. E74
It was not long after the apostles fell asleep in death that the Adversary
succeeded in deluding the church to go into partnership with him for the
control of the world and its blessings through a combination of religion
and politics. R2245:1
Get thee hence, Satan -- Adversary, opposing spirit. F611
I cannot be a co-worker with you in any sense of the word. R4970:6, 3299:4
Fully awakening in Jesus a realization of the fact that there was no real
reformation at work in Satan's heart. R2568:2
Our Lord was saved from any vacillation on the subject by reason of the
fullness of his consecration. R3299:4
Our Lord was indignant that it should be thought for a moment he would
prove traitor to his covenant and enter into a confederacy with the great
Arch-enemy of righteousness, Satan. R4970:6
Had he not reached this final decision we may presume that Satan's
temptations would have continued for days or weeks or years. R3299:6
Let each of us, as followers of the Master, be prompt in giving our
response to the Adversary's proposition of compromise. He who dallies with
temptation increases its power every moment. R3720:1, 3299:6; Q184:T
We are to resist the Adversary courageously that he may leave us
permanently. R4970:6
When we take a positive stand on any question we have special help from
the Lord along those lines. R4339:4*
Worship the Lord -- The Greek word translated "worship" in the New
Testament is proskuneo which signifies "to kiss the hand," as a dog licks
the hand of its master. The significance is reverence. E72
Thy God, and him only -- Reverence to those in honored positions, if not
rivals of Jehovah, is proper. E73
Shalt thou serve -- I will follow the divine program at any cost. R2244:6
Devil leaveth him -- And never made another attempt, as far as the record goes. R5292:4, 4970:6; Q184:T "Resist the devil and he will flee from you." (Jas. 4:7) R1689:5; Q184:T
Behold, angels came -- Uninvited. R1689:6
From the moment of our positive resistance of temptation and positive
standing up for the Lord we become stronger in the Lord and in the power
of his might. R3300:4
Our Lord had no Advocate to sympathize with him, and to succor and
encourage him in the hour of temptation. With us, however, matters are
different. R4545:5
Whatever terror lay in the intimated opposition of the Adversary was more
than counterbalanced by the assurance of divine favor and assistance. So
it is with us. R3300:4
Ministered unto him -- Strengthened him, revived him. R4970:6
Now when Jesus -- Probably six months or a year after his baptism.
R2245:2
Heard that John -- Foreshadowed the closing work of the Church at the
second advent. B261,253
He departed -- "When they persecute you in this city, flee to another."
(Matt. 10:23) F508
It is our duty to be on the lookout for divine deliverance and the opening
of a way of escape from things too difficult to endure. F508
Into Galilee -- More amenable to the teachings of Jesus than were many
of their more religious, more enlightened, and more priest-ridden
brethren of Judea. R4557:1
The expression "Can any good thing come out of Nazareth?" (John 1:48)
applied to all Galilee. R4556:6
In Capernaum -- Moving there with his mother and brethren, as a family.
R2245:3
Capernaum was more closely in touch with the Gentile world, its good and
its evil, than was Jerusalem. R4557:2
Galilee -- Signifies circle; implying that this land would be encircled
by the Gentiles. R4556:6
The people -- The people of Palestine, long in doubt, uncertainty, etc.
R4988:2
Sat in darkness -- Separated from the great religious center of their
day, they were in greater darkness than their brethren. R4557:1
Saw great light -- Jesus and his teachings. R4988:2
Symbol of God, of Christ, of the Church, of truth, of influence for
righteousness. R4987:3
Which flared forth in Capernaum, Bethsaida, Chorazin and Nazareth, chief
cities of Galilee, and blessed and gathered some, the elect. R4557:1,5
The benighted Galileans were blessed in the great light which shone in
their midst; but it also tested them as truth, light, always does. R4557:5
All mankind shall see the great light which God has provided. R4988:5,
4557:1
Shadow of death -- In the very shadow of the death-darkness that was
upon the Gentiles. R4557:1
Subject to a reign of sin and death, under a pall of darkness, ignorance,
superstition, sin, etc. R4987:6
Even these must come forth that all may be enlightened by this "true light
which lighteth every man that cometh into the world." (John 1:9) R4988:6
Light is sprung up -- Before the world will be enlightened, the Church
must be enlightened, completed and glorified together with her Lord.
R4988:4
Repent -- From our Lord's viewpoint the healing of soul-sickness was of
greater importance than physical healing, which was merely incidental.
R2246:4
Kingdom of heaven -- The hope of every Israelite. A273
Matthew uses the terms "kingdom of heaven" and "kingdom of God"
interchangeably. R396:3,6
Is at hand -- The 69 (of 70) weeks of Daniel's prophecy have expired.
R3630:2
In the sense that Jesus was present to make a formal tender of the Kingdom
to Abraham's natural seed. R4557:2
Simon called Peter -- "Simon Peter, lovest thou me more than these?
[nets, boats, etc.]" (John 21:15) NS656:4
And Andrew -- This calling was not their first introduction to Jesus,
but merely the Lord's invitation to them to become special associates in
the work. R2245:2
They were fishers -- Christ did not call idlers, but workers, into his
ministry. R2246:1
All his disciples (the twelve) were from what might be termed the humbler
walks of life. It is declared without disapproval that the rulers
"perceived that they were unlearned men." (Acts 4:13) F210
Follow me -- While the Lord called each individually, there was also a
special occasion upon which he dedicated them to their office as apostles.
(Luke 6:13) R1521:2
I will make you -- The twelve whom I have specially chosen. F217
Fishers of men -- Spiritual fishing requires knowledge, tact, bait, and
that self be kept out of sight. Fish are easily alarmed when they think
anyone wishes to take them. "Be ye wise as serpents and harmless as
doves." (Matt. 10:16) R5555:1,3, 3308:3; CR156:4
The skillful fisherman catches the fish individually. Likewise, very much
of the work of this age has been an individual work, accomplished by
talking to people. R5555:1
"The Kingdom of heaven is like unto a net that was cast into the sea and
gathered fish of every kind." (Matt. 13:47) C214; R920:1
Left their nets -- Forsook all to follow him. The "seventy" commissioned
later on were never recognized as apostles. F210
Evidently retaining some sort of interest in them, however, as they had no
difficulty in regaining possession of them when they re-embarked in the
fishing business after our Lord's death. R3308:2
Not instantly, but after making necessary arrangements. Similarly, we have
a stewardship of duties and responsibilities in life which we cannot
abruptly cast aside. R3720:6, 3721:1
The Lord accepts none as his disciples except those who forsake all to
follow him. R4557:4
And so it is today. Those who most cheerfully, most zealously forget self
and earthly ambitions, aims and projects, and who most fully give
themselves to the Lord and to his service--these may walk nearest to the
Lord at all times. R3334:6
And their father -- Leaving the fishing equipment in the care of Zebedee
and hired servants. R3720:6
All Galilee -- Supposed to have had a population of over 3,000,000.
R3334:3
The people of Galilee were evidently thrifty, prosperous work people,
people best prepared to receive his teachings. R3334:3
In their synagogues -- They could teach the people there, for a time;
but as they shunned not to declare the whole counsel of God, they soon
found little and finally no opportunity to teach the people in the
synagogues. R986:5
The gospel -- His message is called "the Gospel," the good news, because
Israelites, like the rest of the groaning creation, have been long waiting
for the promised Golden Age. R2246:1
Of the kingdom -- The sum and substance of the gospel theme. R1579:3
And healing -- "These things did Jesus, and manifested forth his glory."
(John 2:11) PD64/74
All manner of sickness -- Let those who are lame through pride and
self-will and unable to follow in the narrow way cast away their crutches.
Let them learn to walk in his ways of meekness, gentleness, patience,
longsuffering and brotherly-kindness. R2246:5
His fame -- As his fame increased, the opposition to him became more and
more pronounced, especially from those who were brought into competition
and unfavorable comparison with him as public teachers. R1735:3
And they brought -- We urge the necessity of bringing friends, and
coming oneself, to the Great Physician for the healing of soul-sickness.
R2246:5
Possessed with devils -- The evil spirits of selfishness and pride.
R2246:5
The palsy -- The palsy of fear of man which bringeth a snare. [Prov.
29:25] R2246:5
He healed them -- To foreshadow the still greater work to be
accomplished during his Millennial reign, and also to draw attention to
the message proclaimed. PD64/74; R4557:5, 2246:4
He went up -- Being wearied with exhaustive labor, too weary to minister
to the multitudes. R1493:3*
Into a mountain -- He did not seek a public place where the largest
audience could be gathered, but a place of retirement where he could be
alone with his disciples. R3243:1
Supposedly a site known as the Mount of Beatitudes, sloping gradually,
about 60 feet high, situated about seven miles southwest from Capernaum.
R2249:3
It is said that on this mountain the last remnant of the Crusaders was
destroyed in AD 1187. R2249:3
His disciples came -- They had not yet become sons of God in the full
sense of the word. Jesus spoke in an anticipatory or prophetic sense, as
if they were already new creatures. R5623:2,3
His disciples were nearest to him, with the multitudes surrounding.
R2249:3, 2589:1
Our Lord's first message was, Repent and get ready for the Kingdom (Matt.
4:17). To those who accepted that message he now gave additional blessed
lessons. R4556:3
Jesus was addressing such of the Jews as had the hearing ear, such as had
an inclination to be his disciples. Only the spirit-begotten understand
these beatitudes fully. R5003:4, 4557:2, 3243:1
Not addressed to a promiscuous congregation of saints and sinners, but to
his earnest and faithful disciples who had left all to follow him. R1493:3*
Taught them -- A different message; others hold forth the rich, the
learned, the influential, as patterns to copy; but Jesus set forth the
reverse to attain happiness. R5003:2
The sermon is entirely devoid of anything like oratory; for evidently its
object was to instruct, rather than to play upon the emotions of the
hearers. R1493:2*
Instructed his disciples how they could best make their calling and
election sure and win the great prize. R5003:5
His words were simple and easy to be understood. They applied strongly
both to the judgment and to the heart. R1493:3*
His discourse was so directed as to divide his hearers into two
classes--some disappointed, others thoroughly satisfied. Thus does the
truth always separate. R3733:3
Not with threats of vengeance if the lessons were not learned; and while
only the spirit-begotten can fully appreciate them, others may gather
precious lessons from the beatitudes. R5003:5
Saying -- The character of our Lord is one. Here the Lord divides this
one character into different sections, giving us a view of each particular
part. R2585:2
Blessed -- Much more than happy. Happiness usually proceeds from outward
causes, while the word blessed here carries with it the thought of great
or honorable. R2249:6
Happiness describes joyful moods which come from time to time; but
blessedness relates to that permanent joy and comfort which results from
attaining character in harmony with the divine. R3733:2
The contrast between the Ten Commandments and the eight beatitudes
illustrates the difference between the Law Dispensation and the
Dispensation of Grace. R5003:2
The beatitudes designate the particular graces necessary to receive the
blessings which the Father designed we should enjoy through Christ.
R2249:3, 2240:1
We advise a reading and pondering on alternative Sundays of this
delineation of the graces and the Apostle Paul's summation of the same
graces in 1 Cor. 13. R2240:1, 2234:5, 2205:6
The poor in spirit -- The Foundation of the Palace of Blessedness is
Humility. R5003:5
The Greek word signifies "extremely poor, utterly destitute." R2250:1
The first blessed state, in some respects, comprehends all the others. It
is the gateway, the hallway of the House of Blessing, from which all the
other rooms are accessible. R2249:6
Not the rich, the learned, the prominent, the rulers, the self-conceited,
but those lacking self-esteem, who appreciate their own littleness and
imperfection. R3733:6, 5991:5, 2139:1
Nevertheless, evidently moderate poverty is the most favorable condition
for us in our present weak and fallen condition. R2250:1
Humble-minded, and therefore more teachable. R4969:4, 4557:3
While all humble persons will not attain the Kingdom, the Kingdom cannot
be attained by anyone who is not humble. R2585:2
God would never accept as a member of the Kingdom class one possessed of
the spirit of pride and selfish ambition. R5003:5, 2585:3
Not necessarily poor in pocket. Some who are poor in pocket, or in
intellectual gifts or attainments, are very proud in spirit. R2585:5,
1920:5
A full appreciation of our own spiritual destitution is essential before
we will be ready to receive the measures of divine grace provided. R2250:1
It is only when we are little in our own eyes that God can use us with
safety to ourselves. R1920:5
Luke omits "in spirit"; those who become poor in any sense of the word,
whether financially, socially or otherwise, by sacrificing themselves.
Blessed are all the sacrificers. R1493:5*
If the success of yesterday makes you fret under the humiliation of today,
then beware: you are not as roundly developed spiritually as you should
be. R1920:6
Theirs is the kingdom -- They are the prospective kings and priests of
the new dispensation. R2139:5*
To those, all the Master's gracious promises and lessons of wisdom,
comfort and instruction are given. R5991:5
Even now these constitute the embryo Kingdom. R2139:4*
Only the poor in spirit can submit to the discipline and training
necessary to fit them for the Kingdom. R2139:4*
Blessed -- Growing out of the first quality, as a tree of many branches
out of the root, come the other graces of the spirit. R2585:3
So if we find that the great majority of mankind have had considerable
mourning and sorrow, there is comfort that the majority shall be comforted
and receive joy. NS614:4
They that mourn -- The Palace Reception Room is the Chamber of
Sorrow--mourning. R5003:6
The sympathetic, who realize their own imperfections, and are touched with
pity for the poor groaning creation as they see them dying in sorrow, pain
and disappointment. R3734:1,2, 5003:6, 2586:1, 2250:2; NS190:4
Necessary for our complete separation from the things of the world, the
flesh and the devil. R5003:6
Mourners in Zion, true saints in the nominal church, distressed at the
worldliness therein. D30; R1441:2
Mourning, of itself, is not a grace, but it betokens an attitude of mind
which is acceptable in the Lord's sight. R2585:6
Our Heavenly Father is not a continual mourner. The thought, rather, is
Blessed are ye that mourn now. R2585:6
Because iniquity abounds. R2138:6*, 1493:6*
Not expecting that becoming his disciples would lift them out of trials,
difficulties, sorrows, tears, but that such experiences would be overruled
for their good. R4557:5
It was this mourning in sympathy that led to Jesus' tears at Lazarus'
tomb; and to his being called "the man of sorrows and acquainted with
grief." (Isa. 53:3) R3734:3
We can cultivate this grace by frequently
thinking of others and their interests and seeking to enter into these as
though they were all our own. R2586:1
"Ye shall weep and lament, but the world shall rejoice." (John 16:20)
R1493:6*
They shall be comforted -- The word comfort does not contain the thought
of relief, but rather that of strengthened together, or added strength.
R3734:4
Our Lord notes their tears as well as their efforts in opposition to sin.
R2250:3
Their comforting will begin at once, for their mourning will bring a
readiness of mind to hearken for the Lord's favor. R3734:2, 2586:1
Blessed are those who, being comforted themselves, shall be used of the
Lord in the comforting of other members of his Body. R3734:5
In receiving the reward of the righteous, and in beholding the final
triumph of righteousness and truth. R1493:6*
"Beauty for ashes and the oil of joy for mourning." (Isa. 61:3) D30
Are the meek -- The Palace Library is Meekness. R5003:6
Submissive to the divine will. R2586:3
The teachable; not too proud to learn. R5003:6, 5186:1, 2586:1; Q469:2
Self-controlled, gentle, not easily provoked or irritated, forbearing
under injury or annoyance. R3734:5,6
Meekness is necessary to learn valuable lessons in character-development,
to be prepared to be the teachers of the world. R5003:6, 4557:3,6
"God resisteth the proud." (Jas. 4:6) E255
Impossible without the first two graces of a humble mind and the large
sympathies of the mourner. R2586:2
The outward manifestation of the second grace, which is an inward quality.
R2586:2
There is quite a difference between this gentle submission to the divine
will and ordinary gentleness which is frequently exercised to gratify
selfish desires. R2586:2
Any wise man may learn something from a child; but anyone who is not meek
finds it difficult to learn anywhere. Q469:2
Not bold, grasping, ferocious, self-willed, getting the best of the earth
and everybody in it, but submitting to injustice in the interests of the
coming Kingdom. R4557:6, 3734:5
The blessed meek of verse 5 are the same class who, in verses 10 and 11,
are bold and courageous enough to withstand evil and error and champion
righteousness and truth. R1493:6*
It is a life work with many to conquer their too-high appreciation of
themselves and to obtain the spirit of a sound mind as respects their own
talents. E255
Nothing is more dangerous to the child of God than self-conceit; it
hinders reformation of the heart, as well as true usefulness to others,
and especially usefulness in God's service. R5186:1
For they -- The seed of Abraham, members of Messiah. R5370:5, 5003:6,
4557:6
And not the selfish, avaricious and grasping. D633
Shall inherit the earth --
Purchased, as well as man, by the great sacrifice finished at
Calvary. R2250:3
The reward of this grace, like the others, is future. R2586:6
When God's Kingdom has come and his will is done on earth as it is in
heaven. R3734:5
The Lord's followers now have more enjoyment of the earth than others;
while others are grasping, they are enjoying. R3734:6, 2586:3
Losing houses, lands, parents, children and friends, eventually they will
inherit the earth. R4557:6
Under the primary and original covenant, as the Seed of Abraham. As
members of Messiah, these will come into the full possession and control
of the earth. R5370:5, 5003:6
The Church of the Firstborn is soon to have the entire Inheritance, the
land as well as the power, dominion, glory and honor. R1164:2,4
"I will give thee the heathen for thine inheritance; and the uttermost
parts of the earth for a possession" (Psa. 2:8) as soon as the last member
of the elect has been prepared. R2250:4
To bring it to becoming again a Paradise of God, a world-wide Eden. R4557:6
The overcomers of this age inherit it now by faith, and the overcomers of
the next age will do so actually. R3734:6
During the Millennial age the meek of the restitution class shall inherit
the earth. R3734:6
At the close of the Messianic reign, the meek will turn over their
inheritance, the earth, to mankind. R5004:1, 2586:3
Blessed are they -- Others are wholly unprepared to come to Jesus--such
as those morally of a superior class who feel less the need of divine aid.
NS121:1
Hunger and thirst -- In a symbolic palace of blessedness the dining room
is Hunger for Righteousness. R5004:1
"As the hart panteth after the water brook." (Psa. 42:1) R5163:6
The human heart, as well as the human body, has its appetites. NS119:3
Some of the soul's appetites are: (1) craving for sympathy and fellowship;
(2) craving for ease and comfort; (3) craving for name and fame; (4)
craving for pleasure. NS120:1
Uncontrolled by the other graces, has led many reformers into wild
excesses; yet, under the control of a sound mind, the child of God waits
for the fulfillment of his promises. R2586:5
The first step of justification does not admit to the Lord's table except
as it prepares us for it. The second step is full consecration to the
Lord. NS121:4
A heart condition of faith and teachableness; and, while exercising our
reasonable faculties, we expect divine guidance. R4744:6
Nothing is more conducive to spiritual hunger than approach to the throne
of grace. NS122:3
The hope inspired by God's promise to Abraham is the power which has taken
the spiritual stone out of the mountain--the world. (Dan. 2:45) OV429:3
God allows us to get very hungry before he gives us the truth. CR54:3
Many of the Lord's people reach his table without having a very keen
appetite--such are easily satisfied. NS121:6
Lovers of righteousness and haters of iniquity. R5004:1
Who desire more and stronger spiritual food that they may grow thereby. Milk is for babes,
but strong meat is for those who have passed the infant stage. (Heb. 5:14)
R1358:2
Manifested by the desire to draw near to God, which the Lord expects
before he fulfills his promise that they shall be filled or satisfied.
R2671:1
After righteousness -- That which is right, truth. R4971:1, 3735:1
Wisdom, knowledge, understanding of the good and true. R3284:6
The satisfying portion--at the table of divine provision. OV260:3
The Scriptures assure us that "There is none righteous, no, not one" (Rom.
3:10). There is a relative righteousness, however, which God can approve.
R5218:2
Righteous heart or character. R5901:3*
Righteousness is so interwoven with its various parts--justice and
injustice, truth and error, holiness and sin--that whoever is careless in
one element is deficient in all. NS123:2
Righteousness here applies to right in every matter--truth. R3735:1;
NS120:4
New Year is a favorable time for heart reformation--not only because of
the suggestions of new things, but also because of heart disappointments
incidental to the holiday season. NS122:1
Seeking to be in harmony with Him to the best of their ability, and
trusting in the precious blood of our Redeemer. R5218:2
With an antipathy to untruth in every form, and to all injustice and
inequity; modified by the third grace, by patient submission to the divine
will. R2586:5
So loving righteousness, truth, that they renounce and denounce bondage to
creeds and stand forth for the truth. NS123:1
We find what we seek! Those who desire to find God's message will be
guided of the Lord. Those who approach from the standpoint of cavil,
unbelief, antagonism, are equally sure to find what they seek--flaws,
contradictions, etc. R4971:1; HG473:6; Q643:2
They shall be filled -- Made holy. R5901:3*
The truth on every subject necessary for us will be given as the Lord is
pleased to reveal it. R5570:4, 4744:5, 5004:1
The very fact that we do not know everything, far from being a cause of
disappointment, is a source of pleasure. Each fresh item of knowledge is a
new well-spring of pleasure. NS742:3
Satisfied with the spiritual refreshment God provides; we shall be
bountifully fed and sweetly refreshed with the "meat in due season" and
the water of life. R1396:5, 3735:1, 1899:2, 4558:1
The water of life and truth which Christ has furnished satisfied as
nothing else could do. Those who drink of it have no cravings for vain
philosophies of men which make void the Word of God. R1703:4
Righteousness and truth are scarce commodities at the present time. R4558:1
There is nothing in unrighteousness to fill any man. There is a filling
power in righteousness. NS122:5
The appetite for truth and righteousness will remain, but the prevalence
of truth and righteousness shall be its satisfaction. R2586:5
Does not imply a miraculous filling. They will make use of their time,
knowledge and opportunities for seeking the bread of eternal life which
satisfies. R3735:1
Repeatedly filled as full as the present poor earthen vessel will contain.
With the filling comes the enlargement of our capacities, and still
further filling and a further enlargement, and so on. NS122:4
Satisfaction will not be attained fully in the present life; the believer
progresses more and more to this satisfaction, receiving the full measure
on the other side of the veil. R2671:1, 2586:6, 2250:5
Their own perfection in the first resurrection, and the establishment of
righteousness in all the earth during the 1000 years of Messiah's reign.
R5004:1
The merciful -- In a symbolic palace of blessedness the door is Mercy.
R5004:1
Those who, having recognized their own need of divine mercy, are merciful
and compassionate toward others. R5004:1, 3735:2
Only such could be entrusted with the works of restitution. R4558:1
A genuine mercy, a forgiving "from your hearts." (Matt. 18:35) R2587:1
God would rather have us err in the sense of being too lenient than have
us be merely just. SM432:2
A genuine mercy and not a feigned one; it must cover from sight, and, as
far as possible, blot from memory the failings and weaknesses of others.
R2587:1
An outward expression, which men can discern, resulting from an
appreciation of righteousness and a hunger and thirst for it in the
renewed heart. R2586:6
It is for God to be just; it is for men to exercise the blessed
characteristic of mercy, compassion, forgiveness. R2587:3
When Abraham requested mercy for Sodom (Gen. 18:23-32) the Lord was
proved, in every case, to be no less just and no less generous than his
servant. R3948:1
As applied to thought: it is better to be deceived a hundred times than to
go through life soured by a suspicious mind. R4919:4
The unmerciful, evil-thinking mind is father to unmerciful conduct toward
others. R4919:4
It is very unbecoming for those who themselves have need of divine mercy
to be sticklers in the last degree in the requirement of justice for
others. R3735:3
"Mercy rejoices against judgment"--against the execution of justice. (Jas.
2:13) R3735:2, 2587:2
Obtain mercy -- Only the merciful shall obtain mercy: "If ye forgive not
men their trespasses, neither will your Father forgive your trespasses."
(Matt. 6:15) R2587:1, 3803:1
The promise of mercy to the merciful is a principle of divine government,
because the more generous and loving the heart, the nearer to the perfect
condition. OV210:3
God will extend his mercy toward us as respects those deflections which
are not willful. R2587:4
God will deal gently with them, forgiving their blemishes and weaknesses
in proportion as they have this spirit of generosity, forgiveness, toward
those who trespass against them. R3805:5
But the Lord declines to forgive our trespasses against his law unless we
exercise this spirit toward our fellow-men. R4558:2
The strongest incentive towards as lenient a judgment of our fellow-men as
circumstances will permit. R1493:6*
The pure in heart -- In a symbolic palace of blessedness the window
through which we may see God is Purity of Heart. R5004:4
In his creation, man was made in the image of God, and so was originally
pure in heart. R5148:3, 3735:3
We will be judged according to the purity of the heart, mind, intention,
will. R4558:2
Those absolutely cleansed in will and spirit, and, as far as possible, in
flesh and tongue. F409; R5389:3; SM335:1, 633:2; Q51:3
Loyalty to the principles of truth and righteousness, the principles of
divine government; loyalty to God and our Lord Jesus Christ and members of
his body. R4929:3
Purity of motive, of intention, of effort, of will; in the sense of
transparency, of truthfulness; sincere, unsullied, without adulteration.
R5148:3, 5004:4, 5264:5, 3735:3, 2587:3; Q51:4
So long as the motives of the new will are honorable, we have the
assurance that we will ultimately reach perfection through obedience.
R5149:2, 5756:3
If we fail to reach perfection of heart-development during the period of
our trial, we shall die the second death. But this does not mean
perfection of the flesh. R4400:6, 5902:1, 4558:3, 3735:5
To be pure-hearted means to be sincere and to utter nothing which we do
not mean. NS673:6
The pure of heart are those whose intentions are pure, whose motives are
pure, who desire the best--long for the best. Q51:4
Hence the importance of criticizing or judging our hearts, the necessity
of purging from them everything rebellious and sinful. NS163:6
The Lord's judgment will be, not according to outward attainment, but
according to inward attainment. NS593:4
We may be sure that the pure in heart, in intention and endeavor, will
make considerable progress in overcoming the weaknesses of the flesh.
NS654:4; SM335:1
Purity, charity, holiness of heart and mind belong to our consecration.
R2015:4
The thought is not perfection of conduct, word or thought, but perfection
of intention as respects all of these. R2587:5, 2250:6, 1739:2
The honest-hearted, those that have absolutely right intentions. R5148:3
A heart filled with the spirit of love will be sure to bestow it upon
others. R4770:6
Maintain purity of heart by purity of mind. R5149:5
An evil mouth, a mouth which does injury to others, indicates an evil
heart. R2444:1
They shall see God -- Greek, horao, discern. R1494:1*
"Without holiness no man shall see the Lord." (Heb. 12:14) R2587:3, 1739:2
Such have the clearest views of God's character and plan now; and such
shall see him shortly when changed in the first resurrection. R3735:6
Not only attain the character-likeness of the Lord Jesus, but eventually
they shall be made like him and "see him as he is" in the first
resurrection. (1 John 3:2) R5149:1, 2587:5
In the fullness of heavenly glory. CR393:2; R4929:3, 5004:4, 5958:3
Having no films of prejudice or vain philosophy before their eyes and no
clouds between themselves and God. R1494:1*
A foretaste comes in the present life: to "comprehend with all the saints
what is the breadth and length and height and depth, and know the love of
Christ." (Eph. 3:18) R2587:6
Where God sees the heart pure and true to him and to his spirit and law of
love, he will, in due time, give the new body suited to it. F409
In his Word and his plan, in his mighty works, in nature, in the secret
closet communions, in his providences. R1739:3
Only such as attain to heart purity can hope ever to see God, to enjoy
this evidence of his love. R3735:5
The Church of Christ, begotten of the holy Spirit, may see him with the
eyes of their understanding in a sense in which the ancient worthies could
not. R5149:5
Those who have a double mind, a double will, also have a double vision, a
double eye. They see spiritual things cross-eyed, double, and
proportionately indistinctly. R2587:6
The peacemakers -- In a symbolic palace of blessednes the parlor is
represented by the characteristics of a Peacemaker. R5004:4
Addressed to the consecrated, Jesus' disciples. SM452:1, 456:2
Purity of heart toward God manifests itself in peaceable desires and
efforts to promote peace in others. R2588:1
To be a peace-maker, one must first be a peace-lover. R2251:2
Peacemaking is chiefly done with the tongue, though it may also operate
through the eye. R2588:2
The Lord's people are to sympathize with all and join with none in the
warring world. R5767:4
We may avoid denunciation of things we cannot endorse, especially things
having no bearing on the Lord's Word. What God sees fit to permit, we can
see fit to endure. R4978:6, 2621:6, 4558:4, 2948:6
Not mischief-makers, strife-breeders, lawless. R4558:4
Taking opportunity to help others. R5004:4
We should seek to subdue and calm the passions of men in the coming
strife. OV287:2
The great majority of those who have named the name of Christ, even if
their hearts are pure and their sympathies large, pursue a reverse course.
Even some of the true saints use their tongues to stir up strife.
R2588:1,2, 3736:1
With perverse natural dispositions, it may require considerable time and
practice to learn and love the path which leads to peace amongst God's
people. R2251:1
Not peace at any price, otherwise our Lord and the faithful body might not
have suffered. R2251:1
There are times where "backbone" is necessary, when principle is involved,
and when retreat would be absolutely wrong; but these cases are rare.
Undoubtedly we can often yield as Isaac did with Abimelech. (Gen.
26:12-25) R3593:6
Combativeness, exercised toward fellow creatures, must be modified by
mercy; it must be trained to fight for truth and against error, but not
against the ignorant servants of the error. R2588:4
Fighting against the imperfections and weaknesses of our own natures will
leave comparatively little time for assaulting others. R2588:4
If we think the majority less wise than we, let us learn patience and
wait, as the Lord does, until they learn the error of their course and
amend it. R4772:6
We are never to use the sword, earthly power, in seeking to promote the
cause of the Master. R3888:1
Children of God -- They have God's spirit. The likeness of his dear Son
has been traced in their hearts. R2588:3
Blessed are they -- To be worthy of this blessing means to develop and
possess a character which the enemies of righteousness would deem worthy
of persecution. R4866:4
It is not until the Lord's people have experienced the preceding blessings
of his grace that they reach the point where they can "glory in
tribulation also." (Rom. 5:3) R2588:4
Which are persecuted -- In a symbolic palace of blessedness the kitchen
represents the trials and difficulties incidental to the rounding out of
character and proper nourishment and upbuilding spiritually. R5004:4
Not only in severe persecutions, but also in the lesser ones, when our
names are cast out as evil, "when men shall separate you from their
company." (Luke 6:22) R3617:4
The Lord is looking for those who are so faithful to the principles of
righteousness that they will exercise it toward their enemies even when
persecuted by them. R3736:3
For righteousness' sake -- Not for fault-finding and general
cantankerousness. R2588:5
For the sake of truth in obedience to the heavenly calling. R4637:1
Peter, John, Paul and Silas, with backs bleeding and feet fast in the
stocks, sang praises to God for the privileges they enjoyed of suffering
with Christ. R4866:1
"If any man suffer as a Christian, let him not be ashamed, but let him
glorify God." (1 Pet. 4:16) R3736:2, 4558:4, 4326:4, 2251:4
Blessed are ye, when -- Addressed to his disciples, all his followers
throughout this age. R5544:2
As a result of making the Gospel your all- absorbing theme of life. A347;
R5544:3
From the moment of our positive standing up for the Lord and his cause we
become stronger in the Lord. R4814:1
"Blessed are ye" signifies that persecution is a favor from God. R5544:2
His followers must take up their cross if they would follow him. Through
much tribulation they must enter the Kingdom. (Matt. 16:24; Acts 14:22)
NS71:2
We should not court it, but should desire this evidence of our
faithfulness. R5544:3
Whoever will faithfully exercise his ambassadorship, and not shun to
declare the whole counsel of God, will speedily know something of the
sufferings of Christ. E490
Increase the sacrifice daily and you increase the proof daily that you are
his; and such as are his he gathers. R581:3
When God gives quietness, none can make trouble. (Job 34:29) R5879:2
Men shall revile you -- Thinking you carry matters to an extreme, are
too conscientious, give too much time to religious matters, and run not
with them to the same excesses as formerly. NS337:2, 605:2
Followers of him who "when reviled, reviled not again." R3736:3
"Ye shall be hated of all men for my sake." (Matt. 10:22) E490
God permitted his Son to be reviled to demonstrate the kind of character
that was pleasing to him, and he wished to test the loyalty of Jesus
himself. R5545:5
The chief opposition to our Lord came from the religious leaders and
professors; so also with his followers. R4814:1, 4326:2; OV357:1
If, under the pressure, they yield and revile in return, and slander and
backbite, they are proving themselves unworthy of a place in the Kingdom.
R3736:5
And persecute you -- "Whosoever will live godly shall suffer
persecution." (2 Tim. 3:12) F464
Pictured by the bitter herbs of the Passover. F464; NS75:5
The faithful followers of the Lord will be unsympathetically viewed, hated
and persecuted; for the presentations of truth make manifest errors and
hypocrisies. R4814:4, 4558:4, 4557:5,6
Such trials and difficulties are for the rounding out of character and for
nourishing and upbuilding spiritually. R5004:4, 4326:1
Such experiences, overruled for good, serve to test faithfulness and
trust; and the joys of the Kingdom, gained through much tribulation, will
more than compensate for every tear and sorrow. R4557:5
Should be endured faithfully, calmly, rejoicingly. R4558:4
During the present life the Kingdom of heaven, the true Church of Christ,
suffereth violence, and the violent take it by force. (Matt. 11:12) CR493:4
Things may seem to be going contrary to your welfare, to be working out
incalculable harm--but have faith. R2699:4
Persecution implies that the person persecuted possessed qualities that
are feared; that the persecutor realizes his own weakness to meet the
arguments in a more rational way; that either the persecutors are weak or
the arguments of the persecuted are strong. R4865:2
Persecution will come to those who have the courage of their conviction.
R5547:1
All who have walked the narrow way have received persecution--the
Baptists, Methodists, Presbyterians--in their early day, because they had
more light than others. R5546:6
It is safe to say that the persecutors are always wrong, even if we cannot
say that the persecuted are always right. R4865:2
Sometimes this comes from those who were once brethren in the truth; those
who once dipped with us in the dish of divine nourishment at the table of
the Lord. R4326:4
And shall say -- Our Lord seems to have taken more notice of the
evil-speaking that would come upon his people than of the physical
sufferings. R2295:4
All manner of evil -- The call is to ignominy now. R4841:6, 4637:1,
5145:2
Boycotted socially, boycotted in business, slandered in every conceivable
manner, and often by those of whom they had least expected it. R2496:2
Their object in this course is to undermine by prejudice what they fail to
meet by fair reasoning and Scripture. R1192:3
Our opposers do not try to show wherein we have retrograded in life and
action, but put forth all their efforts to show what a fearful thing it is
to leave the church. R2142:4*
Those who would say all manner of evil falsely, knowing the charges are
false, are the very kind who would crucify or burn at the stake, had they
the power. R5545:2
"Woe unto you when all men speak well of you; for so did their fathers
unto the false prophets." (Luke 6:26) R5546:1
Falsely -- We should not be surprised at false charges and false
insinuations against the faithful. R5173:1, 5294:5
Ignorance rather than malevolence is at the foundation of opposition to
the truth. R5145:3
Falsely accused of "fanaticism" because the wisdom of God is oft esteemed
foolishness with men. R2588:5
And yet take it patiently as did the Master, continuing faithful to the
Lord and his cause at any cost. E191
For my sake -- Not for error, but for the truth; not for sects, but for
Christ. R785:4
"Your brethren that hated you, that cast you out for my name's sake, said,
Let the Lord be glorified" (we do this for the Lord's glory). (Isa. 66:5)
C182
His followers would be highly esteemed among the nominally religious were
it not for their loyalty to the Word of God. Because of faithfully
pointing out popular errors and their fidelity to the truth, they are
hated by those prominent in Churchianity. R5173:1, 3736:4
Rejoice -- Possible only when we understand that in these trying
experiences there is a glorious purpose. R5495:6, 4558:5, 5545:2, 5893:6
Great is your reward -- What we do not get here of prosperity we shall
get there, in the Kingdom. R5545:3
The measure of self-sacrifice and sufferings for Christ, endured by each
of the consecrated, becomes a measure of the faithfulness of each as
ambassadors. E490
There will be some least and some greater in the Kingdom of heaven. R1973:5
He that is not willing to have the Kingdom at such a cost is not worthy of
the Kingdom. R4637:1
In heaven -- In spiritual things, not in temporal matters. R3223:2
And it is this heavenly reward for which you have been called and for
which you have entered the race. R2699:4
The rewards of Christ's discipleship were not to be expected in the
present life. All that we may now have is the peace and blessing of the
Lord in our hearts, with glorious hopes for the future. NS602:4
So persecuted they the prophets -- And our Lord and the apostles. Being
thus in good company in our experiences, we shall be in like good company
when the Lord makes up his jewels. R2588:6
Which were before you -- We have reason to believe that the Master would
fare no better in the world today than at his first advent, were he to
appear as then. Q752:2
Ye are -- Even now. R2099:3*, 2073:2*
The salt of the earth -- Jesus and his higher law of love, in his own
life and in that of his followers. R3736:5
A healthful, cleansing, preserving element in the midst of a world of
moral decay and sinful pollution. R2073:2*, 1494:2*
The Christian has a special purpose in the world--to be a preservative
power, to have antiseptic qualities, and to draw out all the good
qualities of those with whom he is connected. R5426:5
Exerting an influence and power among men of a preservative kind,
delaying, if not arresting, degrading tendencies. R4558:5
The preservative influence of God's people affects not only themselves,
but spreads over a considerable space around them. R3736:6
A symbol of faithfulness and loyalty, and signifies a purifying and
preservative quality that is a detriment to corruption. Q618:1; R5426:5,
5173:2, 4558:5, 634:1*
As a savory article of diet, it symbolized hospitality; as an antiseptic,
it signified durability, fidelity, purity; as a preservative, it is a
symbol of an enduring compact. R2099:2*, 84:6*
Saltness from the Savior's teachings has a wide influence upon the world.
Without it, corruption and a complete collapse would have come long ago.
R5173:3
Civilization is merely the arrest of those elements of decay which are at
work in the human family, a preserving or salting of the good qualities
which have not yet become extinct. R634:3*
After the taking away of the salt class, putrefaction and disintegration
will speedily follow. R4706:6, 5173:3, 3737:1, 2745:1; Q618:1
It will be in and through the glorified Salt of the Earth that the
blessing will come, the stream of truth for human refreshment for 1000
years. (2 Kings 2:19-22) R5780:2
Have lost his savour -- That which constitutes the saints the salt of
the earth is the fact that they have been salted with the truth. R634:5*
"Have salt [purity, righteousness] in yourselves" (Mark 9:50). If we have
not the salt in ourselves, how can we be the salt of the earth? R2099:5*
How important that we not only have salt in ourselves, but that we
continue to retain its healthful properties! R2099:5*
Good for nothing -- Absolutely useless except for its intended purpose.
R5426:5, 4558:5
"Unto every good work worthless." (Tit. 1:16) R2517:3
Jesus made no attempt at a reformation of the apostate Jewish church.
R778:1*
But to be cast out -- If we lose the holy Spirit, there is no way by
which we could be renewed again. Q618:1
May picture the rejection of the nominal church systems. R778:4*
Castaways from divine favor. R2073:3*
Trodden under foot -- Destroyed. R634:6*
Ye are the light -- Greek, phos. The same word applied to our Lord.
R2409:2
Synonym for truth and righteousness. R5038:1
The Lord was addressing the apostles in particular, and all "overcomers"
of that time. R4992:3, 4746:2
You are now so illuminated by the truth that you yourself have become a
living representative of it. R3243:2, 5129:2
By his spirit in us. CR313:1; R375:3
The Lord's light shone into a little
corner of the world called Palestine, and from his lamp many followers
have lighted their lamps. R3686:2, 627:2*
It is the light of God's truth, shining in our hearts, which shines out
upon the world. E293
The light will become brighter in proportion to our realization of our own
imperfections to the degree of our consecration to the Lord. R5129:3
The Church is now enabled to declare to the world the presence of Christ,
the changes impending, and the wisest course to pursue. B141, 142
Light-bearers for the benefit of others--burning and shining lights,
sympathetic and helpful lights. CR126:1
As children of the light, every day and year will see progress; their
light will be shining more and more clearly and accomplishing the greatest
good. R4189:6
Christian fellowship is thought to be one of the very best aids to
maintaining the light of the Spirit. R5129:6
Although not yet as the sun, nevertheless luminous even now, and their
light may shine within a smaller radius for the blessing of all who will
receive it. R2099:6*
It would require the light of the Sun of Righteousness, Christ and the
Church in glory, to enlighten the whole world. R5769:3
Continuing to shine in the world in the midst of darkness until the
predicted night would come when the world that has loved darkness shall be
overwhelmed by it. R1774:1
It is the light which shines from the true Christian which reproves,
condemns and opposes the darkness of this world. E293; R375:2
If we neglect the privilege of prayer, of study, or of fellowship with the
Lord through failure to think of him, the illumination of the Spirit will
grow dim. R5129:3
But if we should be seduced into worldliness by the spirit of the world,
our light would be quenched or extinguished. E264; R371:6
Neither the philosophies of men nor their moral sentiments are light. The
true light cometh down from above and only those begotten of the Spirit of
the Lord have that light. R5099:6
Of the world -- Not directly, but by a reflex light--through those who
possess it--the spirit operates upon, but not in, the world. R375:3; E293
Whatever light the world gets reaches them indirectly, as reflected from
the children of God. R3646:3
Civilization is simply the indirect result of the measures of salt and
light that have been in the world up to this present time. R2100:1*
Without the Gospel light shining from Jesus and his followers, the
corruption of Christendom would be even worse than it is. When the lights
have all been extinguished, the great time of trouble will follow.
R3736:6, 3737:1, 1774:1
A city--The Church as a whole. R4558:5
The New Jerusalem. R1494:5*, 1185:5, 421:6, 338:5
Set on a hill -- The Kingdom. R1494:5*
"Established in the tops of the mountains... exalted above the hills,
and all nations shall flow into it." (Isa. 2:2) R421:6, 338:5
Cannot be hid -- Its glory shall lighten the whole world. R1494:5*,
421:6*
Light a candle -- The candle light the saints are holding up in the
world is powerless to overcome the great mass of darkness. God, in his due
time, will dispel the darkness of night by causing the sun of
righteousness to arise with healing in its beams. (Mal. 4:2) NS88:3,4
He will test us and prove whether we are worthy to shine forth as the sun,
enlightening the whole world in a manner with which our little lamps of
the present time will in no sense compare. R3737:4
Under a bushel -- Its light would become extinguished. If light does not
shine out, it will soon die out. R4558:6
By covering his light, one demonstrates lack of courage, of appreciation,
of earnestness. R4967:5
We should not say, "We know not the man Jesus." He will withdraw the light
from such a one. R4993:1, 4558:5
On a candlestick -- In a position where it may dispel as much as
possible of the darkness of this world. R2099:6*
It giveth light -- The light is conspicuous because the darkness is
general. R4993:2
Though the darkness recognizes the reproof of its presence, it comprehends
it not. R375:4
In the house -- Our lights are to shine in the "household of faith."
SM241:2; R5769:3, 4558:6, 4305:1, 4189:6
So that our own family, our own household, our neighbors, may see it
burning. R4993:1
Let your light -- Of the holy Spirit; its influence is Christianizing,
civilizing, uplifting, and produces a regard for right and a respect for
God. R4992:3, 4993:4
Not merely the message upon our lips, but also the influence which
emanates from our daily lives. R4330:5, 4675:6, 4460:5
It is the duty of every child of God to be very active in the
dissemination of the truth. R3243:3
The illumination comes, not only through the truth, but also through the
begetting of the holy Spirit. R4746:2
The darkness "hateth the light." (John 3:19,20) R3686:2
So shine -- For the benefit of others, that they may discern what is the
right doctrine. R4967:4, 4746:5, 4675:6
That the spirit of devotion pervade every family, every household,
including the servants. R2989:3
Flash forth the truth into every nook and corner where dark creeds and
black theories have so long lain. R825:6
In proportion as the true followers of Jesus have kept their lamps trimmed
and burning, a measure of enlightenment has spread throughout the world.
R3686:3
All men who are directly or indirectly in contact with these lights of the
world have blessings in proportion to their preparation for them. NS294:2
That they may see -- That all those intimately associated with the body
of Christ may be able to take knowledge of them, that they have been with
Jesus. R4746:5
This text is not in conflict with that which says we are not to let our
left hand know what our right hand does, not to do our good deeds to be
seen of men. (Matt. 6:1-3) R4993:2
Your good works -- In accord with the Master's teachings. SM183:T;
R4558:5, 4967:4; CR126:1
Your likeness to the character of the Lord. R4558:6
In our daily lives. R4967:4
Our daily walk and conversation in all the
little things of life. R1464:2*
Will be a reproof on the sins of the world
without one word being uttered on the subject. OV155:3; R4746:5
Not carrying our Bibles in an ostentatious manner, but we are exhorted to
show forth in our daily lives the lessons we learn from its precious
pages. CR126:1
Whether they account for these works properly or evilly. R4746:5
Of some our Lord said that they confess with their mouths, but deny with
their lives. Our whole lives are to be in conformity with the professions
we are making. R4993:1
Glorify your Father -- By honoring the principles of righteousness as
they see them exemplified in God's peculiar people. Recognizing that these
are of God, that theirs is the ideal life, they glorify God. R4993:3
Some who see our good works will glorify God in the day of visitation even
though they do not become followers now. R4746:6
This shining will have an effect upon the world, reproving mankind and
setting before them an example of better living, better thinking. R5057:2
"In the day of their visitation." (1 Pet. 2:12) SM153:1
Think not -- Jesus and his apostles expounded the harmony between
Christianity and Judaism. R5006:2
To destroy the law -- The Jews reasoned that by promising a class
everlasting life, even though they were unable to keep the Mosaic Law, was
a setting aside of the Law, making void all the prophets. R5006:3,5,6
Moses' Law, the divine law given to Israel. R5006:2
We, under the new dispensation, are under the same Law, but with a higher
definition, or explanation . R4226:4
Or the prophets -- The prophecies of selecting a priestly class are now
in process of fulfillment; neither the Law nor the prophets are being
ignored. R5007:1
But to fulfil -- Jesus was a Jew, and obligated to every feature of the
Law. R4703:1
Jesus has been fulfilling the Law during the past 1800 years, as well as
during his ministry. R5165:2
He fulfilled the Law Covenant--met all its requirements, and obtained its
reward, life. That fulfilled it, for that was the end for which it was
given. R1732:6
Only a perfect man could meet its conditions, thus proving that Christ's
perfection was not altered by the fact that his mother was imperfect.
R777:1
But he no more fulfilled all the Law than he did all the prophecies. He
fulfilled all connected with the sacrifice, and nothing connected with the
Kingdom. HG55:6
Jesus will continue the fulfillment of the types of the law during the
thousand years, until all is fulfilled at the close of the Millennial age.
R5165:2
The Gospel of Jesus magnifies the Jewish Law by admitting its
righteousness, its reasonableness, and by admitting that the full fault is
with humanity. R5006:3
One jot -- One iota, the smallest letter in the Greek alphabet. R52:3*
Realizing God's care in making the shadow should not only give us
confidence in its correctness, but lead us to examine closely for the
meaning of those shadows. T12
One tittle -- Fine point of a letter. The holy Spirit inspired, in many
cases, the exact phraseology. R52:2*
Every good promise of the holy Scriptures will surely have fulfillment.
OV129:1
In no wise pass from the law -- The Law stands exactly as it was given,
and applies only to those to whom it was given. R970:2
The strictness with which the Jews were obliged to obey the Law indicates
the amount of reliance which can be placed on its numerous sacrifices and
observances. R72:1; B174
The typical sacrifices continued until Christ died, for Jesus himself was
under the law, a part of which he fulfilled. R5163:3
Note the remarkable similarity with 2 Cor. 3:11. (R.V.) HG584:3*
Till -- Our Savior did not say the Law should not pass away, but that it
should not pass away until it was fulfilled. But he came to fulfill it, so
if it was fulfilled in him, it has passed away. HG582:3*
The observance of all types must be kept up until their fulfillment at
least began; for the keeping of a type is not the fulfillment of it. The
fulfillment is reached when the type ceases, being replaced by the
reality, the antitype. B174; HG55:5
All be fulfilled -- The Law was neither altered nor amended, but
fulfilled and set aside, abolished by our Redeemer. R970:2
Referring not only to its covenant obligations, but that all the blessings
expressed in it typically would also be sure of fulfillment on an
antitypical scale. B174
Including the great Times of Restitution, typified by the Jubilee year.
B173,187; HG55:2
Then the ceremonial, or typical, features of the Law will pass away.
R1527:3
Whosoever -- In the Church class. Q423:1
Shall break -- If any of the followers of Jesus should violate the Ten
Commandments and teach men to do so, it would manifestly be done through
ignorance and misunderstanding, marking such as one of the least in the
Kingdom, unfit for a position of prominence in the service of the Church.
R5007:2
Shall make little of any commandment of God. Q423:1
Whoever will go contrary to God's arrangements or will in any respect, we
should thereby consider him less. Q423:1
Of these commandments -- The divine law is briefly summed up: "Thou
shalt love the Lord thy God with all thy heart...And thou shalt love thy
neighbor as thyself." (Deut. 6:5; Lev. 19:18; Matt. 22:37-39) R5359:6
The Ten Commandments are but the outer shell, as it were, of deeper
sentiments. R5360:1
In other words, we understand the Master to be teaching that the Gospel is
not out of sympathy with the Jewish Law. R5359:6, 1730:5
The new hope of Gentile Christians does not abrogate God's law, nor does
it release them from the obligations of his law; but our imperfections are
covered by Christ's merit. R5359:3
Shall teach men so -- By example or precept, what is not in fullest
accord with the divine plan. F258; R5359:5
It is a responsible thing to be the mouthpiece of God, to make sure that
not a word is uttered which would misrepresent the divine character and
plan. F258; R2156:3, 1475:3
Those who hold and teach a measure of error when it was their privilege to
have clear truth shall be called least in the Kingdom of heaven. R3243:6
"Be not many teachers." (Jas. 3:1, Revised Version) R2156:2
Shall be called the least -- Receive a lower position. F258; R5007:2,
5359:3
In the kingdom of heaven -- In the Church, the incipient Kingdom, the
embryotic Kingdom. R5359:5
But whosoever -- Our Lord Jesus himself. R1730:5, 5359:5
Shall do -- Those who would keep the divine law most perfectly in heart
and life would be most nearly copies of God's dear Son. R5359:5
"Love is the fulfilling of the law." (Rom. 13:10) R5359:6
And teach -- The Christian must study the Law, but he studies it as a
shadow of better things, as typical of the blessings promised under the
greater than Moses--Christ. HG582:5
Look out amongst you those who are walking the most in the footsteps of
Jesus if you want to elect elder brothers and deacons in the Church. Q423:1
Shall exceed -- To be accepted, his followers must be nearer right in heart,
have more of the spirit of the divine law, than the Pharisees. R5007:4
The Church's covenant means more than merely the observance of the Law; it
is a covenant to sacrifice; and justice, the divine law, could not demand
sacrifice. R5006:6
Of the scribes -- They had the whole Law of God and claimed to believe
and teach it; but they distorted it by their traditions and their ignoble,
though whitewashed, characters. R3243:5
They were particular respecting the little requirements of the Law, but
were careless respecting the spirit of love. This, Jesus termed hypocrisy.
R5007:4
In no case enter into the Kingdom of heaven -- Not be fit for the
begetting at Pentecost. We must distinguish between the embryo Kingdom at
Pentecost and the glorious Kingdom of the first resurrection. R5007:4,
4559:2
In danger of -- Amenable to. R2601:5
The judgment -- The judges. R2601:5, 4558:6
But I say -- Jesus, who understands the perfection of God's law, and how
fully it will be defined and enforced in the Millennium. R2602:1
That the thoughts are to be considered as well as the deeds. HG304:3
Whosoever is angry -- Thereby disobeying the spirit of the command, Thou
shalt not kill. R2601:6
In the heart, unexpressed. R4558:6
Hatred is murder, slander is assassination, and the destruction of a
neighbor's good name is robbery and rapine. R2444:6
For one of the Lord's consecrated people to be even slightly angry would
be a serious matter. R5007:4
Without a cause -- Malicious anger and vituperation shall be considered
a violation of God's law under the New Covenant. R2601:6, 2249:2
Shall be -- Under the regulations of the Millennial Kingdom. R2601:5
In danger of -- Amenable to. R2601:5
As a violator of the Law, whose violation forfeited all right to life
under the Jewish Covenant. HG304:3
Because the spirit of anger is that which, unrestrained, would lead to
murder. R3254:1
The judgment -- The judges; a court of seven (some say 23) men,
empowered to judge some classes of crimes. R2601:5
"I will restore thy judges as at the first." (Isa. 1:26) A294
His brother, Raca -- Villain. R2601:5
Blockhead. R4558:6
A slander is a thief according to worldly standards, stealing one's good
name; according to Christian standards, still higher, slanderers are
murderers. Thus the very suggestion of slander is to be shunned as of the
spirit of Satan. (John 8:44) R3595:4
Of the council -- The High Council or Sanhedrin, of 71 men, the highest
court of the Jews, for the gravest offenses; typical of the judges of the
Millennial Kingdom. R2601:5, 4558:6
Thou fool -- A moral degenerate. R4558:6
Apostate wretch. HG304:4
If, aside from the Bible, one reaches a conclusion that another considers
wholly illogical, neither should he think nor speak of the other as a
fool, but should remember that all present knowledge is incomplete and our
reasoning faculties at present imperfect. R1815:4
Danger of hell fire -- Of Gehenna fire. By the aid of brimstone, the
bodies of specially detestable criminals were burned with the other refuse
of Jerusalem in the valley of Hinnom, or Gehenna, adjoining the city. A
living thing was never cast into Gehenna. The Jews were forbidden to
torture any creature; thus Gehenna typified the Second Death. R2601:2-6,
5007:4, 4558:6; OV362:6; HG304:1; NS840:1
Dead bodies were cast into this valley with the filth of the city, for, in
their estimation, they had no hope of a resurrection--a tomb being to them
an emblem of a resurrection. HG304:3
The destruction of the body in Gehenna after death, figuratively, implied
the loss of the hope of future life by a resurrection. R2601:6
The object of this burning in Gehenna was to make the crime and the
criminal detestable in the eyes of the people, and signified that the
culprit was a hopeless case. R2601:6
If one were angry enough to call a brother Christian "a fool" it would
imply that he were in serious danger of the second death--Gehenna. R5007:4
An antitypical Gehenna outside the New Jerusalem for the offal and trash
of humanity who will refuse all of God's favors, the Second Death. NS841:2
Gift to the altar -- Anything to offer to the Lord, of service, worship
or thanks. R4077:5, 5938:6
Aught against thee -- It should be noted that the one addressed is not
the brother trespassed against, but the trespassing brother. R1694:6
That someone has been wronged by you in thought, word or deed. R4077:5,
5939:1
Leave there thy gift -- Do not think that it will be acceptable to God while in your hearts, or outwardly, you are practicing injustice toward others. R5939:1, 5007:4, 4559:1, 4077:5,
Be reconciled to -- Make amends to; apologize in full. R1694:5, 5939:1
Every moment of delay endangers your spiritual standing with the Lord.
R5007:5
Thy brother -- Explanations in full of whatever wrong you have done him.
R4077:6
And offer thy gift -- Assured that in such an attitude of heart the Lord
will be pleased to accept your offering. R4077:6, 5939:1
Agree with -- Appeal for mercy from. R1713:2
Admit that you have come short of the righteous requirements of the divine
law. R1713:3, 4559:2
Thine adversary -- Israel's Law Covenant was really their adversary and
condemned them all. R4559:1, 1713:1
Only the few agreed with the Law adversary. (John 1:12) R4559:2
The divine Law, which condemns all to death. R1713:3
Quickly -- Before final sentence is pronounced. R1713:2
Whiles thou -- The Jewish people. R1713:2
In the way with him -- While the offer of mercy is made to you as a
nation, through faith in Christ. R1713:3
To get free from that Law obligation, a Jew would have to confess his
shortcomings and accept the sacrifice of Christ. R4559:2
Lest at any time -- Those who did plea for mercy received Christ as the
sent of God, the deliverer from the condemnation of their Law Covenant.
R1713:2
The adversary -- The Law, the demands of which you fail to meet, though
you claim to meet them. R1713:4
To the officer -- To some power that will execute the penalty. R1713:4
Thou be cast into prison -- A position of disfavor. R1713:4
Nationally. Wrath came upon that people to the uttermost. R4559:2
Uttermost farthing -- The forfeiture of the chief blessing at first
offered exclusively to the Jew. R1713:4
They were blinded and cast off from divine favor for a "double." R1713:2
By the end of the Millennium, Israel will have paid. R4559:2
If we have wronged a brother and not made it right, we will be obliged to
suffer the full penalty of our neglect. R5007:5
To lust after her -- Reckoning the intention for the act. R518:4*
To desire to do wrong and merely be hindered by circumstances, is in God's
sight as serious, as criminal, as to have really done that wrong. R4020:4,
3254:1, 1726:5, 971:3
It is not only for the actual transgression that men die, but it is for
the disposition to transgress. The inherited taint renders them unfit to
live because with such a nature they cannot keep God's law. R527:2*
Hath committed adultery -- And he who loves and serves money and spends
time and talent for it, more than in God's service, is an idolater. R971:3
If thy right eye -- A depraved desire as dear as the right eye. R2602:1
Pluck it out -- Gladly part with a pleasure or habit contrary to God's
law, though it be as precious as a right eye or a right hand. HG304:5
Be cast into hell -- Greek, gehenna, utter destruction, the Second
Death. R2601:3, 2602:3
If thy right hand -- A depraved desire as dear as a right hand. R2602:1
Be cast into hell -- Utter destruction, as brute beasts. (2 Pet. 2:12)
R2602:2; NS841:4
As the literal Gehenna was not a place of torment or grief, but
represented utter destruction and hopelessness of those already dead who
were cast into it, so must its antitype teach the same lesson. HG304:5
By them of old time -- The traditions of the ancients. The fact that a
matter is ancient is no positive proof of its correctness. R3737:2
Not forswear thyself -- The Law had something to say respecting the
taking of God's name in vain, and tradition had modified the law and
limited it to false swearing. R3737:3
Swear not at all -- The use of oaths and expletives implies that the
simple statement of the user is not to be believed. Nothing in this would
prohibit the taking of an oath or affirmation in court. R3737:5, 5020:2
The fact that one swears what he says is true implies that he does not
expect his hearer to believe his simple word, and this in turn presupposes
that his word ordinarily is not worthy of belief. R5020:3, 3737:5
Wherever oaths of secrecy are demanded it is safe for God's people to
touch not, taste not, handle not--except as oaths are prescribed by public
law. R1827:6
Neither by Jerusalem -- Which will probably become the capital of the
world. A295
Of the great king -- Jehovah. "His feet shall stand in that day upon the
Mount of Olives." (Zech. 14:4) D647
Yea, yea; Nay, nay -- Tell the truth! Be so truthful in all that you say
that it will be unnecessary to swear to its truthfulness. R5020:3
Neither overstate nor understate the truth. R5020:3
Cometh of evil -- Of the Evil One. R3737:6
An eye for an eye -- Exacting justice of your imperfect fellows
encourages an improper spirit in your own heart. R4559:3
Tooth for a tooth -- This law of absolute justice prevailed amongst the
Jews, Romans and Greeks, and in some respects was more just than modern
laws which enable the wealthy to escape by payment of fines. R3738:1
The way Israel applied this resulted in hardness of heart, a pitiless and
merciless attitude. R4559:2
Strong characters to whom the truth appeals are inclined to carry out the
law of Moses, but we must remember that it is not the time for us to judge
and discipline the world. R5644:5
But I say unto you -- Pointing to the more excellent way--love. (1 Cor.
12:31) R4559:2
Resist not evil -- Do not retaliate. R3738:1, 5898:4
The Church is called out of the world. They are to follow in the footsteps
of Jesus. They are to suffer injustice. Jesus gave himself up to suffer
for the unjust. R5897:2
As followers of Jesus, we, like him, resign our rights rather than try to
get them. To a certain extent we are to permit ourselves to be imposed
upon. R5897:3,5
The other also -- In the indirect sense of not opposing the law; or, if
smitten illegally, as were Jesus and Paul, by kindly expostulating with
the evil-doer, for his own good. R2470:1, 3738:2, 4559:4
Our Lord, when unjustly sentenced, inquired respecting the justice of the
matter. Paul fled some places when persecuted, and in other places
appealed. R5897:6
Not literally, but in your heart, mentally. R4559:4
A figurative expression; willingness to have both cheeks smitten rather
than to do injury to another. OV357:3
Our Lord, when on trial, was smitten, but did not ask to be smitten again.
Figuratively he turned the other cheek, but not literally. R4559:4, 3738:2
Will sue thee -- Has made up his mind to bring suit. R3738:3
Not that it would be improper to appeal for justice to the law; but, that when the law
has decided the matter against us, we should submit. R5897:5
At the law -- By legal process. R2518:2
Lawfully, even though it may be unjustly. R1735:6; OV357:3
The follower of Jesus is to be thoroughly responsive to all government.
R5005:5
Christians are to be law-abiding, whether they consider the laws just or
unjust. OV357:3; R4559:4
If ever compelled by law to vote, it would be the duty of each to vote
according to his conscientious judgment. R2052:6, 2053:1
If the coat were to be given freely for the asking, the injunction
respecting the law suit to obtain it would be meaningless. R2518:3
Take away thy coat -- If no lawful redress can be obtained. R1735:5
Let him have -- We feel we should report a burglar to the authorities to
shield the public and to check the evil-doer in his wrong course. R5898:1
Thy cloak also -- The revisers translated this to mean that if any one
is disposed to go to law with you and take away your coat, that you should
settle with him, even though it deprive you of your coat and cloak. R3738:3
We are to render up willingly all that the Court might decree, more rather
than less. R2518:2, 4559:4; OV357:3
And whosoever -- Whatever magistrate or governor authorized by law.
R3738:4
Shall compel thee -- Command you legally. R3738:4; OV357:4
We are to show our good will be doing a little more rather than shirk
legal exactions or grumble. R4559:4
If compelled to enter the army, the Christian might properly request
service as a non-combatant; but if required to kill, he is to obey God
rather than men, and not kill. OV358:6
We have been wondering whether our earlier suggested course [the one in
the preceding citation] is the best one, whether it would mean compromise.
R5755:4
To go a mile -- Similar to the law under which Simon the Cyrenian was
compelled to bear the cross of Jesus. R3738:4
Go with him twain -- Do not show a narrow, stingy spirit in complying
with the law's requirements. R3738:5
Give to him -- Not necessarily extravagant gifts, not all that the
petitioner would desire. Judgment and discretion are to be used. R4559:4
The Lord's people might not thus amass as much money as others, but they
would be laying up treasures in heaven. R4559:5
We cannot think that he meant that we should neglect the interests of our
own homes and families in giving in to others, or in loaning to them.
R3738:5
If an enemy demand of us our goods, we are to submit; but if so situated
that we can resist legally, we are to resist any unjust demands, and
compel a suit at law, submitting gracefully and heartily to its decision.
R2518:3
That asketh thee -- Not that we should lend to anybody who asks for a
loan of money or goods, but that we should not turn away from those in
need. R4971:1
That demands your valuables. R2518:3
That would borrow -- Often the very best way is to lend him something,
even if sure that he would not return it, for thus his coming again would
be barred to some extent. Q135:3; R4971:1
Turn not thou away -- We should not turn away with a deaf ear from those
in need. Q135:3; R4971:1
Do good and lend, hoping for no similar favor in return. R4559:5
Exercise a benevolent spirit, using the proper discretion and judgment.
R3738:5
Ye have heard -- Tradition taught. R4559:5
Love thy neighbor -- The word "neighbor" signifies those who are near,
and the Scribes and Pharisees were in the habit of applying this to those
who were near in sympathy, in sentiment, in faith, in sectarian
relationship. R3804:4
Our Lord points out that in merely reciprocating the love of others we
would come far short of the standard he sets us. R3739:1
Hate thine enemy -- Directly contrary to the Mosaic Law which enjoined
protection of an enemy's property. R3738:6
Love your enemies -- Be large-hearted and generous toward them,
illustrated by David's forbearance toward Saul. R3239:6, 3738:6
As God loves the world--sympathetically. OV357:5; R4766:4, 5275:2
God loves his enemies: he provided a sacrifice for them and a
reconciliation with himself. R5703:5
This love is that which ignores antagonism and animosities, and considers only the possibilities, the ways
and means, for peace, reformation and salvation. R4766:4, 1955:6
Our hearts must be so full of love that not even an enemy could stir up in
our hearts an evil or malicious sentiment. F372
If we have not yet attained this high standard, let us not be discouraged,
but press onward that, as soon as possible, we may reach this point, which
is the mark of perfected character. R2879:5
Not as you love the brethren, but so as to be ready and willing to do good
for them. This is the mark of perfect love. F189, 371; R4470:2; OV357:5
If we have not reached the point of loving our enemies, we are not at the
mark of the prize, because none having a lesser standard can be of the
elect class at all. Q458:T; R3738:6
No one can win the prize unless he loves his enemies. R5953:1
Your enemies, not the enemies of another. Q260:5
In contrast with the spirit of the Holy (?) Inquisition. PD84/97
But all should hate injustice and be out of sympathy with those who
oppress the weak and helpless. Q783:T
Bless them that curse you -- Greek, katara, kataraomai, signifies
condemnation--to speak against, to speak evil of, to injure. R2443:3
Not in the oldest Greek manuscripts. R3738:6
Do good to them -- The best way to conquer an enemy is to convert him
into a friend by kindness. R139:3*
Pray for them -- That we might be used in breaking the superstition upon
them, that the eyes of their understanding might be opened. R5275:3;
OV357:5
Manifest generosity of heart toward them. To attain this sympathy and
generosity is part of our instruction in the school of Christ. R5125:4,
3739:1
"God forbid that I should sin against the Lord in ceasing to pray for
you." (1 Sam. 12:23) R4201:2
Despitefully use you -- Never mind what a supposed enemy said or did. We
are not living for ourselves but for the Lord. Q459:T
Children of your Father -- If we are sons of God, we must have his
Spirit, his disposition. R3738:6
When we get before our mind's eye the loving and true God as our ideal, we
are more and more changed and transformed day by day as we discern our
Maker's gracious character. R5474:6
"Like unto your Father"--tending to make the heart and mind more tender,
more gentle and more forgiving toward all with whom you have to do. NS674:5
During the Dark Ages, many committed horrible atrocities in the name of
religion, thinking that they were copying God--but they had been following
demon-drawn pictures. R5474:3
And on the unjust -- God has done much for them, even though they are
sinners. R5624:1
At great cost providing for their redemption and restitution. R1821:6
God is gracious, loving, merciful, kind, even to the unthankful, even to
the unjust, even to sinners; so should we be unto all men as we have
opportunity. R5474:5, 2032:1
All that can be made out of the present life and present unfavorable
conditions, the world is welcome to. NS225:2
What reward have ye -- What merit is there in it? R1938:4
And if ye salute -- Extend the civilities of life. R3739:2
Therefore perfect -- Nothing short of purity of heart, intention, will,
can be acceptable to God. R5123:4, 5264:5, 5148:6, 5101:6, 4558:3, 3939:1;
CR395:2; Q51:2
These admonitions apply only to those who are new creatures in Christ; it
is a dark saying and needs to be spiritually discerned. CR391:6,4We first reach perfection of heart intention; then we pass through
experiences which crystallize our characters in righteousness. R5172:2,
4974:3, 4559:6
God has set no lower standard than absolute perfection, but he has
provided for us grace, mercy and peace through Christ if we walk in his
footsteps. R2587:5
Good heart intention is not sufficient. Our profession of pure heart and
God-likeness must be tested. It must be developed to the point of fixity
of character. R4558:3, 2250:6
The mark of Christian character is godliness, Christ-likeness, love. We
must attain to the same character of love that God possesses and that was
manifested by our Lord Jesus. R2754:1
However, we are to remember that we have the new creature in an earthen
vessel. It is the new creature that must have the likeness of Christ.
Q51:2; R5264:5
We must have love, sympathy, and not merely justice. There is nothing of
grace in the giving of justice; less than justice is wrong. But the Lord's
people must be more than just. SM433:2
But God knows that we have this treasure of the new will in a mortal body
which is imperfect. Through Christ he has made provision that every
imperfection of our flesh may be forgiven. R5101:6, 4974:3, 4558:3,
3987:1, 3739:3
"Walk thou before me and be thou perfect." (Gen. 17:1) R3938:6
Even as your Father -- It was proper that our Lord should give us the
perfect pattern, on the same principle that the teacher of penmanship
furnishes the pupil with the best engraved specimens to copy. R3987:2,
3939:1, 3739:4; Q533:2
Poor results come from comparing ourselves with ourselves, and neglecting
to keep constantly before our minds the perfect copy. R3739:5
God sets before us Himself as the grand copy that we are to follow after.
CR7:4,5; R5794:1, 5148:6; Q533:2; SM434:T
Not that Christians can be all that God's character expresses, but that
this is to be their ideal or aim in life. OV367:3; R5794:1, 5336:5,
5123:4; CR391:6; SM433:2
There is no lower standard than that of perfection. It would not do for
the Lord to say, Be ye slightly like the Father, or, Be ye nearly like
Him. He must present the perfect standard. R5359:6; NS408:2
Are you like your Father? You are in some respects--in your mind. Are you
in all words, actions and thoughts? No, but you are trying to get more and
more of the character-likeness of God. Q246:4
God is love. The more we grow up into proper, spiritual love, the more we
are growing up into the character-likeness of our Father. R5265:6; SM281:T
We are in danger of taking some brother or sister, and saying, I will be
like him, or like her! Q533:2
It is a mistake to think that the Apostle Paul's standards for elders are
to be taken literally, for no one would be found fully up to all the
requirements. He has stated what the ideal elder would be. Q255:7, 248:5,
246:4
The Lord would develop in his consecrated people the spirit of the Father.
R3353:3
Those who attain the character-likeness of Christ will have the
character-likeness of the Father, of whom the Son is the express image.
NS654:3
God could not set an imperfect standard; for Him to do so would mean His
agreement, in measure, with sin. R3939:1, 3739:2
Is perfect -- God is the very personification of purity. R849:1
God's perfection is the standard. He cannot have one standard of
perfection for you, another for me, and another for someone else. Q533:2
Your alms -- Charity. R5021:2
Your righteousness (Revised Version). R5021:2, 4559:3
To be seen of men -- If we are actuated by a selfish motive, if we are
seeking show and applause or earthly gain, it cannot bring divine approval
or blessing. R5021:2
Lest, while we continue to sacrifice or do any good work, we get to
looking for human instead of divine approval. R955:2*
If you do good deeds for the approval of men, you will very soon get to
doing only such deeds as are likely to bring their approval. R955:2*
There may be times and places where the giving of charity in the presence
of others would be perfectly proper; the point is the motive actuating us.
R5021:2
Have no reward -- None from God; they may or may not get the reward they
seek, human praise. R4559:6
Glory of men -- There are many enrolled in church membership who seek an earthly reward of Mammon, the praise and approval of men. CR16:5,4
Have their reward -- The publicity, the praise of men, which they
sought. R5021:2, 5786:6
The subtilty of this temptation lies in the fact that those drawn into it
imagine that, while they seek and obtain the praise of men, they also
merit and obtain the favor of God. R955:2*
Doest alms -- Done from principle, love for God and his righteousness,
love or sympathy for fellow man. R4560:1
Let not -- So quietly should this be done that those close to us in life
might only by accident discover our generosity. R4560:1
When thou prayest -- He did not teach the world how to pray, but merely
his disciples. R5021:3
Not only in sorrows, but also in joys; to give thanks, praise, worship and
adoration. R5021:3
We need have no fear that he is too busy with other matters of greater
importance, or that he is weary of our coming to him repeatedly with
things of small importance. R1865:4
As the hypocrites -- Not meaning that all who dress peculiarly, who go
to church, who pray in public, etc., are hypocritical. R4560:1
When thou prayest -- Before whom should we pray? In secret; before
believers (John 17); before believers and unbelievers (Luke 3:21); and in
the public assembly of the saints (Acts 12:12). R3698:5, 2251:6
Neglect of prayer is sure to lead to leanness of soul and lukewarmness in
respect to spiritual things--unfaithfulness, coldness, death. R2692:1
We have no sympathy with the custom of opening political conventions and
legislative assemblies, schools or lodges with prayers. R2023:6
Into thy closet -- Going to the Lord in a formal manner, upon the knees,
and in solitude at certain times. R5480:6
The secret place of prayer of the individual family or Church. F687
Our Lord's usual method was to go to the Father privately. R3351:3
This Scripture should not be taken too literally, for Christ prayed
audibly in the presence of his followers on numerous occasions, and
audible prayer in the Church was counseled by the Apostle Paul. R2252:1
Private apartment. R2649:3, 2501:5, 2023:2
Where no earthly eye will see and no earthly ear will hear. R2251:3
True prayer should be to the Lord, never to the public. Individual prayer,
family prayer, prayer in the Church, is proper and is not considered
public prayer in this sense of that term. R4560:2
Although fellowship in public prayer in gatherings of the Lord's people is
distinctly approved. R5022:1, 2251:6
"The Lord's Prayer" was uttered in the presence of his disciples. It
addresses "Our Father," requests forgiveness for "our sins" as "we forgive
others." It is a sample of collective prayer. R2023:3
"And when he had sent the multitudes away, he went up into a mountain
again to pray; and when the even was come he was there alone." (Matt.
14:23) R5379:6*
Though Jesus sometimes prayed with his disciples in their hearing, he was
not content with merely these opportunities, but frequently sought the
Father alone. R2649:3
To thy Father -- Only believers who have accepted Christ may approach
God in prayer and call him "Father." R2252:3
"Whatsoever ye shall ask of the Father in my name he will give it you"
(John 15:16); "No man cometh unto the Father but by me" (John 14:6).
R2252:3
While Father Adam was created a son of God, he then had access to his
Father. R2024:1
Jehovah is the only Father or giver of the Divine nature. God, the Father
of our Lord Jesus Christ, is our Father and hath begotten us. R297:1
Seeth in secret -- The discovery of X-rays makes this sound more
plausible. R1935:1
"All things are naked and open unto the eyes of him with whom we have to
do." (Heb. 4:13) R1935:2
When ye pray -- Should be to the Lord, never to the public; should be
simple, earnest, and need not be long. R4560:1,2
Vain repetitions -- "Vain" because not based on the conditions necessary
to acceptable prayer. R5311:1
Improper prayer. R3351:6
Formal requests for what we do not expect. R2005:4
Not only vain, unprofitable, but indicating a low degree of spiritual development,
imperfect ideas respecting God, and an imperfect relationship with him.
R2252:4
We are to recognize a distinct difference between vain repetitions of the
heathen and "continuing instant in prayer," in "praying and not fainting."
(Rom. 12:12; Luke 18:1) Q539:2
But we do right to pray, "Thy Kingdom come" week after week, year after
year, century after century. To grow faint or weary in prayer would not be
right. R5020:2; Q539:4
As the heathen -- With great supplications, as though their God was
asleep or indifferent. R5219:3
With their praying wheels, Roman Catholics with their beads, and some
Protestants with their long details of instructions to the Almighty.
R2252:4, 5020:4, 5022:4; Q540:2,3
All the heathen or Gentiles who have not left the world and come into
covenant-relationship with God through Christ. R5021:6
Their much speaking -- Prayer in private may be as long as we please;
but prayer in public should be short and to the point. R5020:5
Evidencing ambition to be thought pious, effort to make an impression upon
men rather than to hold communion with the Heavenly Father. R2252:3
His example of a prayer is brief. Nevertheless, in proportion as we feel
the importance of the great work in which we are privileged to be
co-laborers, our hearts should and will be drawn to seasons of spiritual
communion. R2650:1
We have no sympathy with the custom of some of pretending to pray to God
while really addressing the congregation. R2023:6
Therefore let us endeavor to present God's truth in all its native
simplicity and beauty, and trust its inherent power to win its way in due
time into every heart. R651:4*
Your Father -- "God dealeth with you as with sons." (Heb. 12:7) The fact
that we are called sons of God implies the beginning of a new life.
R5624:2, 5623:5
The multitudes were not to call God "Father," only those who were
followers of the Lord Jesus. R5623:3
Neither a Jew, nor one of the world today, has a right to call God his
Father, nor to think of Him as his Father. R5219:1
Jesus spoke in an anticipatory or prophetic sense as to their relationship
with God. R5623:2
Knoweth -- We are not to tell God what we wish, but to give up our will,
that His will be done. R5624:3
Our prayers are not to induce God to give us things He desires to withhold
from us, but to secure the things He desires us to have and has promised
to us. R2252:6
He has fullest knowledge of our needs. R5745:4
We do not need to take up in prayer all the affairs of the world and the
affairs of the Church, to tell God about them and how they ought to be
regulated. R2252:5
What things -- Some might declare that we should ask God for something
definite, but God has said that we need not go into particulars. R5624:5
Whether you will be most profited by abundance of wealth or absence of
wealth, in the possession of health or otherwise. R5624:3
Ye have need of -- The Lord does not say that his followers shall have
as much of these temporary good things as others have. SM370:2
Present supplies and rations may be small; but oh, what riches of grace
are in reservation for them that love God. NS466:5
If proud, experiences that would humble; if rude, experiences that would
make more polite. R5219:6
If we need to be transplanted to another place, he can arrange it. R5991:2
Before ye ask him -- But he desires us to ask in order that we may
realize our need of his aid and our dependence upon him and be brought
into closer fellowship with him. R2252:5, 5219:3
To bring us into that attitude of mind and heart of readiness to receive
his blessings. R5745:4, 5022:1, 5834:1
Therefore not asking for resuscitation or special strength as our Lord did
not, but accepting such favors as the Father might grant to us
unsolicited. R3718:2
As the Christian's experience grows, he comes more to the condition of
heart where his prayers will be chiefly thanks for mercies and favors
already received. R2252:5
After this manner -- Not a form to repeat, but merely an example of how
to arrange our prayers. R4560:2, 5311:4, 5022:1, 4984:4, 3806:4, 3351:6
In a worshipful, reverent spirit. R3806:3
But not necessarily in those words. R4560:2
Note its brevity, its simplicity, its directness, its orderliness. R5022:1
The order of the prayer is beautiful--the chief thing is the glory of God
and the outworking of the divine plan, then physical needs. R4560:2,4,
3807:3, 3352:1
There are seven petitions in what is commonly called the "Lord's prayer."
R136:2*
Therefore pray ye -- Ye who are his sons, not "children of wrath" (Eph.
2:3) or "of your father, the devil" (John 8:44). R2252:6
There is a great blessing that comes from prayer; we are so constituted
that reverence for God and desire for prayer are among the highest
qualities of our nature. R5311:6,5
Not only should we have special seasons of prayer, but have the spirit of
prayer in all of life's affairs. R5312:1
Prayer is a privilege. Jesus did not command his disciples to pray, nor
did he even give them a form of prayer until they requested it. R5021:3
Notice that our Lord never taught the multitudes to pray, nor intimated
that they should pray--even though the multitudes with whom he was in
contact were nominally the people of God. R3805:2
Our Lord did not tell about how the world should pray. R5021:3
School children should not be taught to repeat the "Lord's prayer." R2023:6
Our Father -- The affection of a true father for his child, one of the
most precious in the world, is used to illustrate the relationship of the
Lord's consecrated to the Creator. R3352:1
"To as many as received him, to them gave he the privilege to become the
sons of God." (John 1:12) R3352:1
Only the consecrated spirit-begotten can call God "Our Father." CR421:1,
499:5; R5022:1, 5833:5, 5834:4,5
We suppose that the children of believers, and tentatively justified
believers not yet consecrated, would have the right of addressing the
Redeemer in prayer. R3806:3; F681:3
The word "Our" implies a recognition that there are other sons who also
have been adopted into God's family. R3805:5
While Jesus was here in the flesh, the disciples were sons in the
prospective sense. R5834:4
No Jew then ever made use of such expressions; they were a house of
servants. R5683:6, 3352:1
This prayer would assure the apostles that, though they were Jews, God
recognized them now, not as servants, but as sons. R3352:1
The great Jehovah is the fountain of life. All life emanates from him
alone. CR498:1
We may consider ourselves, in God's estimation, reinstated (through faith
in Christ) to the original position as sons of God. R1864:6
Implies: (1) faith in the divine being; (2) realization of dependence on
him; (3) faith in reconciliation through a Redeemer; and (4) realiza- tion
that the Creator now accepts one as a son. R3805:3
Implies that the suppliant is on terms of intimate acquaintance with the
great Creator of the Universe, so that he is welcomed into the divine
presence and heart. R3805:3
Does not imply the fatherhood of God to all mankind. R2252:6
The prayer of the publican, approved by our Lord, did not address Jehovah
as "Father," but as "God"--"God be merciful to me a sinner." (Luke 18:13)
R2251:3
They were to manifest their faith by calling themselves sons of God,
though they did not really speak of themselves as sons of God. R5219:2
Some people use the words "Our Father" or "Our God" or "Heavenly Father"
more frequently than would seem to be good form. It would sound better if
they did not use these repetitions. R5020:4; Q539:6
Which art in heaven -- As the heavens are higher than the earth so are
the Lord's ways and provisions higher than our conceptions; and in every
way to be preferred. R3805:6
Hallowed be thy name -- Considering first the will and honor of God as
superior to their own and every other interest. R3352:3
Reverence for God should be first in all our thoughts, but is losing
ground everywhere in our day, even among the Lord's true people. R3352:2,
4560:4, 5624:5
This expresses adoration, appreciation of divine goodness and greatness,
and a corresponding reverence. R3352:2
The desire that the great name of God be hallowed by all, and therefore by
the petitioner also. R4560:4
Adored, honored. God's name represents His character, His Kingdom, His
personality. R5022:2
Profound reverence for the glorious character and attributes of God.
R1864:6
His name stands for everything that is just, wise and loving. R3806:4
Thy kingdom come -- Our Lord taught "the Kingdom of Heaven is at hand."
The Kingdom in its embryo condition was then at hand, but the Kingdom is
yet to come in glory and power. R1908:3, 2231:1, 4410:4; B14
The Kingdom of God's dear Son--the Millennial Kingdom--the Mediatorial
Kingdom. NS729:5, 744:1
With the establishment of that Kingdom will come the blessing of the world
through the Mediator and the New Covenant. NS557:6
"My Kingdom is not of this world (age)." (John 18:36) NS623:6
Messiah's Kingdom has various stages of inauguration. First, in his
parousia, the resurrection of the sleeping saints; next, his dealing with
the living members of his body and their glorification; then the dominion
of the world, revealed in a great time of trouble. Thus, the Kingdom of
Messiah will be born in a terrible travail, after which "The desire of all
nations shall come." (Hag. 2:7) Ciii,iv
Christ has not yet come into this Kingdom for which he taught us to pray.
NS575:6
Very soon to be answered; very soon they, the Christ, shall be associated
in his Kingdom and sit upon his throne. NS191:6
Implies: (1) that it is not already here; (2) that it is a part of the
divine provision; and (3) that it is one of the chief desires for God's
people and for humanity. HG438:2
The establishment of the long-promised Kingdom of Messiah is just before
us, and is now in progress. B363
An acknowledgment that God's will is not done on earth, that his Kingdom
has not come to earth as yet. R2253:1, 5761:6, 5710:4, 4786:2; Div; NS691:2
An acknowledgment that he has faith in the divine promise that a heavenly
Kingdom shall, in God's due time, be established in the earth. R2253:1
It cannot be established until the gathering of the elect has been
accomplished. CR21:5; Q523:5; NS664:3, 831:4; HG234:6, 178:5, 145:3, 115:2
The complete overthrow of all human government will open the way for the
full establishment of the Kingdom. Biii
It began to be established in 1878 AD. R1908:3
While continuing to pray, let us continue to labor in
character-preparation that we may be found worthy of a place in that
Kingdom. R5762:2, 3352:4
Meantime the great King is selecting the Bride class to be joint-heirs
with his Son in that Kingdom. NS465:6, 803:2, 661:5
Longing for the Kingdom that will bless the world, they also long for the
promised privilege of being joint-heirs with their Redeemer. R3806:5,
3352:4; NS451:2, 389:1, 235:1, 141:5
This thought will make all the afflictions and trials of the present time
seem to us light afflictions. R3352:4; NS236:2
That it might come as quickly as would be in harmony with the divine
program; not implying impatience, nor a desire to hasten matters before
the divine time, but an interest in the gracious things of the Father's
plan. NS683:3
Not a demand; rather an acknowledgment of faith in the divine promise that
a heavenly Kingdom shall in due time be established in the earth. R2253:1,
2005:1
All blessings are of the Father. E45
Realizing that his Kingdom is the very thing the whole world needs, and
that he has promised that it shall come. R5624:5
When the regeneration of the world will be the great matter in hand.
NS102:3, 184:5
As God, his glory and honor, are to be first in the minds of his children,
so their next thought should be for the glorious Kingdom which he has
promised shall bless the world. R3352:3
Next in order we acknowledge the divine rule, authority. This means that
our hearts are submissive to the will of God. R5022:2
Not merely saying, "Thy Kingdom come," but waiting for it and expecting
it. R5624:6
Nearly all of the Lord's parables and teachings related to this Kingdom.
NS606:3, 627:1
Present troubles are the harbingers of this Millennium. NS187:6, 672:5
Its worldwide dominion is signified by the stone which struck
Nebuchadnezzar's image. NS27:6, 57:5
The panacea for every ill and trouble, not only for ourselves, but for all
men. R3352:3, 5602:1; SM103:1; Ciii
Both Jews and saintly Christians still recognize that Messiah's Kingdom is
the need and hope of the world. OV156:2
The coming of a great earthly king to a city is the signal for a general
cleaning up everywhere. NS852:6
If Christendom had heard the message of the antitypical Elijah, they would
be ready to welcome his Kingdom; they would have been praying from the
heart what some of them have been praying from the lips. NS143:5
Divine love now permits human pride and selfishness to wreck present
civilization because divine wisdom and love, in "due time," will take
advantage of the wreck and the lessons it will teach by establishing upon
the ruins of present institutions the Kingdom of God's dear Son. NS13:5
The object of which will be that the world may have a trial to determine
whether, with the knowledge and experience then granted, they will choose
righteousness and the reward of eternal life, or sin and its penalty,
Second Death. NS860:2
Not such a reign which papacy recognized as the millennial past, nor the
moderate Protestant view that Christ established his Kingdom at Pentecost.
HG271:1-3
While appreciating our glorious land and its wonderful blessings, let us
rejoice that a still better government and still more favorable conditions
are parts of the heavenly promise to the world of mankind. NS665:6
Thy will -- In respect to all of life's affairs. SM371:T
Not now being exerted or manifested in earth's affairs. R1781:2,5
Implies that we have given up our own will. R5833:5, 3352:4
It is not for us to seek to have our wills done in heaven and earth, but
rather to learn the imperfection of our judgment and pray, "Thy will be
done." NS648:2
Messiah's reign will be a Monarchy, a very exclusive and aristocratic
Monarchy. It will be the most autocratic--theocratic; the will of its
subjects will not be consulted in the slightest particular. OV191:2
Men sometimes mean, "Approve my will on earth as I approve your will in
heaven"--deceiving themselves. NS673:5
Be done -- In respect to all of life's affairs. SM371:T; CR51:1
Right and truth must and shall prevail when our Kingdom has been
established, however feeble now may be the voices lifted in their defense.
R3068:4
Confessing appreciation of the fact that present evil is not of his will,
nor of his government. R1781:6, 1273:4
Wishing that this will rule in his heart to the best of his ability in his
earthly condition, even as he hopes to have it perfected in the Kingdom.
R3352:5
If we pray this, we should live accordingly. C22
We should have in mind God's promise that eventually, through Messiah's
Kingdom, sin and death would be overthrown and "every knee would bow and
every tongue confess to the glory of God." R5049:3
The declaration is that Messiah shall reign until he shall have put down
all insubordination. (1 Cor. 15:25,26) OV192:2
It will take the whole thousand years of Christ's reign to have the will
of God done on earth as it is in heaven. CR291:5; R5768:5; SM502:1; Q6:T;
OV192:3
In earth -- The new earth will be the new social order which will come
into being at that time under the direction and guidance of the new
heavens. PD94/108
We are not to feel careless respecting the interests of the world in
general. NS644:2
Many Christians seem to have forgotten the import of these words. B13
As it is in heaven -- The new spiritual heavens of the future will be
Christ and the Church in heavenly glory and power. PD94/108
Is God's will in Christendom done "on earth as it is in heaven"? Surely
not. HG272:2
None will claim that conversion of the whole world to the present standard
of Christendom would answer this petition. C178
Messiah's Kingdom will insure that, to all eternity, God's will shall be
done as perfectly in this earth as it is now done in heaven. OV341:8,
247:1; Civ
Give us -- There are occasional scriptural dyspeptics who eat and work
not; but the difficulty with most professing Christians is that they eat
not at all, or else eat so sparingly that they are dying of starvation.
R23:5*
God knows what we have need of; it is not for us to specify, spiritual or
temporal food. R5624:5, 4560:4, 5022:4
Showing our reliance upon him for that which he has promised us. R4984:4
Should divine providence fail to make provision, the believing soul is to
recognize that it is not from oversight or lack of power, but because
divine wisdom sees best thus to deal with us. R5022:4
This day -- Not for a superabundance laid up for many days ahead. R2253:2
We cannot understand how any Christian dare neglect to render thanks for
daily food. Those who do neglect this propriety are great losers thereby.
R2643:6
Our daily bread -- "Our needful bread." (American Revision)
R3806:5
The necessities of life, temporal and spiritual. R3806:5; CR468:3
It is the new creature that is offering this petition; implying that it is
the nourishment of the new creature that is chiefly under consideration.
R3806:5
The thought seems to be that of continual dependence upon the Lord, day by
day, for the things needed--food, raiment, all things necessary. R3352:5
We are to ask especially for the spiritual bread, praying only
incidentally for the earthly things, because we have consecrated our
bodies to God. R5745:5, 3806:5, 2253:3
It is certain that we need spiritual bread, the truth, constantly, in
order that our spiritual life be sustained, as that we need natural bread
daily to sustain our physical life. R136:3*
We are not to ask for delicacies. R5311:4, 5833:5, 3806:5, 3352:6, 2253:2,
2005:2
Not specifying what would be most pleasing to our palate. We are to leave
that part to him, merely acknowledging that we are dependent on him for
the necessities of life. R5991:5, 5745:5
The most that we should do is to make mention to him of those promises for
temporal provision and of our trust in them. R5205:5
We are to eat with thankfulness, even if only bread and water. R5311:3,
4913:5, 5202:4
And not murmuring, as the Israelites of the Exodus, stipulating that they
wanted something as good as the flesh-pots of Egypt. R4012:2
It is improper for saints to ask alms. R4101:5*
Forgive us our debts -- Our trespasses. F403
Not Adamic sins, but personal transgressions. R3806:5, 5006:1, 5089:3,
5022:4, 3353:1; Q649:2
God did not forgive original sin, but provided a Redeemer. R4428:4,
4560:5, 3806:6
Those which are ours after we have become new creatures in Christ. R3806:6
Shortcomings, imperfections, etc., through failure to do the Lord's will
the best we know how, the culpability being proportionate to the amount of
knowledge enjoyed. R5962:3, 4560:5, 5311:4; Q649:2
To petition the Lord for forgiveness of sins implies that we are, at
heart, opposed to the sins. R3353:1
This petition signifies that we recognize that the robe of Christ's
righteousness granted to us has become spotted or sullied, and that we
desire it to be cleansed. R3353:2
In so doing we learn: (1) to keep track of our blemishes; (2) to be
reminded of our dependence on the merit of our Savior; and (3) to be
merciful, compassionate and generous toward our debtors. R3807:1
Seeking meanwhile to minimize these trespasses, to be so faithful that
these will become daily less and less. R4684:1
Divine mercy is pleased to remit the guilt of all unintentional sins.
R4560:5
As we forgive -- The very essence of Christian principle is love,
sympathy, and the forgiveness of the faults of others. We may not express
forgiveness until forgiveness is asked, but should always be in a
forgiving attitude. R2253:3,4
Let every Christian, in approaching the throne of grace, daily inquire of
his own heart, whether or not he has forgiven those who are indebted to
him. R2253:4
Only the merciful shall obtain mercy; only the forgiving shall be
forgiven. R5022:4, 5004:1, 4585:3, 4560:5, 4428:4, 3803:1
Tending to make our hearts and minds more tender, more gentle, more
forgiving toward all with whom we have to do. NS674:6
As we are imperfect and cannot keep the divine law, so likewise others are
imperfect. R3353:3
If fully appreciated, it would influence God's sons to be kind and
generous in thought as well as in word and deed. R2005:2
Does not imply that we should pay no attention to the transgressions of
others against ourselves, that we should not recognize offenses. R2253:4
If, at heart, we treasure up resentment against others, we shall not be
forgiven ourselves. R5123:3, 5624:5
The amount of one's likeness to the Lord, in love, will be shown by his
mercy and generosity of thought, word and deed toward his fellows. F404
Our debtors -- Those who trespass against us. R3353:3
Not the forgiveness of financial indebtedness and destruction of our bank
account books, except for the debtor willing, but unable, to pay. R2253:4
Lead us not into -- Abandon us not in (Diaglott). R2005:3, 3716:1
To abandon us there, to leave us in our own strength. R5022:5, 3939:5
Not signifying that we fear God will tempt us, but that we entreat him to
guide us so that no temptation come upon us too severe for us. R3353:4
(Merely), but (also) deliver us from the evil one. It is a part of the
divine arrangement to bring us, or permit us, to be put into positions of
trial or testing. R2253:5
God is permitting the adversary to bring strong delusions upon the world
and nominal church because it is time to completely separate wheat from
tares. R3353:5
"God tempteth no man." (Jas. 1:13) R2253:5
Temptation -- How foolish to pray thus, and not watch! R3939:5
While we must be brought into positions of trial and testing, we may well
pray not to be abandoned there, not to be left to our own strength.
R5022:4, 4907:5
Deliver us from evil -- From the Evil One, who is ever ready to attack
us to the extent that the Lord grants the opportunity. R3807:2, 5022:5,
5311:4; NS94:6
The Evil One and his helpers are more than a match for humanity. NS127:1
Temptations from those with whom we have contact, the powers of evil, of
the air, of our own flesh. R5833:5
There was never a time when there was greater need of this petition than
at present. R3353:5
As we thus pray, we surely will labor in the same direction. R3353:5
If the Lord shall not see best to grant a prompt response, we may be sure
it is not from lack of interest in our welfare. Let faith hold her
anchorage that the time will not be long until the Millennial Kingdom,
when the great adversary will be bound and deliverance granted, not only
to ourselves, but also to all. R2653:4
For thine is the kingdom -- These words, to the end of the verse, are
not in the oldest Greek manuscripts, the Sinaitic and the Vatican.
R2253:6, 5022:5, 1865:3, 710:6, 278:2
The Kingdom or rule of the present time is not of God. Properly omitted by
the Revised Version as being no part of the Scriptures. R5022:5
Added at a time when an earthly exaltation of the Church had led some to
believe that the Papal glory was the glory of God's Kingdom. R2005:3
If ye forgive -- Like the father of the prodigal, to see the repentant
one coming in the attitude of humility will touch our hearts and prompt us
to go out part way to meet him, to forgive him, to greet him kindly and
put on the robe of fullest fellowship and brotherhood. R4978:4, 2296:4
God will be no more generous to us and our imperfections than we are
generous toward our brethren in their imperfections. R4651:4
In order to give us an education in forgiveness and sympathy toward the
world. R5275:2
We are too inclined to look only at the justice of God's character, copy
it and deal severely with our debtors; he would make it clear that the
grandest elements of his character are love, sympathy, kindness and
forbearance. R4651:4
Also forgive you -- God is ready to forgive the loving and generous who
are seeking to copy his character. R4651:4, 2586:6, 2587:1
Only the merciful shall obtain mercy; and if we have not mercy at the
hands of the Lord, all is lost. R2587:1
What an incentive to sympathy and generosity and forgiveness is here!
R4560:5
If ye forgive not -- We should not insist upon having from others abject
acknowledgment of everything that is wrong. R5275:1, 4978:4
We should always exercise forgiveness and good will toward all, no matter
how serious the trespass against us. R4978:4
Forgiveness "in your hearts" is the condition which should always obtain
there. We should never harbor any other feeling no matter how seriously
they have trespassed against us. R2296:4
Neither will -- None will gain a place in the Kingdom class, in the
Bride Class, except they have this forgiving quality of love. R3353:4
Your Father forgive -- Forgive now, but blot out in the First
Resurrection. R3729:6, 2970:5
The Lord declines to forgive our trespasses unless we exercise the spirit
of mercy toward our fellowmen. "Blessed are the merciful, for they shall
obtain mercy." (Matt. 5:7) R4558:2
When ye fast -- Fasting, under the Jewish dispensation, was a symbol of
self-denial, and sacrificing under the Christian dispensation. R955:3*
We have good New Testament precedent for the observance of literal fasts.
R2022:5
Not a disapprobation to fasting. To the contrary, he is endorsing it as a
propriety. R4858:1
Fasting is specially commendable to the Lord's people when they find
themselves lacking in spirituality. R4858:5
To be seen of the Lord and not of man. R4858:2
Subordinating the flesh that one might be spiritually strengthened. R4858:1
It would be a very good thing for all of the Lord's people to follow the
Lenten custom of fasting, doing so with as little outward demonstration as
possible. R4858:5
A very plain diet, if not total abstinence, for a season. R4858:6
But not as -- There is a danger along this line in the observance of the
Lenten season by some, but it may not be hypocritical with all. R4858:5
The hypocrites -- Drawing near to the Lord with their lips, while their
hearts are far from him. R4858:4
Sad countenance -- Not with long faces to show piety, but cheerfully.
R4858:1
If their fasting had brought them nearer to their Heavenly Father, it
should have had a happifying effect, which would have shown itself in the
countenance. R4858:2
Disfigure their faces -- Giving them a drawn appearance. NS154:3
That they may appear -- Do not go about with a sad countenance telling
everyone that you are carrying a very heavy cross. That is not presenting
your sacrifice to the Lord, but before men. R955:4*
Have their reward -- The praise of men. R5786:6
They are getting the approval of the ignorant and easily deceived. NS154:3
Let us take heed that we do not barter away the heavenly approval, crown
and glory for the mean rewards of this present life. R955:6*
Wash thy face -- Bear the cross cheerfully, with a hearty good will.
R955:5*
Lay not up -- It requires considerable determination to draw the line
and say to business and the various responsibilities pressing upon us,
Thus far shalt thou go and no farther. R732:4*
Trust in the Lord and don't put all your confidence in banks, insurance
companies or stock exchanges. Q344:4
Treasure upon earth -- Pleasure, delight, joy, comfort are all suggested
by the word treasure. Our thoughts, hopes and plans center there. Our
treasure is the inspiration of our lives, the incentive to energy,
perseverance and endurance for the hope which it enkindles. R5862:1
Earthly things are to be merely servants always ready for use, for any
emergency. R4567:2
Only by making wealth a treasure and setting upon it inordinate desire can
one become miserly or very rich. R4567:2
None of these earthly possessions can any longer be their treasures or in
any sense stand in competition with the Lord. F574
Christians have renounced the earth. OV357:6
Doth corrupt -- Death and corruption touch everything earthly, under
present conditions. R4567:1
Wealth may vanish in an hour; fame may change to censure at the caprice of
fickle, public sentiment; friends may prove untrue or even treacherous;
even the love that glowed on the home-altar may flicker and become
uncertain or extinct. R1820:2
The treasures of wealth, fame, social distinction, houses, lands, friends,
home, family, power and influence are all subject to change and decay.
R5862:1
But lay up -- Signifying so loose a handling of worldly riches as would
hinder the accumulation or preservation of great wealth. R4567:2
Our heavenly treasures may be augmented by special zeal and faithfulness
under the peculiar trials of the present time. R5863:2
By buying back moments and hours from worldly matters, social frivolities
and various time-killing devices, we are getting an excellent bargain.
NS468:6
Treasures in heaven -- A future reward. OV357:T
The chiefest of all treasures is the personal love and friendship of God
and Christ. R5862:4, 1820:3
The honor and privilege of our calling to be "the Bride" should make that
the supreme treasure, in comparison with which every other treasure is
insignificant. R874:3, 2628:2
Treasures of friendship, of love, of esteem for the sake of our works, of
experience that will serve us eternally, of wisdom that will enrich us
forever, of divine approval. R1514:1*
Including the marks of just approval and distinction, treasures of mind
and character and all the true and noble friendships which have been
founded in truth and righteousness. R5863:2, 1821:2
Treasures of mind and character; for nothing that is good, true and worthy
of preservation shall be lost. R1821:5
Doth corrupt -- Neither the lapse of time nor the exigencies of
circumstance will be permitted to wrest these from us. R1821:5
Where your treasure is -- A treasure is something in which we take
special pleasure and delight. It is in our thoughts, plans and hopes, an
inspiration to our lives and an incentive to energy. R1820:1, 874:2
That which costs us most and which we give most for, we love most; and
thus it is proved to be our treasure. R874:6
Will your heart be -- Those who set their affections chiefly upon
earthly things can with difficulty avoid the snares that go with them.
R5323:1
Not that a man may not love his wife or children, or appreciate the
beauties of nature, but these can no longer be his treasure in competition
with the Lord. F574
"Each heart will seek and love its own; my goal is Christ, and Christ
alone." F573
Thine eye be single -- To the Lord's glory. R1849:4
Signifying singleness of purpose, of heart intention toward God; clearness
of spiritual vision depends upon this. R4445:1, 4567:4
Adjusting your vision to see the great value of the future life in
comparison with the present one, and setting your affection there. R4567:2
We have two eyes of our understanding--one a present and one a future
outlook, an earthly and a heavenly view. It is important that we get these
rightly adjusted to see matters in their true light. R4567:2
Some are cross-eyed, endeavoring to serve two masters, and to walk
according to two standards. R4445:4
Full of light -- We have clearness of spiritual vision in proportion as
we have loyalty to the Lord and the enlightening influence of his spirit
of holiness, the spirit of love. R4445:2
The light -- The holy Spirit, the way of truth. R5099:6, 4399:1
We should let it shine upon men; some who once hated the message have thus
been convinced. R4746:3
In thee -- Refers only to the Church class. R5099:6
Originally man had a clear eye, mental as well as physical. R5797:5
Be in darkness -- If the light of the holy Spirit of our begetting
becomes extinguished. R5099:6, 4445:1, 371:6; E264, 294
Implying unfaithfulness. R3437:4
Showing the importance of proper spiritual sight in order to discern truth
clearly. R5797:5
Calling darkness light and light darkness. (Isa. 5:20) R1800:4
Blessings, misused, may be turned into a curse. R1850:6
By reason of sin, man's discernment of right and wrong have been more or
less blurred. R5797:5
The darkness not only affects people intellectually, but morally, blunting
their sense of right and wrong. R4586:4
In certain instances, God will force people out of the light into the
"outer darkness" common to the world in general. Disloyalty to the Lord
tends in this direction. R4445:2
How great -- Both to yourself and to the world, from whom the light is
thus obscured. E294
There are different shades of darkness. R5099:5
It would be better not to have known the way of truth than to have
departed from the holy command. R4399:1, 3786:1
Is that darkness -- The influence for evil of such an enlightened one,
sanctified by the truth and then seduced by Satan, is more than doubled.
E294
Such a mind will be in a worse condition than that of a worldly mind.
Having lost the fear of man, if they lose also the mind of the Lord, they
have no fixed principle to govern their course. R5100:4,2, 5797:5,6,
4567:3,4, 4446:1, 4445:3, 4399:1
If any fail to go on in the development of the spirit of love, they will
surely retrograde. R4445:6
Comparable to re-entering a dimly-lit room from one that is brilliantly
lighted; the room seems darker than when we left it. R5100:2
A darkness that will only become the more intense as one slips and slides
along the backward track. R3103:5
He loses all knowledge of the "mystery"--the peculiar relationship
existing between Christ and the Church. (Eph. 3:3-6) R5100:2
Serve two masters -- Dividing the interests between God's affairs and
the affairs of self--half-hearted service. R5666:3
"A double-minded man is unstable in all his ways." (Jas. 1:8) C221
No one can possibly render full service to two opposing masters. R5666:2,
5344:2
"This one thing I do." (Phil. 3:13) He concentrated his time, his thought,
his energy, upon this one object or goal. HG453:2
Whoever divides his heart, whoever attempts to serve the interests of
several equally, will surely fail. HG453:3; NS617:2
"His servants ye are to whom ye render service." (Rom. 6:16) If our lives
are in harmony with sin and unrighteousness, we are not on the Lord's side
but on the devil's side. NS368:2
No two interests are so completely one that the service of either would
not more or less detract from the service of the other. R5344:2
Folly consists in supposing that one can win the world's prizes of honor
and wealth, and at the same time run faithfully for the great prize of
glory, honor and immortality. C221
While we are not to do anything contrary to the divine law, yet we are to
serve our earthly masters faithfully. They have purchased our time, or a
large measure of it. R5666:6
Despise the other -- Such a half-way course fails to meet the world's
approval and to gain the advantages of this present life. If we believe it
would pay best to serve mammon, then we should serve mammon with all our
hearts. HG453:3; NS617:2
Ye cannot serve God -- Man was originally God's servant, naturally so.
R5666:2
Only a few now are properly fearing and serving the Lord. NS396:6; CR9:3
But merely use mammon and the advantages of life as special assistances
leading on to God. HG453:4; NS617:3
And mammon -- The mammon principle, the selfish principle, is of Satan.
R5344:5
There are two kinds of love in the world--love for the world versus love
for God. The two are opposites to such a degree that they cannot be
blended. We must be on one side or on the other. HG551:1
Mammon was the name of an ancient Syrian god--the god of riches, of
cupidity, the impersonation of worldliness. R5896:5
Mammon's empire is the world: it is Confucian, Mohammedan, Greek Catholic,
Roman Catholic, Episcopal, Presbyterian, Methodist, according to the
locality and influence. It is the ideas of the majority, and too wise and
crafty to be irreligious. CR9:3; NS397:1
The spirit of the world, selfishness, avarice, and love of wealth. R5896:5
Sectarianism, the fear of man that bringeth a snare. CR9:5
Earthly advantages and comforts, the attainment of which appears to be the
main object in life; in Christendom. R2259:1
Those who serve mammon get the best in the political, ecclesiastical,
social and financial spheres. R5344:3
The majority are serving mammon, seeking to have its approval and
emoluments. CR9:3
Worldly wealth. T93
The Balaam spirit; to be a servant of God and seek the rewards of an
opposite course. R5323:1
Typified by the golden calf made by Aaron. R3047:4, 1836:1
Wherever the love of money or honors or luxuries becomes the ruling
passion in those who are professedly God's people, it has usurped God's
place. Such are idolaters. R2459:5, 1836:1
Take no thought -- This does not mean that the Lord's followers are to
be negligent about their appearance, or the provision of food; but,
realizing that luxuries may not be the best for them, they are to be
content with such things as they have. R5220:1,2, 873:3
Fear and anxiety are amongst the most serious foes of our human family;
they produce nervous exhaustion and are very injurious to health. R5874:3
We should recognize a wide difference between carelessness and anxious
care. Joseph in Egypt laid up wheat in plentiful years to make provision
for the seven years of famine. F573
There is a carefulness which is entirely proper, yea, necessary, on our
part, but not this extreme worry, the inability to enjoy today because of
fears respecting tomorrow. R5874:6, 4567:5, 2488:2, 873:2,3
Not that they should live from "hand to mouth" and be utterly regardless
of the future. F572
Having brought children into the world, it becomes the duty of the parents
to see to their reasonable and proper establishment in it. F578; R874:1
For your life -- Greek, psuche, soul, being. E335
What ye shall eat -- He spoke generally to the poor, and the poor in
Palestine and other Eastern countries find it very difficult to obtain
food and clothing. R5990:5, 5220:1
Eating, drinking and dressing seem to be the most engrossing thoughts of
both rich and poor. R5220:2
We should be ready to share our last loaf or last dollar with any more
needy than we. R873:6
Is not the life -- Our eternal life. If wise, we will seek the future
life at any cost, at any sacrifice of the present one. R4567:4
More than meat -- He would have us absorbed in heavenly things; and to
do this he sees that we must be freed from distress of mind with reference
to earthly things. R873:3
They sow not -- They know not how to sow or reap, or the lilies how to
spin. They get their food and the lilies their glory in God's appointed
way for them. So man must get his food in God's appointed way for him.
R2804:6*, 2488:2
Feedeth them -- We should consider our Heavenly Father's provision for
the fowl of the air and realize that he provides for our best interests
also. R4567:5
Better than they -- Will not God much more care for us who have become
his children through faith in Christ? R4567:5
Can add one cubit -- Let us realize our own littleness and look rather
to the Lord for the things of the present as well as the future life.
R4567:5
Consider the lilies -- Learn of the Creator by the things created.
R3313:1
A common reddish flower, not the kind generally termed lilies, but very
beautiful. R5875:1, 5991:1
Our Lord, as was his custom, drew an illustration of something familiar to
all his hearers. R5990:2
Their beauty teaches us that the Lord has a deep appreciation of the
beautiful, and that God is abundantly able to produce the beautiful
without our aid. R3313:2
The bulb is continually sending up nourishment to its stalks; not idle,
but merely exercising its functions by the laws of its nature. R5220:4
Not a hot-house plant, dependent upon some horticulturist; but a flower
from the field, growing because the great Protector has provided for its
interests. R5220:4
The lily would always have a humble place; it would never be great like a
tree. So it is with us here in the flesh. R5875:4
God's care over a simple flower is a reminder of his greater care over his
own people. R5990:2
The heart that fails to consider the little things is hindered from a
proper appreciation of God and his plan. R5220:5
How they grow -- In a very reasonable way, without unnatural, unusual
stress. It does the best it can wherever it happens to be and develops
grace and beauty. R5990:6, 5875:1
The lily has a right to use everything within its power for its own
nourishment. So it is our right and duty to use the means within our power
for beautifying our characters, and for spiritual nourishment. R5220:5
The lily is not idle, else it would die, but it does not worry. R5220:4
We are not to be anxious about the things of the present life, nor are we
to be over-anxious regarding our spiritual growth. R5991:1
They toil not -- Does not mean that he would not have us labor with our
hands and our brains in order to care for our family, home, etc. R5991:1
Similarly we believe that in the heavens the angels are free from toil.
Divine power exercised in their interest makes toil unnecessary. CR65:1
But a state of lethargy, indolence, respecting the duties of life and
opportunities for presenting truth to others is a sure indication of
spiritual poverty. R2488:4
Like one of these -- The finest clothing cannot approximate the delicate
structure of the flower, created by an infinite hand. R5875:1
Take no thought -- Not worried; as free from anxious care as the lilies.
R5991:1; F679
Be content with such things as you have. (Heb. 13:5) R5220:1,2
Give all of the surplus of your time and energy, over and above that spent
in providing things needful in the accumulation of the heavenly riches.
R874:5
After all these things -- Food, raiment, health, etc. R3718:2
The emoluments paid by mammon. CR9:3; NS396:6
Spiritual Israelites are exhorted by the Lord to appreciate the spiritual
clothing, the spiritual food, the heavenly riches, which moth and rust
cannot corrupt. R3665:1
Do the Gentiles seek -- The procuring of food and raiment is the most
important consideration with most people. R5990:5; SM370:1
It would be unsafe for any of the New Creation to request temporal
blessings. R3665:1
They could not pray for spiritual things for they had no appreciation of
such gifts. Be not like them. R5202:4, 3665:1
Father knoweth -- We should accept what he gives us as being for our
best interests. R4567:5
To be without worry does not mean to be without proper concern and due
diligence to find work and do it. R4567:5
It is for them to rejoice that their affairs are being more wisely and
more favorably ordered than if under their own control. SM371:T
How happy and free from anxious cares are the hours of childhood. Perfect
trust in parental wisdom and love casts out all fear. R732:1*
It is improper for the Lord's people to ask alms. R4101:5*
Ye have need of -- Our prayers should be more in the nature of
thank-offerings, worship and adoration, recounting the blessings and
favors we already enjoy rather than in asking those things which the
Gentiles seek. R1999:5
Many, however, who know nothing of real, actual want of life's
necessities, are much more exercised by the loss of luxuries when
adversity comes. R873:6, 832:5
All these things -- In their case, sickness could not come without the
Lord's special permission; hence it should be regarded as from him, and
not directly from Satan. R2007:2
Every event and affair of life will be overruled for the highest good.
R2468:5
Seek ye -- It means to seek a place with the Redeemer in the true glory
and power of his coming Kingdom. R4730:6
Not merely seek them in prayer; we are to seek them by setting our
affections on those things and by lifting our affections from earthly
things. R2479:5
It will not be thrust upon anybody. SM369:1
First -- Primarily; as of the first or primary importance. SM370:1;
F679; R5990:6, 4567:5, 2765:5; NS680:6
First interest; earnestness and singleness of heart are necessary. R5917:6
God will look out for the earthly interests of those who pursue this
course. R4567:5
Do that which is in harmony with our Kingdom aspiration. R5171:1, 4913:5
These may lose in temporal advantage, but by faith they recognize it is to
their spiritual advantage. R4730:6
All who will be counted worthy to be kings and priests must demonstrate
now their willingness to sacrifice their own personal interests and rights
in favor of the Kingdom. SM374:1
If the interests of the Kingdom need money, we would feel guilty if we
should use the Lord's consecrated money in self-gratification. R5220:2
The Kingdom of God -- The invitation to joint-heirship in the Kingdom of
God. SM370:1; NS680:6
Giving to it all the time, attention, thought, energy, influence and means
not needed for the present life. R2765:5, 5918:5
The Jewish nation was first invited to become the Kingdom of God. R5917:2
To which spiritual Israelites are now invited. R4730:6
Messiah's Kingdom is sometimes styled the Kingdom of God. Civ
If seeking the Kingdom seems to hinder some of our earthly prospects, so
much the better. The Master said it must cost us our all. R5048:5
His righteousness -- The standard of perfect love toward God and toward
men. SM371:1
The heirs of the Kingdom are to be governed strictly by the laws of the
Kingdom. SM372:1
That is to say, the righteousness necessary to attain a
place in the Kingdom. R5219:6; NS680:6
God has provided a righteousness in Christ. R5918:4
We shall not only seek the Kingdom, but seek its righteousness: the
righteousness which the Kingdom will bring, the righteousness which God
will approve. SM371:1
If we seek and find his righteousness we shall also find his Kingdom. (2Pet. 1:5-15) R2804:6*
Our first thought should be for the glory of God; our second, for our own
profit; our third for the benefit of others. Here we owe it to ourselves
to put ourselves first, for if we fit ourselves for service, we have the
larger opportunity of helping others. R5130:1,4
All these things -- Food, raiment, etc. SM370:1
Not wanting for temporal necessities, for light, for necessary cares and
disciplines, for consolations of divine grace, for friendship and
sympathy. R1745:2,4
Be added unto you -- He will not let you starve in his service. B119
All things necessary are promised. R5219:6, 5990:6, 5991:1
According to His wisdom. F679; SM371:T; NS680:6
In fact they shall be our servants, instead of we in bondage to them.
R2804:6*
No thought -- Take no anxious burdensome care for the morrow. F572;
R4871:3
Be neither careless nor anxious. F573
Sufficient unto -- Sufficient also is the guidance of the Lord and we
are to wait and watch for it. Q634:1
The evil thereof -- The difficulty thereof. R5470:5
If our hopes be not realized so soon as we expected, we are not to worry;
we are blessed with the truth and there is work to be done. R5374:4
Judge not -- Harshly, uncharitably, unmercifully, ungenerously. R2329:3,
2589:2
Declaring against evil thoughts, evil suspicions, evil surmisings. R2444:5
Because we do not fully comprehend the divine law of love and cannot
discern the thoughts of our own heart. F403
We may at times judge the outward action as wrong, but we are not to
attempt to judge the heart, where there is a possibility of misjudgment.
R5430:3, 1712:5
It is forbidden us to judge the heart. R4568:5
Judging is a clear token that one has not developed the spirit of Christ,
the spirit of love, which is full of kindness and consideration. R2589:2,
1713:6; F403 Our Lord refers to the abuse of judgment and not to the
legitimate use of that noble faculty. R1712:2
The Lord discountenances criticisms and accusations and sentences of one
another as individuals. R2431:5
But when conduct is in manifest opposition and in defiance of God's law,
as that of "wolves," "swine" and "dogs," the condemnation should be
recognized as God's judgment, not ours. R1712:5
Some people must be held at arm's length, but at the same time we should
be careful to give them credit for good motives they claim to have. NS164:4
The first occurrence of the word in the New Testament and would clearly
bear the rendering, "Test not, that ye be not tested." R48:6*
Be not judged -- Harshly, unmercifully. R2329:3
With what judgment -- How we deal with others fixes the gauge of how God
deals with us. R5414:5, 5884:5, 5324:4, 5135:5; F403
The Law of Love says: For shame that the weaknesses and shortcomings of
brethren should be exposed before the world. F405
See comments on Matt. 6:12
Ye judge -- How many find it easy to excuse their own weaknesses while
they are very captious and critical as respects the shortcomings of
others. R5324:4
Ye shall be judged -- If at heart we treasure up resentment against
others, the Heavenly Father will not forgive us. R5123:3
With what measure -- The fallen or carnal mind is selfish; and proportionately as it is for
self it is against others--disposed to approve or excuse self and to
disapprove and condemn others. F404
The continual fault-finder, who sees great blemishes in others and none in
himself, is blind to his own defects, or hypocritical. R4567:6
Ye mete -- Measure others. R2253:4
Measured to you -- If our words are generous and kind, loving and
benevolent, we shall receive similarly kind treatment of the Lord; but if
harsh, critical, unkind, we may expect reproof. OV209:4, 210:T; R3453:5
And why -- Busybodying in other men's affairs. F583
The mote -- The little difficulties and weaknesses with which all the
Lord's people are more or less troubled. R2589:3
Not the beam -- The great fault of lovelessness. R2589:3
Satan possesses this fault; he is called the "Accuser of the brethren."
(Rev. 12:10) R2589:4
Let me -- Fancying that it is "his duty" to advise, to pick, to
investigate, to chide, to reprove. F584
Pull out the mote -- The continual fault-finder who sees great blemishes
in others and none in himself is blind to his own defects, or
hypocritical. R4567:6
Thou hypocrite -- Wishing to give the inference that you are not
yourself inflicted with the same malady of sin. R2589:4
It is deceptive and hypocritical when we claim that fault-finding is
prompted by love for the erring and a hatred of sin. R2589:4
Give not -- We are to tell the heavenly things, but not to the natural
man. R5065:6
Use the spirit of a sound mind to discriminate between those who are good
subjects for the truth and those who are not. R5376:4
This does not mean that we should never bring holy things to the attention
of those who are not the Lord's consecrated people. R2589:6
Unto the dogs -- Idlers, breeders of spiritual contagion, self-seekers,
biters and devourers, treacherously lying in wait to deceive. R1671:1
We would not expect that dogs would appreciate the difference between meat
from the butcher shop and the holy, consecrated meat eaten only by the
priesthood. R2589:6
The selfish, the sensual, who mind earthly things and who have never been
begotten of the spirit of God. R2589:6
The only preaching proper for such is "Repent and be converted that your
sins may be blotted out" and "Flee from the wrath to come." R1671:2
The "brethren" have been neglectful in the endeavor to feed the "dog"
class. R2590:1
Cast your pearls -- The deep and precious things that belong to the New
Creation and which none others can understand and appreciate. R3265:2,
5699:1, 5214:6, 5065:6, 4568:1; OV5:2; SM242:T
We are not authorized to parade our ambassadorship before the world.
NS466:1
Before swine -- The groveling, who think only of money and the things of
this life. R2589:6
The brutish and swinish. R2589:2
Those who have not the hearing ear and the seeing eye. R5376:3, 327:5*
Those who would not be able to understand nor appreciate our position.
R5825:5, 4568:1
They would resent our precious truths and do us injury. R4568:1, 4984:3;
SM7:T
Those who mind earthly things, the selfish, the sensual. R2589:5,6
Trample them -- Recognizing no value in pearls, nor appreciating anything that would not give earthly satisfaction. SM7:T
And rend you -- "Reprove not a scorner, lest he hate thee." (Prov. 9:8)
R2589:2
Injure you. SM7:T
Ask -- Some of the chiefest of his favors he withholds from us until we
make requests, because he thus prepares us more for the blessings he is
willing to bestow. R4568:1
All the consecrated are free to make request for the things promised in
the Word of God. R4568:1
If you wish to know how to overcome the spirit of fault-finding and harsh
criticism of the Lord's brethren. R2590:1
Seek -- Those who approach the Bible with earnest desire to find God's
message, will be guided of the Lord. Q643:1; R4983:6, 4971:1
And ye shall find -- The knowledge of the holy Spirit shall be revealed.
E167
We find what we seek! Those who desire to find God's message will be
guided by the Lord. Those who approach the Bible from the standpoint of
unbelief are equally sure to find what they seek--flaws, contradictions,
etc. Q643:2
Knock -- Upon the Lord's storehouse of grace and blessing by continued
efforts, as well as prayer. R2590:2, 1150:4
Opened unto you -- The door of privilege, of opportunity. R4983:6
The door of knowledge. E167
Every one that asketh -- Anyone, therefore, who seeks God will find him;
for the Scriptures promise, "Draw nigh to God and he will draw nigh to
you." (Jas. 4:8) R5201:3
He that seeketh -- In the "Law and Testimony." (Isa. 8:20) E167
Seeks the proper blessings: forgiveness of past sins, divine love and
care, both temporal and eternal. OV181:2
Findeth -- Those who pray for opportunities to serve the Lord and watch
for the fulfillment of their prayers will surely have them. R4913:4
The believer, assuming that there is a superhuman wisdom in the divine
word, investigates from that standpoint. NS63:2
It shall be opened -- The door of knowledge shall be opened. E167;
R5201:6
God will reveal his true character to them. OV2:2
A stone -- Traditions as indigestible as a stone. HG692:3
Give good things -- The holy Spirit, the true antidote for a fault-
finding disposition. R2590:2, 4568:4
The Lord will also give whatever temporal blessings are to the best
interests of the new creature. R5835:1
If he gives us a gift at all, we may be sure it will be a blessing. NS229:5
That ask him -- God is particularly willing to give us the holy Spirit,
and is especially pleased that we ask for it. R5310:6, 5835:2
We are not to ask for all manner of earthly things. R5835:1
Therefore -- Connecting this with the preceding; signifying that this
will be a test by which we may discern when and to what extent we are
misjudging the motives of others. R2590:3
By way of concluding this subject of finding fault, picking flaws,
condemning and criticizing. R2590:3
Whatsoever ye would -- Our Lord's words were addressed to his disciples.
OV231:1; SM431:2
This is not the rule of love, but of justice. R4827:3
To do justice to your neighbor as you wish that neighbor to do justice to
you is the essence of the Law of God given to the Jews for their treatment
of others. SM352:2
Under this golden measurement, how few bitter, angry or slanderous words
would be used, for how few would like to have others use such to or of
them. R2688:6
As we would not wish to have others think ungenerously or meanly of us, so
we in turn would find our thoughts of others becoming more generous and
less suspicious. R2688:6
To reason, If we were in the slums we would wish that some of God's
children would help us and hence we should do so to others, is a mistaken
application of this rule. R2689:6
It does not say that we should do to our neighbor as he might wish us to
do to him, for he might wish a very unreasonable thing. R2688:4
If Jesus had loved us just according to the Golden Rule, he would not have
died for us; but he did more, and he requires that his followers should do
more for each other. Q286:6
That men -- Particularly the Lord's brethren and those dependent upon
you. R2689:1, 2690:5
It will be applicable to all the heathen world and the substratum of
society in the Millennial age, but now it is applicable chiefly to the
household of faith. R2690:5
Should do -- Charging only a reasonable profit on goods sold, expecting
to pay a reasonable profit to him who sells. R2688:5; OV231:3
To you -- Putting off anger, malice, hatred, strife, envy, slanders,
etc. R2688:6
Do ye -- This is a positive rule, to do good; and not a negative rule,
to abstain from doing evil. R2688:2, 4567:3
This rule does not express all of the Christian's duty, but marks the very
lowest standard which must measure our dealings with others, justice.
OV231:2
To the full extent of their ability, the new creatures must render
justice. SM431:2, 352:2; R4567:3
We must also be just in our words and thoughts. SM432:1
This law the Apostle calls the "law of liberty," the perfect law. R2688:2
With applications to husbands, wives, children, parents, brothers and
sisters. OV232:1
Applications to the Church. OV232:3
The Christian businessman's ideal is the Golden Rule. OV369:2
The Golden Rule is despised and rejected as impracticable. R5723:5
Nothing short of full devotion to the Lord will enable one to live
consistently along the lines of the Golden Rule. R4568:4
He who practices the Golden Rule during the six days of his contact with
business will surely be faithful on the seventh; but faithfulness to the
Golden Rule on the one day only will never win Divine approval. OV232:2
This Golden Rule is necessary in formation of character, not only to
develop equity and justice, but also the spirit of love, of unselfishly
doing good to others. R2689:3
Only as we exercise benevolence toward others need we expect God's
benevolence in respect to our weaknesses and shortcomings. R4567:3,6
The Christian has an additional requirement--the Lord's "New Commandment."
We must "love one another" as our Redeemer loved us, to the degree of
self-sacrifice, even unto death. R4568:4
To tell uncomplimentary truth is to violate the Law of Love, the Golden
Rule. F406
Even so to them -- By acting kindly, speaking gently, being patient
toward weaknesses, not expecting too much. F376
Doing for them now the kind of work which God desires to have done;
leaving for the future the things which God has planned to have done in
the future (the salvation of the world). R2690:2
This is the Golden Rule and, by comparison, the rule of Confucius, "Do not
to others what you would not wish them to do to you" might be considered
the brazen rule. R2688:1, 4567:3
This is the law -- Not a Gospel standard, not a love standard, but
justice. OV231:2
The Law of God is briefly summed up in this Golden Rule. R4568:4
"The righteousness of the law." (Rom. 8:4) R2689:3
Wide is the gate -- First entered by Father Adam. A205
Broad is the way -- The downward path, in which all of Adam's posterity
were born. A205
Opened up in Eden at the time of the loss of the homestead. R4245:6*
Becoming broad of necessity in order to include every member of Adam's
family. R4245:6*
On which the human race is hurrying to the tomb. R5245:2; A205
Of self-gratification, pride, lust, sin, selfishness. R4838:1, 4568:2
The easy, selfish, worldly way. R2590:5
The present evil world. Q829:2
That leadeth -- As years and centuries roll on, becoming more and more
smoothly worn, daily more glazed and slimed and slippery with sin. A205
To destruction -- The way that seemeth right to the world will end in
death. (Prov. 14:12) CR497:2
Death, not eternal torture. R4568:2; A205
Many there be -- Our race, now thronging the broad road to death, are to
be restored because their guilt and sin are atoned for and will be
remitted. R281:4
Mankind daily loses the power of resistance so that now the average length
of human life is about 35 years, 900 years less than the first man. A206
Even the Jews were in that Broad Way. CR497:2
Which go in there at -- All mankind are born under more or less adverse
conditions and unfavorable environments; and the majority follow on in the
way in which they are born. CR496:4
The world's choice is between hastening down the broad road, giving loose
rein to their passion, or seeking to restrain these and go down more
slowly. NS81:4
Strait is the gate -- Applicable only in the Gospel age. R860:2
Difficult is the gate. A207; R5045:3, 5320:2
Full consecration, even unto death; but within are ministering spirits,
all conspiring for our ultimate membership in the New Creation. F152;
R4568:3; OV177:4
The love and loyalty of the disciples is tested by their call to walk
contrary to the world. R4568:3
The Lord permits the Christian to have adverse experiences so that his
character may be developed. Q821:3
Our too-low standards have admitted to membership in all denominations
millions who are far below the Master's standards. NS778:5
Narrow is the way -- The way of death by sacrifice with Christ. A212;
R5871:5, 5245:2, 2773:2
He opened for us "a new and living way through the veil, that is to say,
his flesh." (Heb. 10:20) R279:5
So that only those willing to suffer with Christ may be his joint-heirs.
F125; R4964:6, 5005:4
The vows of consecration make the way to glory narrow. NS654:5
So narrow that it admits only the Lord's plan and those willing to conform
to it. R5045:3
It is only as "new creatures" that the saints of this age are on the way
to life; and only as human beings are we consecrated to destruction, as
sacrifices. A213
Were it not that strength is furnished for each successive step of the
journey, we could never reach the goal. A214
Those who walk in the narrow way are scripturally called "new creatures in
Christ Jesus." (2 Cor. 5:17) NS19:3
We should not be surprised that the way that leads to life is narrow when
we realize the grandeur of the life to which it leads. R281:4
Because the successful enduring of these tests is indispensable to those
whom he would thus honor. F125
Separate from the world; steep, rugged and beset with snares of the
Adversary. CR414:1; OV130:T
Contrary to the general tendencies of the world--upward. R4568:3
Because this Gospel age is a part of "the present evil world" during which
Satan is the prince or ruler. NS17:6
Opened up, not to convert the world, but to choose a peculiar people to be
associated with the Lord in his spiritual Kingdom. R4246:1*
Its difficulties will act as a separating principle to separate and refine
a "peculiar people." A214; R281:5; NS345:5
It means more than negative opposition to the world; it means to make a
positive stand for the Lord, for the truth of His Word, for righteousness
in general. NS19:1
The law given to Israel was a narrow way and they thought it to be a way
of life, but they found it to be a way of death. (Rom. 7:10) NS18:3
It did not exist in the Jewish age and previous ages. NS18:1
We are not to expect that this narrow way will continue in the future
indefinitely--during the Millennial age. NS17:6
The divine arrangement for our first parents in Eden was not a narrow way
of sacrifice, but quite to the contrary. NS20:2
The little flock will run it with voluntary devotion, but the great
company will have experiences which will force them, not to take one
special way, but to decide for themselves which course they will pursue.
R5245:2; Q331:3,6
Leadeth unto life -- Life inherent, life in the superlative degree,
immortality. A210; R5045:3; SM10:1
Glory, honor and immortality--association with the Redeemer in the great
work of the Millennial Kingdom. R4568:3
This life is immortality. They were living, justified, before, but the
strait gate and narrow way lead to another, a different life. R779:3*,
659:5*
The spirit in us is the germ of immortality. Thus we even now are
partakers of the divine nature, but the fullness is to be reached when we
enter into life. R279:4
There is no other way of life open at the present time. NS19:2
Few there be -- In comparison with the population as a whole. NS808:3
Because the Lord seeks only a very choice class at the present time.
NS19:2, 749:2
Not many great, not many rich or learned, but chiefly the poor of this
world, rich in faith. OV123:3
"A little flock." (Luke 12:32) R2122:5; HG186:3
"Many are called and few are chosen." (Matt. 22:14) Paul estimates that
many run, though few so run as to obtain the prize of the high calling. (1Cor. 9:24) R281:1
Our Lord himself was the first to walk in it as the captain or leader of
all who would walk in his steps. NS83:4
These few are the bride class who, with Christ, are to bless all the
families of the earth. R5691:1
That find it -- The narrow way is a
privilege. NS344:4
Of false prophets -- Public expounders. A55
Some will speak perverse things and draw away disciples unto themselves.
R5388:6
A class who pervert the truth, stirring up arguments that confuse the
flock, manifesting a wolfish disposition. R5388:6
It is not evil-surmising to be on the lookout for false teachers, nor evil
speaking to call the attention of the sheep to such. R3746:6
In sheep's clothing -- Those who studiously cover up a wolf-like
character with the outward professions of godliness, in order to deceive
and lead astray the unwary. R1712:2
Professing to be of the Lord's flock; but really not such, because they do
not trust in the great sacrifice offered once for all for their sins.
R3142:3
While sheep can never become wolves, some, who at one time were sheep,
after a while manifest a wolfish disposition and take pleasure in doing
all they can to injure the flock. R5388:6
Implies the thought of deception, walking like sheep, wearing sheep's
clothing, but never being real sheep. R5388:6
However smooth, polished, educated, gentle they may be on the surface, we
must get to know them better than by surface indications before we may
dare trust them as leaders of the flock. R3747:1
Ravening wolves -- A class who pervert the truth, injure the flock, stir
up arguments that confuse the flock, destroy the new creature, dragging
them down to death. R5388:6
Greedy, selfish: "Through covetousness shall they with feigned words make
merchandise of you." (2 Pet. 2:3) R3747:1
Ready to destroy your faith in the ransom and thus destroy you as sheep.
R3142:3
Hungry with ambition for fame and prominence and honor of men, and willing
to barter the interests of the flock for their personal aggrandizement.
R3748:2
The wolf is not to be tolerated. He has no rightful place in the
assemblies of the true sheep until his character is changed by repentance
and submission to the will of God. R1712:2
We should neither reprove as wolves, or disown as brethren, those whose
hearts, characters, give evidence that they belong to the Lord, even
though they follow not with us in respect to his service. R3747:1
By their fruits -- Sharp, thorny, injurious, poisonous--or, helpful,
strengthening, uplifting. R4568:5
Of character, conduct or teaching. R1712:2
Signs that their characters are being transformed in a wrong direction.
R5957:1
As James claims, if the right kind of faith be developed in the heart it
will surely bear fruit and make an outward manifestation, according to
circumstances. R4377:3, 3318:1
The same must be true of the Almighty--by His fruits, His workmanship,
fully completed, He may be known to be either good or bad, just or unjust,
loving or vicious. SM449:4
Of thorns -- Some, like thorns, reach out to impede, irritate, annoy and
injure those with whom they come in contact. R3747:2
Little of this injury is done physically; nevertheless, the thorny and
briery people find abundant opportunity for injuring others with their
lips and tongues. R3318:2
The thorn and brier classes, however closely affiliated with religious
things, are not vine branches. R5148:1
There is a thorn-bush in Palestine which grows a fruit somewhat resembling
grapes, and a kind of thistle with heads shaped like figs. R3747:2
Of thistles -- Some, like thistles, are always scattering seeds that
cause trouble: false doctrines, evil-surmisings, errors. R3747:2
The thorns and thistles are bad fruits, belonging to the evil nature, and
not fruits of the spirit of the Lord. R5224:3
Every good tree -- Contrasting a healthy fruit tree with a diseased or
evil one; contrasting a healthy Christian with a perverted and misguided
one. R3747:3
A corrupt tree -- The Lord supplies the good soil of truth,
the refreshing showers of grace and the nourishment of precious promises;
but it is for each of his people to use these and thereby grow. R3747:4
Illustrating that those who are his disciples, sound and proper enough to
begin with, might lose their spiritual strength and forcefulness, their
carefulness. R3747:3
A Christian who has failed to use the chastisements, trials, and
difficulties to correct the weaknesses, shortcomings and wrong development
of his nature; a Christian who has set his affections on houses, lands or
worldly aims, objects or individuals. R3747:4
A Christian who has failed to grow in grace, knowledge and love has not
appropriated the nourishment provided, has not submitted to pruning. His
heart has become decayed. R3747:3
So surely as a corrupt tree brings forth bad fruit, so false doctrines
will develop bad characters in those who receive them. SM382:2
Evil fruit -- Knotty, wormy, unsatisfactory. R3747:3
Is hewn down -- In Palestine, to this day, fruit trees are taxed, and
trees which do not bear are promptly cut down. R3747:5
"Every branch in me that beareth not fruit he taketh away." (John 15:2)
R3747:5
Cast into the fire -- Symbolizing the time of trouble in the end of the
Jewish age, and that to come at the end of the Gospel age and beginning of
the Millennial age. R3747:5,6
By their fruits -- Lives. HG693:1
What they do with their spare time and money. R2259:3
Outward manifestations. R5000:2
We are to judge the outward conduct, but we cannot go beyond and say what
is of the heart. R5000:3
Only in regard to that of which we have positive knowledge should we
render a decision in our own minds. R5519:6, 5000:2
Sharp, thorny, injurious, poisonous--or, helpful, strengthening,
uplifting. R4568:5, 5224:3, 4592:2
A wicked spirit, a malicious tongue, and pleasure in doing unrighteousness
betoken a change of heart, that they have not the holy Spirit governing
them as they once had. Q648:T
The holy Spirit or the spirit of the Adversary. R4592:2; Q648:T
The fruits of the people of God are holiness, meekness, gentleness,
long-suffering, brotherly-kindness, self-sacrifice for others and for God
and His truth. R5504:5; OV401:4; NS205:6, 403:3
Aside from any fruits that would be injurious, we are to accept the
profession of all who claim to be consecrated. R4653:6
Ye shall know them -- We know the Almighty by His fruits--His good, just
and loving workmanship finally completed. SM449:4
Be able to discern which are brethren and which are "dogs" or "swine."
R2589:5
Know that those bearing the fruits of the spirit are no longer children of
wrath, but have passed from death unto life. NS403:3
Specially applicable to those who would be leaders of His flock. R3747:5
Know that those having the spirit of anger, etc., are yet in the "gall of
bitterness," however outwardly respectable they may be. NS403:4
Not every one -- Who are professing to be his disciples. R3317:6
Not all who have their names upon earthly church rolls, but only those
whose "names are written in heaven" and whose names will not be blotted
out because of unfaithfulness. (Heb. 12:23; Rev. 3:5) HG315:6
Only those who, after repentance, renunciation of sin, and acceptance of
Christ as their Redeemer, make a full consecration of themselves to the
Lord, to know and to do His will. NS391:2
Shall enter into -- Can be accepted as a joint-heir with Christ.
R4470:1, 5938:3, 2235:3
Kingdom of heaven -- The actual Kingdom, not the Church in her present
condition. R3317:6
Doeth the will -- God's will is to select such as believe His promises
for the future so fully that they will give up the present to obtain it.
R581:2
The heart, the will, must be right, sincere, true, pure, loyal to God and
the principles of his government. R4568:5
By our deeds, and not merely by our professions. R5938:3
Many will say -- In contrast with the "few there be that find it."
(Verse 14) R814:5*
Not only a few, but "many," who in their outward course of life have in
some measure acknowledged the Lord publicly. R3318:2
Many sadly misinformed partial-believers in Christ. D632
Many who have done philanthropic and reform work. R5404:6
The Great Company. R5383:5
Professed church of Christ--"false brethren." SM222:1
Ostensibly they serve the Lord, in reality they serve mammon. SM760:1
In that day -- In the close of the Gospel age. R3747:6, 5404:6, 4568:5
Lord, Lord -- They had a form of godliness. R5407:4
Have we not -- As Laodicea, "I am rich, increased in goods, and have
need of nothing." (Rev. 3:17) R4314:4
But these boastings avail little to the interests of Babylon because the
lack of the spirit of God's law of love is too painfully manifest to be
concealed. D170
The harvest truth is only for the holy and meek. R1348:5
Prophesied -- Preached. D632
He will not guarantee that anybody who has power to work miracles and
preach publicly will be granted a place in the Kingdom. R4668:2
In thy name -- The Revised Version gives "by thy name," intimating that
the name of Christ is used rather as a charm, to conjure by. R3748:1
Much of this conjuring in the name of Jesus has been merely a cloak.
R3748:1
Claiming divine authorship for their own erroneous theories. R3647:6
Many take the Lord's name in vain, associating it with their enterprises,
which are often in direct conflict with the Master's Word and Spirit.
R3748:1
Cast out devils -- Opposing sin and multitudinous forms of evil. R3747:6
Wonderful works -- Good works: mission work, slum work. Q112:5
Miracles are not necessary today amongst the Lord's people, and hence they
have passed away. R3301:5
Not that the Lord does not approve of hospitals, asylums and charities,
but they are not the fruits of the spirit. NS376:6
The Lord's followers are not to be known by their great works--"by their
fruits ye shall know them." (Verse 20) Q783:2
Many there are who are consecrated to a system or to a work who are not
fully consecrated to God. R1802:3*
Benevolent institutions, colleges, seminaries, etc. R3747:6
Not acceptable to God because they have not submitted themselves to His
plans and methods. R3647:6
The Lord makes use of various characters as agents in these healings, even
as Judas was one of the twelve who worked miracles. R749:4
So satisfied with their present world-converting machinery that they would
rather dislike to have the second advent occur now and spoil their plans.
R1439:3
Ecclesiasticism is constantly boasting of her great achievements, as here
prophesied. D170
Including miraculous physical healings. F639
Some are urged to make money as honestly as possible and contribute
liberally to the church, and told they will be granted a free pass to
eternal happiness in the future. SM760:T
Some may be found building up Babylon in some of its denominations, but
neglecting the divine Word and their own character building. NS319:6
There is so much reckoning, figuring and apologizing for the meager
missionary results now, because we are living in the "harvest" or
reckoning time. R1078:3
The various persons and systems performing the "many wonderful works" of
today, almost without exception, directly or indirectly antagonize the
truth. R3158:4
We are not to object to the works if they are good works. R4668:2, 3120:3;
Q112:5
Implying that Satan will have not only false teachers, but false
miracle-workers, deceiving themselves and others respecting the source of
their power and teachings. R2837:3
I never knew you -- "Never approved you." (Diaglott) R2837:3
Never recognized or authorized your sects. R3748:2
I do not recognize you. R5383:5, 5404:6, 5389:6
You are not fit for the Kingdom class. Q112:5; R5407:4, 4668:2, 4568:6;
SM222:2
You did not come in by the door of the sheep-fold (John 10:1). R5404:6
Your work is out of harmony with the principles of my teaching. Such will
pass through tribulation and lose the great prize. R4568:6
Only those will be recognized who have done the will of the Lord and who
have no theories or works of their own whereof to boast. R3252:4
Because of not having developed characters in harmony with the Father's
law--the Golden Rule. R4568:6, 3318:2
Depart from me -- Left to have a part in the great time of trouble, they
will doubtless become God's people instead of sectarians, and will be
"willing in the day of his power." (Psa. 110:3) D632
Obliged to pass through tribulation with the world, losing their share of
the great prize of this Gospel age. R4568:6
It is the duty of every true disciple to rebuke them, for the outward
opponents do far less harm than those who wear the Master's name while
denying his doctrine. R1418:6
Not into eternal torment. He does not say, "Depart, ye cursed." R5383:5
That work iniquity -- Neglecting the privileges of the high calling when
they knew of it. R5407:4
Workers of unrighteousness, in my name. R5389:6, 3748:3
Through misrepresentation of God's character and plan. R3748:3
The 1000 years of Christ's reign will accomplish the real reform work.
R5404:6
These sayings -- Jesus' message and teachings. R5407:3
The words or message of the Sermon on the Mount, showing what things are
blessed of God in contradistinction to the things which would not have his
approval. R3748:4
Doeth them -- Render obedience thereto. R5407:3
Not merely to be doctrinally informed, but he is looking for such
character development as will bring us into full harmony with his
teachings. R3748:5
I will liken him -- The parable refers not to the Church and the world,
but to two parties in the Church. R3748:3, 3318:4
A wise man -- The true people of God who will be able to stand the test
of this great day, now upon us. R5443:4
Built his house -- Jesus showed that it was important to be founded upon
a rock; and Paul shows that is important also to build with good material.
(1 Cor. 3:12) R358:5*
A rock -- Christ. R4568:6, 5443:4
"Other foundation can no man lay than that which is laid, Jesus Christ."
(1 Cor. 3:11) R5407:6
The winds blew -- The storms of life are sure to come. R5407:3, 4568:6
Founded upon a rock -- The foundation, God's promises, brings calmness,
confidence and security. R5407:3
The twelve apostles, the foundations of the New Jerusalem, were not laid
in the sand, but upon the sure and steadfast rock, Christ Jesus. R1522:1
No man can build a proper life unless he have some foundation, some
doctrine, some faith. A man with no faith, no hope, is sure to be
correspondingly lacking in character. R3318:4
His house -- Faith structure. R5407:6
Upon the sand -- Foundations of human tradition, man-made theories,
ignorance, doctrines of demons. (1 Tim. 4:1) R4568:6, 5407:5
The quicksand foundation upon which nominal Christianity is built. R5443:4
Of selfishness. R1190:5*
Those so building will suffer the loss of everything, and at the beginning
of the Millennium will be no better off than the world in general. R4569:4
Perhaps some built upon the law, thinking they could commend themselves to
God by their own endeavors, without the imputation of the merit of Christ.
R5407:5
Rain descended -- A mighty downpour of truth. R3748:5, 5443:4
The floods came -- "The hail shall sweep away the refuge of lies, and
the waters shall overflow the hiding place." (Isa. 28:17) R3748:5
The winds blew -- The strong winds of war. R3414:3, 5443:4
And beat -- The shaking will be the means of God for the liberation of
some now chained by superstition. R1308:4
Upon that house -- Nominal Christendom. R3748:5
It fell -- The "great company" will have a faith structure largely
composed of error, which will be consumed. R3748:6
Truth will wash out the quicksand foundation of nominal Christianity.
Utter wreck will follow. R5443:4, 5407:6
Great was the fall -- Suffering the loss of all their hopes. R5407:6
At the beginning of the Millennium; they will be no better off than the
world in general. R4569:4
Were astonished -- Even though they but imperfectly understood because
the holy Spirit was not yet given. R5408:2
Having authority -- Knowing the truth by implicit faith in God and
personal experience with its power upon his own heart. R1917:2
As one who understood his subject thoroughly. R3803:2
As one knowing what he was talking about. OV159:1
With a positiveness. R5408:2, 3318:5
Not as the scribes -- Who taught various speculations and wonderings.
R5408:2
Doubtfully. R3803:2
Wherever there is confusion and mysticism, we may be sure there is error
and ignorance. R5408:2
A leper -- Leprosy symbolically represents sin. R4576:3
If thou wilt -- He was inspired with faith as far as his knowledge went,
and Jesus graciously supplied the missing link by saying, I will. R436:6*
Put forth his hand -- It is a mistake to suppose that healing
constituted Jesus' mission as a whole or one of its most important
features. R4576:2
Touched him -- His healings were performed to: (1) draw attention to his
message; (2) illustrate his great future work; or (3) test his own
faithfulness. R4576:2
Be thou clean -- No suggestion here of the error of the leper's moral
mind as claimed by Christian Science. All is real, both the leprosy and
the miraculous cure. R4472:2*
Was cleansed -- Represents purification from sin. R4576:3
Tell no man -- The testimony of his Messiahship was to be hidden from
the common people until the rulers of the Jewish Church had the
opportunity to decide for or against Christ. C168
Telling it forth would tend to make him too popular. R4576:3
To the priest -- This was the demand of the Law. R4576:3
Representative of the Jewish system. C168
Testimony unto them -- To those who would ultimately pass sentence upon
him. R4576:5
A centurion -- Captain of a garrison of Roman soldiers; a Gentile.
R5101:4
Probably Cornelius. R1922:6, 2620:6
My servant -- An interest in his employee which we, as Christians, do
well to imitate. R2620:6
I am not worthy -- Being a Gentile, it would be an impropriety for a Jew
to enter his house. R3755:5
A lesson of humility of mind in approaching the Lord on any subject; that
we have nothing of right or merit to demand, only grace and mercy. R3755:5
Speak the word only -- He had this faith because his servants obeyed
their authority, and he recognized that Jesus had still higher authority
and could so command his messengers. R5101:4
He marveled -- The only other instance where Jesus marveled was at the
unbelief of the people of Nazareth. (Mark 6:6) R3755:6
No, not in Israel -- Nowhere among the whole twelve tribes. C293
That many -- Faithful ones from among the Gentiles, called to be the
bride and joint-heir of the true and only heir of all things, Christ
Jesus. R1095:2
The world of mankind in the Millennium. R3457:1
Shall come -- By a narrow, thorny path of trial. R1095:5
East and the west -- Gentiles. R4576:6
Shall sit down -- Or, be at rest and peace with God, with Abraham, Isaac
and Jacob and all the faithful of the earthly class. R3457:1
With Abraham -- The visible representatives of the Kingdom. D619;
Q421:3; R4796:1
The Kingdom itself will be spiritual, invisible to men, but its earthly
agents will be visible and they will be Jewish. R4796:1
Who will have an honored place for the blessing of regathered Israel, and
through them, all the families of the earth. R4577:1
Who died before the ransom was paid and were not therefore called to a
place in the spiritual Kingdom. D625
But not the saints. A290
And Isaac and Jacob -- And all the ancient worthies. R3457:1, 1634:6;
D619
Kingdom of heaven -- The earthly phase of the Kingdom. A290
Children of the kingdom -- Israelites, children of Abraham, Isaac and
Jacob, to whom the Kingdom was first offered. R5101:5
The Lord is here not speaking about the world at all; he is speaking about
the Church. Q199:4
The Lord was discussing the earthly Kingdom with the earthly children.
Q421:4
Some who, in the end of the age, not being faithful, will be rejected from
the light. Q199:4
Cast out -- Out of divine favor. R4576:6
Divine grace or favor was to continue with the Jew until three and a half
years after the cross. R5100:6
They should not think that God would take them for his elect regardless of
their character, faith, obedience, etc. R5101:5
All the unworthy of the Jewish age shall be excluded from the visible, earthly phase of the
Kingdom. R1580:1
Outer darkness -- God's disfavor, which has been upon Jews, especially
since the destruction of Jerusalem. R4576:6, 4577:1, 3105:6; Q421:3
As outcasts from God's favor and from the special light of prophecy which
for 1800 years had enlightened them. R1095:2
That which is common to the world in general. R4445:2, 4577:1
If any of us do not walk carefully, we will not continue to be children of
light. Q199:4
Not like purgatory or hell-fire, because the normal view of these is very
light, bright and hot. Q199:4
There shall be -- Those that rejected the Lord found a great time of
trouble at the end of the Jewish age. Q421:3; R3105:6
Weeping -- The Jewish nation has suffered for 18 centuries and will
continue to suffer until God will forgive them and save them. R4577:1,
1095:5
Grief is indeed implied, but not one word about an eternity of grief and
pain. HG303:2
Gnashing of teeth -- Signifying chagrin, disappointment, savage
animosity; as in the case of Stephen, "They gnashed on him with their
teeth." (Acts 7:54) R4329:1; Q732:2
Darkness respecting transpiring events and, ultimately, the severity of
the trouble, figuratively called "weeping and gnashing of teeth." R3105:6
A metaphor describing trouble, distress, perplexity and persecution.
R1095:5
As thou hast believed -- Those who cannot exercise faith cannot have a
share in the blessings offered under the Gospel call, but must wait for
the demonstration of the Millennial Kingdom. R4576:6
Some were healed in answer to their own faith (Mark 5:34); and some, as
here, in answer to the faith of another. R759:3
Was healed -- No miracle of healing was ever wrought by the Savior upon
any of his disciples. R4577:4
The fever left her -- Some, as here, were healed instantly; some
gradually. (Mark 8:24,25) R759:3
Ministered unto them -- Demonstrating that her cure was miraculous,
since the operation of the mind could not have restored at once the
strength lost by the fever. R3311:1
And healed -- The miracles of healing which our Lord performed were
incidental to his preaching. R4137:2
The healings had three ends in view: (1) to draw attention to his message;
(2) to illustrate his great future work; and (3) to test his consecration
vows. R4576:3
All that were sick -- "Virtue (vitality) went out of him and healed them
all." (Luke 6:19) R5096:4, 4576:3; A230; E124; F645
Himself -- The gift which costs nothing cannot be so highly esteemed as
that which costs much. R4138:2
Took our infirmities -- At his own expense, his own sacrifice. R4576:3,
4138:1, 574:4; E106,124
"Touched with the feeling of our infirmities." (Heb. 4:15) E106; F632
Perfection is the opposite of infirmity. E122
Greek, asthenioas; used in the singular when the sickness of Lazarus is
spoken of (John 11:4); proof from the Scriptures that Jesus was sick and
so able to sympathize with us in our sicknesses. R2767:4*
Greek, astheneo, meaning without strength. R4099:6,2*
Our Lord, who had none of the imperfections of the fallen race, needed to
take from men their sicknesses in order that he might be touched with a
feeling of our infirmities. R2029:6
Not because pain, sickness and death had hold of him, but that they had
hold of our race, and he, full of love and sympathy, was bearing the
burdens of others. R574:5
The weaknesses going to him as "there went virtue out of him and healed"
the multitude. (Luke 6:19) F632
Experiencing, instead of vitality, a sense of the weakness and suffering
of those whom he relieved. F645
Since he himself was not the sinner, all the penalties of sin which could
rest upon him must be result of his taking the sinner's place and bearing
for us the stroke of justice. E127
Thus our Lord fulfilled his consecration and began to lay down his life
for others. R3727:5
He who spake "as never man spake" also sympathized as none of the fallen
race could sympathize with the fallen conditions, troubles and afflictions
of humanity. E126
"That he might be a merciful and faithful high priest in things pertaining
to God," "in all points tempted like as we are." (Heb. 2:17,18; 4:15,16)
E128
It is expedient also that all who would be acceptable to God as members of
the Bride should be similarly touched with a feeling of the world's
infirmities and have sufficient sympathy to voluntarily bear some of the
sorrows and griefs of those about them. R4138:4; F645
Bare our sicknesses -- Not the sicknesses of the Church, but those
healed at the first advent, to illustrate greater works and grander
healings in which we may participate, now and in the Kingdom. F632; R4138:3
A comparison of Isa. 53 with Heb. 4:15 and Mark 5:30 and Luke 6:19 shows
us clearly that this prophecy was completely fulfilled at the first
advent. R2028:6
It was necessary for Christ to do this that he might be touched with a
feeling of our infirmities. F645
Being free from sin, he was free also from pain. Since he could not suffer
pain and sickness because of sin, he was placed for a time among sinners,
where their weaknesses and pains bore down upon him. R2000:1, 809:2
We do not know that our Lord was sick with any of the ordinary maladies.
It would appear that his healing merely exhausted his vitality, and thus
left upon him the weight of our sicknesses. R4138:3
It is the most refined and perfect organisms which can suffer most. R454:3
The healing of the new creature and the healing of the flesh are different
things. The new creature's soul-sickness is cured by the Good Physician,
even though his flesh may suffer pain and go into death. R4979:6
For God's consecrated people to ask for physical healing would be to
attempt to take back what they have consecrated to the Lord "even unto
death." R4980:1
I will follow thee -- Evidently with the thought that one so gifted must
be wealthy. R5370:6
Hath not where -- No home of his own. Only the very sincere would be
attracted to follow a leader in such a condition. R5370:6
It seems that persecution from his earthly kindred was not lacking and
that he was unwelcome in the home of his childhood. R1069:3
Bury my father -- Leave your service and serve my father until he dies.
R1987:1; Q217:1
Follow me -- Jesus did not mean that the young man should not attend his
father's funeral, but that if he left the Lord's service too long he might
never return. R1987:1
Let the dead -- The legally dead. Q760:4
Here unbelievers are referred to as still dead because of having no union
with the life-giver. F697
He was referring to the mass of mankind, all dead under condemnation, and
the one who believed in him was the only one that was even reckonedly
alive. HG195:3; Q717:4
We are all walking in the valley of the shadow of death and are now far
down below the mountain tops of life and perfection. R360:3
From God's standpoint all who are under the sentence of death are
considered as though already dead. A150,289; Q717:4, 760:4; CR131:2;
R5371:1, 3378:4, 2153:5, 1231:3, 1077:1; NS253:5
Especially those who are unbelievers and hence have no union with the
life-giver. F697
"The hour is coming and now is when the dead shall hear the voice of the
Son of God." (John 5:25) R2435:1
Bury their dead -- The actually dead. Q760:4
Let the dead, the condemned and legally dead world, look out for its own
affairs. CR131:2
There are plenty in the world who can attend to the earthly things. R5371:1
Entered into a ship -- The Master launched out with them occasionally to
obtain rest and quiet. R4577:1
A great tempest -- Its violence may be judged from the fact that even
the Apostles, who were experienced on the sea, were alarmed. R4577:2
Probably the Adversary was permitted to develop the storm on Lake Galilee
for the very promise of the lesson it gave to the apostles. R4577:3
All are subject to the storms of life in which mighty billows threaten our
destruction. R4577:2
Picturing the experiences of the Church during the long night of 18
centuries in which she has been tempest-tossed. R3325:2
Picturing the great time of trouble. R5239:5
In the sea -- The Sea of Galilee is quite subject to such windstorms.
R3324:2
But he was asleep -- Evidently thoroughly exhausted with the labors of
his journey and ministry. R3324:3; HG459:2
Evidently the Lord's providence had something to do with his prolonged
sleep under such circumstances, to test the faith of his disciples.
R3324:3, 5239:3
Lord, save us -- If we have trials and difficulties, or inner storms or
passion, anger, resentment, we should cry unto the Lord for help. R5239:4
A great calm -- Waters, thus lashed to a fury, cannot be quickly calmed
except by a miracle. R3324:4
Typifying the great rest from the Evil One for a thousand years, now near
at hand. R3325:4
Rebuked the winds -- Illustrating the manner in which the time of
trouble will come to an end. A171
What the Lord is doing for the Church now, and what he will do in the
future for the world. R5239:5
Jesus would not have rebuked the storm if it had been caused by the
Father. Satan probably thought he could destroy Jesus by this storm.
R5239:3
What manner of man -- In general his wonderful personality seemed really
incongruous with his general demeanor. SM749:3
During the Messianic Kingdom, all will know Jesus as having been a man,
The Sent of God, and as the now Highly Exalted One, far above men and
angels. SM754:2
Not until the disciples learned this lesson were they prepared to trust
him with all their trials, difficulties and interests. R4577:2
Similarly we, realizing that our Lord now has "all power in heaven and in
earth" (Matt. 28:18), can fully trust him and rest in his loving care.
R4577:2
The sea obey him -- The power to deliver from literal waves gives
confidence that he is able to deliver from every trouble. R4577:2; SM749:1
Two possessed -- Using the human body as their medium, their body.
R4577:5
Intelligent physicians recognize that probably more than half of the
inmates of insane asylums are demon-possessed. R4577:5, 5044:2; SM197:T
They cried out -- Knowing their final destiny, they tremble as the time
draws near. (Jas. 2:19) R606:5
Thou Son of God -- The devils acknowledged Christ when they had an
object in so doing. R2014:1
Admitting his lordship and power over them. F626
To do with thee -- In common with thee. R3772:2
To torment us -- To destroy us; the fear of destruction being doubtless
inculcated by witnessing man's death on account of sin. R254:5, 3772:1
These imprisoned spirits had in mind destruction as their final doom; but
their suppositions were incorrect, for Satan had misrepresented Jehovah's
plan to them. R697:1,4; HG729:6
The word "torment" here does not have the same thought as our word
torment. It would mean "do us distress," as a landlord is said to put a
tenant in distress for his rent; that is, he will put him out of the
premises for failure to pay his rent. Q222:4
This was the language of the demons. Whatever the fallen spirits might say
would not be good theology with any good Christian. Q222:4
We shall consider it an interference with our rights if deprived of the
privilege of tormenting this man. R3772:1
Before the time -- The demons evidently understood that the time for the
overthrow of the powers of evil was still future. R3727:2, 1722:4
Showing their expectation of some future termination of their present
restraint or imprisonment, a culmination of judgment in their case. F626
A plea for extension of time in which to come out of the man. R3772:1
An herd -- Probably hundreds. It would appear that there were enough
demons to supply one for every hog, because, unlike sheep, a hog is
independent in its action. R4577:5
Many swine feeding -- The chief industry of that place. R4587:1
Contrary to the Jewish Law and therefore contraband. R3772:4
So the devils -- Not attempting to deny their own identity, but
admitting his lordship and power over them. F626
These evil spirits were surely beings and not merely a disease of the
man's mind; else, how could they enter the swine? R3772:5
Besought him -- Evidently fallen angels cannot impose themselves upon
even the dumb animals until given some sort of permission. R2173:3
And perished -- The destruction of everything obnoxious to the divine
will, even as swine were contraband to the Jewish law. R4577:6
He would depart -- So today, the multitudes are moved specially by
temporal interests; the great blessings of the Lord go unnoticed. R4577:6
Out of the coasts -- Wherever the true gospel goes its effect is to
cause division and uproar in the kingdom of darkness. R1633:3
Brought to him a man -- The chief business of every Christian, besides
that of his own development, is to help others to the Redeemer. R3315:4
Seeing their faith -- The faith of the sick man and those who brought
him. R1921:2
Said -- Acting as the special agent, the representative of the Father.
R3729:2
Be of good cheer -- Possibly the palsied man and his friends felt
disappointed, not appreciating his work as Sin-Bearer. R4587:1
Thy sins be forgiven -- The Lord placed the most important matter first. R3729:1
The Lord was teaching a lesson of the relationship between sin and
sickness, and his power to deliver from both. R4587:1
The ransom-price for the sins of the whole world was already on the altar.
R1921:3
Similar declarations of forgiveness of sins may be made by members of the
body of Christ to all who come unto God by Christ. R3315:2
Thy sins be forgiven -- Transgression of the divine law could not be
forgiven except by the satisfaction of that law. R4587:2
The forgiveness of sins with the Jews would imply proportionate release
from sin's infirmities. R4587:4
Arise and walk -- If sickness is a judgment or discipline for sin, we
should expect that when sin has been confessed and repented of, the Lord
would remove the chastisement and raise up the penitent from his
affliction, either partially or wholly. R2008:4
That ye may know -- That he could heal diseases he urged as proof that
he had power to forgive sins. R144:5
Named Matthew -- Elsewhere styled "Levi." R4587:4
Meaning "the gift of God"; the name given to Levi by our Lord. R2260:3
He had undoubtedly been acquainted with the Lord and his work and the Lord
acquainted with him prior to his call. R2260:1
Receipt of custom -- A collector of taxes for the Roman government.
R4587:4, 2260:2
An occupation despised by the average Jew as being unpatriotic. R2591:1
Despised because it was considered disreputable to assist a foreign
government and because many of the publicans took advantage of their
position to make themselves wealthy through bribes and over-collections.
R4587:4, 2260:2
Sat at meat -- Matthew at once made a supper for his friends, that these
might have the opportunity for acquaintance with the Lord, who was also a
guest. R4587:5
In the house -- In the home of those who have consecrated themselves to
the Lord, the first consideration should be the service of the Master.
R2591:3
Why eateth -- Thereby implying social equality. R2591:5
He was not descending to sin in any form, but seeking to lift up sinners.
R4587:5
It was the loving kindness of Jesus that disturbed their pharisaical
nature and called forth their opposition. R539:1*
With publicans -- Tax collectors. R2591:1
Despised for two reasons: (1) it was considered disreputable to assist a
foreign government from one's friends; and (2) many publicans made
themselves wealthy by bribes and over-collections. R4587:4
And sinners -- Those not professing holiness. R2591:3
The Master did not hold himself aloof from people, but was warm, glowing,
sympathetic, helpful, intensive, whole-souled. R4967:3
He was fellowshipping with sinners that he might do them good. R4587:5
They that be whole -- He had come as a physician to the sin-sick, and
they did not realize themselves as sin-sick, and hence had little interest
in the physician. Our Lord's words were uttered in sarcasm. NS410:4
A physician -- A physician has a right to mingle with those whom he
seeks to relieve. R2591:6
Physicians and medicine were not condemned by the Lord. He and his
disciples spent considerable money for bread, which is the medicine needed
when hungry. R2009:4
I will have mercy -- They should have had the yearning compassion which
would have delighted to have lifted them out of sin and brought them
nearer to the Lord and to righteous influences. R2592:1
Quoted from Hosea 6:6. R4587:5, 2591:6
And not sacrifice -- God's work
in Christ was not to sacrifice the world, but to save it. R539:1*
The righteous -- Those who think of themselves as righteous. R2260:5
The sinners -- Those who realized themselves to be imperfect. R2260:5
To repentance -- But we are to recognize a great difference between
calling men to repentance and calling them to the high calling. F87
He was not descending to sin in any form, but seeking to lift up sinners.
R4587:5
Why do we -- Fasts were intended for one of two purposes: a
manifestation of repentance, or with a view to bringing the heart into
closer communion with the Lord. NS153:1
From earliest times fasting has been recognized as a valuable adjunct to
piety. NS453:1
Fast oft -- Does not signify total abstinence from food, but a measure
of abstinence and self-restraint as respects the condiments and
delicacies. NS454:6
The more intelligent people of the world practice a kind of fasting or
self-denial every day they live. They have an aim in life and eat and
drink in harmony therewith. NS453:4
We recognize that the Lenten custom, while not instituted by the Lord, has
probably been a beneficial one physically, sometimes spiritually. NS453:5
Fasting, like baptism, may be either a mere form, injurious rather than
beneficial, or it may be observed with spiritual profit. NS153:4
But thy disciples -- Expressing surprise that fasting was not enjoined
by our Master's teachings as a law. NS453:1
The highest form of fasting, self-denial, is represented in our Lord; but,
since he was perfect, it is perhaps better illustrated by the Apostle
Paul. NS454:2
Fast not -- Showing that our Lord did not impose literal fasting upon
his disciples. R2260:5, 4987:2; NS154:4
Can the children -- Why should they fast? Their sins had been forgiven,
they had been accepted of the Lord and taught to call the Almighty "our
Father in heaven." NS154:5
Bridegroom -- Jesus, personally, is the Bridegroom, and not Jesus and
the overcomers. R398:4
Jesus is pictured as a Bridegroom, and his followers as a bride company.
R5178:2
Shall be taken -- Implying that, with his return, the fasting will cease
and a great feast of joy ushered in. NS155:1
And then -- When the Bridegroom would be away, there would be abundance
of perplexity and sorrow, and then fasting would be in order, throughout
the Gospel age. R2592:2, 4987:4
Shall they fast -- Waiting for his return. NS155:1
All through the Gospel age it has been appropriate that the Lord's
followers fast with the true fasting of self-denial, hungering and
thirsting after righteousness. NS155:1
We may safely conclude that all "abstaining from fleshly lusts" or desires
is real fasting, the kind most approved in the Lord's sight. NS153:5
"If any man will come after me, let him deny himself [fast in the true
sense]." (Matt. 16:24) NS154:1
In the Dark Ages the food supply was made more and more unnutritious,
forcing a fast, which ultimately amounted almost to a "famine for the
hearing of the words of the Lord." (Amos 8:11) NS155:2
We have good New Testament precedent for the observance of literal fasts.
R2022:5; NS153:3
Discipline the body by abstaining from delicacies and relishes. R3659:5
Very plain diet or total abstinence from food is occasionally desirable to
many of the Lord's people who are full-blooded and impulsive. R2260:5
Fasting is proper when done from a right motive, but worse than useless
when done as a formality, to be seen of men, that they might think us
holy. R2260:5
Typically means self-denial. R2592:2
None will be admitted to Kingdom glories except those who practice
fasting, self-denial. Without self-denial no one will ever attain to
eternal life, neither in the present age nor in the age to come. NS455:4-6
Let us continue the fasting of self-denial, but let us seek more and more
to appreciate and to digest the spiritual food he now is supplying through
his faithful ones. NS156:1
A concomitant of mourning and sorrow. R2260:5
Piece of new cloth -- The fuller light of truth due at the first and
second advents of our Lord; the Gospel message. C160; R4987:5
Unto an old garment -- Old sects and organizations. C160
It is of no use to patch the sects with the doctrines of the new
dispensation. R1084:4*
Perhaps the first intimation our Lord had given of the fact that Israel as
a nation would not be found worthy of the Kingdom and would be rejected.
R2260:6
The Gospel teaching is not a patch upon the Jewish law, but a new
proposition. R4987:5
From the garment -- Would tear it to shreds. C160; R4987:5
Neither do -- These two parables were given to emphasize that before the
blessing could come to natural Israel, Spiritual Israel must be selected.
R4987:5
Men put new wine -- New doctrines, truths; the Gospel message. C160;
R4987:5
New principles of justice and equality among men, now stretching the old
system of things, which ultimately will burst and destroy the present
social order. R1143:3
Into old bottles -- Literally, old wineskins, out of which all the
elasticity has gone; symbolically, old systems. C160; R4987:5
The bottles break -- Rent asunder by the new truths which are out of
harmony with the sectarian pride, errors, superstitions and traditions of
these systems. C160
And the wine -- The new doctrines. C160
The Gospel message, committed to a special class. R4987:5
Runneth out -- Are left stranded, hampered by all the old errors of the
sect and held responsible for its past record by the world. C160
Into new bottles -- New wineskins, "new creatures in Christ," who will
be able to stand the stress of the fermentation of trials, disciplines and
testings. R4987:5
While he spake -- While Jesus was at the house of Matthew, probably at
the conclusion of the banquet, Jairus arrived. R2617:1
A certain ruler -- Jairus, the ruler of the synagogue in Capernaum, our
Lord's home city. R4588:3
He knew Jesus well. He sometimes called upon him to read the Sabbath
lesson (Luke 4:16). Once he entreated the Lord on behalf of the
centurion's servant (Luke 7:4). R4588:3
Properly given audience first because of his prominence as a
representative man. R4588:5
The four miracles of verses 18 to 34 illustrate faith from four different
standpoints: (1) the faith of Jairus on behalf of his daughter; (2) the
faith of the woman on her own account; (3) the faith of the two blind men
encouraging each other; and (4) the faith of the friends of the deaf and
dumb man possessed with a demon. R4588:3
Worshipped him -- Manifested his faith by his conduct, expressing his
homage, obedience and faith. R4588:5
My daughter -- His only daughter, twelve years old. R4588:3
Is even now dead -- Was at the point of death when I left home, and is
no doubt dead by now. R2617:2
If, according to some theories, having died she paid her own penalty, she
should be free from death after Jesus restored life to her. But she died
again. R392:1
Touched the hem -- The strength immediately came into her body, just as
the touching of a storage battery with a wire would draw the electric
current. R4588:6
Jesus turned -- Imagine the feelings of Jairus in consequence of this
delay; while it added to his faith in the power of Jesus, it at the same
time tested his faith in respect to the recovery of his child. R2617:2
Thy faith -- Faith does not spurn reason, but uses it with certain
prescribed and rational lines. R4588:2
The minstrels -- The hired mourners, some playing doleful tunes on
flutes. R2617:4, 4588:5
The people -- Neighbors had gathered, in harmony with Jewish custom.
R4588:5
Making a noise -- Shrieking and murmuring. R4588:5
But sleepeth -- A synonym for death, but only in view of the
hoped-for-awakening, the resurrection. R2959:2
It is not extinct, has a hope of a resurrection. R2959:2; PD61/72
Death is a condition of rest, of quiet, of peaceful unconsciousness. E329;
R5059:6, 4794:2, 4588:5
She was dead, according to the usual human expression, but asleep from the
divine standpoint. R4588:5
Because of Christ's redemptive work, death no longer should be regarded as
a perished condition, but as a "sleep." R1126:2; HG293:5
If they sleep, it can not also be true that they enjoy immediate communion
with God and the visions of his glory. R3028:1
The Second Death is never referred to as a sleep. R1939:4
And the maid arose -- Did not come back from heaven or hell, and was not
resurrected, but was merely awakened out of the sleep of death because
Christ was "The first-fruits of them that slept" (1 Cor. 15:20), "The
first that should rise from the dead" (Acts 26:23). R2618:2,4
And the fame -- As the fame of Jesus increased, because of his miracles
and teaching, the opposition became more pronounced, especially from the
Chief Priests, as they were brought into competition and unfavorable
comparison with him. R1735:3
Went abroad -- Threatening the immediate advancement of Jesus to the
kingly office. R1754:3
Two blind men -- Encouraged one another and both got the desired
blessings. This illustrates the advantage of Church fellowship in respect
to faith-stimulation. R4589:1
Thou son of David -- The long-promised king of David's line, the
Messiah. SM210:2; C257; E133; PD65/77
"The Lord shall give him the throne of his father David." (Luke 1:32) C257
The Righteous Branch from the Davidic root. E134
According to your faith -- Now God's rule for dealing with the Church.
R5129:1
Because now good and perfect works are impossible. CR324:5
Faith should triumph, or the light of joy and blessing will die. R5148:4
God will reward us according to our faith, confidence, honesty and
sincerity. R5594:1
Much faith, much rest; little faith, little rest. R5433:4, 3841:6
Faith which has a true foundation is very precious in the Lord's sight.
R5095:6
Faith is a matter of steps and development; and only the developed faith
could possibly bring to us the blessing of the Abrahamic covenant. R4377:2
Our faith must be corroborated by our works, but these cannot be perfect
because of weakness. Only our faith and intention can be perfect now, and
according to these the Lord deals with us. NS70:5
Faith brings advancement towards holiness. PT391:1*
Every exercise of faith is based on something real and tangible to faith.
R5717:5
Not works, as will be the case during the Millennial age. F113
Spread abroad his fame -- Their joy was so great that the Lord's
humility in the matter served to draw forth their praises the louder.
NS70:5; R4589:1
Those healed of blindness loudly praised the Lord. So with us when the
eyes of our understanding are opened: we cannot refrain from telling the
good tidings. R4589:1
Casteth out devils -- Greek, daimonion, demons, unclean spirits,
familiar spirits, the fallen angels. R5183:3; SM548:3
Through -- That would be suicidal. It would be equivalent to a king
stirring up strife in his own kingdom and working against his own cause.
R1736:2
Prince of the devils -- Greek, diabolos, the devil, Satan, Beelzebub.
R5183:3, 3310:4
No doubt, as a superior order of being, Satan exercises some degree of
control over the others. HG725:3
Until the saints of God have been sealed in their foreheads. (Rev. 7:1-3)
R4880:6
To Jesus, a "contradiction of sinners against himself." (Heb. 12:3) An
example of "when he was reviled, he reviled not again." (1 Pet. 2:23)
R4802:5,6
In their synagogues -- The fact that Jesus could and did preach in the
synagogues shows that the Jews possessed greater liberty than now prevails
among God's professed people. R2635:2
Every sickness -- To illustrate the healing and restoring work which his
Kingdom will do in its appointed time. R5075:3
With compassion -- Not only upon his people, but, in due time, upon all
the families of the earth. R2635:3
Compassion will be an element of the Lord's character as long as there are
any who need help and desire it, until the close of the Millennial age.
R2635:5
The harvest -- Of the Jewish age. B15, 160; R5018:2
The end of the Gospel age, like the end of the Jewish age, is called a
harvest. B15, 160
The harvest work consists of various parts. These are more or less
important. We might misunderstand the value of these different parts of
the work. CR339:3
The Great Teacher tells us distinctly that while his work was that of
reaping, he blended it with a sowing. R5018:3, 4891:3
He was then manifested in the double character of Bridegroom and Reaper
(see verse 15) R115:1*
Is plenteous -- The way to accomplish large results is not to hope that
someone else may do and hear and get a blessing in the service, but for
each to resolve to do what he can. R3296:4
Private conversation has had the largest influence as far as reaching
people is concerned. CR342:5
The details of the Gospel age harvest work in detail. CR341-344
The laborers are few -- His disciples, two by two; and later, he sent
"seventy also." R5018:3, 4891:3
It was their privilege to be all the more energetic because of the "great
field" and the few to reap it. R5075:6
The labors of Jesus and the Apostles found about 500 brethren worthy of
garnering during his ministry. R4968:6
Pray ye -- He wished them to feel a measure of responsibility in the
work, even though he himself was the Lord of that harvest, even though he
was the responsible one. R5075:6
The Master would have every one of us feel a deep interest in the harvest
work now in progress in the end of this age. R5075:6
Whoever is praying for the Lord to send a laborer knows the laborer that
is nearest him--that is, himself. CR339:1; R5144:3, 3296:1
Let us labor while we pray. R5146:1
If our work is of him, he is able to sustain it, and he will do so until
it shall be finished. If it is not of the Lord, the sooner it stops the
better we should be pleased. R4892:1
Prayers not accompanied by efforts are not sincere. R4913:1
Send forth laborers -- Jesus is the Chief Reaper, but he is not doing
the work directly himself, but is supervising it. His disciples are
engaged in that work. CR340:2
All have the opportunity of harvest work. CR343:6
And ask the Lord to help you be a reaper. R3296:1,5, 2635:6, 225:5
Sometimes the Lord's people put too much value on money and not enough on
service. No place are we told to pray for money, but we are told the
harvest is great and the laborers are few. R3513:6*
If we were all conscientious, it would mean, What are you doing yourself?
CR339:2
His twelve disciples -- Not until they had received considerable
instruction from him were they recognized in their office as apostles and
fully empowered for their special work. R2261:1
Gave them power -- Authority. R2635:6
The power for the healing of the sick was Jesus' power. The disciples did
not use their own ability, but merely his, which he communicated to them
and authorized them to use. R2636:1
They had not the Father's appointment. They had not yet received the holy
Spirit. But, by virtue of the holy Spirit given without measure to Jesus,
he conferred upon them his own special powers. R4593:2
Unclean spirits -- Greek, daimonion, demons, familiar spirits, the
fallen angels. R5183:3, 2173:2
To cast them out -- A power used by St. Paul in Philippi. (Acts
16:16-18) R5908:1
And to heal -- The same power Jesus had because he gave them the same
message of the Kingdom to proclaim. R5075:3
At the expense of Jesus' own vitality. R2636:1
Merely as foregleams of the blessings which in fuller measure would result
from the inauguration of Messiah's Kingdom. R2261:5
The truth now needs no such endorsement as the miracle-working power given
at first. R1742:6
Manner of disease -- Typifying our present privilege of opening deaf
ears and blind eyes to the knowledge of the Lord's great plan. R2636:4
The twelve -- No more and no less. F210; CR415:4
Only twelve, St. Paul taking Judas' place. CR415:4
Apostles -- Greek, apostolos, sent forth ones. F210
Typified by the twelve springs, or fountains, at Elim. R4011:2
Only the males were to be the special public servants. F265
Are these -- Mentioned apparently in the order of their sending forth,
two by two. R2261:1
Peter -- Bold and impetuous. R2261:1*
And -- Grouping the apostles, whose imperfections were perhaps like our
own, of the nature of halfness. We, too, frequently see one side of a
truth and not the other. R2261:1*
It seems now also to be his general method to send the messengers who bear
to the household the present truth in couples. R2262:1
Andrew -- Far-seeing, careful, cautious. R2261:1*
James -- Elderly. R2261:1*
John -- Youthful. R2261:1*
Philip -- The slow-witted. R2261:1*
Bartholomew -- Nathaniel, the quick-witted. R2261:1*
Thomas -- The doubting, skeptical intellect. R2261:1*
Tradition has it that St. Thomas visited Ceylon and Madras. R5012:4
Matthew -- One of the heroes of faith. R2261:1*
The publican -- Our Lord's choice of a publican indicates the
impartiality of his selections and implies that Matthew could not have
been one of the dishonest publicans. R2260:2
They were classed with sinners and harlots in New Testament usage, and the
Hebrew Talmud classes them with murderers and thieves and regards their
repentance as impossible. R2260:2
Matthew is the only one of the evangelists who mentions that he was a
publican; this shows his humility. R2260:2
James -- The advocate of works. R2261:2*
Labbaeus -- Jude, a man of doctrine. R2261:2*, 3044:2
Simon -- The zealot, enthusiastic and independent. R2261:2*
Judas Iscariot -- The conservative economist. R2261:2*
In each of the six pairs the Lord made one good man out of two half-men.
R2261:2*
Way of the Gentiles -- Until the 70th week of Israel's favor had come to
an end. C170; R1784:1, 1451:2; HG354:4
True Israelites only were to be sought. R2601:2
Because all of God's covenants and promises were still confined to the
nation of Israel. R2635:6, 2512:2
No favor could go to the Gentiles until after natural Israel had received
the opportunity and used it as far as they would. R5076:1
In due time, when led of the spirit, the disciples did go to all nations.
C170; Q547:T
Jesus did not day by day lay down his life in serving the world, but only
Israel. R4492:3
It was appropriate that the harvest, which belonged to the Jews, should be
confined to them. R5076:1
Of the Samaritans -- Gentiles with an admixture of Jewish blood.
R4556:3, 4130:3, 2960:3
The mixed people settled in parts of Palestine by the Babylonian
government at the time the Jews were permitted to return from their
captivity. R3649:4, 4130:2
Not of pure Israelitish stock, nor fully conformed to all the laws and
customs of the Jews. R2069:3
Although they claimed Jacob as their father
also. R2261:2
A semi-religious people. NS207:5
Our Lord thus marking the Samaritans as being separate and distinct from
the Israelites. R2960:3
But go rather -- Even when the apostles were finally sent to preach the
gospel to all the world they were told to begin at Jerusalem. (Acts 1:8)
R1783:6
To the lost sheep -- Not because they had wandered out of the land of
Israel, nor because they had lost their identity as Israelites, but
because they had wandered from the Lord and their covenant. R2261:2
Jesus' ministry was confined to the Jewish nation. OV224:T; HG539:6
True Jews, and these only, were called upon to make ready their hearts to
be participants in the Kingdom. R4593:3
Similarly today, the harvest message is only to the household of faith,
spiritual Israel. R5076:2, 1742:4
The house of Israel -- "I am not sent but unto the lost sheep of the
house of Israel." (Matt. 15:24) "You only have I known of all the families
of the earth." (Amos 3:2) A72, 97
The whole twelve tribes, all of whom therefore were represented in
Palestine. B207; C252, 293; R2084:6, 1341:1; Q354:1
Our Lord said not a word about "the house of Judah," which he manifestly
considered was merely a part of the whole nation of Israel. C300
It was to be a harvesting work and neither plowing, harrowing or sowing
had been done with the Gentiles, but only with the Jews. R5076:2
As ye go, preach -- The commission of the apostles was one of service,
not lordship. F212
This commission of the apostles was, in the main, the same as the
commission of the Lord and the whole Church. R1521:5
Then orally; while in this harvest the preaching is done largely by the
printed page. R1742:5
Saying -- Not, "You will go to hell fire and eternal torment unless you
repent." R2261:4
Kingdom of heaven -- Promised to Abraham and his Seed. R2261:3
The hope of every Israelite. A273
It was the main topic of all Jesus' preaching, other subjects being
mentioned in connection with, or in explanation of, this one subject. A273
The entire work of this Gospel age was to be the preaching of the Kingdom.
R2139:1, 1579:3
Is at hand -- In the sense that Jesus was present to make a formal
tender of the Kingdom to Abraham's natural seed. R4557:2
The 69 weeks of Daniel's prophecy have expired. R3630:2
The Deliverer has come. B236; C136
Signifying that God's time had come to fulfill all of his promises made to
the Jewish nation if they were ready for them. R4593:5
It is this message which was the test of natural Israel and is now the
test of Spiritual Israel. C136
Our message is similar now, except that we announce the Kingdom is at hand
in great power and glory. R1742:3
The offering of the Kingdom now is much more tangible and can be
demonstrated much more clearly than was possible then, for it is nigh,
even at the doors. R2636:4
Peter's suggestion to return to fishing after Jesus' crucifixion was
because he did not then see how he could continue to preach this message.
B117
Freely ye have received -- This referred to the gift of healing which
had been imparted freely to them and which they were to freely use for the
good of their fellowmen. R449:4
They were giving what cost them nothing, but which was costing Jesus much
daily and hourly. R2636:1
Freely give -- The apostles had something to give, but not to sell.
R2261:5
Let us give to others the glorious light of Present Truth. R5063:1
Provide neither gold -- Showing that they were expected to be so
thoroughly engaged in the work that they would not have time to "labor for
the meat that perishes" and would be provided with their physical needs by
those to whom they ministered. R449:4
Subsequently the apostles acted very differently--the Apostle Paul, for
instance, making tents. The change was under the Lord's direction. (Luke
22:35,36) R2500:2
Nor scrip -- Valise, satchel. They were not to take up any collections
or even have with them anything wherein to carry a surplus. R2261:6
They were to make no provision for their journey. They were to learn a
lesson of absolute dependence upon the Master who sent them forth. R4593:3
Worthy of his meat -- They were to expect to find a home and the
necessities of life wherever they went, giving back in exchange for these
temporal blessings the blessings they had been empowered to bestow. R2261:5
They assumed therefore that they were merely to accept what might be
voluntarily tendered. R5076:2
These instructions, afterward changed by the
Lord, are not applicable to the present time. R2500:2, 1743:2
The messengers of present truth are not money-gatherers; but they merely
exchange, for the blessings which they confer, enough financial support to
meet their expenses economically. R2262:1
Who in it is worthy -- Those who hunger after righteousness, truth.
R957:1
The most holy people, the ones who would be specially interested in their
message, whether rich or poor. R4593:3
It was our Lord's mission, as it is ours as his followers, to preach the
good tidings to the meek. (Isa. 61:1) R956:3
Salute it -- Salute the householder in a dignified manner, advising him
of the object of your call. R4593:3
Let your peace -- The divine blessing upon all the affairs of the
household. R2261:6, 5076:2, 4593:3
The family would be blessed of the Lord because of the presence of his
representatives. R2261:6
If it be not worthy -- They were not to stay in any place where the
Lord's blessing would not be appreciated. R2261:6
Your peace return -- Those rejecting them and their message would lose a
great privilege. R4593:3
Not receive you -- It was the duty of the covenant people to receive and
entertain the messengers of the Lord; their receiving or rejecting would
be a test of their fidelity to God. R1988:2, 1742:6
Shake off the dust -- For a testimony against them, because in their
rejection they were violating their most solemn covenant with God. R1743:1
To symbolize renunciation of all responsibility for the consequences of
rejecting the message. R2262:4
Out of order in this harvest, for no city or community as such is now in
covenant relationship with God, as was Israel. R1743:3
More tolerable -- In proportion as anyone comes to a knowledge of Christ,
he has become responsible. R4594:4, 1986:4, 569:6; HG647:6; NS311:4::
The chastisement and discipline necessary to their restoration to
righteousness will be less severe for them than for some who are of the
natural lineage of Abraham. R1374:2
This implies that the treatment will be tolerable in any event. R5076:4,
1618:4
Those who have been favored with the message of truth and have turned a
deaf ear, while professing to be followers of Christ, will find conditions
of the incoming age less favorable to them than to heathen people. R5980:4
The land of Sodom -- Who sinned against the dimmed and waning light of
nature. R1618:4
Those Sodomites were condemned to death before they were born, as are all
of Adam's children. The only thing that came upon the Sodomites specially
was that they died violent deaths. R5076:5
The Sodomites were wickedly immoral; yet they were less wicked than those
who, after hearing the Gospel, reject it. R4594:1, 5076:4; PD24/35
Day of judgment -- The whole world will be on trial for everlasting life
or everlasting death in the Millennial age. R4594:4
Than for that city -- The condemnation was not an individual one, either
then or at the full end of their age. R1743:2
The condemnation was not to eternal death, but to the deprivation of the
privileges and blessings of the new dispensation then about to be offered
to them. R1743:1
The people of Jerusalem suffered more in their time of trouble (AD 69-70)
than did the people of Sodom and Gomorrha in their calamity. R2262:4
The sin of carelessness in respect to the message of the Kingdom is, in
God's sight, an indication of a still meaner condition of heart, of a
still more wicked person. R5076:4
Either fleshly or spiritual: upon fleshly Israel a terrible overthrow
accompanied with desolation and famine; upon nominal spiritual Israel a
period of unparalleled trouble. R1743:4
Behold -- The remainder of the chapter shows that the work of the
apostles then sent forth typifies the entire work of this Gospel age.
R2262:4
In the midst of wolves -- "For grievous wolves shall enter in among you,
not sparing the flock." (Acts 20:29) R3331:3
Be ye therefore wise -- Neat in appearance; kind, interested and
dignified in language and manner; taking advantage of all circumstances to
stir up interest. R825:3
We are to do nothing foolish nor go out on the streets to stir up trouble,
but use the spirit of a sound mind--gentleness, meekness, patience,
brotherly-kindness and love. R5846:4
Just as Peter was patient in his explanation of the Lord's providence and
leadings in respect to the greater lengths and breadths of divine favor.
(Acts 11) R2996:5
On every occasion use wisdom, and pray to God in regard to any important
step in your life or home. Q543:T
Wisdom is to be exercised in the presentation of the Lord's Word. CR156:4;
R5146:3, 5151:6
With our burning love and zeal for God and righteousness, we should also
have moderation. R4712:2
There is a mild way of doing things that will avoid much of the bitterness
and reproach, and that is the better way. Q740:4
Do not attempt to tell all about the plan of God. The reading will do that
better. Tell just enough to make them desire to know more. R825:4
We are not to choke Christian brethren who are merest babes in the
knowledge of God's Word. R5151:3, 868:4
Not giving strong meat to those who are babes in Christ, but first the
sincere milk of the word, and afterward stronger truth as they are able to
bear it. R657:5*
If you have opportunity to help one out of wrong views
into right views, it should be done with sympathy. R5604:4
In training children, follow the directions of the Lord's Word. Q545:1
Many of the Lord's people need to learn tactfulness; some mistakenly
believe that they must use no tact--that to do so would be dishonest.
R4130:6
A spirit boasting or glorying over others, because our views are more
consistent than theirs, will always drive them away. We might use the
truth as a club to show our strength, but it will not bring men to God.
R746:1*
As serpents -- The serpent does not, in approaching his victim, rush out
in a manner to frighten, intimidate and repulse. His approaches are very
careful, and yet effectual. R745:3*
If necessary, he can wait long and patiently, while the victim runs or
flees, still holding himself in that position which will most favorably
influence. R745:6*
The cat usually conceals itself, but the serpent often presents itself to
full view and, by the attraction which it presents, secures its object.
R745:6*
Harmless as doves -- In talking to friends, we should not give any hint
that they do not belong to the family of God; it is better to class
ourselves in with all as true neighbors. R5146:3
Beware of men -- Evil men. R1670:6
In their synagogues -- The Lord and apostles could teach the people
there for a time; but as they shunned not to declare the whole counsel of
God, they soon found little, and finally, no opportunity to teach the
people there. R986:5
Brought before governors -- Strikingly fulfilled by Paul before King
Agrippa. R1569:4
Take no thought -- Beforehand; relying on God's power. R5330:4
The Greek here seems to give the thought: Do not be worried when you shall
be brought before kings and judges. R5330:4
Applied with special force to the early Church when our Lord's followers
were ignorant and unlearned, uneducated. R5330:5
It shall be given you -- Perhaps by suggestions from another, perhaps
through the testimony of someone else, or it may be a text of Scripture
that would come to mind. R5330:4
Supernatural assistance, illustrated in the first Christian persecution:
Peter, as spokesman, was "filled with the holy Spirit." (Acts 4:8) R2939:5
Spirit of your Father -- The right thought of ordination. R5363:1
The apostles had not yet received the spirit of the Father directly. It
had been imparted to the Son, and he shared it with them. R5363:1
Whoever heard them and despised them also despised the Master and the
Father. R5363:6
Speaketh in you -- Not that we are to expect to have miraculous powers
of speech granted us, but that we will be filled with the truth. Then it
will be true that it will not be our own wisdom, nor our own plan, that we
shall declare. R2636:5
Be hated of all men -- Our Lord's faithfulness made him of "no
reputation." Paul and the early Church were "counted fools" for Christ's
sake. Whoever shall live godly in the present time shall "suffer
persecution" of some sort. R1109:6
The world does not realize that the body of Christ, now in humiliation, is
a body of kings and priests, who shall by and by bear rule over angels and
men. R1102:2
If you faithfully exercise your ambassadorship. E490; R2852:6
Endureth to the end -- A diamond is tested by being put under pressure;
so God allows us to come under the constant pressure of years of toil,
care and self-sacrifice to see how well we will endure. R3104:1
They persecute you -- Whosoever is faithful will suffer persecution. To
be without opposition is proof that God is not dealing with us as sons.
R5223:4
Flee ye into another -- From troubles too great to be borne. F508
Illustrated by Paul's flight from Iconium to Lystra (Acts 14:6) and from
Lystra to Derbe (Acts 14:20). R4368:6, 1472:4
Illustrated by Paul's flight from Damascus: "Through a window in a basket
was I let down by the wall, and escaped his hands." (2 Cor. 11:33) R3738:3
At the first great persecution in Jerusalem, "They that were scattered
abroad went everywhere, preaching the Word." (Acts 8:4) R2959:2
We should not always flee persecutions, but sometimes it might be an
indication from the Lord that he has service for us in some other field of
labor. R4409:4
But we are not authorized to retaliate. R3738:3
The cities of Israel -- The time is short but we shall have time, and no
more, to go over all the cities of spiritual Israel before the grand
consummation. R2645:3
Son of man be come -- Be presented as king, and the testing of the
nation reach its climax, reached when our Lord declared their house
henceforth left desolate. (Luke 13:35) R2645:2; HG161:2
Signified that the mission of the Church, witnessing to all nations, will
not be more than accomplished before the coming of the Lord in the power
and glory of his Kingdom. R4011:2
Not above his master -- As our Lord suffered violence from the Prince of
this world, so will his followers. OV343:2
Nor the servant -- These words forewarn us to expect similarly false
accusations and cruel treatment. R4473:4
Above his lord -- He taught in various synagogues carrying the same
message, which always had the effect to draw the few and repel the many.
R356:5
Be as his master -- It will probably be the privilege of the last
members of the body of Christ to suffer violence, as did the Head. C231
As his lord -- If the majority heard his words, you might expect them to
hear yours; but if as a mass they rejected his words, they will reject
yours also. R571:5
If they have called -- The chief religionists of his day. E236; R374:3
If they say all manner of evil against him, what must you expect? CR163:3
Beelzebub -- A prince of devils. E236; R374:4
Because he pointed out their false doctrines. E236
How much more -- Particularly in the case of a faithful and capable
elder. F293
Them of his household -- In these, as representatives of the Heavenly
Kingdom, the Kingdom of Heaven has suffered violence through- out the
Gospel age. CR492:5
They crucified him; do you expect they would receive you very favorably?
Q688:1
Is nothing covered -- This prophecy is as true in the judgment of
nations as of individuals. D541
The greater portion of divine truth has been expressed under cover so that
its full import is not always discernible. R801:2*
Serving several objects: (1) the successful development of God's plan; (2)
the saving from discouragement because of the length of time involved; and
(3) the trial of the faith of those who believe. R801:2*
Not be revealed -- A testimony dreaded but disbelieved by unjust
stewards of wealth and power. C20
The masks will all be taken off and every man will be estimated, by both
God and man, according to the real merit of his motives. R801:5*
At the present time, things social, political and financial are being
brought to light, more and more shaking the confidence of the people in
their teachers, representatives and rulers. NS144:6, 275:3
The secrets of nations are being exposed. Injustice in its every form is
being brought to light. Inequity in financial institutions and in politics
and in private affairs is being muckraked. NS853:2
If justice were meted out, many of earth's rulers would change places with
their subjects or be put into prison; many of the great and lordly would
be stripped of glory and seen in their true light as ignoble. C20
God's due time has come to turn on the light; in religion, it is revealing
the true and exposing the false. R801:6*
Remember that, by powers yet more subtle than X-rays, "God our inmost
thoughts doth read." R1954:3
Truth in every sense must be made manifest. The truths of nature, science
and God's written revelation will be seen to be in perfect agreement.
R801:6*
That shall not be known -- During the Millennial age. A303
The murderer will be faced by his victim, the debtor by his creditor, the
thief by his dupe, the defamer by the one he defamed. R1655:1
Quite probably the restored man of the Millennial period will have
considerable of the power of mind-reading, and intuitive discernment, over
the imperfect. R1954:3
Speak ye -- With the blessed knowledge always comes the responsibility
of making it known. R801:3*
Fear not -- The child of God is to be very courageous, knowing that God
will not permit anything to come to him that will not be for his good.
R5977:3
Which kill the body -- No man could do more than take away our present
earthly life, already under sentence of death; no man can take away our
future life. R5977:3, 2602:5; E332; CR9:1; NS396:3
Man is not annihilated at the first death. R1449:5
Are not able -- A future life is a possibility which no man can rob you
of. God has provided it through the redemption that is in Christ Jesus.
E332
However great a power, "the power of death" (Heb. 2:14), Satan may
exercise over the world, we know that his power does not extend to the
Church. R1779:6, 1271:3
Our revived souls will have new bodies (spiritual or natural); and these
[bodies], none will have liberty to kill. R2602:4
To kill the soul -- The future life. OV169:3
The being which God has promised shall be revived or restored by his power
in the resurrection day, the Millennial age, because of Christ's
redemption. E332; R5977:3, 5612:1, 2602:4
The right of life that God has given you through your relationship to
Christ, the life-giver. HG205:6
But rather fear him -- Have respect and deference to Jehovah, with whom
are the issues of life everlasting. E332; R2602:5
Reverence him. We should have a great appreciation of his highness and our
own littleness. R4746:6
Fear lest we should lose our fellowship with him. R5977:6
Which is able -- In spite of misbeliefs to the contrary, the soul can be
put out of existence. E332; R5611:6
God would bring no being into existence whom he could not destroy if found
unworthy of life. CR498:4
To destroy -- It is less difficult to destroy than to create a being. He
who created all things must be "able to destroy" both soul and body.
R1641:3; HG334:5; OV34:1
Both soul and body -- Both the present dying existence and all hope of
future life. SM179:T; R2953:1, 2602:5
Not only the body of the willful sinner perishes; but his soul, being, is
forever blotted out of existence, having no hope of a resurrection. R876:4*
In hell -- Gehenna, the valley of Hinnom, defined here by Jesus as a
place of destruction and not a place of torment. HG511:3
Gehenna, the second death, utter destruction. R2602:5, 5612:1, 4956:1,
4746:6, 3083:5, 1882:1, 1449:5; CR498:4; HG654:1
Fall on the ground -- He whose mind and heart grasp the personality of
the Heavenly Father catches the significance of these words. OV2:5; SM623:2
Hairs of your head -- Our smallest interest is not overlooked. R1906:5
Are all numbered -- May not suffer injury without his knowledge and
consent. HG294:6
No accident ever "happens" to God's elect. F646; R2007:2
Ye are of more value -- The true Christian has, in his own personal
experiences, abundant proof of our Father's love and care. R5717:6
There is a mental tangibility for faith; but also a physical, or outward,
tangibility. R5717:5
He who has begun the good work in you is able to care for all your
interests, both temporal and spiritual. NS659:5
Whosoever shall deny -- Every one in the Lord's company will have been a
faithful soldier; not a deserter, not ashamed of the Lord, nor ashamed of
his truth. R5942:4
Not to send peace -- The harvest is not a time for peace, but, on the
contrary, it will surely produce separation and alienation between true
wheat and all else. R969:6
While our Lord was courteous and kind, he expressed his righteous
indignation against evil-doers, and particularly against hypocrites.
R1103:1
Zion is at ease and self-satisfied; and, when we cry aloud and show God's
people their sins, they become enraged and complain that we are troubling
Israel. R235:4
As surely as we let the world alone to do their own will without warning,
we will escape persecution and live at peace with the world. But as surely
as the Lord did not do it, we must not do it. R1069:2*
But a sword -- Division. R536:3
The truth is a sword in the present harvest, as it was in the Jewish
harvest. R1843:4, 235:4
Trouble between those who love the truth supremely and others of the
family; this division cannot be avoided. B236
Because the children of darkness wage a continual warfare against the
light. F533
The Gospel of Christ did create differences in the Jewish system then, as
the Gospel truth is doing now in Christendom. R4408:5
"The sword of the Spirit which is the Word of God" (Eph. 6:17) separates
in congregations and homes. R2183:2
For I am come -- In the harvests of the Jewish and Gospel ages. B236
At variance -- In the harvest the sickle of truth is doing its work of
separation; not only wheat from tares, true from false, but the ripe wheat
is also separated from the unripe. R1069:3*
Against his father -- The harvest will mean, in many instances, the
uprooting of earthly friendships and the sundering of many tender ties,
and the truth will do the separating. B236
His own household -- Because of the truth. B236
And it is true now that many of the Lord's most faithful children live in
a matrimonial furnace of affliction. F507
Loveth -- Greek, phileo, as filial or "duty love" toward. R2807:2
Father or mother -- Duty love to our family relatives is right, but it
must not equal our duty love to the Lord. R2807:2
Or self, or popularity, or worldly prosperity, or honor of men, or human
theories and systems. D268; R942:1
More than me -- And my truth. C210
Not preventing love for others, in proportion as they are good and pure;
but if a clash of interest should come, we should be ready to decide for
the Lord at once. R874:3
Signifies a cutting off of every other love that would conflict with our
love for the Lord. Our earthly loves are to be counted as nothing in
comparison. R5426:2
"Lovest thou me more than these?" (John 21:15) R2808:6
Not his cross -- Not sharing the Lord's reproaches and self-denials.
R901:6
Not worthy of me -- Not of the class he wishes to make his bride. R901:6
If we turn aside from the path of humiliation and daily cross-bearing and
strife for present exaltation and preferment, we are forgetting the very
conditions upon which the future exaltation depends. R1988:2
Findeth his life -- Greek, psuche, soul, being. E335; R248:6
To lay hold on what remains of our earthly life and begin again to live
after the flesh is to lose all claim upon the spiritual life. R936:5
Shall lose it -- He who keeps hold of the life already consecrated to
sacrifice, thereby loses all life. R936:5
Loseth his life -- Surrenders his earthly life. R5476:1
Self-denial, even unto death. R4920:3, 936:2
The life to which we are justified by our faith in Jesus' ransom must be
laid down, even as he laid down his life. (John 10:18) R814:2*
We cannot fully possess the new divine nature until the human nature is
entirely dissolved, dead. R936:5
Shall find it -- Life much more abundant than now possessed. R936:5
Shall gain glory, honor, immortality; the divine nature. R5436:1
Receiveth me -- The Lord is represented by every saint who is a member
of his body. R547:6
Receiveth him -- They represented God as his mouthpieces whom he
authorized to speak in his name. R3764:1
As the Queen is the Empress of India, she rules it through the agents of
her government. Millions of her subjects, who have never seen her, respect
and recognize her authority. R453:4
A prophet's reward -- In the Millennial age. R1469:6
Receiveth a righteous man -- It is toward the brethren of Christ that we
should be particularly careful to exercise hospitality, even though they
be strangers to us, if we recognize in them the Master's likeness, his
spirit. R3432:1
In the name of -- Because he is a disciple. R1655:3, 1469:6
And whosoever -- Including even a worldly man. T93
Including even the poor thief who spoke kindly to the dying Savior. F669
Shall give to drink -- But whosoever would harm one of the "little ones"
who believed in him would have punishment. (Matt. 18:6) R5463:5
These little ones -- Of the little flock. R412:1
These were the "little ones" in malice and pride, and in the world's
estimate. R2063:4
A cup of cold water -- Money for the Lord's work need not be refused if
voluntarily offered by outsiders. F347
Some word or look or act of encouragement. R2073:1*
Not lose his reward -- In the Millennial age. R1469:6, 2612:6, 722:1,
259:1; T93
Rewarded for having ministered to the members of the Lord's body. R412:1
One highly exalted on the spiritual plane will not forget or ignore such
loving loyalty of some earthly friends, and will surely manifest some
special favor to such. R1821:2
Not a reward of glory, honor, immortality, but a good reward, more than
compensating for the kindness they performed. R2701:4
If not in this life, in the life to come. R2847:3, 1655:3
In their cities -- In "Galilee of the nations," amongst those who made
less religious profession, and amongst whom were few scribes, Pharisees or
Doctors of the Law. R4594:6
In the prison -- Jesus had not made any attempt to deliver his
forerunner from prison, although he continually manifested great power in
the healing of diseases and casting out of devils. R4594:6
Art thou he -- Or are you also merely a forerunner, as I was. R748:2
Doubtless the principal cause of John's doubts was the disappointment of
his Jewish expectations as to the manner of Christ's coming. The same is
true today. R629:5
Perhaps supposing that, when appointed, Jesus would publicly announce
himself with power and authority and bring honor and dignity to all
associated with him. R748:2
Look for another -- For a still greater Messiah, of whom you are but a
forerunner. R4594:6, 2621:1
Go and shew John -- He expected John to be able to discern the time by
the events. R748:2
When God would make known to us any great truth, he does not confine
himself to any one method of proving it, but gives evidence in various
ways. R629:3
These things -- It was by these that the Israelites were to recognize
him as the Messiah, in fulfillment of the predictions of the prophets.
R1314:6
Hear and see -- And now what do we see? The aims and threats of the
discontent are against the wealthy, the Jew once more finding a home in
the land of promise--evidences that Messiah is present again. R748:3-5
Jesus did not say, Go and tell John that we are now living in the
beginning of the 70th week of Daniel's prophecy (Dan. 9:24-27), though
that was true. R629:2
Receive their sight -- It was the fulfillment of Isa. 61:1, the prophecy
of his mission, to which Jesus called John's attention. R629:4
But we should not forget that Jesus' miracles were performed with a great deal of
secrecy and over a large area of the country. The majority of Jews
probably never saw one of the healed persons. R748:3
In due time the eyes and ears of understanding of all mankind will be
opened. PD64/74
The dead are raised -- Jesus proclaimed liberty to the captives of
death, illustrating the power to liberate by loosing a few from the bands
of death. R629:4
And the poor -- Now, as then, it is the poor, the meek, who receive him
gladly and to whom his special attention is directed. R629:5
Not be offended -- Not allow John's faith to stumble in respect to me.
R4595:1
A reed -- A weak, pliable character, easily shaken. R4595:1, 2622:1
Shaken with the wind -- No! They found John a rugged character, strong,
independent in the advocacy of truth. R4595:1
With every wind of doctrine and fancy. R2622:1
Was it because God spoke to him as the wind makes music through the reeds?
R5031:1
In soft raiment -- Giving evidence of being related to the great, the
wealthy, the noble of that time? No! He was simply clad and lived in
seclusion. R4595:1
A prophet -- Declaring the message of repentance, but also foretelling
future events: that Jesus was the Lamb of God and that the Lord would
baptize people with the holy Spirit and with fire. R4112:3
More than a prophet -- This noble character was God's chosen servant for
heralding the Messiah to Israel. R4594:3
Prepare thy way -- It was John's honor to herald the Lord in the flesh;
it is our distinction to proclaim the parousia of the Son of Man and his
glorious reign. R4113:1
Preparation for Jesus. His message was that the Kingdom of Heaven was
about to be offered to them. R5031:1
Not risen a greater -- The most highly honored of all the prophets.
R1916:4
Therefore he will share among the highest honors that will come to the
ancient worthy class. NS444:3
Great in the sense that he that ruleth his own spirit according to the
principles of the divine Word is greater than he that taketh a city.
(Prov. 16:32) R1916:1
But he was not great in the eyes of man: never a guest at the palace of
Herod, but a prisoner; not an esteemed orator, but "a voice crying in the
wilderness"; not arrayed in purple, but in camel's hair. R1916:1
John the Baptist -- The last of the prophets and the last of the "house
of servants." To him was committed the honorable service of directly
announcing the Savior; he discharged his duty with dignity. R4543:1
The forerunner of Jesus. R4543:5; OV199:1
None of the prophets was his superior. R4958:1; OV199:1
Baptism is valid even if the baptizer is not of the Kingdom class, though
an elder or consecrated person would be preferable. R1541:4; F454, 655
He that is least -- The humblest one. R3868:1
There will be some least and some greater in the Kingdom. R1973:5
In the kingdom -- The spiritual phase of the Kingdom. R4958:2, 637:6
The election of the Gospel age. NS369:6
The spirit-begotten Church, joint-heirs with Christ in the Kingdom. R2788:2
Of heaven -- God's callings and elections are definite, positive,
separate and distinct, as the various wheels in a great machine are
separate and distinct from each other, while they all cooperate together
in the work for which the machine is constructed. NS444:2
Is greater than he -- John was the last of the faithful under the Jewish
dispensation. R4595:4
John tells us that his joy and privilege was not to be of the Bride, but
to be a friend of the Bridegroom and to introduce him. R219:1; HG132:2
Reckoned as members of the house of sons, while the prophets belong to the
preceding house of servants. R4958:2, 2562:3, 1872:3, 435:3; E28
Does not imply that John was disappointed. His cup of blessing being full,
and never having been begotten of the holy Spirit, he will not be able to
appreciate blessings higher than his own. R5030:6
The operation of God's spirit on the prophets was so different than on the
Church that the humblest Christian may know more of God's plan than the
greatest prophet. R435:3
God had promised him earthly perfection while he had promised the bride of
Christ heavenly perfection. John will come forth as a perfect human being,
the reward of his faithfulness. R5030:5, 3868:1; NS784:3
The least one in the heavenly phase shall be greater than the greatest in
the visible, earthly phase of the Kingdom. R637:6*; HG731:6; NS663:2
Only the blood-justified could be invited to the High Calling, and John
died before the sacrifice was completed. D625; F112
"God having provided some better thing for us." (Heb. 11:40) R4595:4,
2035:2
Because from the time of Christ, but not previously, the prize of
joint-heirship with the Lord is open to his followers. T108; R2279:3;
NS802:5
As Christ was to have the pre-eminence in the Kingdom it was necessary
that he should be the first member of it. F86
From the days of -- The Kingdom of Heaven began to have an existence
when Jesus was anointed to be the King, at the time of his baptism by
John. R703:1*
Kingdom of heaven -- The Church, the embryo Kingdom. A284; R1687:6,
1598:3, 1358:6, 1351:6; Q797:4, 423:1; PD59/70; HG164:6
Suffereth violence -- Violence crucified our king, stoned Stephen,
beheaded Paul, crucified Peter, roasted others by fire, tossing them upon
piercing forks. R702:6*
As our Lord suffereth violence from the Prince of this world, so will his
followers. OV343:2
As with the Master, so with his followers, the violence comes more from
the worldly-spirited ones in the nominal church than from the open
rejectors of God. R1372:3
As a part of the preparation for the Kingdom glories. PD59/70
For righteousness' sake. OV194:4, 343:2; R5573:6
Teaching us lessons of faith, fortitude, courage, endurance, meekness,
patience, sympathy and loving-kindness. R2130:2*
Trodden under foot during the Gentile times. (Luke 21:24) R1979:2
Despised and rejected of men, insignificant and ignored in the sight of
men. Historians saw it not, only writing of human organizations, called
"Christ's kingdoms," but not the true one. R2128:1
The submission to the violence of dominant evil has not been for lack of
power by our Lord, but because it is not yet the "due time." D621
The Kingdom, when set up, cannot suffer, but must reign triumphantly.
R702:5*
The violent take it -- The Ishmael and Esau classes, and Satan and his
servants. D620; R2777:5; Q797:4
They caused the Lord's death and the scattering of the Church, etc. Q423:1
And have despitefully used the Head and the body members. R2935:2
Similar characters and conditions today, in the tares. R2778:3
They have outwardly been posing as the true Church of Christ, and have
usurped the place of the true by force. OV345:6,7
The violent prince of this world lays them all low in death, but divine
power will bring them forth to victory. R703:1*
By force -- The violent have dominated it by force for centuries. PD59/70
With overwhelming force of numbers and wealth, they subdue the little
handful of saints, trample and crush their influence, and hinder the
progress and spread of the heavenly Kingdom. R702:6*
The prophets and the law -- But, though showing forth truth and
foretelling the coming Kingdom, they could never be clearly understood
until the gospel unraveled their mysteries. R702:3*
Until John -- John was the last of the prophets. R5030:6, 4958:1
And if -- Intimating that John did not do all that is to be done by
Elijah, and hence that a greater Elijah is to be expected. R2838:6, 1687:6
Ye will receive it -- By believing his message. B253
To as many of the Jews as were "Israelites indeed." OV323:1
But Israel did not receive John the Baptist as Elias, nor did they receive
the Messiah. Therefore, again his presence must be heralded by another,
who shall come in the spirit and power of Elias. R1379:2
John's work as Elijah did not fail because of his own lack of faith, but
because of the Jews' unreadiness of heart to be influenced by him. R2838:6
To those who recognized his message and obeyed it and became the Lord's
disciples, John fulfilled the work of Elijah. R3293:1
Likewise today we announce as at hand the reign of the Christ glorified,
and point out the foretold antitypical Elijah to those "who can receive
it." B254
This is Elias -- John the Baptist did a reformatory work which was in
full accord with the prophecy regarding Elijah. R5030:6
The forerunner of Messiah. B253
Conditionally; in the same limited, shadowy sense in which the Kingdom was
offered to the children of Israel after the flesh. HG68:5
Thus, whatever we find in either the life of Elijah or John which fits
well the experience of the Church or her future course, we are justified
in recognizing as typical. R968:4
In every particular there was some measure of likeness between John and
the antitypical Elijah. OV323:1
His relationship to the future Elijah, the greater Elijah, was very
similar to the relationship of our Lord Jesus to the greater Christ.
OV322:2
John the Baptist stood for, or represented, a multitudinous Elijah, as
Jesus stood for, or represented, a multitudinous Christ. R557:1
As John did an Elijah work to Israel, so the Church does the predicted
Elijah work to the world, announcing the Lord's second advent. B253;
OV322:3
Hath ears to hear -- Jesus and the Apostles attempted, not to teach
everybody, but merely those who hungered and thirsted after righteousness.
R5244:1; B16; SM51:2, 52:T, 343:3
Sometimes this hearing ear comes through sorrow and tribulation. NS823:5
He must expect meekly to cast away many preconceived opinions as fast as
he comes to see their lack of harmony with God's Word. B16
Not bandying the gospel in the streets, giving a reason for our hope to to
him that asketh, but neither the Bible nor sound judgment dictates
quarreling for truth's sake. R1468:4
Let him hear -- "He that hath an ear, let him hear what the Spirit saith
unto the churches." (Rev. 2:7) B16
God is not trying to attract the world now; they are blind and deaf.
SM343:3
These will have a special blessing, while those who do not give ear will
have their portion with the hypocrites. NS435:3,5
This generation -- Greek, genea, meaning people living
contemporaneously, as in "This generation shall not pass." D603
He hath a devil -- Because John, as a prophet, was abstemious to the
extreme. R5031:4
And they say -- Similarly we may be charged with pride and ambition for
making use of business methods to promulgate the "good tidings." R4824:1
A man gluttonous -- There is nothing that either God or his people can
do that the Adversary, and those who have his spirit, cannot use as an
occasion for faultfinding. R4824:1
Because Jesus presented himself less peculiarly than John. R5031:4
But wisdom -- The divine wisdom, divine truth. R1737:1
Expressed in the Scriptures and in the laws of nature. R2060:2
Neither slander, nor opposition from our enemies, shall swerve us from the
path which we believe is marked out for us by the Lord. R4824:5
Is justified -- Proved right, accepted. R1737:1
Of her children -- They show their parentage, reflect their mother's likeness. The children of the
light should walk in the light in reference to health, food, cleanliness
and clothing, as well as spiritual matters. R20650:2
To upbraid -- Not in the form of a tirade of scolding and abuse, but a
simple statement of the facts. R2267:1
They repented not -- The majority rejected his Messiahship. R4599:1
Not for rejecting the favor of the Kingdom, but for the sinful condition
which hindered their acceptance of it. They were so sinful, so alienated
from God, that very evidently they would be worthy of serious punishment.
R2267:1
Because the "god of this world hath blinded the minds of them that believe
not." (2 Cor. 4:4) R2267:5
Woe unto thee -- You have had more knowledge and opportunity, and you
have a responsibility therefore; it means more disadvantage. CR501:4;
R2613:1
Every sin and evil propensity cultivated now will require punishment and
discipline in the age to come. R2613:2
His rejection of them incidentally permitted the sending of the gracious
call to the Kingdom honors to believers among the Gentiles. R2623:3
In Tyre and Sidon -- Notoriously unholy, licentious, unclean cities.
R2623:3
Would have repented -- Yet the worldly-wise and prudent tell us that
these poor sinners passed into eternal torment without a chance. R2624:4
More tolerable -- Because their sin had been against less light and
privilege. R5363:6, 5083:5, 4599:4
The greater the light rejected, the more will be the stripes received.
R569:6, 412:1
God takes a different standpoint from the majority of people. He does not
merely say, "Is this moral or immoral?" Rather, "What is the heart
attitude?" R2623:3
For Tyre and Sidon -- Two flourishing Gentile cities, very full of
wickedness and immorality, so that their names were synonymous for that
which was unholy, licentious, unclean. R2623:3
With their gross immoralities but better condition of heart. R2623:3
Tyre and Sidon had suffered a terrible overthrow in the midst of carnage,
pestilence and blood. R1618:5
These heathen cities would have repented with far less preaching. R5075:1
Day of judgment -- The thousand years of his Messianic reign. R5179:6
Than for you -- With superior morality, but an evil condition of heart.
R2623:6
Those who heard Jesus, unmoved, had hardened their hearts and would be
correspondingly disadvantaged in the judgment day. R5363:5
Thou Capernaum -- Who thought themselves quite respectable, church-going
people. HG236:2, 647:6
Capernaum was favored above all other cities of Palestine because there
our Lord did most of his miracles and preaching. R5075:1
Exalted unto heaven -- Highly lifted up in privileges of knowledge,
opportunity and divine favor and blessing. R5075:1, 4599:2, 4557:1,
3726:2, 2623:2, 2600:4
Highly exalted by having Christ as a resident. E376; PD62/73
Brought down to hell -- Greek: hades, the grave, oblivion; because they
received not the message. R5075:2, 4557:1, 4599:2; E375
Even the site where Capernaum stood is a matter of dispute. R2600:4, 3726:3
Fulfilled in the trouble which came upon the Jews and which destroyed
their nationality. R2623:3
Not only the Sodomites, but the city in which they lived, is spoken of as
going down to hell, and there are other cities there. HG556:2; R734:5*
Been done in Sodom -- The Sodomites were not so great sinners as were
the Jews who had more knowledge. A110; OV227:T
Whose wickedness was so great that it brought upon her a fierce
destruction from the Lord. R2623:6
It was for want of light that these people were destroyed. R659:3*, 447:3*
They did not, therefore, have a full opportunity. A110; R545:5; OV227:1;
HG345:4
More tolerable -- Less severe, less of an ordeal. OV43:1
That time will be tolerable for all in proportion as their sins had been
sins of ignorance. HG336:3
The punishment of that age will be in proportion to past guilt. R2613:1,
722:3
There will be rewards and "stripes" according to the deeds of the present
life, as well as according to their conduct under that trial. R2611:5
It will be a tolerable time for Capernaum, and yet more tolerable for
Sodom. OV227:1; A110; R5179:6, 2267:4; HG149:6, 345:4; NS704:1
Capernaum had sinned against greater light. OV227:1; R5083:5, 4599:2;
PD62/73
Sodom and Gomorrah will rise up as superior to some of the Jews. NS704:1
The people of Capernaum were evidently harder-hearted than the people of
Sodom and, from the Lord's standpoint, were more blameworthy. R4599:2
Inasmuch as they had superior advantages to others which they neglected,
they would be correspondingly less benefited by the Millennial blessings
and mercies of God. NS311:4
Their rejection of him much more resembled the condition of wicked
rebellion against God that would lead to the second death than did the
conduct of the Sodomites. R2267:4
Land of Sodom -- The eternal fate of the Sodomites is not sealed: "Sodom
and her daughters shall return to their former estate." (Ezek. 16:55)
R5179:6
Our Lord guarantees them a full opportunity. OV227:1
Showing conclusively that all that are in their graves shall hear the
voice of the Son of Man and come forth--to be judged and tried. R2267:5
The death of the Sodomites, therefore, was merely the Adamic death
hastened; not the Second Death. OV43:2
Day of judgment -- The 1000 year day of Messiah's reign in which
judgment, or trial, will be granted to the world. PD62/73; R5179:6,
4599:1, 2624:1, 2267:4
Showing that no judgment had as yet been reached in any of these cases.
R2624:1
Many of the heathen, who have enjoyed little or nothing of God's grace,
will be in a more favorable condition than some neglectful ones who are
now richly favored. R4599:4
Than for thee -- Because they will then receive and be blessed by the
light which you have rejected. A110
And said -- Offered audible prayer in the presence of fellow-believers.
R2251:6
I thank thee Lord -- He appreciated the Father's wisdom in not allowing
any but those of proper heart condition to see and clearly understand the
present call of the Church. R4599:2
We, with the Master, may be glad of the wisdom displayed in the divine
arrangement of hiding certain features of the plan of the ages from all
except the "very elect." R4599:2
Had those rich and great seen fully the true situation it would have
increased their responsibility. R5075:5, 4599:2
It is utterly impossible to harmonize such a statement with the common,
but unscriptural, view that they had gone or were going to a place of
eternal torment. R2267:6
Hid these things -- This gracious plan which provides such wonderful
future opportunities for the poor Sodomites. R2624:4, 236:4*
For the world to have known in advance would doubtless have been
injurious. R4644:5, 4444:6
It would not have been wise for him to have revealed all the secrets of
his plan because the Adversary and his associates would have done all in
their power to upset his plans. CR90:4
The unconsecrated mind cannot understand the Mystery of God. SM12:2
The mass of mankind are blind to the spiritual things, the calling and
election of the Church. R4599:1
From the wise -- The worldly-wise, by permitting contempt and ridicule
to be attached thereto. B29
Particularly the wise residents of Capernaum and Bethsaida. R2267:5
The Pharisees were too self-satisfied, the scribes too learned, and the
Doctors of the Law too proud and pretentious, because they were under the
influence of mammon. CR10:2; NS398:2
Whom the God of this world hath blinded with the brilliancy of their own
earthly learning and with their love of honor of men. R1418:3
"The wisdom of their wise men shall perish and the understanding of their
prudent men shall be hid." (Isa. 29:14) R589:3
Who regard it as a fancy, a fairy story, which none but the simple-minded
and children would take seriously. R3585:2
Passing by some of the most
learned, the Lord is using channels, agencies and messengers that are not
acceptable to many. R5258:4
And prudent -- Prudent according to the world's standards--preferring
numbers, popularity and honor among men and the financial emoluments of
these rather than the truth. R2639:5
Too prudent. R972:4
The keen and the shrewd, the learned and the great. R3585:2
Those who do not believe in the doctrine of restitution are the ones who
think it imprudent to teach it. R236:4*
Revealed them -- Not working some miracle upon the mind to open their
understanding; rather, he used natural means, reasoned with them until
they were able to grasp the divine purpose. R3910:5
Unto babes -- So far as human craft and policy are concerned; the
honest-hearted, the unsophisticated, the meek and poor in spirit.
R2267:6,5; SM13:2
In simplicity and meekness. R589:3
Having less to lose of an earthly kind. CR10:2; NS398:3
"Unlearned and ignorant men." (Acts 4:13) R5258:4
The Lord's "little ones"--meek, humble, teachable. HG518:3
Those who are of humble mind, ready to be taught of the Lord, instead of
wishing to teach the Lord. R2624:6
Those who make no boast of wisdom according to the course of the world.
R2492:6
The babes in worldly wisdom have more advantage in every way as respects
faith and obedience in this Gospel age. NS727:6
It is not possible to deceive the child--the faithful, who ignore all
prejudice, pride and ambition, and simply follow the divine word, testing
all things by it. R957:5
While the present Gospel message is for the highest type of men, it
appeals specially to the middle class of these--the humble but
intelligent, rather than the rich or great. R2692:4
From the worldly standpoint, foolish babes to place so much reliance upon
the things unseen as yet and to ignore the prospects held out by mammon in
the present life. CR10:2
Strong characters may be developed, and high ideals attained in the heart
and in deed, amongst the lowly and obscure. R3952:3
Who will babble forth the truth unceremoniously. R942:2, 236:4*
Good in thy sight -- "As the heavens are higher than the earth, so are
my ways higher than your ways and my thoughts higher than your thoughts."
(Isa. 55:9) CR90:5
There is a wisdom in God's course in this matter which is not apparent on
the surface. R5075:4
Jesus appreciated the Father's wisdom in this matter. R4599:2
It has pleased the Father to let "the wise be taken in their own
craftiness." (1 Cor. 3:19) R2624:6
God was (is) hiding from mankind truths which are necessary for their
salvation; hiding these for good, sufficient, wise and loving
reasons--reasons which our Lord understood and also approved. NS555:5
If the hiding of divine counsel from mankind meant eternal torture for the
blinded ones, Jesus could not have thanked the Father for that. R4644:5
All things -- To him the Father has given all power in earth and heaven.
(Matt. 28:19) "He is Lord of all"--next to the Father, for "the head of
Christ is God." (1 Cor. 11:3) R296:3
No man knoweth -- Recognizeth. R2268:1
The disciples knew him as a man, but they did not understand the secret of
his wonderful being--his prehuman glory. R1059:5
Neither knoweth -- To know the Father and the Son in the intimate sense
as one knows the mind, the heart, of an intimate friend. R2625:1
Save the Son -- Whose prehuman fellowship with the Father, lasting for
centuries, was impressed with sufficient clearness upon our Lord, after he
was made flesh, to enable him to say "What he hath seen and heard, that he
testifies." (John 3:32) E91
Son will reveal him -- All we can know is what is revealed. R106:1*
The Great Teacher reveals the Father to all who are pupils in his school.
R4599:5, 5075:5
If it pleased the Lord to make known to us some things of his glorious
purposes, it would be disrespectful on our part not to feel a deep
interest in them and seek to know more. NS683:4
Come unto me -- Not unto some sect. C186; HG694:2
This is an appeal to reason. R5422:3
This call is to the poor, the broken-hearted, the heavy-laden, the
unsatisfied. R5075:6
The Call to follow Christ. OV429:3
A call or invitation to exercise faith in the Lord, to come out on his
side, to accept his deliverance from the yoke of sin and death. NS379:6
"No man can come unto the Father but by me." (John 14:6) R469:1*
Those invited to be the Lord's followers are not smitten with symbolic
arrow and sword, as are his enemies. SM53:1
All ye that labor -- The Lord does not invite the listless and idle.
R1764:3
May have a measure of application to farm labor, etc., but its special
significance is to labor of the heart. HG746:5
The Bible addresses itself, primarily, not to the ambitious and hopeful,
but to the laboring and heavy-laden and despairing. CR15:4; NS488:1
The poor, the broken-hearted. R5075:6
The world in general is laboring for the things of the present life, and
has almost no faith in respect to the things of the world to come. CR16:2
Not all the poor--but the poor in purse, in influence, in education, in
character, with all their disadvantages, have the great advantage that
their condition is favorable to humility. HG746:4
Trying to do an impossible thing as members of a fallen race--keep the
perfect Law of God. R315:2
There are two classes of laborers: the world, laboring for things of the
present life; and the followers of the Lord who "labor not for the meat
that perisheth" (John 6:27) but for that which endureth unto life eternal.
CR16:2; NS482:5
You who are burdened in the Lord's service. R245:4
And are heavy laden -- Who feel the yoke of the Law Covenant. R1728:5;
R5885:3,6, 2625:2, 1540:2
Either from the yoke of the Law, as the believing Jews, or from the yoke
of Satan, as the believing Gentiles. R2625:3
The only direct invitations given by our Savior were to the earth-weary,
toil-burdened and desolate hearts. R108:2*
Despised and grief-stricken. CR15:5
Who feel the burden of sin, imperfection and death. R2625:2, 5886:2, 5737:3
With an appreciation of sin and degradation. HG746:6
Unsatisfied. R5075:6
Weary and almost discouraged with their failure. R1733:5, 975:2
Not only with our own imperfections, but the weaknesses and frailties of
our friends and neighbors all have their influence upon us. NS380:3
It is when earthly hopes become blighted that one gets the ear to hear the
Lord's message. CR15:5; NS488:2
The Jews were under the yoke of the nation of Rome, but the yoke here
referred to is a religious yoke, the yoke of the Law. R5885:2
There is a class today in Christendom, not under the Jewish Law, but
nevertheless realizing laws, rules and standards of divine justice, and
desiring to conform their lives thereto. NS381:2
Will give you rest -- Justification. R5105:5, 4579:6, 2625:2; Q66:1
The blessing of justification by faith is merely to fit and prepare us to
take the yoke and become a co-laborer with the Lord in the Father's
service. R2625:5
There is no rest for the weary at heart except in union with Christ.
PD14/23; SM53:1
There is no rest of heart in the restless striving of selfishness and sin;
yet these experiences sometimes lead the weary to the great Sin-Bearer.
R4932:4
Mourning and sorrow are necessary before we can appreciate the comfort
which God has provided. R5003:6
Only those who feel the need of rest can appreciate the invitation. R108:2*
The Lord's people have a peace and rest of mind through knowledge of God's
plan and character. R5403:2
I have the will and the way to help you to come to the Father. R5422:3
In the full assurance that he has "paid it all" for both Jew and
Gentile--for all. R975:2
This rest is not of general temporal prosperity and freedom from care,
toil and all restraint. R1961:5
A new set of laborers in the world, the followers of Jesus, with new
hopes, ambitions, peace, joy, which far transcend any that they had
previously had. CR16:2
The blessed rest of freedom from the galling yoke of the oppressor. R902:2
It will mean to us the wiping away of our tears, the cancellation of a
large degree of our troubles. NS693:6
The present rest of faith will by and by be superseded by the actual rest
of the Kingdom. HG747:1
For your souls, now; and thus you will be prepared to enter into the
heavenly rest as "joint heirs" with Christ in his Heavenly Kingdom. R4599:6
Even though he himself was without a place to lay his own head. (Matt.
8:20) R1063:2*
Of all the books of the world, the Bible offers cheer and comfort to
hopeless classes. CR15:4
This will be fulfilled in an especial sense during the Millennial Age. B40
Take my yoke -- A yoke signifies servitude. R5885:2, 4599:5, 2625:2,
1276:2*
Not any sectarian yoke. C187; R902:5; NS381:4
The figure being that of an ox yoked to a cart with a load. NS380:4
Jesus was inviting as many of the Jews as were in the proper attitude of
heart to join with him. R5886:1
Bind yourself, time, influence, means, opportunities, all, to the Lord's
service. This is an invitation, not a command. R2625:5,6, 2268:4
Of obedience to the divine will. R4599:6
He invites us to come and make a full consecration of ourselves to him and
his service. R2625:6
All in the world are under yokes of some kind--political yokes, social
yokes, financial or business yokes, yokes of sin, of selfishness, of
pride, etc. R1961:2
The new yoke would not be upon the old creature. We not only fulfill the
requirements of the law, but we do more. But it is the new creature that
does this. R5885:5
It is one thing to fight against sin and quite another
thing to join with the Lord as co-laborers, and thus to have our puny
powers supplemented by his grace and strength. NS381:1
A yoke is generally arranged for two, and our Lord speaks of it as his
yoke, by which we are to understand that he is also a servant. R2625:3
The Lord was burdened, not with his own weaknesses, but with the burden of
the contradiction of sinners against himself and with the burdens of his
disciples. NS380:3
The Lord imposes burdens and yokes upon those now being called, whereas he
intends to completely break the yokes and do away with all burdens during
the Millennial age. NS379:6
Upon you -- Instead of the yoke of the Law covenant or the yoke of
Satan, with which you have previously been bound. R2625:3, 5885:2
And learn of me -- I will be your partner, will take the other side of
the yoke with you. R2625:3
Become learners, disciples, pupils in the school of Christ. R5737:3
How to bear the yoke. R955:5*
Not only in an intellectual way, but also through the medium of the heart.
R1789:2
Learn the good lessons, whereby he prepares them for future glories,
honors, immortality. CR16:3
Do not attempt to guide yourself. R1961:3
From him we learn the way; in company with him we catch his blessed
spirit; we learn of that meekness which despises no humiliation. R1276:5*
Not until we have taken the Lord into our daily life as our personal
companion, confidential friend, counselor, comforter and guide, as well as
Redeemer and Lord, can we fully learn those lessons which give joy. R1789:2
I am meek -- The secret of rest is in a meek and quiet spirit. R1962:1
This humility of mind and heart was, in many respects, the secret of his
success. R5186:2
Teachable. Even in his perfection, these were things to be learned. R5370:2
Only those who have meekness and lowliness of heart are prepared to humble
themselves, acknowledge their own unworthiness and need of help, and
accept the Lord's proffered assistance and take his yoke. NS382:6
The Lord with unerring precision has always chosen the meek for every
great work--Moses, the prophets, the ancient worthies, the Lord Jesus, the
twelve apostles--and so also the whole Gospel Church. R1921:1
Lowly in heart -- Because he was meek and lowly in heart, Jesus could
ignore his own will, cease to do it, and take upon him the yoke of the
Father's will. R955:6*
The quiet spirit will humbly submit to the easy yoke of the divine will
and cease the strife to gratify the perverted human will. R902:2
Rest unto your souls -- Typified by the seventh day of rest of the Jews.
"We which have believed do enter into rest." (Heb. 4:3) R2534:4
Rest from the vain ambitions and fruitless works and plans which other
taskmasters would force upon us. R1276:6*
Rest in him, our true Yoke-Fellow. R5886:2
The second rest, the "second blessing," the growing and abiding peace and
joy of the holy Spirit. R2625:4
And not merely rest to the flesh--mind-rest, nor merely bodily rest. He
who believes fully, rests fully; he who believes only partially, rests but
partially. R2534:3, 2268:1
Soul satisfaction: the peace of God which passeth all understanding will
rule in our hearts. R2625:4
For my yoke -- The Master's yoke was his hearty, glad submission to the
Heavenly Father's will. NS380:6
We have bound ourselves unto the Lord with a covenant of faithfulness unto
sacrifice, sacrifice unto death. NS381:6
As compared with the yoke of politics, society, business, sin, selfishness
or pride. R1961:2
Is easy -- Comfortable and enjoyable, an elastic yoke, meeting varied
conditions. R5886:4
To the world, consecration looks like a terrible yoke, but to the true
child of God it seems a most reasonable service. R2625:5
Easy for those whom it fits. R2268:4, 5886:4
Because of his love to us and our love to him. R1893:4
Because we love righteousness and hate iniquity, and because we love the
Lord and the Heavenly Father. NS382:5
Because our yoke is appreciated and because the Lord is with us in the
yoke. Our burdens are his burdens, our trials his trials, and our
interests his interests. R2625:6
When we let it rest naturally upon us. R902:2
In the sense that it is possible to bear and that it is not galling.
R5886:2
Because all things work together for good--the heavier the burden, the
greater the blessing and reward. R2625:5
A yoke that does not fit an animal will chafe him and cause restlessness;
whereas a yoke that is properly fitted will be comfortable and make the
load more easily drawn. R5886:4, 2268:4
That which makes the yoke set lightly upon us is the fixedness of purpose
which does not chafe under it nor try to get away from it. R1276:3*
Few would say the Apostle Paul's was an easy yoke, but evidently he
thought so, counting it a privilege to endure hardness as a good soldier
of Christ. R1961:5
However hard or difficult it may seem to others, the Lord's supplied grace
enables those who are his to triumph in all things. NS170:6
We may well count all our losses, all our crosses, our burdens, as light
afflictions, because of the excellency of the knowledge of divine favors
and blessings which we have received through Christ Jesus our Lord. R2268:4
My burden is light -- Much lighter than the yoke and burden of sin.
R4599:6
The secret of the light load lay in the easy yoke. NS380:5
No one is required to do more than he is able to perform. R5886:5
The Lord himself is the great burden-bearer of those who are yoked with
him. He will not suffer them to be burdened with more than is for their
good. R2625:6, 5886:4
As compared with the yoke of sin and the burden of death. Nevertheless,
they have some burdens which decrease as they become acquainted with their
heavenly Father. NS223:2
His will is not burdensome, but a delight to us. R245:4
Jesus went -- Probably on the way to the synagogue. R3316:6
Through the corn -- The wheat. R3754:1
To pluck the ears -- The Pharisees claimed that rubbing the grain in the
hands and blowing away the chaff constituted winnowing and threshing, thus
violating the Sabbath. R3316:3, 4600:4, 3754:2, 2268:1
Some today who would not ride a street car on the Sabbath would think
nothing of allowing their minds to dwell on worldly or evil subjects. This
is hypocrisy. R3754:2
And to eat -- The Pharisees had a rule that no food should be eaten
until after worship in the synagogue. R3316:6
The Pharisees -- Pharisaism had become formalism in many respects.
R2268:6
There is considerable similarity between the scribes and Pharisees of our
Lord's day and so-called orthodox Christians of our day. In some
denominations particularly, there is evidenced the same spirit of
despising others outside their favored cult. R3315:3
They said -- Those who today make an attack upon the truth only cause
its beauties and harmonies to be the more clearly discerned by those whose
eyes of understanding are opened. R3316:2
Is not lawful -- Those who have little of the truth are sometimes great
sticklers for formalities. R2268:2
Upon the Sabbath -- The Great Teacher, as a Jew, was as much under the
obligation of every feature of the Law Covenant as any other Jew. We may
be sure he violated no feature of it. R4600:2, 2268:6
Christians are free to follow the spirit of the law rather than its
letter. This is true of the entire Ten Commandments, as well as of the
fourth. R4599:6
Spiritual Israel keeps Sabbath every day: resting in the finished work of
Christ, resting from our own works, from all endeavor to justify ourselves
through the law. R3753:4, 2269:5
Typical. The true Christian enjoys the antitype. The seventh day
represents a rest of a higher character, a rest of faith instead of a
physical rest. R4600:1, 2269:4
As seven is a type of perfection or completeness, so the seventh day rest
was a type of the complete or perfect rest which we have in Christ. R2269:4
We can rest the most when we work the hardest. Q608:1
Let our homes be the most quiet of all on the appointed day of rest, let
no sound of labor or worldly pleasure be heard, but let our joy of hope,
love and faith abound. R3753:6
The early Church began to meet on the first day of the week because it was
on that day that Christ arose from the dead, and on that day were all of
his post-resurrection appearances. No wonder it became known to them as
the Lord's day. R4600:2
It wouldn't surprise me if mankind kept the seventh day during the
Millennial age. Q608:1
And did eat -- The emergencies of the case justified the deviation from
the rule. It was a case of necessity, to preserve life. R3316:3, 3754:2,
2268:3
The shewbread -- Type of the truth. T22, 115
In the temple -- Proving that labor done sacrificially for the
assistance of others, as well as for their own necessities, could be no
violation of the fourth commandment. R2268:3
And are blameless -- The Law specifically provided for the labor which
they would perform, and hence such labor could not be considered a
profanation of the Sabbath. R3316:3
Greater than the temple -- These disciples were doing still more
consecrated work than the priests and the Levites in the temple because
he, the representative of the Father, was greater than the temple. R3316:3
If ye had known -- Equivalent to saying that they did not know its
meaning. R539:1*
Mercy and not sacrifice -- God is desirous of seeing in his creatures
the quality of mercy toward one another, rather than merely the
sacrificing of their comforts. R4600:4
It was the loving kindness of Jesus that disturbed their pharisaical
natures and called forth their opposition. R539:1*
Consequently any deeds of mercy, sympathy, pity done on the Sabbath are
more pleasing in God's sight than sacrifices performed in the typical
temple. R2268:3
This mercy would have hindered them from condemning the disciples.
Similarly today, the great failing of many critics and fault-finders is
their lack of mercy, of love. R3754:4
Not have condemned -- The fault-finding disposition that is ready to
accuse and condemn everybody indicates a wrong condition of heart. R3316:4
Is Lord even of -- Is the proper teacher to set forth the real
significance of. R3754:4, 3316:4
The sabbath day -- Type of the Seventh Thousand Year day. B40
Into the synagogue -- Where they wished to find ground for an accusation
against the Lord before the congregation. R3316:6
Shall have one sheep -- He knew their tender spots of selfishness.
R2269:1
Fall into a pit -- The poor cripple had been trapped into sin and
sickness by the Adversary. R2269:1
On the sabbath -- Although labor was prohibited under the Law, it was to
bring rest, comfort, refreshment and blessing, and not to bring hunger,
inconvenience and distress to either man or beast. R2268:3
Lift it out -- Because of their love of gain, to avoid its death and,
hence, a financial loss. R2268:5
Even though it might require considerable exercise for several persons.
How foolish, then, to find fault with our Lord who, by one word, could
rebuke the disease. R3317:1
Than a sheep -- This is something the world does not seem to have
learned. R3754:5
On the sabbath days -- Jesus did many of his miracles on the Sabbath as
a prophetic picture of the antitypical Sabbath day being the Millennium.
R4600:5
Was restored whole -- Manifesting the predominance of love above any law
along the lines of the prophecy he had just quoted, that mercy was higher
in God's estimation than sacrifice. R3754:5
Demonstrating that he had the divine favor, and that his teaching on the
subject had this evidence of its truthfulness. R4600:4
Then the Pharisees -- Manifesting a rabid spirit of sectarianism and
self-importance, imitated by some in our day who lack the spirit of the
truth. R3754:5
Council against him -- Less popular in Galilee than in Judea anyway,
they felt that their influence before the people had been lessened by
their conflict with the Lord. R3754:4
Might destroy him -- The Lord's superior teachings excited the Pharisees
to envy, malice, hatred and the very spirit of murder. R4600:5
They felt fully justified in murdering anyone whose words and conduct so
overmatched them as to hinder their influence from spreading. R3754:6
He withdrew -- Setting the example to be on the lookout for divine
deliverance and the opening of a way of escape from things too difficult
to endure. F508; R1735:1
In the streets -- Not bandying the gospel in the streets, giving a
reason for our hope to him that asketh. Neither the Bible nor sound
judgment dictates quarreling for the truth's sake. R1468:4
A bruised reed -- A Christian not wholly consecrated. F684
A humble, contrite, faithful heart. God takes cognizance of it and confers
his blessing. R1945:5
Shall he not break -- God kindly condescends to human ignorance and
weakness. R1675:1
If there be even a slight disposition to penitence, he fosters and
cherishes it. R1614:5
And smoking flax -- Smouldering faith. F684
Shall he not quench -- If there is even a smouldering spark of love
toward God, he will fan the spark, if perchance it might become a blaze.
R1772:5, 2073:1*
Send forth judgment -- Justice, righteousness, truth. D18
When Christ shall assume his kingly office at his second advent. NS640:5
Unto victory -- Thus making Jehovah's footstool glorious. E47
Life and immortality were brought to light by Jesus' own successful
probation. HG40:3
When all evil and all willful evil-doers shall have been cut off. His
victory will consist in the establishment of righteousness and peace, no
matter how many or how few fall in the conflict. R1443:5
The son of David -- "The Lord shall give him the throne of his father
David." (Luke 1:32) C257
The long-promised king of David's line, the Messiah. E130, 133; C257;
PD65/77; SM210:2
Pharisees -- As we see how blindly the scribes and Pharisees hated
Jesus, and said all manner of evil against him, we see that really they
were on Satan's side. R4608:3
But by Beelzebub -- Satan: the first and, for a long time, the only
enemy of the divine government. R2171:5
Refuted by Jesus' refusal to accept the testimony of any demon. R3310:4
The deluded Pharisees had even charged the Master with being Satan
himself. (Matt. 10:25) R4608:5
Such a manifestation of hatred, malice and opposition to light came not
through the "fall" and cannot be forgiven as such. R723:5
The prince -- The chief, doubtless because of being by nature a superior
order of being. R2171:5, 4608:5
Of the devils -- Of the angels which fell at the time of the flood.
R2171:5
His influence or spirit is exercised in his servants much the same way
that the spirit of God works in his children. R370:6
Said unto them -- The Master took the time to philosophize with them on
this subject. R4608:5
"When he was reviled, he reviled not again." (1 Pet. 2:23) R4802:6
Kingdom divided -- Satan's struggles to retain control of mankind will
be specially desperate at its close--before he is "bound" for the thousand
years. R2189:2
Against itself -- In its continued subdivision into sects the Protestant
church has had its strength so decimated that, as the Master long ago
predicted, it is doomed to fall. R1294:6*
And if Satan -- Whose very existence is now denied by many. F609
Spirit demonstrations are made by spirits who hate God and have no
fellowship with that which is good. They universally reject the Bible as
the Word of God, denouncing it as a fable and unworthy of belief. HG327:3*
Cast out Satan -- By aiding the miraculous cure of the sick. F641
We advocate no general rejection of healings and miracles as being
Satanic, but a careful study of every person or system seeking to
establish itself by miracles. F638
As he is now doing through "Christian Science." R2189:1,2, 3784:3
Now, as Satan's kingdom is about to be overthrown, it is his effort to
support it with many wonderful works. R5802:1, 3275:1, 1644:4
Satan's power of death makes quite possible his relief from sickness
through agencies of his choice for the purpose of enforcing their false
doctrines. R1685:6, 1644:3
The demons must sham to be "angels of light," teachers of advanced truths
and good physicians, both of souls and bodies, in order to re-ensnare
those who are feeling after God. R2189:2
He has long palmed himself off as a teacher; but Satan in the role of
faith-healer is a novelty belonging chiefly to our day, though undoubtedly
he has had to do with the relic-miracles of Papacy for centuries. R3120:2
His kingdom stand -- When Satan would work against his own associates,
it would imply the speedy fall of his empire. R3784:2, 4608:5
The necessity for his playing reformer and good physician today is an
evidence that his fall is near. F641
Beelzebub -- Satan, because created on a higher plane, is styled the
Prince of demons in his relationship to the fallen angels. R4608:5, 1686:1
Do your children -- He pointed out that demons had been cast out by some
whom they acknowledged and honored. R4608:5
The spirit of God -- Influence or power of God. R372:5
Which I do not claim as my own power. E271
If he, by God's power, cast out demons, it was an evidence that God's
Kingdom was nigh, just as he had proclaimed. R4608:5
One enter into -- This would be in the second presence of our Lord. From
the time of our Lord's parousia, disorder began in Satan's household.
R4609:6
Strong man's house -- His household, which would include the fallen
angels. R4609:3
Spoil his goods -- All the present institutions of the world are Satan's
goods and arrangements. Q626:1; SM103:1; R1626:6
In his Reign of Righteousness, our Lord will destroy the works of evil,
sin, superstition, ignorance, etc. SM243:1
First bind -- Seems to imply that it will begin in a sudden manner.
R4609:3
The first work of the new king is the binding of Satan. Truth will be the
chain which will bind evil. When the knowledge of the Lord fills the whole
earth, Satan will be completely bound. R430:3,6*
Before anarchy comes, Satan must be bound. The collapse of Babylon,
ecclesiastical systems and false doctrines, will indicate that Satan has
been quite fully bound. Q626:1
The prince of this world, being slow to move out though his lease has
expired, will be put out, bound hand and foot, causing a great deal of
trouble. R5328:6
Every advance step of light and knowledge is that much restraint upon
darkness and evil superstition. R4609:6
How will Satan be bound? Not with handcuffs. Q627:2
The strong man -- Satan. SM103:1; R4609:3
"And he laid hold on the dragon, that old serpent, which is the Devil, and
bound him a thousand years." (Rev. 20:2) C341; R4609:3
Gentile supremacy. R5526:2
That system of things of which Satan has stood as the head. R4609:3
And then -- If the house is being spoiled already, must we not conclude
that the personal devil has been bound for some time. R4695:3*
Spoil his house -- Our Lord will spoil Satan's goods, overthrow his
arrangements and institutions that are so deceptive. SM103:1
These will be spoiled in the great time of anarchy which will make ready
for the establishment of the Kingdom of Messiah. Q626:1
Christ shall not only bind the strong man, but then he shall spoil his
house, and during his reign he shall distribute the spoil to mankind, the
dominion of earth. R575:1
Overturn his arrangements in order to establish a better. R668:5
Drive his household out of power. C341
"He shall divide the spoils of the strong." (Isa. 53:12) R575:1
When Satan's power begins to fail because the stronger than he begins to
spoil his house, then this system will begin to be seen, revealed, and
recognized in its true character, as "The Mystery of Iniquity." R711:1
Hence we cannot pray our Father to grant abundant harvests, send rains,
prevent famines, droughts, wars and pestilences. R798:4
Not with me -- The side of God, truth, righteousness. R4608:3
If we believe that there is a Chief Reaper, we ought to recognize him and
look for his guidance over the harvest field. We see different things
going on, all under the supervision of the Great Reaper. CR63:4
Are we now to have a different Reaper? Will the same Reaper change his
plans? Or shall we expect the great Chief Reaper to continue his work just
as he began in an orderly procedure to its full culmination? CR62:6
Whoever thinks he may do a separate harvest work, and that each should do
a separate work according to the bent of his own mind, has misunderstood
the divine program. R3885:4
Is against me -- Having thus answered their objection, he showed that
they were against him and thus opposing God. R4608:5
The side of error, falsehood, Satan. R4608:3
The entire human family is either on one side or the other of a great
battle between right and wrong, truth and error. R4608:2
The Sadducees, Pharisees and Herodians made common cause in opposition to
the Master and the harvest work in the end of the Jewish age. R3883:5
In our day, devotees of every sect can meet together in harmony; but all,
with one accord, are violently opposed to present truth. R3883:3
In this day of the Lord's presence, it becomes our duty, as well as our
privilege, to judge who is on the Lord's side; and who is against him is
against us. R1362:3
So far as the Lord is concerned, nobody can upset the work, but you can do
that which is the work of the Adversary in the way of interrupting the
Lord's work. CR64:5
Gathereth not with me -- Their zeal is not according to a knowledge of
God's plans; they are not working with God. R634:4*
Scattereth abroad -- If others want to work outside and scratch around,
let them do so. Let the Chief Reaper do the interrupting if it is
necessary. CR64:5
They hinder the harvest work, they attempt to sow discord amongst the
under-reapers by saying all manner of evil falsely against some of them.
R3884:5
I say unto you -- Whether or not the scribes and Pharisees came to a
sufficiently clear appreciation of God's holy power to constitute them
amenable to the Second Death, we cannot judge. E272
All manner of sin -- Ordinary sins resulting from the fall, ignorance,
superstition, etc. R4608:6; E273
To have misunderstood and misrepresented the invisible God would have been
a much lighter offense. E271
And blasphemy -- Malicious words of opposition (see verse 36). R723:5
Shall be forgiven -- Would all, in God's providence, be ultimately
forgivable, if not willful. R4608:6; E273
Not may, but shall; but not without repentance. God, by his goodness, will
lead men to repentance. R78:1*
In some respects it is a mercy that the world is, in a large measure,
blind and deaf, and therefore in the same proportion irresponsible as
respects the message now being delivered to the meek. NS208:3
During this age, for lack of light; during the next age, as knowledge and
strength will be acquired gradually, all imperfection and shortcomings
will still be forgiven because of Christ's redemption, until men reach
perfection. R569:6
If there is more or less of ignorance, then the punishment is in
proportion to the amount of willfulness. Q281:5
The sins and blasphemies which may be forgiven are such as are committed
in ignorance. The sins which cannot be pardoned are the willful sins.
R1984:4
But the blasphemy -- Evil speaking, evil acting, contrary to the spirit
of the truth, the spirit of righteousness, the Spirit of the Lord, as they
had learned and understood the same. NS244:1
"He that committeth sin is of the devil." (1 John 3:8). Those who sin
willfully, deliberately, are of the devil, and are not guided by the holy
Spirit of God. NS243:6
The holy ghost -- Every sin against the holy Spirit, against clear light
and knowledge of divine power, is unforgivable. E273; R4608:6, 2612:2
The holy Spirit here denotes a light, an intelligence, respecting God's
purposes. R5105:6
Whoever willfully and intelligently would sin against Jesus would be
guilty of blasphemy against the holy Spirit. R5106:1; Q280:7
Attributing God's spirit or power to Satan's power. R4608:5
There may be various degrees of heinousness in God's sight, small or great
sins. R5452:6
When a demonstration of the power, spirit, of God in doing a good work was
manifested, though they might not have received it as a proof of Jesus'
claims, they were inexcusable for attributing it to Satanic power. R723:5,
260:2
The Pharisees had not intentionally blasphemed Jehovah, nor particularly
blasphemed Jesus; they had blasphemed against the holy Spirit which was
operating in him. E271; R5453:1
Not be forgiven -- Some sins against the holy Spirit might be punished
with stripes, others with death. R5452:6
Must be expiated by punishment. E273
The Pharisees, to whom these words were addressed, could not commit this
sin, because they had not the fullness of knowledge. R5293:4, 5452:6
Where any measure of willfulness is associated with sin it takes it to
that degree out of the list of forgivable sins and places it in the list
of the unforgivable. NS244:3
Adam's sin was an unforgivable one because it was the sin of a perfect
being, a willful sin against the Spirit, not unintentional, but
deliberate. NS243:2
If we were perfect, as Adam was perfect, any transgression of the law
would be as unforgivable as was Father Adam's transgression. NS243:4
Speaketh a word -- Ignorantly. E271; R5390:6
Against the Son -- If one blaspheme the name of Jesus, being deceived in
some way, then the sin is not blasphemy against the holy Spirit and may be
forgiven. Q281:T
To have misinterpreted Jesus' motives, claiming he was merely trying to
usurp a throne and exalt himself in power, would have been a comparatively
light offense. E271; R732:5, 260:2
Shall be forgiven -- To the proportion of its ignorance and weakness,
any sin is forgivable; to the proportion that any sin was willful,
intentional, it is unforgivable and must be expiated by punishment. E273;
R5453:1, 5390:6, 5106:4, 4608:6
The Holy Ghost -- Denotes a light, an intelligence, respecting God's
purpose. R5105:6
Maliciously attributing to an evil source what could not be denied as a
good work, free from sin, selfishness or ambition. E271; R5390:6
All sins against light and ability are unpardonable, cannot be forgiven at
any time, and hence they must be punished. R260:5
Sins against clear manifestations of divine grace cannot be attributed to
weakness of the flesh and heredity, but must be properly charged as
willful viciousness of the heart, which is unforgivable. E272
Not be forgiven -- This does not mean that the individual will be
punished for it forever. It simply means that such sin cannot be forgiven
and could only be expiated. R5690:2, 723:5, 372:5, 260:3
If punishment does not bring reformation, it would mean the second death. R5390:6
All who receive "stripes" receive them for unpardoned sins, for if the
sins were pardoned they would not be punished for them. R260:3
The Lord will accept a judging of ourselves as being the stripes due such
a sin and probably give no further stripes, because of the
self-correction. NS245:6
Those who do not accept when once they have a full opportunity, die the
second death, from which we are told of no recovery, no ransom. R44:2
Neither in this world -- During this Gospel age. R4608:6
Jesus' miracles and preachings were the commencement of the Gospel age, as
he is the head of the Gospel Church. R723:5
There is such thing as forgiveness of sins, both in the present Gospel age
and in the coming Millennial age. R260:2
The world to come -- The Millennial age. R4608:6
Future. The word "age" occurs but once in the text. R723:5
Those who have utterly apostatized here cannot be forgiven there; but the
honest, though weak, who have failed of the crown now, through weakness of
the flesh, may be forgiven there. R779:5*
Generation -- Greek, gennema, race. D603
Of vipers -- So set on the traditions of their church that their eyes
were blinded against the simplest kind of reasoning. E271; R372:5
The abundance -- Whatever one has stored up in the mind will be topmost
and sure to be spoken. R5518:6
A man's treasure shows in which way his mind is bent. His preferences
demonstrate his character. The things which we cultivate are an index to
our character. R5519:1
Heart -- Used with the force of the word "mind." R5518:4
The heart is representative of the character, and the mouth is the index
of the character. R5518:4, 5122:6, 1937:1
If we get the heart right, the effect will be a proportionate cleansing
and purifying of the flesh. SM335:1
A right condition of heart is necessary to right words. R1937:1
Heart attitude. R5470:6
A heart filled and overflowing with the spirit of love and truth will
bestow it upon others. R4770:6, 2444:1
The Scriptures everywhere exhort the Lord's people to be pure in heart.
SM336:T
Our first concern, then, should be for the heart, that the affections and
dispostions may be fully under the control of divine grace. R1937:2
The mouth speaketh -- If the principles of truth, righteousness,
reverence for God and love for the beauties of holiness are established in
the heart, we shall have no difficulty in controlling our tongue. R5519:4,
5247:3
He who watches his tongue is putting a detective on his deceitful heart,
and can better know and master it. R2445:1
If it speaks slander, it shows the real heart condition. F408; NS590:5
Our words continually bearing testimony of the condition of our hearts.
R5122:6
An evil mouth, a mouth which does injury to others, indicates an evil
heart. R2444:1
What a fearful responsibility attaches to the tongue that wags in an evil
or even in a flippant way, which is also dishonoring to God. R1938:2
The Lord judges the heart according to our words. R5122:5
By this we may judge or test ourselves. OV208:4
Today, opponents of the truth use slanderous charges rather than personal
violence. R5545:2
The good treasure -- We must reach the place where not only we do not
will to do harm to our neighbors, but where we sincerely wish to do them
good. OV209:1
Forth good things -- The fruitage of kindness, mercy and love--good
works. SM335:2; OV208:4
Our lives should be so that all of our friends and acquaintances would be
ready to say of us, He is a good man; his message will have something of
consolation in it. R4277:6
Evil things -- Bitter things, poisoned arrows, injurious to all with
whom they come in contact. OV208:4
But I say unto you -- The Scribes and Pharisees, who were trying to
catch him in his words, using technicalities of language. R5517:2; OV208:3
Every idle word -- Unprofitable, pernicious, injurious, disloyal,
frivolous, flippant, unkind, unthankful, unholy, impure. R1938:1, 5517:2,
2613:1, 722:2
Whether written or spoken. OV208:3
Our Lord referred to the thoughts behind the words. R5518:2
The safe attitude of the soul under afflictions and severe testings is
silence before God, waiting and watching to see his leading before
presuming to touch things that involve so much. R1937:5
Perfect mastery of our words and ways is to be sought by vigilant and
faithful effort. R4805:2
Every evil act and every pernicious word will be recorded in the
individual's own character. OV209:2
In the context, referring to words of willful and malicious opposition
spoken against manifest light (see verses 24, 31, 32). R2613:1, 722:3
Oh, the power of a slanderous word! the power of an insinuation! Yea, even
of a shrug of the shoulder! OV208:3
Shall give account -- Be dealt with, corrected and disciplined in
righteousness, to bring to true reformation and final perfection. R1469:5,
5517:3
The wrong-doer specially injures and marks himself by the wrong he has
practiced in evil-speaking and evil-doing. OV209:2; R5517:6
The Christian should daily render his accounts at the throne of grace.
R4805:2, 5517:6
Let us remember daily to settle our accounts with the Lord, to make sure
that no record of idle words, unrepented of, and consequently unforgiven,
stands against us. R1938:6
Day of judgment -- Day of trial, of testing, of reckoning. OV207:1;
R5517:6
Not a day of doom. OV207:1
With the Church, this Gospel age. R5517:6, 1938:1; HG40:6; OV208:2
The Church is now standing before the bar of divine judgment. Both the
heart and mouth are under special scrutiny. R5518:3, 4805:5
The Millennial day, granting to Adam and each member of his race an
individual, personal trial. OV207:2
In the Millennial age "day of judgment," there will be a reckoning, even
for every pernicious word. R1654:1
By thy words -- The Lord's consecrated people have a responsibility for
what effect their words and influences have upon others. OV208:3
The Lord has agreed that he will not judge the Church according to their
words and their deeds entirely, but according to their spirit, intention
and will. OV208:4
Be justified -- Nothing but the merit of Christ's sacrifice can justify
any from the Adamic condemnation. OV209:3
The word is used here in a limited sense. R5470:3
The good words spoken being an indication of the converted state of the
heart. PT391:T*
By our words of repentance, supplemented by the merits of Christ applied
by faith. R1938:3
Acquitted. R1937:4
Not that every man will be justified from the Adamic condemnation by any
words that he could utter. OV209:3
By thy words -- Words are an index of the heart. R5470:5
Be condemned -- Suffer the consequences. The first will be self-injury,
and the second, a bad example for others. R1938:3
"Blessed is the man who is not condemned by that which he alloweth." (Rom.
14:22) OV209:4
By their words the Pharisees proved themselves dishonest; no longer worthy
of God's special favor. R5470:5
The Pharisees were in their trial time. R5470:2
Idle words will stand against us if not repented of. R4805:5
See a sign from thee -- A proof of his Messiahship; not recognizing his
teachings and his miracles as proof sufficient. R4608:6
The prophet Jonas -- He then told them of one sign which would come to
them too late. R4608:6
For as Jonas -- The various parts of the entire Bible are bound together
by their mutual endorsement of the various writers, so that to reject one
is to mar the completeness of the whole. R1145:5; A61
Contrary to the belief of many modern theologians. A61; HG317:5
Three days and three nights -- Indicating that his resurrection would be
on the third day. Q586:T; R4608:6, 4603:2
Typifying the last part of the fifth, all of the sixth, and the first part
of the seventh thousand-year day, in which the body of Christ was to be in
the prison-house of death. R2888:3, 3568:5*
This statement of Jesus was idiomatic and implied that he would be in the
heart of the earth "till the third day." (Matt. 16:21; 20:19) For proof
see Gen. 42:17,18; 2 Chron. 10:5,12; Esther 4:16; 5:1. R3574:5*
In the whale's belly -- If these be false, Jesus must have been a fraud
and not the Son of God. It would also imply that he was much less inspired
and wise than were the modern wise men who dispute these facts. R4151:6
Rise in judgment -- In the Millennial age the people of Nineveh will
rank higher than they. R4608:6
This generation -- Greek, genea, people living contemporaneously. D603
Shall condemn it -- Just as heathendom will condemn Christendom for its
misuse of divine favor. D72
Queen of the south -- The Queen of Sheba had journeyed afar to hear
Solomon's wisdom. R4608:6
Shall condemn it -- A reproof for his own nation, indicating that they
were careless, indifferent respecting the truth. R3284:6
Uttermost parts of the earth -- Sheba, the queen's home, was in southern
Arabia, a land noted at that time for its immense wealth and particularly
for its perfumes. R2067:5
To hear the wisdom -- Her zeal for wisdom is evidenced by the fact that
she brought so valuable a treasure so long a distance through a wilderness
where she was liable to the attacks of Bedouin robbers. R2067:5
Indicating the Lord's approval of this desire for wisdom evinced by the
queen. R3284:6
Greater than Solomon -- The antitype being greater than the type.
R2068:1, 1517:2
A still wiser man, heir to the world, seeking a bride for joint-heirship.
R5722:5
Our Lord Jesus Christ, the embodiment of wisdom, justice, righteousness,
with riches of grace, glory, honor, dominion. R2068:1, 3284:6
Those who were in his presence realized it not and heeded not his message.
R4608:6, 5722:4
Swept and garnished -- Sins forgiven and grace of God received. R5378:5
Then goeth he -- If Christ has not been enthroned in the mind already
weakened by previous obsession. R2173:3, 4291:5
Satan will seek to regain control through the spirit of the world--pride,
anger, malice, hatred, strife. R5378:5
Seven other spirits -- The number seven representing perfection or
completeness. These seven are contrasted with the seven spirits of God.
(Rev. 1:4; 3:1) R370:6
Worse than the first -- Worse than before he came into relationship with
Christ. R5378:5
"For it had been better for them not to have known the way of
righteousness, than, after they had known it [been begotten by the Word of
God] to turn from the holy commandment delivered unto them." (2 Pet. 2:21)
R1698:3
They enter in -- Even if justified from all sins, we need an occupant
for our hearts--the Divine One, to guard our hearts. R4291:5
Who is my mother? -- When our new condition is fully entered upon, we
shall no longer be husbands, wives, parents, children, brothers and
sisters with those on the earthly plane. R943:6
Our love to our former dear ones will be no less than now. Our love will
be greatly intensified, though not bounded by the former limits of blood
relationship. R943:6
Does not imply that the unbelieving husband or wife is to be neglected so
that time and fellowship can be given to those of the new mind; but the
obligation of each is to his mate. F590
Who are my brethren? -- Not all who name the name of Christ. R5938:4
The word implies fellowship and being children of one father. R2798:4
Behold my mother -- Our most intimate relationships are no longer those
of earthly origin. R943:3
And my brethren -- How beautiful the lesson of the Great Teacher's
breadth of spirit. R5037:6
Whosoever -- Regardless of caste or class. R5037:6
Shall do the will -- It is by our deeds and not merely by our
professions that we are accepted of the Lord. R5938:3
We are to anticipate true fellowship only with those who earnestly seek to
do the Father's will, serve his cause, and exemplify the instruction of
His word, in deeds as well as in professions. R5938:4, 2235:3
Same is my brother -- Those who earnestly seek to do the Father's will.
R5938:4
In my new family, "the household of faith." F590
A very emphatic statement of our dear and close relationship to him and to
the Father. R297:1
And yet the hour came when even these were scattered and he was left
alone. The persecution became so severe that they all fled. R1069:4*
Went into a ship -- From a boat our Lord taught a lesson respecting the
method of selecting the Little Flock. R4634:3
On the shore -- Which at this point is said to rise rapidly, therefore
giving the general effect of an amphitheater. R2627:2
In parables -- Really word-pictures of the Kingdom. No one of these
parables represents the complete view of the subject, but merely one phase
of it. R2633:3
Giving prophetically the Church's experiences from various
standpoints--from the time the work of selection began until the time when
that work will be completed. R2276:3
Parables which illustrate truths can only be seen as illustrations as the
truths they illustrate become manifest. R1742:4
These parables, seven in all, refer not to the non-professing world, but
to two classes in the Church. R580:3, 263:6
About nine of them. Their object was to depict the processes of
development by which the Kingdom class would be selected. R2633:6, 2634:1
Behold -- It is never said, "The kingdom of heaven is likened to a
sower"--there was no Church of Christ, no Kingdom of heaven, until the day
of Pentecost. R97:3*
A sower -- Our Lord was the great sower, then the Apostles and his
faithful followers. R4634:3
To sow -- Various classes of hearers are shown here. R4635:1
Designed to show that it is not the eloquence, force or truthfulness of
the message that determines the result, but chiefly the attitude of the
heart that hears. R2627:2
This parable refers only to those who are no longer willing sinners, but
are outwardly righteous. R4635:1
Seeds -- The Kingdom message, or invitation. R4634:3
The Word of God that liveth and abideth forever. R1698:4
By the wayside -- The fields of Palestine are not fenced and the paths
of travel frequently cross them. R3763:2
Representing merely formalists. R4635:1
And the fowls -- Birds are very numerous in Palestine; a farmer's chief
pest. R3763:2
Typifying Satan and his agents. R5406:5, 4634:6, 2634:6
Devoured them up -- Ever ready to take away the seed of truth. R5406:5
Upon stony places -- Palestine abounds with limestone which renders the
soil very rich, but when shallow, very hot. R3763:2
Represents a class of hearers who lack depth of character; they flourish
for a time, but when trials and testings come, they stumble. R4635:1
Among thorns -- There are 50 varieties of thorny plants in Palestine,
some growing to a height of 15 feet. R3763:2
Not briar bushes or brambles, but an aftergrowth of a variety of thistles
which come up quickly in every wheat field of Palestine. R2627:6*
The spirit of the world, its ambitions, wealth and influence, its love of
the good things of life. R4635:2
These thorns are not sensual vices and criminal appetites, but the cares
of this life and the deceitfulness of riches. R4635:1
The ground which will produce thorns is rich and very suitable for the
production of proper Christian character. R4635:1
Good ground -- In the heart. R4634:6
Brought forth fruit -- Fruitfulness of heart, life and character depend
on the individual and how he receives the message. R4635:4
Some an hundredfold -- Those who come up to the very highest standard in
the fruits of the spirit. Q426:3; CR276:4
The larger the returns, the greater the Father's pleasure and the Savior's
glory. R4635:4
Indicates the degree and intensity of our earnestness. The rewards in the
Kingdom will also be proportionate. R4635:5
A single grain of barley has been known to produce a fruitage of 276
grains. R3763:2, 4635:4
Some sixtyfold -- The same class, but not to shine quite as highly in
the Kingdom. R426:3; CR276:4
The Apostle John speaks of the variety among Christians--little children,
young men and fathers. (1 John 2:12, 13) R97:5*
The same means of grace do not profit all to exactly the same extent.
Some, for instance, are by nature more studious, thoughtful, generous or
grateful. R1973:2
Some thirtyfold -- This might mean those who will be of the Great
Company. Q426:3; CR276:4
Who hath ears -- "Take head how ye hear"--see that your heart is in a
right attitude to receive the truth. R2627:2
To hear -- "Preach the Gospel to the meek." (Isa. 61:1) R2965:6
Let him hear -- Those who had an inclination to be his disciples. R5003:5
"Let him hear what the Spirit saith unto the churches." (Rev. 2:7) B16
The Gospel was not to the Jews only, but to every people with hearts to
appreciate it. R2995:6
Do not expect all to hear and obey and enlist with us. NS61:6
Said unto him -- Earnest desire to understand every word of God is an
evidence that we belong to the Kingdom class. R3763:5
In parables -- Dark sayings. Q748:2; D614
There is considerable truth in the claim that the doctrines of
Christianity can be better gleaned from the writings of the Apostles than
from the sayings of Jesus as reported in the Gospels. R5088:2
Is given unto you -- The Church. E333
The meek, honest and faithful of God's people. D614; C214
The Apostles, the elect, the sanctified in Christ Jesus. OV230:4; R5462:4,
4909:2, 4334:3
Not only to the disciples of that day, but to the disciples
all through the ages. R1742:1
Even "as many as the Lord your God shall call." (Acts 2:39) SM242:T
As the Israelites indeed in whom there is no guile got the message, so a
similar class will get the message now. SM302:T
Not to inspire thankfulness and consecration, but only to the thankful and
consecrated who already have presented themselves living sacrifices to
God. R2723:1,4
"If any man shall do my Father's will, he shall know of my doctrine."
(John 7:17) R2817:1
Know the mysteries -- The Divine Plan of the Ages, the Messianic
Kingdom, the times and seasons. Q748:2; C215; R5244:6
"The deep things of God." (1 Cor. 2:10) R5402:2, 1506:1
"Ye, brethren, are not in darkness that that day should overtake you as a
thief." (1 Thess. 5:4) C215
Being "taught of God" and guided by his holy Spirit to an understanding of
his Word. R2627:3
The Lord's people in the present truth are the only ones who understand
the great mystery of why evil was permitted. R1506:1
To be so led by the Spirit and Word of the Father is to understand his
purposes and be enabled always to be workers together with God. R1948:1
A distinction should be observed in knowing about God and knowing God
himself. NS809:5
So that the Lord's consecrated people might know of the time in which we
are living, be more quickened and more separated from the world and its
spirit, and ripened as wheat. HG399:2
His secret counsels which others cannot know. R3161:4
The mystery which was kept secret since the world began, to know and
realize their relationship to Christ as his prospective bride and
joint-heir. R1957:6
That a certain class is permitted to join with their Redeemer in his
sacrifice and sufferings in order to be granted a share in the glorious
work of his Kingdom. R4515:3
Kingdom of heaven -- An interchangeable expression with "Kingdom of
God." R396:6
But to them -- Those outside of the twelve and other special disciples.
R4909:2
The multitudes who went to hear him; outsiders, not specially interested.
R5462:4, 4398:6, 3803:2; CR35:1
Not Israelites indeed. B28; HG399:1
Those without--strangers to God and unconsecrated. R2276:4
Outsiders, in what the Scriptures term "outer darkness," the darkness
which belongs to this present time of ignorance and superstition. (Matt.
25:30) R4398:6
It is not given -- The Lord never meant anybody to understand all these
things except the brethren. CR476:3
Not understood by those who heard them, and little better comprehended
today. A128
Not God's intention that many will understand the divine philosophy of the
ransom. R4352:3
The world knows nothing about the deep things of God. R4398:6
The special light in both harvests is for the Israelites indeed. B27, 28
In mercy, God has hidden his plan from the world. NS731:6
The majority are blinded by the God of this world, Satan, through various
traditions, heathen and Christian. R3140:5
Either because they never came into the right attitude of heart to receive
them, or because they subsequently left that proper condition of devotion,
humility and teachableness. R4352:4
An understanding of spiritual things would do harm rather than good to
those not spiritually begotten. R5008:1
Even his devoted followers, including the apostles, were natural men who
did not receive the begetting of the holy Spirit until Pentecost. R5941:2
The mystery has been in operation from the beginning of the world and is
still a mystery so far as the world is concerned, and will continue to be
a mystery until the end of the present dispensation and the opening of the
Millennial age. NS399:1
Not until the elect shall be glorified and the Millennial Kingdom
established will the "mystery" be made fully known to the world and every
knee bow and every tongue confess. OV230:4; NS588:2
Whosoever hath -- Hath used. R2496:6
Shall be given -- Shall be given more. CR309:3
More abundance -- The Logos, who had always proved faithful in all
things, was offered the headship of the New Creation. F64
Whosoever hath not -- Hath not used. R2496:6; CR309:3
Even that he hath -- The privileges that he had; so don't overlook the
little things. CR309:3
Therefore -- The purpose was that those in the right condition of heart
might receive the instruction while others, indifferent, careless, would
be left in ignorance. NS605:6
In parables -- The misconceptions of our forefathers on the subject of
punishment for sin were built upon mistranslations or statements meant to
be understood symbolically. HG653:6
They see not -- There are many who lack spiritual sight, who cannot
exercise faith in what they cannot see; and, according to the Scriptures,
they are not responsible for their failure. SM680:T
God is not blaming them. We do not smite a blind man because he does not
see. On the contrary, we sympathize with him. SM679:4
They hear not -- When our Lord was preaching, comparatively few had an
ear to hear. The majority were too full of their own ideas and projects,
and thus it has been all down the Gospel age. SM679:3
Many of the Lord's saints have had the ears of their understanding so
perverted by false teachings respecting predestination that they do not
know the song of Zion when they hear it. NS634:3
The majority of professing Christians are careless, indifferent to what
the Lord has caused to be written for their admonition and encouragement
and assistance in this "evil day." SM288:1
They have closed -- Because of ignorance and blindness. R5338:6
Be converted -- Turned to a proper course. R3763:3
Heal -- Greek, Iaomai, to heal; also signifying "saved." R4099:3*
But -- God's work in the present time is not the conversion of the
world, which certainly is not being accomplished; but the taking out of
the world a people for his name, to bear the name of Christ as his bride.
NS859:6
Blessed -- Especially anointed, specially blessed. R5418:4, 5372:6
For these alone is the message. OV230:5; SM109:2, 679:3
It is a great privilege to hear and see. SM343:3; NS859:6
With a present opportunity; and, if we respond, we are now on trial. Q590:2
A blessing in the life that now is and also in that which is to come, and
a peace and joy which they never knew before, which the world can neither
give nor take away. NS412:1
Blessed indeed in advance of the world; but blessed also will be the world
when God's due time shall come. NS569:4
Are your eyes -- Of faith, of understanding. R4677:2, 4967:6, 177:5,
175:6; OV57:4; CR126:4
The eyes of our understanding must be opened before we can appreciate
spiritual things. PD44/53
The opening of our eyes is a gradual work. CR334:1
God is not trying to attract the world now; they are blind and deaf.
SM343:3
Only a "remnant" of Israelites indeed, who accepted the Messiah, were
received into the higher dispensation. R2371:6; NS631:2
The time is coming when all the blind eyes shall be opened and all the
deaf ears shall be unstopped. Q416:2; SM729:1; NS386:3
For they see -- Intimating that some could see and others could not.
R5338:6; Q590:2
The blessing of present truth. CR13:6
See His Word, showing us the way in which we should go. CR13:5
At the first advent, the humble Israelites indeed were not confused, but
enlightened, and the same is true now. D599
We may now rejoice in things too hard for the Jew to understand and
equally impossible for the natural man of the Gentiles to comprehend.
R3590:6
We are to expect a wide difference of understanding of God, his mightiness
and character, as viewed by the saints and by the world. R2712:2
These alone see that the "hell" of the Bible is the tomb, that there is
provision for the salvation of all--two classes of mankind--and many other
truths. NS588:2
The eye of faith is directed by God's Word. Q416:2
We can see more clearly because we are spirit-begotten. R5418:4
He only wished to have those see it who would accept the blessed truth.
R327:5*
The opening up of the divine word, the discernment of the divine plan with
its times and seasons, and the confusion upon Babylon are satisfactory
proofs of the presence of the King. D599
The manifestation of God's love. The world in general has seen only the
display of divine justice in permitting the wages of sin to bring
calamities and troubles. NS462:5
And your ears -- Ears of faith. R4677:2, 4967:6, 4557:2; CR126:4
While spirit-anointed members of Christ tell the good tidings unto all
people, they understand that only such as have ears to hear will be able
to comprehend and appreciate the message until the new dispensation.
NS222:2
For they hear -- The message of the Lord. CR13:3,5; SM369:1
You who have heard must have been called. CR13:2
Thus far, Jesus has not been dealing with the world, but merely with those
having the eye and ear of faith. R4967:6
Before your study can be effective you must make your consecration to the
Lord. These are the ones the Lord has promised shall see and hear. CR14:1;
Q186:1
An opportunity to return to harmony with God cannot come except through
knowledge; hence, it comes first to those who have the "hearing ear."
R4154:6
Have desired -- Before the due time. R1307:5
Have not seen them -- Though much had been foretold by the prophets,
they confessed their ignorance of the import of their prophecies. B23
"They say of me, Doth he not speak in parables" (Ezek. 20:49); "I heard,
but I understood not" (Dan. 12:8). B23
The operation of God's spirit upon the prophets was so different from the
operation of the same spirit upon the Gospel Church that the humblest
Christian may know more of God's plan than would the greatest prophet.
R435:3
Hear ye therefore -- Understand ye. NS605:3
One of the few parables which our Lord himself interpreted. R4634:6
Word -- Message of the Kingdom. R5039:2
"The Gospel of the kingdom"--the information that God has appointed Christ
to be King and he is now seeking a little flock to be his associates in
the work of blessing and restoring the world. NS606:3,6
Of the kingdom -- The message respecting the Kingdom, which,
germinating, constitutes his Church. R2276:5
The message of the Kingdom may be said to be the only message God has yet
given to mankind as a message of hope. R2628:4
At the time of utterance, the message of the Kingdom took on a special
form--an invitation to become joint-heirs with the Messiah, the heir of
the Kingdom. R2628:5
Understandeth it not -- On such ears, the message is lost. R4634:6
Then cometh -- On the alert, to take it away. R4634:6
The wicked one -- Satan. R3764:3, 5039:2, 4634:6
Catcheth away -- Devouring the exposed seed of truth. R4635:1, 5406:5
In his heart -- In the first parable, the field is the heart; in the
second, "the field is the world." (Verse 38) R97:2*
If all hearts were right, the seed would bring forth much fruit. R4634:6
This is he -- We blame not. The Lord blames him not. It was not his
fault that his mind was so down-trodden with ignorance that the message of
the Kingdom could find no lodgment in his heart. NS607:1
Seed -- The Kingdom message or invitation; many do not understand it.
R4634:3,6
By the way-side -- The heart being solid and compact with selfishness
that comes with prosperity, needing the plowshare of trouble. R2627:3,
3754:3
Wayside hearers constitute the most numerous class in every nominal church
congregation. R4635:1
Into stony places -- Having a veneer of outward grace, but at heart a
character of selfishness. R2627:5
The influences of the Kingdom will give
them strength of character and take away the unfavorable, stony condition
which now hinders fruitage. NS607:4
Not root in himself -- They lack depth of character. R4635:1, 1711:4
The selfishness which is the sub-stratum of their character will not
permit them to endure hardness for the truth's sake. R2627:5
Persecution ariseth -- Persecution withers them. NS607:3
As soon as they find that with the truth goes something of persecution and
tribulation, their interest speedily dies out. R2627:6
He is offended -- The purpose of permitting offenses and divisions is
"that they which are approved [by God, because they endure the tests and
stand fast in the truth] may be made manifest among you." (1 Cor. 11:18,
19) R1711:5
Among the thorns -- Pride, ambition for self and for family, love of
money and the pursuit of it, and the award which this pursuit brings, are
the thorns. NS608:1
Earthly projects and ambitions whose interests conflict with the interests
of the Kingdom. R3764:5
Thorns are uprooted by drawing time and attention away from the earthly
things in a compulsory manner. R2628:2
In Palestine, the thorns and thistles grow in the very best kind of soil.
R2627:6
Is he -- There are many noble people represented by this portion of the
parable. R4635:2
Care of this world -- Involved with the spirit of the world. R4635:2,
5055:5
Being swallowed up by ambition or business. R5625:5
Home duties, family duties, business cares, etc. R2628:1
Deceitfulness of riches -- Greediness. R5307:2
Few of the Lord's people can be trusted with riches. R2520:2
If a Christian grows rich, it should be with fear and trembling. The power
in money is more dangerous than dynamite. R1045:5*
Choke the word -- Swamped by the ordinary duties of life, proper enough
in themselves, to a limited degree. NS607:6
Becometh unfruitful -- Fruitage is a necessary qualification. R4635:2
"Ye cannot serve God and mammon." (Matt. 6:24) R3764:5
Into good ground -- We, as new creatures, have the determining of the
condition of the soil in our own hearts. NS608:3
Understandeth it -- We should understand the Kingdom message. Hence the
need of Bible study. R4635:4
As study is wisely devoted to prepare for the short earthly life, how much
more is it proper for our preparation for eternal life? R4635:5
Beareth fruit -- Of character-development; the manifestation of God's
grace in our hearts. R4634:3, 5284:2
Varying amounts according to circumstances, conditions and ability; but
always their very best. R5736:5
And bringeth forth -- The harvest of thirty, sixty or a hundredfold
illustrates degree and intensity of our earnestness. R4635:5
Some an hundredfold -- Those who love the Lord, his truth and his people
most fervently. R2628:4
The rewards of the Kingdom will also be proportionate. R4635:5
Some sixty -- "As star differeth from star in glory, so also will be the
resurrection" of the Church. (1 Cor. 15:41, 42) NS608:5
Some thirty -- He does not speak slightingly of those which bring forth
but the thirty-fold. R2628:3
Another parable -- He had something more to communicate, some additional
truths were to be illustrated. R97:1*
These parables are related to each other, but should not be confounded.
The first prepares the way for the other. The first deals with the
individual; the second with the church collectively. R97:1,4*; NS626:2
To show some of the difficulties which interfere with the best hearers,
the best hearts, some with the best seed. R3769:3
Kingdom of heaven -- Practically every parable which our Lord uttered
was given to teach something respecting the character of the Kingdom.
NS627:2
The embryo Kingdom during the entire Gospel age. R5048:3, 3769:3
Is likened unto -- It is the invisible world which is the fact; it is
the visible world which is the metaphor. R29:5*
A man -- The Lord Jesus. R3769:3, 5048:6
Sowed good seed -- The Gospel of the Kingdom from the Word of God, "He
brought life and immortality to light through the Gospel." (2 Tim. 1:10)
R3769:3, 5048:6
Seeds of truth, the promises, which, springing up in the
hearts of his disciples, transformed them to newness of life. R2634:1
"Which at the first began to be spoken by the Lord." (Heb. 2:3) R3769:3
Christ and the Apostles sowed the good seed, meanwhile gathering the ripe
wheat of the Jewish nation. R5018:3
It was impossible for the Adversary to corrupt the seed of truth which
Jesus and the Apostles sowed. R4635:3
Christ's saintly followers. OV395:2
His personal seed-sowing of the Gospel message was accomplished more than
18 centuries ago, but since then he has been represented by his followers.
NS626:2
An illustration of slow, gradual, methodical development covering the
entire period of this Gospel age. R5049:6
This parable ignores all except the "good ground" hearers of the preceding
parable. R4635:2
In his field -- The entire world. R5048:6
The civilized world. C137, 140
Especially throughout Europe and America. R2634:2
But while men slept -- After the apostles fell asleep. F60, 201;
R4635:2, 3769:6, 2634:2, 2276:6; OV395:2; NS633:5
In the night, the dark ages, while a general spirit of slumber regarding
the truth prevailed among the Lord's people. R3769:6, 5018:5, 4891:4
Even yet the same thing is true. "Therefore, let us not sleep as do
others." (1 Thess. 5:6) R3769:6
The Church was kept free from tares before the apostles fell asleep by God
arranging that truth be put forth for acceptance or rejection by the Jews
in its most unfavorable light, so that only Israelites indeed would be
inclined to become followers of Jesus. R2925:1
During the Apostles' days such special gifts as "discernment of spirits"
enabled them to prevent tares from getting in among the wheat, hypocrites
from getting into the Church. R580:3, 20:1
"After my departing grievous wolves shall enter in among you, not sparing
the flock." (Acts 20:29, 30) NS633:6
Many of the Lord's followers have been dreaming about the conversion of
the world while the great enemy, Satan, has been sowing tares with liberal
hand in their very midst. R3769:6
His enemy came -- The great adversary, Satan. R4635:2; OV395:2
He had a comparatively free hand. R2943:2
Satan and his associates, fallen angels, have been plotting against the
divine plan and operating with a view to thwarting the same all through
this age. R3770:3
Using human instrumentalities. NS94:3
Sowed tares -- Sham wheat, imitation wheat, professors who draw nigh
with their lips while their hearts are far from the Lord. NS94:3
Hypocrites, Nominal Christians, resembling or counterfeiting the true, to
choke the wheat, if possible. R4653:3, 5823:5, 5018:5, 4635:3, 3770:2
The offspring of error, children of the wicked one. R4644:2, 5864:3
Errors, more or less twisting and distorting every truth of the divine
revelation. F60; C137; OV395:2
It may be a message of morality or purity of life, but it will not produce
the Kingdom class. R5736:6
Nullifying the virtues of the death of Christ by a method of imitation.
R5848:4*
The tare seed is false teaching, human philosophies and doctrines of
devils. R2627:3; NS93:5
Bearded darnel, which cannot be discerned from wheat until the harvest.
The wheat, weighted with golden grains, humbly bows its head; while the
tares stand straight, the head having little weight and the seed being
black. R3770:1, 5848:3*, 4635:3
The darnel seed is poisonous. R3770:2, 2276:6
Poisonous, and acts as an emetic, causing vomiting. R2276:6
Such spite-work is not uncommon in the Orient, or in Palestine. R4635:3;
CR250:6
These have run the church organizations, and the Lord has permitted it to
be so and is allowing the truly consecrated ones to be developed under
these different conditions. NS292:5
Deceived persons, misnaming themselves Christians, because mistaught by
churchianity. R2943:1
The spirit of rivalry, under the guidance of the Adversary, led step by
step to the ultimate organization of the great Antichrist system--Papacy.
F201
The tares are begotten of error--false doctrine. NS94:3
With the error respecting the nature of man, that he is alive when dead
and needs no resurrection; and respecting the Kingdom of God, that it came
in Papacy. HG272:4
The heathen, converted by Papacy, were not benefited, for they were still
heathen in God's sight, but deluded into aping what they did not
understand or do from the heart. R2598:3
Since the death of the apostles, any number of hypocrites have come into
the church, indeed have been dragged and coaxed in to swell the numbers.
R2943:5
There are many fine, noble people among the tares who have neither part
nor lot with the wheat because they are not of the same nature, not
begotten of the truth. NS94:2
Doubtless in the same manner as the wheat; the wheat growing from seeds of
truth, while the tares are offspring of errors. C146; NS627:3
False doctrines, false teachings. R5048:6
Because it was impossible for the Adversary to corrupt the seed of truth.
R4635:3
A certain amount of tares spring up with the wheat anyway, and these the
servants gather out as soon as discerned. But our Lord wished to show an
abnormal condition. R3770:3
The Greek implies over-sown; intentionally, maliciously sown in the midst
of the wheat, for the very purpose of damaging or totally spoiling the
entire crop. R2276:6
More liberally than the wheat was sown. R2634:2
Among the wheat -- The true saints, the children of the Kingdom. C137;
R4635:3, 4644:2, 2943:1, 283:6
For the very purpose of choking it, "We wrestle not with flesh and blood,
but with wicked spirits in high positions." (Eph. 6:12) R3770:3
Wheat is the standard food of the world and is said to contain the
elements of nutrition in the best propositions for man's use. R2276:6
The tares also -- Nominal Christians, much more numerous than the wheat.
C137
The children of the devil. R283:6
Imitation New Creatures, respectable, moral, good people. F200; R5736:6,
2277:3
The tares, as well as the wheat, were above the level of the field in
general, indicating superior morals. R2277:3
Begotten not of truth, begotten of excitement, of fear of hell, of hopes
of worldly advantage, of pride, of social and financial ambition. R2634:2
From whence then -- But God knew all the time. CR250:6
But he said, Nay -- We cannot follow the usual custom in this case,
because of the greatly excessive proportion of tares. R3770:4
While it was out of place for any to attempt harvest work before harvest
time, it is likewise a mistake to neglect harvest work in harvest time and
give attention to seed-sowing. R885:1*
Gather up the tares -- Because the true and false are too intimately
associated, their roots intertwining in society, home, etc. R4635:5
Ye root up also -- Unsettle, disturb. C137; R4635:5, 3770:4
So closely intertwined are the roots of the two classes that to disturb
such close relationship in life would cause great commotion. NS627:4
"Therefore judge nothing before the time, until the Lord come, who both
will bring to light the hidden things of darkness, and will manifest the
counsels of the hearts." (1 Cor. 4:5) R98:1*
The wheat with them -- So intimately were the true and false associated.
R4635:5
To have cleansed the wheat field in the past would have meant a commotion
which would not have served the best interests of the wheat. R2634:4
Only the Lord, who could read the hearts, could distinguish between them
with unerring precision. R1362:1
Let both grow -- Christ did not seek to prevent or hinder tare
development. F200
The nominal church has neglected these instructions, yet has not kept all
the wheat in, or shut out all the tares; hence they are without any
excuse. C138
They have set up false, unscriptural standards and doctrines, which have
really developed many tares and choked and separated the wheat. C138
For the wheat's sake, God's favor extended even to these mixed bunches of
Babylonish systems until 1878, when they were completely and forever cut
off from all favor. C155
Together -- Throughout the age. R4635:6; PD59/70
Christians and imitation Christians have lived side by side in the same
city, house, family. R5049:1
Only the expert can discern the wheat from the tares while growing. R4635:3
During the Gospel age the wheat and tares together represent the Kingdom
of God. R4653:3
In the general nominal church system, elsewhere called Babylon or
confusion, because of its mixture of truth and error, wheat and tares.
NS93:6
The nominal church has included wheat and tares; many of the latter have
found their way into the pulpits. D61
The Lord has not hindered them from associating with his saints or using
his name and claiming that they are members of his Church. NS94:4
The tare class has had a general control for some time, and has divided
the wheat-field with various creed-fences. NS389:1
The tares received a certain advantage from their attempt to imitate
wheat. It has made them more respectable than they would otherwise have
been. NS94:4
There were separations of politico-doctrinal storms before the harvest
time, but among these the tares, still predominating, formed other though
less objectionable, Babylonish systems. C154
We cannot admit that the wheat was all brought under Baptist fencing, and
that the tares were all outside. NS49:3
Until -- The command "Come out of her" was not given until after the
announcement "Babylon is fallen." (Rev. 18:4, 2) R457:5*
The harvest -- The end, or close, of the Gospel age. A237; B15; R4635:6;
OV297:3
The harvesting of the Jewish age began with our Lord's first advent, and
ended 40 years later at the destruction of Jerusalem. NS626:3
Parallel to the Jewish age harvest; many believe it began in 1874 and will
end in 1915. R5363:4
Forty years long--1878 to 1918. SM287:1; R5049:2, 5018:6, 4891:5; NS627:2
The time in which the tares will be gathered into bundles, and the wheat
into the heavenly garner. R5049:2
And in the time -- The close of the summer time of favor. D578
Signifying that it will not be instantaneous, but require time. R5049:2,
580:4, 236:3*, 223:1*
Which chronologically precedes the world's troubles. R593:3
Discussing such matters as when the harvest will end merely takes away
opportunities for usefulness. We would be better not to talk about such
things and be busily engaged in the harvest work. Q320:3,5
Of harvest -- In which we are now living. D31
Beginning October 1874. R5950:5
Parallel in time and work to the harvest of the Jewish age. B233; HG52:2,
55:1, 70:6
The harvest of the Jewish age gives us clear conceptions of what may be
expected in the harvest time of the Gospel age. NS21:3
During the harvest of the Jewish age a two-fold work progressed--the
harvest of the Jewish age and the preparation for the Gospel age. NS626:5
A time of reaping rather than sowing, a time of testing, of reckoning, of
settlement and rewarding. The harvest of the Jewish age being a type of
this age. C135
Three great periods of separation are revealed in God's Word: chaff from
wheat (Matt. 3:10, 12); tares from wheat (Matt. 13:37, 43) and sheep from
goats (Matt. 25:31). R34:2*
The time of executing the command, "Gather my saints together unto me,
those who have made a covenant with me by [self-] sacrifice." (Psa. 50:5)
R375:5
When the truth makes manifest the true character of these systems. R767:5
The harvest is not a time for peace; but, on the contrary, it will surely
produce separation and alienation between true wheat and all else. R969:6
Harvest work is reaping rather than sowing. We, therefore, dispense
stronger truths, not to the world but to the professed church. These
truths, as harvest sunshine, are warm and strong and tend to ripen the
wheat. R1073:5
The Jewish harvest is spoken of as being a separation of wheat from chaff,
while the harvest of this age is designated a separation of wheat from
tares. R2237:6; B234
Harvest time is the busiest time of all the year and a very brief period
compared with the time for sowing. R885:2*
It has three elements: separation, gathering and burning. R198:5*
The harvest is not ended; our expectations must not be allowed to weigh
anything against the facts. R5950:1
I will say -- The recognition of the harvest work in actual progress is
proof of the Lord's presence. B150
"He that sat on the cloud thrust in his sickle on the earth and the earth
was reaped." (Rev. 14:16) B150
The Lord will be the chief reaper and director of the work, and this would
be his first work. B150
He directs them through the Word by opening their understanding to discern
the times and seasons there indicated and the work to be accomplished
therein. R600:3
It is not we, but Christ, who calls his people out of Babylon. We merely
call their attention to this words and show that they are reasonable.
R986:4
To the reapers -- Angels, messengers. C137
Such as he has used in plowing, sowing and watering throughout the age;
those begotten of his holy Spirit. D601
Gather ye together -- Into Labor Unions, Trusts, denominations and
protective associations of every kind. C140; Q317:4; R4636:1
The true wheat are to avoid membership in lodges, societies, churches,
sects, parties. R4636:1
The special trials appropriate to the complete separation of the wheat
from the tares are upon Christendom now. SM287:1
First the tares -- Which largely predominate, as did the chaff in the
harvest of the Jewish age. B234; R3770:4
Who think themselves to be the true Church. R4636:4
There are two parts to the harvest, the gathering of wheat followed by the
burning of tares. R5761:2
There is order in this harvest. R580:4
Very elect, with the appearance of being the masters of the field;
illustrating the proud boastfulness of those who are Christians in
association and appearance only. R2277:1
And bind them -- Restrain all individual thought and study on religious
subjects, as is done by the International Sunday School system, with its
carefully printed questions and answers and exercises, singing,
entertainment, picnics, etc. C142-144
As the Jews failed to recognize the binding and blinding influences which
came upon them, so nominal Christians today fail to see the features of
the "harvest" work now in progress. R2237:6
They are bound by human traditions and by a worldly spirit. R920:6
Bound rightly by their own prejudices. R878:6
Pride will hold them together; none will wish to appear disloyal or
cowardly. Societies act en masse. R1828:1
They seek to bind all by the impression that it is essential to salvation
to be joined to some one of their sects--it matters little to which
one--thus combining the idea of individual responsibility with sectarian
bondage. C141
In bundles -- Necessary, because of their great preponderance. R3770:4
Human organizations. R3771:1
Not only church organizations, but all the various organizations which tie
men together today, as never before. R1828:1; Q317:4
Labor Unions, Capitalistic Trusts and protective associations of every
sort. C140
Into lodges, societies, churches, sects, parties. R4636:1
Into great denominational bundles, labeled with various sectarian names.
R1488:2
A unification of sects. R3497:4
If it were demanded that we must join a union before we could work, we
should join; but if that organization should do anything we could not
approve, we should feel free to withdraw at any time. Q318:4
The spirit of the tares is toward sectarian greatness and show, rather
than toward individual obedience and allegiance to God. C141
In most of these bundles, sects, there are still some grains of wheat,
some consecrated ones, in whom the spirit of truth still has some
residence. R375:4
Each denomination retaining its own bondage or organization, and becoming
more firmly bound by being wedged in with others. C142
An evidence of the harvest work in progress. R4636:1
Ready for the burning, destruction. R5409:2
To burn them -- To destroy them, not as individuals, but as tares,
imitation wheat, in the great time of trouble. B105; C146, 148; F200;
R5916:3, 4644:2
Return them to the ground, the world whence they came.
C140; R3771:4
Not with literal fire. R4636:4
We cannot burn symbolic tares in literal fire. CR251:3
They do not burn them at once, but proceed to gather the wheat into the
garner. Not until the wheat is garnered does the fire consume the tares.
R2634:4
The Christian's duty is to lift up the standard and get the true wheat out
of all the tare-bundles into liberty, in union with Christ, the only Head.
R3566:6
Apparently the consuming of the tares will correspond very closely with
the division of the Jordan. R5951:4
So that none of the bad seed might affect the future crop. R4635:6
This is when the Great Company will wake up. R5761:2
Professed Christians will be shown in their true light. The true and false
will be completely manifested. R5761:5,6
But -- Without binding it into bundles. C140; Q318:1
Gather the wheat -- With the sickle of present truth. C139
The Church of Christ. R5256:4
Comparatively only a handful, a "little flock." B205
"They shall gather together his elect." (Matt. 24:31) B164; D601
"Gather my saints together unto me." (Psa. 50:5) B164
"Make up my jewels." (Mal. 3:17) B164; D600
"Come out of her, my people." (Rev. 18:4) D601
Evidently in smaller proportionate quantity, being taken directly to the
barns unbundled--precious, scarce. R3770:4
Separated from the tares--in spirit, but not necessarily in person. NS390:3
The wheat heads, full of heavy wheat, bend over with the weight; a
beautiful illustration of the modesty and meekness of the true and
fruitful Christian. R2277:1
Many laborers seem not to know whether they are to sow or to reap. They
want to sow and reap at the same time. R628:4*
The harvest is not of the living only, but also of the "dead in Christ."
The angels gather the living, but our Lord, the Chief Reaper, gathers or
raises, the dead. R20:2
If he is come to gather his saints and is also to come "with all his
saints" (1 Thess. 3:13; Jude 14; Zech. 14:5), there must be two parts or
stages of his coming. HG23:6,3
Those who are not spirit-begotten have no right to class themselves with
the wheat. R4635:6
Into my barn -- The barn condition of security, separateness from the
worldly. C212
Not into another denomination, but gathered to Christ, into oneness with
him, in fellowship of spirit through the knowledge of his Word. R2751:4
The spiritual condition; the glorified condition. R2693:2, 4644:2, 3686:2,
2277:6; F200; CR251:4; HG272:4, 438:5; NS21:4, 89:5, 810:2
The heavenly garner, the resurrection change. R4635:6, 5049:2; CR251:4;
PD59/70
We are not to understand that the harvest is yet wholly finished. R5761:2
Parable -- These different parable-pictures represent the same subject
from different standpoints. R4636:2, 5049:6
Kingdom of heaven -- The nominal church of this Gospel age. R2634:6,
5049:6
The class called out of the world of mankind to be associated with him in
his Millennial Kingdom. R4636:2
The least -- The Church of Christ was so unimportant in the world at one
time that it was a shame to belong to it. R4636:2
When it is grown -- Ultimately the nominal church would become honorable
and great. R4636:3
Illustrates how the gospel of the Kingdom would, from a small beginning,
attain considerable size. R4636:2
Greatest among herbs -- Not great among the trees, but among bushes of
herbage. R4636:2
Yet this large development does not signify advantage; on the contrary, a
disadvantage, in that the fowls of the air come, lodge in its branches,
and defile it. R2634:6
Becometh a tree -- With its various branches and denominations, the
nominal church is Babylonish. R4636:3
Birds of the air -- Satan and his agents. R2634:6, 5049:6, 4636:2
In the branches -- So great that the adversary's servants would have
pleasure in its shade. R4636:3
"The hold of every foul spirit and a cage of every unclean and hateful
bird." (Rev. 18:2) R2634:6, 5050:1, 45:6
Satan and his agents have been lodging in the branches of the Gospel
Church for centuries, defiling it. R2634:6
Kingdom of heaven -- The Gospel age Church is the Kingdom in its embryo,
incipient or preparatory state. R1525:2, 5049:3, 2635:1
A parable of the Kingdom in the sense that it shows one of the experiences
which the Church would pass through in its present preparation for Kingdom
glories. HG272:5
Is like unto leaven -- Yeast, sin, error, corruption. F464; T98;
R5050:1,4, 4636:3, 2635:1
Which a woman -- An ecclesiastical system organized and in power at an
early date. R5050:4
"That woman Jezebel," the Papacy. (Rev. 2:20) R2635:4
Three measures of meal -- The pure food provided by the Lord for the
household of faith. R5050:4
The entire testimony of God's Word, the food for his family. HG272:5
Equivalent to one ephah, a good, liberal household supply. R2635:1
The faith once delivered to the saints; the hope set before us in the
Gospel and love, the bond of perfectness. R2635:4
Whole was leavened -- The food of the entire household became corrupted.
R4636:3
The entire mass of theological doctrine is putrid and offensive to all
Christian people. R5050:4
Not a particle of it was left uncontaminated. The result has been
indigestion. R5050:4, 4363:3
Faith was distorted; hope was changed to another hope; and the spirit of
the Lord, love, was perverted to a selfish love of creeds and human
institutions. R2635:4
In parables -- None was ready for the depth of his teaching until after
the holy Spirit of Pentecost began to give qualification. R5444:2
Unto the multitude -- Jesus, speaking to his disciples, used plain
language; on the contrary, when he spoke to the multitudes, he always
employed a parable. HG511:4
Without a parable -- Not a statement of literal facts. R5004:3
Symbolic language; this was the customary way for Jesus to preach.
CR250:2; R4679:1
Because the true invitation was not for the ordinary multitude, but only
for the consecrated. R5088:1
An understanding of spiritual things would do harm rather than good to
those not spiritually begotten, to those not fully consecrated to the
divine will. R5088:1
Part of our difficulty has been taking the words of Jesus literally when
their very form should have shown us that they could not have been meant
literally, but as the figures of speech we use today. OV162:10
Spake he not -- None of the lessons of the Great teacher were given in
literal language; they were all symbolic. R4679:1
In parables -- In figures and obscure sayings. R2602:6
An illustration of a truth by something which is, in many respects, like
it. A138
Not yet understood by the word, neither appreciated by any except the few,
his "little flock," the consecrated. CR10:6
I will utter things -- Expound the hidden truths of divine prophecy. F233
Jesus not only expounded the prophets, but he did so in parables,
prophecies and dark sayings. R667:6
His disciples came -- Humble and truth-hungry, inquiring earnestly for
the truth. B28
Declare unto us -- The special light of both harvests is for the
Israelites indeed. B28
A special request for interpretation. R4635:6
The parable -- In every parable explained by our Lord, the thing said is
never the thing meant. R1000:2, 283:6; HG385:3
He that soweth -- Jesus and the Apostles, and all his true followers.
R5048:6
The good seed -- The Gospel of the Kingdom. R4635:6, 5048:6
The Son of man -- His disciples have assisted under his direction. R576:1
The field -- In which, during this present harvest time, the fruitage of
this Gospel age must be gathered; and the work of clearing, plowing and
preparing for the sowing and reaping of the Millennial age, must take
place. C121
Is the world -- The world of mankind, the civilized world, all nations.
C140; R5048:6
The kosmos, not the ge, the earth; nor the aion, the age. R2227:1, 97:2*
The world of mankind; and the seed is sown in their hearts. HG92:6
The world of mankind being counted the ground out of which the wheat and
also the tares grow and develop. C140
The world are neither wheat nor tares; they are simply material, as
ground, in which both good and bad seed may be sown. HG93:1
He is not dealing with the field, the world in general, but merely with
the corner of it which he has planted with the good seed. R3771:2
The good seed was planted in Palestine, Asia Minor and Europe, and from
thence has spread to America, and to some slight extent elsewhere.
Strictly speaking, Europe and North America are the wheat field. R2277:2
Children of the kingdom -- The spiritual children; classes n and m on
the Chart of the Ages. R275:3
But the tares -- The imitation New Creatures, posing as Christians.
F200; R4636:1
The result of false doctrines, false teachings. R5048:6
Not begotten of the holy Spirit. CR251:3
The children of -- Because their presence in the church is the result of
false doctrines, false teachings, sown by the adversary, Satan. R5834:3
The wicked one -- Despite the fact that they are mainly respectable,
moral, good people. F200; R4636:1; CR251:3
All of class q and many (if not all) of class p on the Chart of the Ages.
R275:6
The whole world of mankind, excepting the true Christians, born in sin and
shapen in iniquity, aliens and strangers from God, may be spoken of as
"children of the wicked one." R2277:4
That sowed them -- Seeds of false doctrines, error, deception, using
human lips and pens in Satan's service through pride and ambition.
R5137:3, 5769:3, 4635:6
And thus brought the worldly masses into the church. R2598:3
Is the devil -- Whose personality is here recognized in unmistakable
terms. R3769:6*
The harvest -- We have entered into that period of time when the present
age is closing and the new age beginning. CR438:2, 308:1; R4891:4, 4635:6,
2277:6
There is a large crop of tares. R5769:3
The time of trouble coming upon the church should be recognized as the
harvest, the threshing time, the time for separating the real grain from
the chaff and tares. R576:2, 82:5*
The sign of the presence is the sign of the time of harvest. The worker
and the work are related to each other. R236:3*
There are many harvests as there are kinds of seed (1 Cor. 15:38-44), but
order governs all. R576:2
Many believe it began in 1874 and will end in 1914. R5363:4
Is the end -- Is that which constitutes the end. C24, 214; D568
The Greek word suntelia, translated "end," does not mean a "point," but a
"period of time." R236:3*
The last forty years of the Time of the End. C24; 121
As the Chart of the Ages illustrates, the harvest of this age and the end
of the evil world or dispensation terminate together. NS21:5
Just before the inauguration of the new age of Christ's Millennial
Kingdom. R4635:6
The regathering of Israel is a sign of the end of this age, and therefore
a sign that we are living in the harvest time. R384:5
No millennium in between is shown. HG272:4
Of the world -- Of this Gospel age. B15; C24, 121; D568; R5049:2, 2977:4
Of the age: Greek aion. CR251:2, 292:1; HG116:1
And the reapers -- Who have learned that it is harvest time and that
their work is gathering the wheat. F608
The Lord is sending forth more laborers continually, yet only such as
recognize the nighness of the Kingdom, the parousia of the King, and have
a zeal to tell the joyful tidings to others. R2674:3
Are the angels -- The messengers, begotten of his spirit. D601; A237;
R1279:2
Messengers, missionaries, saints of God. R885:3*
His servants. R2604:1
The Lord's followers now, just as a similar class were the reapers of the
Jewish harvest. C139
The "harvest message" is the Lord's sickle and all associated with the
promulgation of this message are reapers in this harvest, co-laborers with
the great Chief Reaper. R2490:4
Every faithful disciple who now follows in the Master's footsteps has the
privilege now of being a co-worker with him in reaping this harvest. R600:3
The Lord uses various human instrumentalities as his servants, messengers
or angels. R3771:1
Invisible, spiritual beings, quietly separating wheat from tares. R189:4,
175:5, 124:2
Tares are gathered -- Our Lord would be present at the end of the Gospel
age and, as the Chief Reaper, would gather tares in bundles to be burned.
R5769:3
In the winter time: "Pray ye that your flight be not in the winter."
(Matt. 24:20) D578
Burned in the fire -- Destroyed as tares in a time of trouble; not
literally burned. R5737:1, 5049:4, 4636:4, 2277:5; CR251:3
Their delusions will be dissolved. R4636:4
Manifested to all, to the intent that all may thereafter profit by the
lesson, to all eternity. NS94:5
To occur within the harvest period. R1493:4
The fire already kindled, "the fire of God's zeal." C148
It is not the field, the "world," that is to be burned, but the tares.
NS21:5
Signifying the destruction of the false pretensions of this class. C146
In the sense that none of them thereafter will claim to be what they are
not, none of them will claim to be God's consecrated people. R2634:5;
SM287:T
And thus returned to the ground, the world, from whence they came. C140
That the entire field might be cleansed and made ready for a new sowing of
the pure seed. NS93:6
The end of this world -- End of this age. D568
Proving that the burning of the tares is included in the gospel harvest,
for "the harvest is the end of the age." (Verse 39) R115:6*, 98:4*
The Son of man -- A title of high honor, a reminder of his obedience,
even to the death of the cross, by which he secured title to the honor,
dignity and power of the divine nature. E151
Christ, who once became a son (in law) of Adam. E150, 152
Shall send -- Christ is superintending the harvest; he sends forth the
reapers.
R223:5*
The Lord not only sends the sickle of truth to gather the wheat, but he
also sends the strong delusions to gather the tares. OV297:4; NS128:6
Forth his angels -- Servants or messengers, begotten of his spirit.
D601; A237; R1285:1*, 1279:2
Gather out of -- Or from. A239
Various errors gather out of God's Kingdom all that offend. R1644:5
In one sense, the wheat is gathered out from among the tares, because of
the greater abundance of the tares; in another sense, the tares are
gathered from the wheat. The wheat has the place by right; it is a wheat
field, not a tare field. C139
They shall be swept out by the incoming flood of infidelity, overthrown by
the winds of false doctrine, and finally burnt up by the scathing reproach
of the world. R600:5
He has chosen to make the separation publicly, to demonstrate his own
justice in the matter. OV297:4
His kingdom -- The true Church. A239; R275:5
In the sense that the Church at the present time is God's Kingdom in
embryo. R4635:6, 1927:1
Harvest siftings are necessary, that the Judas class may be entirely
sifted out, and that the Peter class may be thoroughly stirred up by
trials and difficulties. R4908:4
It is one thing to gather his people out of Babylon, and quite another to
gather the offenders out of his Kingdom. Really the "tares" leave the
"wheat" by utterly abandoning the faith once delivered to the saints.
R2545:2
Things that offend -- Those who put off the wedding garment of Christ's
imputed righteousness. R2275:6
Those that cause others to stumble, including many teachers and preachers,
and many doers of wonderful works. R5049:4
Not only "those that do iniquity," the "tares," but also "those that
offend," those who fail to come up to the requirements of their covenant
in fullness of consecration. R2541:6
That are blameworthy; because they are in the nominal church and posing as
Christians. R4636:1
Realizing that this is a present activity, we cannot too carefully
consider the principles upon which this judgment and selection are made.
R1937:1
All organizations having the motive of hope of improvement deteriorate
rapidly into machines of aggrandizement of clique or class, owing to the
cupidity and sordidness of men. R1285:1*
Not that a man could not be a member of a union, but the position of
separateness from these human institutions and bondages is a safe position
for the saints. R1285:5
Which do iniquity -- Which practice sin, or which are not fully in
sympathy with the principles of righteousness. R2276:1, 5049:4
"Do lawlessness." (Diaglott) R1285:1*
The tare class, the great mass. R4635:6, 5802:1, 1644:5
The only things that shall remain are the things that cannot be shaken,
the true and faithful. R3053:1
A furnace of fire -- A time of trouble destructive to the nominal
systems and false professions; occasioned in great measure by the growth
of infidelity and Spiritism of various kinds. A239; C146; R275:5
It would be thoroughly illogical to burn symbolic tares in a literal
furnace with literal fire. CR251:3; R5049:4, 4636:4
The fire is as much a symbol as are the tares, the wheat and the garner.
R2634:4, 2277:5
There is no such furnace for the wheat and tares all down through the
Gospel age. R3771:2
So-called Christendom will be the great furnace. R3771:4
Wailing -- There is such a commotion in connection with the separation
of the wheat and the tares because Christendom as a whole, though
nominally a wheat field, is practically a tare field. OV297:4; NS128:5
The saints won't have any of this weeping, wailing and gnashing of teeth,
because the plan of God will be so closely before them that they will
rejoice because the things occurring will presage their deliverance. Q733:T
Gnashing of teeth -- Great disappointment, sorrow, pain, trouble and
anguish throughout Christendom. R3771:4; Q732:2
"Men's hearts failing them for fear and for looking after those things
which are coming on the earth." (Luke 21:26) R3771:4
Signifying chagrin, disappointment, savage animosity: "They gnashed on him with their teeth."
(Acts 7:54) R4329:1; Q732:2
The great time of trouble will make general havoc of present
arrangements--social, financial, political, ecclesiastical. R5802:4,
5864:1, 2303:5, 1644:5
Then -- In the end of this Gospel age. SM790:2; R5769:3
We are in the dawn of the glorious day. It is not yet sunrise, the shining
forth of the Church; but the "Day Star," Jesus, has arisen in our hearts.
R470:6
The Lord links the fire upon the tare field with the speedy shining forth
thereafter of the Sun of Righteousness. R2760:6
After this age and after its harvest. R857:3
After "the wheat" of this age is gathered into the garner by the power of
the first resurrection. R5135:6, 6013:5, 5769:3, 5420:2, 4103:2, 2504:4;
CR19:1; SM561:T, 790:2
Shall the righteous -- The Church, as a whole, in glory. F725; R5135:6,
4988:2, 4967:5; SM287:T; HG417:3
Jesus is the head of the Church. SM791:T; R5097:3
When the division is accomplished, the wheat alone will represent the
Kingdom of the Church of Christ, while the church nominal will fall and be
broken. R593:4
Shine forth -- To refresh and bless the world by scattering the darkness
of sin, superstition and evil. R2425:5, 4849:6, 4636:4, 3770:6, 1012:4;
SM246:T
To abolish darkness. R4988:1, 4849:6
The manifestation, or appearing in glory; the descent of the new Jerusalem
as the Bride of Christ and mother of the nations. Light, deliverance and
glory to the nations will be the result. R82:5*; HG163:5, 234:6; NS252:3
Then shall the morning of the Millennial age be manifested to the world.
CR19:1
Be revealed, and be seen by men with the eyes of their understanding.
R2606:3
To heal earth's sorrows and scatter earth's night. R5135:6
To bless, restore, purify and disinfect from sin and error the whole world
of mankind. C149
To bring order out of present confusion, to scatter present darkness,
ignorance and superstition, to cause the knowledge of the glory of the
Lord to fill the whole earth. R3770:6
The consummation of the Church's hope in the end of this age. R4636:4
God gives light that it may shine that others may see and be blessed. To
shine can mean no less than to give light. And if the Church give, the
nations receive and "walk in the light of it." (Rev. 21:24) R25:2*
That true light will shine first upon the house of Jacob, returning to
them divine favor. Then the call will come to them, "Arise, shine, for thy
light is come." (Isa. 60:1) R2037:4
His Church is invited to become associated with Him as light-bearers; and,
if faithful in permitting their light to shine now, they will by and by be
parts of that great Sun of Righteousness. SM560:3; NS89:5
If unfaithful in shining forth under present conditions of prevalent
darkness, they will not be esteemed worthy to shine forth as the sun in
the Kingdom. HG438:6
God's plan will not always be shrouded in mystery. A86
"They that be wise shall shine as the brightness of the firmament [as the
sun]." (Dan. 12:3) R1881:6, 722:6; C61; F666; HG334:4
"The earnest expectation of the creation waiteth for the manifestation of the Sons of
God." (Rom. 8:19) R6:2
As the sun -- Jesus is the true great Center of the Sun of
Righteousness; and the bride will be with him in the morning, shining
forth his glory. R5135:6, 5769:3, 4107:6, 3686:1, 2409:1; OV205:5;
PD59/70; Q822:1; SM244:1, 791:T
"The Sun of Righteousness shall arise with healing in his wings." (Mal.
4:2) R3686:1, 2834:1, 1311:5, 369:1; A322, 86; CR126:4
The great Sun of Righteousness, the great Messiah, the great Prophet,
Priest, King and Mediator between God and man. OV205:5
"The people that walked in darkness have seen a great light." (Isa. 9:2)
R3686:1
We are not now shining as the sun, but as candles. CR62:2; R5769:3; HG438:6
In the future state of glory, in contrast with its present role as a
lampstand. R3560:6
Collectively; but individually there will be differences in position and
honor: "as star differeth from star" in magnitude and brilliancy. (1 Cor.
15:41) F725
"The elect," burning and shining lights," are all to come together by and
by, all to be changed from human to spirit beings and, with their
Redeemer, constitute the great Sun of Righteousness. R3026:6
To heal earth's sorrows and scatter earth's night. R5135:6; NS173:3
Which shall scatter the darkness of earth, binding the prince of darkness,
Satan, and freeing mankind from the bonds of ignorance, superstition and
credulity. NS292:6, 810:2
For the scattering of the night, the scattering of darkness, superstition
and evil that now enshroud the world. HG116:3, 651:5; NS555:2, 614:2
Of their Father -- Primarily, the Kingdom is God's but he has
voluntarily, for a thousand years, placed it under charge of a viceroy,
the Christ. D642, 643
Ears to hear -- The attitude of heart to appreciate it. R4636:4, 2995:6;
CR126:5
The ability to understand spiritual things. R4636:4
Not everyone has the hearing ear. R4636:4
Let him hear -- We should not despise those who cannot hear, but rather
sympathize with them and be thankful for the hearing ear which permits us
to appreciate the various features of the divine plan. R3771:5
The kingdom of heaven -- The Millennial Kingdom. R4535:3
Like unto treasure -- The Church and restored humanity. E441; D648;
R5047:6, 288:4, 16:1
The share in the Messianic Kingdom. R5048:1, 4635:5, 4535:3
Hid in a field -- "The field is the world." (Matt. 13:38) D648
Mankind and the earth itself. E441; D648; R281:4
The hiding of the treasure is necessary: "Cast not your pearls before
swine." (Matt. 7:6) "Hast thou faith? Have it to thyself before God."
(Rom. 14:22) R463:5
When a man -- The man Christ Jesus. R729:3, 720:1, 611:3
Our thought is that the Great Teacher referred not to himself, but to
those whom he instructed. R5047:6
The buyer is the Lord and those who accept his invitation to sacrifice
earthly interests. D648; R4636:5
All that he hath -- When our Lord had paid man's ransom price, he had
nothing left. "He poured out his soul unto death." (Isa. 53:12) R2410:1
Our Lord laid down the earthly kingdom, the earthly rights, all that he
had, as man's ransom. OV251:1; R4536:1, 1015:3
He took our human nature that he might give it as a ransom for all--his
human nature for our human nature. R611:3
When Jesus died at Calvary all existence was at an end. After three days
he received life as a new creature, but he took not again the human nature
and never can do so. R482:3, 240:3
Jesus could not have given a part of his being and retained part. R719:6
The Lord's followers are to reckon that no sacrifice is too great to
attain the blessing; indeed, the Kingdom can be attained at no less cost
than the surrender of all their earthly hopes and aims. HG439:1
To gain this treasure, we must give all--our time, our will, our property.
CR252:2; R4636:5
The price is small, but it is all that we each have to give--ourselves,
our all. R1657:1
Buyeth that field -- Realizing its value. R4636:5
The field belongs to God. He has put the treasure there. He offers it for
sale to any willing to pay the price--the Lord and those who accept his
invitation to join with him. R4636:5
Our Lord's payment of the price of justice. R4536:1
He did not buy the world, but the Church. R4536:2
In order to re-produce the human race lost in death through Adam. R729:3
The inference is that what we possess naturally is not of lasting value,
while that which we may obtain instead is of priceless value and
everlasting. R1656:2
Again -- This parable illustrates the process by which his Kingdom is
obtainable. R4535:6
Seeking -- Seeking imperishable values of not frittering away life and
its opportunities; seeking for the best things, and most valuable things,
temporal or spiritual. NS514:2
Goodly pearls -- In ancient times the pearl occupied the chief place
among the jewels of personal adornment. NS511:1
Those qualities and rewards, even of an earthly kind, which would be
enduring. NS514:5
All the other pearls--of being a great doctor, a great artist, a great
musician, a model house-keeper, or something else--are trifling and
insignificant in comparison with this great Pearl. Q428:4; SM681:2
We all seek something valuable for which to exchange time and influence.
Q429:2; SM681:2
When he had found one -- Representing the Gospel offered as being
superior to all other propositions of the world. R4636:6
Pearl of great price -- Priceless, the finest he had ever seen. R4636:6;
CR426:4
The riches of God's grace. Q161:3
The Kingdom offer of joint-heirship with Jesus in the heavenly Kingdom,
and association with him in blessing all the families of the earth.
R4636:6, 5594:3, 5005:5; CR426:4, 244:4; Q429:1; HG746:2; SM681:1
Our high calling of God in Christ. OV24:5; CR365:5; R5198:6, 4969:4
The glorious Messianic Kingdom, the Kingdom of God, of priceless value.
CR426:4; R5484:4, 5270:3; Q427:5, 429:1
The prize first presented to our Lord; now set before us. R4535:3, 6
Whoever possesses this pearl will be in harmony with God. SM681:3
Sold all -- Jesus gave all he had, and he had far more than any of us.
Q429:2
Illustrating the feature of Jesus' work in the laying down of his life.
R4536:1
The price is self-sacrifice, even unto death. R5048:2
All who would gain this pearl must sell all that they have, all that they
enjoy of earthly life or privileges. R5342:1, 5048:2, 4636:6; PD59/70
Let us count the things of this earth as loss and dross that we may attain
this. R5422:4
Consecrate yourself, all you have. CR252:5; PD59/70
To buy we must consecrate and give--time, energy, study. Each day will
bring opportunities for giving up something considered by the selfish,
carnal nature to be precious. R1657:1
Whether a man be wealthy or poor, learned or ignorant, influential or
otherwise, the cost of this Kingdom pearl will be his all; it cannot be
had for less. R5048:2; SM683:1
If seeking the Kingdom seems to hinder some of our earthly prospects, so
much the better. The Master said it would cost us our all. R5048:5
He that is not willing to have the Kingdom at such a cost is not worthy of
the Kingdom. R4637:1
Some of the earthly treasures can be relinquished in the interest of the
heavenly treasures. SM684:T
Bought it -- Our Lord's payment of the price of justice. R4536:1
The terms for us are: Self-sacrifice, faithfulness to God at any cost,
patient endurance under adverse conditions. R5461:6
Only those who walk the "narrow way" will gain the great prize. R5005:5
To purchase it, we must submit ourselves fully to the Lord, henceforth to
have no will of our own in anything--to suffer reproach, scorn,
persecution, loss of friends, tribulations. SM683:1
The number who will obtain this pearl is limited, only 144,000, and is now
very nearly complete. SM684:1
We shall gain the Pearl of Great price in the Kingdom. SM685:3
Kingdom of heaven -- The nominal Christian church. C214
As it exists in its incipient and imperfect stage in this age--which, in
its widest sense, is the nominal Christian church. R920:1
The embryo Kingdom during the Gospel age. R5048:2, 5555:1
This parable is applicable to the close of the Gospel age. C213
Is like unto -- Not like a net; but the embryo Kingdom resembles a
fishing experience with a net. R5048:2
A net -- The Gospel message. R4637:1
Representing the nominal church of this present time. HG438:6
That was cast -- First cast at Pentecost, and from then to the present
harvest time it has been gathering in all sorts of fish, together
constituting the great nominal Gospel church. R1716:1, 920:1
Into the sea -- The world. C214
The world, where no distinction was recognized between Jew and Gentile.
R1716:1
And gathered -- "I will make you fishers of men." (Matt. 4:19) C214;
R5555:2
Of every kind -- Real Christians, half-deceived and deluded Christians,
and multitudes of hypocrites. C214
Some fish are in the Gospel net, looking for worldly ambitions, matrimony,
social standing, moral atmosphere, as a cloak for business, etc. R5048:4
"So those servants went out into the highways, and gathered together all,
as many as they found, both bad and good." (Matt. 22:10) R2301:4
Not every kind will inherit the Kingdom as joint-heirs with Christ Jesus.
R4637:1
When it was full -- When in the fullness of God's time the full number
of the particular kind desired had entered the net. C214, 215
At the end of the Gospel age. R5555:1
They -- The fishermen, the Lord's people. C214; R5555:1
Drew to shore -- Withdrew the invitation to a place in the Kingdom. C214
Sat down -- Not to dive again into the sea, either with net or hook and
line, to gather more fish. R920:2
And gathered -- Separated, divided. C214; D600
"Come out of her, my people." (Rev. 18:4) D601
The catching and the sorting are two parts of the one grand work of making
ready a people prepared for the Lord, corresponding to the works of the
sower and the reaper. R1716:4
In the harvest, from 1874 to 1915, a separating work is to be
accomplished. R1716:1
Into vessels -- The special work of harvest is the gathering of the good
fish into safety, rather than to catch more fish. R1716:4
Cast the bad away -- As unsuitable for a place in the Kingdom. C214;
R5555:1, 2, 4637:1
Corresponds with the tares of Matt. 13:30. The unsuitable fish in the net
are all church members. The unprofessing world are not represented in the
parable at all. R5048:5
They are not fit for the purpose of the present selection, undeveloped,
not overcomers of the world, but are overcome by the world. R920:5
The Lord has not been fishing for all kinds of fish; he has not been
seeking all kinds of people; he has been drawing especially only the
elect, the saintly. R5048:4
The Great Fisherman has no special use for any more or other than one kind
of fish now; by and by the "abundance of the sea shall be converted."
(Isa. 60:5) R920:2
During Christ's Millennial reign, these will be dealt with. R4637:1
End of the world -- The end of this age, a sifting and separating time.
R4637:1; C214
"The harvest is the end of the age." (Matt. 13:39) C214
When the Lord shall have gathered the foreordained number of the elect
Church. R5048:4
The wicked -- But some of the true children of God will also be rejected
and get into the wailing and gnashing of teeth condition because they have
assimilated with the worldly-minded. R920:5
Furnace of fire -- The great time of trouble. R5048:5, 4637:1
Gnashing of teeth -- "Gnawing their tongues in pain." (Rev. 16:10) R920:5
Symbolically expressing the vexation and anger of those in whom the truth
only awakens a spirit of opposition and hatred. R920:4
See comments on Matt. 13:42
Like unto a man -- Our Lord and Master has come to his waiting people
and spread out for them a bounteous table of truths, new and old, in
order. R1867:5
Which bringeth forth -- Through his servants, who have the keys. R1150:5
Feeding the flock; not feeding themselves upon the husks of science and
man-made theology. R633:2
Out of his treasure -- Considering his parables as a householder would
consider his reserve of food supplies from which, time to time, truths
"both new and old" would be brought. R5048:5
Things new and old -- Some things old and good might be brought forth
from the sectarian creeds, but nothing new. A24
That which our Lord said he would serve at his second coming. R5568:6
New things respecting the glory of the Kingdom and the work of the
thousand years. R5568:6
Clearer light on old things: justification, sanctification, the types of
Leviticus, baptism, etc. R5568:6, 5569:1
Respecting the covenants and the atonement sacrifices. R4434:2
Features of God's plan unseen since the days of the Apostles. R4434:2
Contained in the Studies in the Scriptures. R4710:1
Not only expounding the hidden truths of ancient prophecy, but also
disclosing new revelations of truth. F233
Able to see the new features of his work as well as the old whenever the
new features become due; not rejecting the new because they are new. R920:2
Old things that God's people have recognized as true for centuries: note
how appetizing they are to us now, how strengthening to faith, how
refreshing! R4043:4
The new truth must always be in harmony with the old truths. R116:3*
A new point of interpretation must have the assent of at least two of the
best posted and most conversant with the Scriptures before it appears in
our journal. R312:3
The reason for the present abundance of truth for the hungry ones is that
we are again living in the "days of the Son of Man." NS155:4
He taught them -- As a public teacher he had no equal. What other
teacher ever had 5,000 people leave their employment and, negligent of
food, follow him for three days in the wilderness. R575:2
Whence hath -- His humble birth gave him none of the advantages of
education or social culture. R1682:1
True, also to some extent of those who follow Jesus' footsteps. When the
Lord sends you out, you will know it; you will be so filled with the
knowledge of the truth and so inspired by it that you must speak. R646:6
This wisdom -- Due to his ages of prehuman existence. E91
In his own country -- Human nature esteems that which is distant as
grander. R3494:2, 2424:6
Because of their unbelief -- And hardness of heart; therefore, they lost
the benefit of his wisdom and teaching and many of his mighty works.
R1359:3
Herod -- Antipas. R3325:3
A type of the civil power. R5569:5, 2280:4; B261
The fame of Jesus -- The popularity of Jesus did not evidently become so
general until after John's death. R3326:1
This is John -- Wondering whether or not there might be some truth in
the Grecian theories that the dead were not dead, but had power to
communicate through living persons. R3326:1
Risen from the dead -- His mind was troubled, yet he was not penitent.
R3326:1
Tradition has it that Herod was haunted with fear. R4609:5
Herod -- Representing the civil power. R5569:5, 1754:4; B261, 262
John -- Type of the true Church. B261
John was a semi-type, the semi-antitype of Elijah, who was a type of the
Church. R5569:5; B253
As there is a striking resemblance between John and Elijah, his type, so
there is a strong resemblance between the experiences of John and those of
the faithful Church--the great antitype of Elijah. R3325:3, 2279:2, 968:4
And bound him -- After he had preached about a year. R3325:2
Typifying the coming restraint of the church's liberties. B261; R2280:5
John's liberty was restrained soon after the delivery of the message
announcing the present One and the work before him. B261; R968:6
Put him in prison -- Josephus supposes that he was confined in a dungeon
connected with the castle Macherus. R3325:2
There he remained about a year before execution. R3325:2
For Herodias' sake -- Type of the Roman Catholic Church. R5569:5
The unfaithful nominal church. B261, 262; R2280:4
Governed by boundless ambition, she realized her position insecure so long
as John lived. R4609:1,2
Type of the ecclesiastical power of Christendom now seeking and longing
for union with, and the co-operation of, the civil powers. R1754:4
Representing the nominal church which, throughout the symbolic Scriptures,
is represented by a woman, Jezebel, etc. R2280:4
The second Jezebel; the third Jezebel is mentioned by name in Rev. 2:20.
R3326:6
Two strong and two weak characters meet here. John and Herodias were
strong characters, the one for the right and for God, the other for
selfish ambition and sinful indulgence of it. R4609:5
Evidently she strove to incite her husband to put John to death at the
time he was imprisoned; but her influence was offset by Herod's fear of
the effect of such a course upon the people who esteemed John to be a
prophet. R3325:6
Women are naturally more sentimental than men. If they become evil-minded
and vicious, they are correspondingly disposed to even greater extremes of
wickedness than their brothers. R2279:6
Philip's wife -- She had married Philip, thinking he would be king.
R4609:1, 3325:5
For John said -- Perhaps acting imprudently and exceeding his duty.
R3326:2, 4609:1, 2280:2
He was a thorn in the side of King Herod and his courtiers. R4609:1
As a rule, we believe it to be the wiser plan for Christian ministers to
speak forth the word of God fearlessly without attempting personal
application. R4609:1, 2280:4
It is not the duty of the Lord's people to go through the world rebuking
sin, but preaching the Gospel. R3326:3
Paul, personally before Agrippa, Felix and other disreputable men, made no
personal attack upon them. R3326:2
Perhaps typical of the duty of the true church to reprove the civil powers
as well as the nominal church systems, and to declare their union
unlawful, contrary to the Word of God. R2280:4, 1754:4
The true church, like its prototype, John the Baptist, will be unpopular
and restrained of liberty because of faithfulness in opposing and
condemning the error of the union of church with state. R969:1
Persecution should not lead us to surrender when the kings of the earth
stand up with the religious rulers of the people against us and God's
truth. R969:5
It is not lawful -- Declaring that Herod and his wife were living in
adultery, the king separated from his own wife and improperly associated
with his brother Philip's wife. R3325:5, 2279:5
For thee to have her -- For church and state to be united. B261
The nominal church adulterously allied to the kingdoms of this world while
nominally espoused to Christ. R3325:3
Prophecy points out that a closer union between church and state than at
present [is possible]. B262; R969:1
He feared -- But Herodias feared neither God nor man. R5069:1
The multitude -- The common people, who heard Jesus and John gladly.
R4609:1
A prophet -- A public expounder. A55
Birthday was kept -- On such occasions it was customary to have great
hilarity and to use intoxicating beverages with more than usual freedom.
R3325:6
Wine was in plentiful supply. She well knew that the wine would inflame
the passions and relax the moral tone of the company. R4609:2, 3325:6
Daughter of Herodias -- By her former marriage. R3325:6
Salome, a type of the Protestant churches federated. R5569:5, 2280:5
Being before instructed -- The plan succeeded to the letter. R4609:2,
3778:6
Of her mother -- Illustrating parental influence. Evil as she was,
Herodias had retained the affection of her daughter and her absolute
confidence and obedience. R3326:4
A true, pure, sensible mother has an almost untellable influence, for good
or for evil, with her husbands and sons, as well as with her daughters.
R2280:1
Said -- While the flush of excitement and liquor was upon him, and while
his counselors were present who had heard the oath, before whom any
indecision would stultify himself. R3326:5
Baptist's head -- They would cease to have his continual reminder of
their wrong course. R5569:6
Evidently thinking that, with the prophet out of the way, all other
advantages were accessible to herself and her daughter. R3326:5
Without John's death, Herodias and Salome might any day be hurled from
conditions of affluence into the abyss of degradation and poverty. R4609:4
So fully in sympathy with Catholicism, United Protestantism will become
her tool in the destruction of the most loyal servants of God. R2280:5
In a charger -- On a platter. R4609:4
King was sorry -- His conscience was not quite dead. R4609:4
We may be sure that his mind was frequently disturbed with the thought of
his injustice, and that against one of the Lord's favorites, a prophet.
R3326:1
We are not to infer from this any heart-repentance, but merely that the
matter was incongruous to his sentiments and wishes. R2280:2
People do things which they recognize to be wrong, violating their
conscience, and feel sorry; yet this is not a godly sorrow, for the sorrow
God recognizes and appreciates leads to repentance. R3326:2
The oath's sake -- "The fear of man bringeth a snare." (Prov. 29:25)
R4609:4
"Highly esteemed among men but an abomination in the sight of God." (Luke
16:15) R3779:1
For pride's sake. R3779:1, 4609:4, 2280:2
He commanded it -- A course which led to his banishment, in which
Herodias shared. R4609:5, 3326:5
Beheaded John -- The close of the earthly career of the true church is
represented in Elijah's whirlwind and John the Baptist's imprisonment and
beheading. R969:5
So when the coming night imprisons the faithful elect, the only
deliverance will be through the valley of the shadow of death into the
glorious kingdom of our Lord and Savior. R1754:5
His disciples -- Doubtless at the present time the vengeance of the
antitypical Jezebel upon the antitypical Elijah will move the friends of
the Elijah class, including the Great Company, more closely to the Lord.
R3327:4
And told Jesus -- They knew where to find sympathy and consolation. To
whom shall we go with trials, difficulties, sorrows, troubles,
disappointments?. R3327:1
Doubtless becoming his disciples. Thus their trials in connection with
their leader brought them into closer knowledge and fellowship with the
Great Teacher. R3327:1
He departed thence -- For private meditation and conference with his
disciples, who would be greatly agitated by the news of John's death and
needed his calming influence and assurance that Herod could have no
unpermitted power over them. R2435:2
Possibly to avoid Herod's interfering with his labors, possibly fearing
that his teachings would incite a rebellious spirit, possibly seeking
privacy with his disciples to consider the character of his work. R3332:3,
1754:2
Desert place apart -- Out of the dominion of Herod. R3332:2, 2435:3,
1754:3
Near Bethsaida. R2435:3
A great multitude -- In some respects, picturing the world during the
Millennium. R3781:4
Evidence of his growing popularity. R3332:3
The crowds continued to gather wherever Jesus went, partly for hearing,
partly from curiosity, and partly because the message he gave was one of
comfort, consolation, hope. R5095:2
The largeness of the company is accounted for by the fact that it was near
the time of the Feast of Passover and large numbers of the religiously
inclined were on their pilgrimage to Jerusalem. R2435:3
Moved with compassion -- In season and out of season, so far as his
convenience was concerned, he must work the works of God, lay down his
life, inch by inch, hour by hour. R3332:3
He is today looking with sympathetic compassion upon the multitudes of
so-called "Christendom." R2436:1
Such will be the spirit of all the Lord's followers; not
self-gratification, but "doing good to all men as they have opportunity,
especially to the household of faith." (Gal. 6:10) R2435:4
Evening -- After three o'clock in the afternoon, in the early evening.
R3332:6
A desert place -- Tell the good tidings, no matter in what form they
must be presented, no matter how intolerable the conditions. The important
thing is that some are hungry for the truth and the Lord will bless us in
ministering it to them. R3333:5
Buy themselves victuals -- The people seem to have been so entranced
with the good tidings that they entirely forgot their own necessities.
R2435:5
Give ye them to eat -- There was a seeming necessity for the miracle.
R4617:2
Before sending them away he instructs all his disciples to supply them
with something to eat--spiritual food, truths pertaining to the kingdom,
affording strength and encouragement for the dark hour of trouble ahead.
R2436:1,4; NS123:5
We should be ready at any time to distribute our store of truth; whenever
anyone is hungering and thirsting after righteousness. R3333:5
If they do not get spiritual food, they will faint by the way as they go
looking for other provisions. We have the very thing which all the
household of faith needs. R3334:1
But five loaves -- It was Andrew who returned with word that a lad of
the company had five loaves and two small fishes which he put at their
disposal. R3333:1
A lesson also respecting the spiritual food, that we should not despise
the day of small things. R3333:5
We may feel that the multitude is large and that the means at our disposal
for reaching them with the bread of life are limited. R3333:5
It requires faith to go forth and to hope to accomplish the great harvest
work under present limited conditions. R3333:6
And two fishes -- The Lord takes our time and talents, little and
unworthy as these are, and blesses them and uses them in his service, and
accomplishes great things. R3780:5
The five loaves -- About the size of our large buns and made of the
entire wheat, ground. R5104:5
And the two fishes -- We object to the claim of special sanctity and
acceptableness with God on account of a purely vegetable diet. R3098:3
He blessed -- The giving of thanks did indeed give a blessing upon the
food. R3780:6
It is incomprehensible how any consecrated Christian dare neglect to
render thanks for his daily food. Mere outward formalistic acts of piety
by others, however, are not pleasing to God. R2643:6, 2644:2
To his disciples -- Possibly the increasing continued at the hands of
the apostles as they in turn distributed the food to the people. R3333:1
Those who now follow the Lord as his special disciples will, in the
Millennial age, be supplied abundantly with the bread of life, and be
privileged to distribute it to all the families of the earth. R3781:4
He could have fed the multitude without their help. R2644:4
We now have the privilege of being co-workers in the dissemination of the
harvest message. R2644:4
They did all eat -- A lesson of divine power; also, that Jesus was the
Son of God, through whom that power was exercised. R4617:6
The Lord's miracles of feeding and healing were performed not upon his
consecrated disciples, but upon others, his followers having covenanted to
share with him in the work of sacrifice. R1754:6
Exemplifying the coming power and glory of the great King of the world,
who is to bless, feed and and uplift the race of Adam. R3333:3
And were filled -- If we lived more on the plain substantials of life,
we would know when we had enough. R3781:4
Skeptics who deny this miracle cannot deny that this grain and these
fishes could, in due time, by natural methods, have brought forth enough
to feed this multitude. R3333:2
They took up -- Those who receive of the Lord's bounty should be none
the less appreciative of it, and careful of its use. R2435:5
We are not to waste spiritual privileges because they are free gifts;
rather we are to prize every spiritual morsel and gather up in store for
future needs of ourselves and others. R2435:6
Of the fragments -- Not the fragments left by the multitude, but those
broken by the Lord and not yet distributed. R3781:4
The Master displayed frugality and encouraged economy on the part of his
followers. R5104:5
Twelve baskets full -- Haversacks, in which the 12 apostles carried
their provisions; a good supply for further necessities. R2435:5
It was those who scattered to others who had their own haversacks full in
the end, those who are most intent upon feeding others the bread of life
are themselves most bountifully supplied. R3504:2, 2436:4
So that none of God's provision for his people might be wasted. R3333:3
The memory is our "basket" in which we are to gather up in store for
ourselves and others every spiritual morsel. R2435:6
About five thousand men -- Yet at the time of his temptation he refused
to miraculously appease his own hunger. F650; R1063:2*
Arranged in 100 groups of 50 in the form of a three-sided square, after
the shape of a Roman reclining table, the disciples passing in at the open
side were thus able to reach the entire company. R3333:1
By reason of having received the holy Spirit, Jesus had power to do
anything that might be necessary in God's service. Q495:2
Get into a ship -- To expedite the dispersion of the multitude. R2649:3
To go before him -- To give them opportunity to think over the miracle,
and talk it over by themselves in his absence. R3333:5
Unto the other side -- Back to Galilee, Herod's territory, evidencing
the fact that our Lord's conference with his disciples had a pacifying and
strengthening effect on them. R2435:3
A mountain apart -- Pray in secret. R5379:6*
To pray -- The Lord frequently spent whole nights in prayer. R1863:5
For the refreshment of his own zeal, for the keeping warm of his own love
and devotion, which was the basis of his consecration. R2649:6
We cannot come too often. R1865:3
Nearly all the Great Teacher's recorded prayers are simple and brief.
Whenever he wished to make long prayers, he went to the Father alone.
R5095:3
He was there alone -- Even his beloved disciples, not having been
begotten of the Spirit, could not enter into fellowship with him in
respect to spiritual things, nor appreciate the trials which came to him
as a perfect man. R2649:6
Though he sometimes prayed with the disciples in their hearing, he was not
content with these opportunities, but frequently sought the Father alone.
R2649:3
There are times when we love to join our hearts and voices with others at
the throne of grace, and there are other times when we need individual,
personal, private communion with God. R3333:4
But the ship -- Representing the experiences of the Lord's true church.
R2650:3
Was now -- Throughout the Gospel age. R2650:4
During the darkness of the nighttime which precedes the Millennial dawn,
there will be storms and difficulties arising which would overwhelm us
without the Lord's aid. R2650:3
Tossed with waves -- Representing the great storm of trouble and
persecution, against which the true church has been obliged to contend.
R2650:4; SM748:T
"We wrestle not against flesh and blood [merely], but against
principalities, against powers." (Eph. 6:12) R2650:4
The wind was contrary -- The great adversary, through the anti-Christ
and many less anti-Christs, has aroused, all through the Gospel age, a
great storm against the Lord's faithful few. R2650:4
In the fourth watch -- Between three and six in the morning. R2650:2
In the early dawn of the Millennial day. B191; R2650:4
"God shall help her early in the morning." (Psa. 46:5) R2650:4
Jesus went -- Typifying the second advent of the Lord. B191
Unto them -- Typifying the church in the flesh in this harvest time. B191
Walking on the sea -- Typifying the stormy sea of the world's
unparalleled trouble. B191
The manner of his coming was different from what had been expected. R2650:4
Storms and trials have beset the church collectively all through the
journey from Pentecost until now. In the morning watches he has appeared.
SM748:1
Individually we have such experiences. The Lord for a time permits the
storms of life to assault us. Then he manifests himself, and the storms no
longer cause us dread and fear. SM748:T
It is a spirit -- They supposed it to be an apparition, a spirit
manifestation in human form, walking on the water. R5095:3
Thinking they had seen a supernatural being and that it foreboded some
calamity. R2650:2
Be of good cheer -- It helped the disciples later to remember how the
Master came to them on the troubled sea and brought peace and quiet.
R5095:5
It is the privilege of those who are fully consecrated to the Lord to be
cheerful, happy, even in the midst of unsatisfactory and painful
conditions. R4592:4, 2083:5, 1949:5
Cheerfulness is one of the loveliest graces of the Christian character.
R1123:2*
Be not afraid -- They were all affrighted until thus reassured. R4618:2
"All things work together for good to them that love God." (Rom. 8:28)
R1607:5, 5058:6
See also comments on John 6:20.
And Peter -- Representing those who now believe the Lord is present.
R2650:4
Answered him -- Showing both the strength and weakness of Peter's
natural disposition: noble and courageous, but rather forward and
boastful. R4618:1
Bid me come unto thee -- Peter had the wonderful courage to make the
effort. R5095:6
Perhaps rashly. SM748:1
And he said, Come -- "Come out of her, my people." (Rev. 18:4) C167
Walked on the water -- By the same power that enabled him and the other
disciples to heal the sick and cast out demons. R4618:2
Afraid -- His faith failed. R5095:6
The same Peter who later drew his sword and smote the servant of the High
Priest in his Master's defense; yet, only a few hours later, denied him
with oaths and cursing. R4618:1
Beginning to sink -- While Peter's faith was stronger than that of the
others, and of ours today, it was not strong enough. R4618:2
As the Lord found no fault with St. Peter for his efforts, we are bound to
admire the degree of faith and courage which he manifested. R5096:1
When conviction of unworthiness becomes deep-seated, the heart is most
likely to cry unto the Lord for deliverance from darkness. R4618:4
Stretched forth his hand -- Our Lord's help of Peter corresponds to that
greater help from death for the whole world; and of a helping hand to
God's children now. R4618:5
The same arm supports them well who now come out of Babylon. C167
To all who cry unto the Savior for deliverance from sin and death, he
lends a helping hand. R4618:4
All God's people, like Peter, would like to do some wonderful thing to
show their faith; and often they would utterly fail, did not the Lord
interpose for their rescue. R5095:6
So all of the faithful now will need the Master's hand stretched to their
relief; otherwise they would sink in discouragement because of lack of
faith. R2650:5
He will not reproach for sins repented of; rather, he will say, Why did
you not come sooner? I was quite willing to aid you as soon as you cried.
R4618:4
O thou of little faith -- Had his faith continued, he would have been
sustained. R5095:6, 4618:2
The Lord's rule with his people seems to be, "According to thy faith be it
unto thee." R5095:6
Peter made a mirror of his mistakes and thus, learning to know himself
more particularly, he was safeguarded through the many dangers natural to
his temperament. R5096:1
The wind ceased -- The lesson of the occasion being ended. R4618:2
All the storms and billows of trouble and persecution which may impede and
weary us are amenable to his control. R2650:3
If the miracle of the loaves illustrated his power to protect his people
from want, this manifested that his power is able to preserve his people
in the storms, difficulties and trials of life. R2650:3
When the Lord has joined himself to his church, the trials, storms and difficulties will be
at an end, and the desired haven of the heavenly condition will have been
reached. R2650:5
Worshipped him -- Realizing afresh that he was the Son of God in power;
that even the winds and the waves obeyed him. R4618:2
The Son of God -- If the Son of God, he is true; and if he is true, then
all the exceeding great and precious promises which he left for us may be
relied upon, built upon, anchored into. R2650:6
Touched the hem -- God's consecrated people have realized a spiritual
blessing as Jesus passed their way, and by faith they touched him. R5096:4
Realizing him to be the Son of the highest. R5096:5
Scribes and Pharisees -- They would have been glad to have recognized
him as a Pharisee and do his mighty works in the name of Pharasaism, but
his attitude was that of an independent. R3786:2
Prophesying, in the ordinary sense of teaching, afterward became popular
with a certain class, and degenerated into Pharisaism. A55
Transgress the commandment -- Make void the law of God. NS843:2
He shall be free -- The commandment had been changed by the Talmud and
any man might be free from all obligations to his parents by consecrating
himself and substance to God. R5096:6
None effect -- Null and void, which they had no right to do. R5096:6
By your tradition -- Teaching as commandments of God what are really the
traditions of men. OV159:T; Q747:2
Similarly, both Catholics and Protestants are teaching traditions of the
"Dark Ages" instead of the Word of God. OV159:T; NS762:5
Every creed tends to take the place of the Bible, just as the Talmud does
with the Jews. R5298:5
The theories and opinions that had been formed and handed down from the
past, that were not based upon the inspired testimony of the Prophets.
Q747:2
As found in the Systematic Theology volumes of Christendom and in the
Talmud of the Jews, teaching for doctrine the precepts of men. D64; HG716:4
Handed down through all the creeds of Christendom; the doctrine of
Purgatory being a little less unreasonable than the creeds of Protestants.
NS763:1
The traditions of men are unreliable, and from these come the errors which
hinder the proper understanding of the Scriptures. NS301:3
Satan could not get Israel to forsake the law, so he took the opposite
course and, by multiplying the forms and ceremonies of religion, he
satisfied their consciences, while he blinded them to the true meaning of
the Law. R525:5
The traditions of men speak fear of the Almighty who, they say, has
already sent to eternal torment the vast majority of our relatives,
friends and neighbors. NS762:4
There are true traditions (Gal. 1:14; 2 Thess. 2:15) and false traditions.
Their harmony with the Divine Word determines which are true and which are
false. Q747:2,1
Ye hypocrites -- Hypocritically pretending to make a covenant with the
Lord, pretending to be his people. Their punishment will be greater
because of their hypocrisy; nevertheless, it will be with a view to their
recovery and not their destruction. HG684:5
Draweth nigh unto me -- There never was a time when Jewish laws and
ordinances were more faithfully observed than during that harvest--every
form, ceremony and tithe was scrupulously remembered; the Temple of Herod
was their grandest, and missionary enterprises were on foot for Judaizing
the world. R235:1
The outward show and splendor of civilization called Christendom is, in
many respects, impressive. SM245:1
With their mouth -- It would be better not to approach the Lord at all
than to do so in an improper manner. R5480:1
A Christian should not say prayers, but should pray. He should not think
of saying even one word that he does not mean and has not thought out.
R5480:1
With what carefulness should we take upon us his worthy name!
R1527:6
"Thou shalt not take the name of the Lord thy God in vain." (Ex. 20:7)
R1527:2
"Let every one that nameth the name of Christ depart from iniquity." (2Tim. 2:19) R1527:3
Their heart is far -- Few indeed apply their hearts unto instruction;
yet, without the least hesitation, multitudes take the name of God and of
Christ in vain. R1528:5
The Lord regards anything short of simple candor and honesty of heart with
aversion. R1527:6
The command of chief love should be in our hearts. If so, love for God
will permeate everything. R4052:3
In vain do they worship -- The difficulty is that these improper
worshippers have such a wrong fear of God that they cannot love him and
hence cannot draw nigh to him with their heart. NS762:3
Teaching for doctrines -- What gross and hideous doctrines have not
shielded themselves under the name Christian, vainly taken? R1528:5
The commandments of men -- Thereby opposing the truth and becoming false
prophets or false teachers. A55
Their own dreams, imaginings, or the dreams of their forefathers, in
neglect of the Word of God. OV158:6
The traditions of men, the propagation of men's theories, the advancement
of denominational interests. R5631:1
Through sectarian creeds and catechisms. The result of even mixing truth
with error is confusion--Babylon. R442:5
For their own erroneous doctrines
they have claimed divine authorship; their words are not acceptable to God
because they have not submitted themselves to his plans and methods.
R3647:6
Hath not planted -- The true Church, the New Creation, is of the
Father's planting. Our Lord says, "I am the Vine, ye are the branches."
(John 15:1-6) F207
Shall be rooted up -- "And the angel thrust his sickle into the earth
and gathered the vine of the earth." (Rev. 14:19) F207
Let them alone -- Special light in both harvests is for the Israelites
indeed. B28
Corresponds to the command, "Come out of her my people, that ye be not
partakers of her sins." (Rev. 18:4) R718:3
Blind leaders -- Bewildered leaders of human thought. R5468:2
These words, though applied by Jesus to the Jewish house, were also
intended to apply to that of which it was a shadow, the Gospel house.
R718:3
Blinded by Satan who, by mixture of dishonoring falsehoods with their
little truth, conceals the grandest elements of the divine nature. R525:5
Illustrated by the prophet in likening them to "blind watchmen" (Isa.
56:10); not for lack of natural vision so necessary to watchmen, but of
mental perception--"they are ignorant" of the character and purposes of
God. R718:3
The Master denounced the religious hypocrites of his time as greater
sinners than murderers and thieves. OV390:1
The body of the ministry today has sadly fallen. R5631:5
The end of the Gospel dispensation would be characterized by general
declension in religion, especially by the falling of pastors or teachers
from the truth. R718:3
Of the blind -- The blindness will continue upon fleshly Israel until
the Gospel church is completed. (Rom. 11:25) R2615:4
In the coming age, their blindness shall be taken away, their pride shall
be humbled, and then shall they seek Him whom, with wicked hands, they had
crucified and slain. R606:6
Lead the blind -- By the tendency to depart
from God's Word. R1717:1
Both shall fall -- While the most influential, who betray their trust as
stewards, are the greatest sinners in Zion, those who blindly follow their
leading become partakers of their sin (Rev. 18:4) and share the same
penalty. R1875:1
Into the ditch -- Into the ditch of general doubt and unbelief here, as
their prototypes did in the trouble which closed the Jewish age. R2948:1,
2615:3, 2036:1, 1792:3
The pit (Diaglott). R718:3
Because Jesus was a "stone of stumbling and a rock of offense to both the
houses of Israel" (Isa. 8:14)--the fleshly and the spiritual house. R862:5
The Federated Protestant "image" will fall into the ditch of anarchy.
R4690:3
Then Jesus went -- With the people discussing the wisdom of making him
king, with Herod's boldness manifested in the beheading of John, and with
the realization that his time had not yet come, he left the parts where he
was so well known. R3786:1
Into the coasts of -- Into parts of Galilee which bordered upon Tyre and
Sidon. R2280:3, 3786:2
Not into the countries themselves, for they were Gentile countries. He was
still in Israel, in Galilee, but over toward the border of Tyre and Sidon.
R2280:3
Tyre and Sidon -- Within the boundary of the land called Phoenicia.
R3786:1
Populated largely by Carthaginians and Syrians. R3786:6
Woman of Canaan -- Not an Israelite, therefore "without God and having
no hope in the world." (Eph. 2:12) R2653:2, 4627:1
Of Syrian ancestry, by education and language a Greek. In a word, she
represented quite a mixture of nationalities, a Gentile out and out.
R3786:6
Cried unto him -- In a loud voice, and probably with weeping. R2653:2
Not only overcoming the prejudices of her own heathen ideas, but also
everything akin to pride and the fear of being rejected as one unworthy of
the favor she sought. R2653:2
As a poor and uneducated woman she would naturally have great diffidence
in approaching a learned man, especially one so notable as this great
Prophet of Israel. R2653:2
Have mercy on me -- Jesus ignored the petition. R4627:1
Thou son of David -- "The Lord shall give him the throne of his father
David." (Luke 1:32) C257
The long-promised king of David's line, the Messiah. E130; C257; SM210:2
Grievously vexed -- In danger of entirely losing reason. R4627:5
A devil -- A fallen angel. It is a great and important truth that many
humans are more or less obsessed by evil spirits--demons. R4627:5
In a sense, all sin and sickness are afflictions of the devil, the result
of Satan's lie. R4627:5
Not a word -- Perhaps the delay was in order to consider well the path
of duty, the work which the Father had given him to do. R2280:3
To test the woman's faith as well as to manifest to others, then and
since. R2280:3
We consider it not unreasonable to suppose that he thoroughly understood
the case from the beginning and adopted the method he did to draw out her
faith. R2653:3
To many, this would have been sufficient to have discouraged faith and
sent them away weeping. R2653:2
How apt the majority are to speak and act without one moment's thought
respecting the will of the Father. R2280:6
How different in our case! We, who were once aliens, have, upon making a
covenant, been adopted into the Lord's family. We need not importune for
favors; they are ours for the taking. R2653:6
If, in our case, the Lord see not best to grant a prompt response, we may
be sure it is not from lack of interest in our welfare. At the very
latest, by the Millennial kingdom, deliverance will be granted, not only
to us, but to all mankind. R2653:4
With us, too, we may see that it will be better if he should for a time
ignore our petitions, that thus we might become more earnest and perhaps
increase our faith. R3787:4
Besought him -- Whether from sympathy or from vexation because she was
interrupting their opportunity for study and communion with the Lord we
cannot judge. R2280:6
Send her away -- Grant her request, and let her go away. R2280:6, 2653:3
Crieth after us -- Her importuning of the disciples would imply that Jesus
had left the house. R3787:1, 2653:2
I am not sent -- To manifest God's favor towards. R4627:2
When our Lord sent forth his Apostles to preach and heal, he told them to
pass by all who were not Jews. R4627:1
Not because of narrowness on his part, nor because of insufficiency of
time on God's part, but because time and order have to do with every
feature of God's plan. R4344:2
The time had not yet come for giving Gentiles a place in God's family as
children of Abraham. OV365:T
Unto the lost sheep -- Those who have wandered from the Lord and were
lost in the wilderness of sin and darkness. R2084:3
Individuals, not tribes. R2085:1
The house of Israel -- Until the full end of Israel's 70th week of
favor. C170
Gentiles and Samaritans were passed by. With a few exceptions, our Lord's
miracles were confined to the Jews. R4627:1
They alone were God's covenanted people. R4627:1, 2512:2
"Go not into the way of the Gentiles, and into any city of the Samaritans
enter ye not." (Matt. 10:5) A72, 97; R2872:1, 1451:2, 257:2; HG343:2;
OV224:5
"You only have I known of all the families of the earth." (Amos 3:2) A97
Our Lord said not one word about the "house of Judah," which he manifestly
considered was merely a part of the whole nation of Israel. C300
The whole twelve tribes, all of whom were represented in Palestine. B207;
C252, 293
No longer represented by our Lord and the Apostles as the "ten tribes"
merely, but, as it is expressed, "all Israel." R1341:1; B206; C252
When the apostles were finally sent out to preach the gospel to all the
world, they were told to begin at Jerusalem. (Luke 24:47) R1783:6
It was not until Israel had stumbled through unbelief and been rejected of
God (Matt. 23:37,38) that he authorized the preaching of the gospel to the
Gentiles. R2518:6
So, in this harvest, the message is only to spiritual Israel. R1742:4
Then came she -- The faith was there, hence the persistency of the
request. R3787:1
Lord help me -- Her importunity, when she recognized the Lord as the
only help. R4627:5
She left it entirely to the Lord's wisdom how the help and mercy should be
bestowed. R2281:1
Her daughter's cause was her cause. R2280:6
However degraded and outcast from God's favor, we may still know of the
divine compassion. R4627:2
It is not meet -- Because the appointed time had not yet come, according
to God's Plan, for favor to be shown to any people but Israel. R1451:2
The children's -- Israelites'. R2604:3, 1000:4
Bread -- Favor. R1451:2
The children of God will be first fed from this table. R4627:4
Cast it to dogs -- Customary Jewish phraseology respecting Gentiles,
signifying their inferiority. R4627:2, 5444:4, 5004:6, 2604:3, 1451:2
This did not signify that the Lord had no love for the remainder of
mankind; their blessing would come in due time. R4627:4
Our Lord used the form of word which indicates the little pet dogs of the
family. R3338:4
The word here used by our Lord, and also by the woman, signifies house
dogs or little dogs, pet dogs, and not the objectionable wild dogs of Rev.
22:19. R2653:6
Not ferocious dogs, but house dogs--dogs which were friends and companions
of the children. R2281:1
A rebuff, calculated to dishearten one of little faith, but
correspondingly to strengthen a great faith; not of disdain, contempt or
indifference, but implying interest and sympathy, explaining a reason for
rejection. R2653:5
Had pride been in her heart, this response would have been sufficient to
put her on her dignity, so that she would have ceased her importunity and
tiraded against the Lord and the Jew as ecclesiastical bigots. R3787:2
Are we humble enough to accept his mercy on his conditions, acknowledging
ourselves nothing, that we have no merit to plead with him? R3787:4
Truth, Lord -- Her faith, while persistent, was not intrusive nor
assertive; as a result, her prayer was granted. R2281:1
Note the difference between this attitude and the curious and unbelieving
desire for miracles of the people of his home city, Nazareth. R2579:5
Yet the dogs -- She was willing to confess herself one of the Gentile dogs, that she had no right to claim any of those blessings of healing for her daughter because she was not of the Jewish nation. Q601:T
Eat of the crumbs -- What perseverance was manifested: she believed the
Lord to be the Messiah. R4627:2
Jesus granted the woman a crumb from the divine table. R5004:6
"There was a certain beggar named Lazarus, laid at his gate, full of sores
and desiring to be fed with the crumbs." (Luke 16:20,21) R2604:2
As he let some of the crumbs of knowledge and blessing fall to the
Samaritans in John 4; an illustration of the Apostle's words, "Do good
unto all men as you have opportunity." (Gal. 6:10) R2574:5
Offering a clear explanation of how the Gentiles, pictured by Lazarus in
the parable of the Rich Man and Lazarus, ate of the crumbs of divine favor
which fell from Israel's table of bounties. R1087:1, 1086:6, 1000:4,
802:3, 284:2; HG385:6; Q600:1
In God's due time not only crumbs will fall for the remainder of the race,
but rich and bountiful provision. R4627:4
Master's table -- The table, or food, spread before fleshly Israel,
God's fleshly children, consisted of those special favors and promises of
God to them as his Chosen People. R4782:1
Great is thy faith -- She had more faith than a majority of the Jews.
R4627:2
God's chiefest blessings are for the faithful. R4627:1
Lame, blind, dumb -- All "afflicted of the devil" (verse 22), for all
afflictions are either directly or indirectly of Satan. R2281:2
To unstop the mental ears is more wonderful than to open the physical
ears; to cause the dumb to sing praises to God is greater work than the
giving of natural speech. R5104:5
He healed them -- If the laws of nature can be controlled to some extent
by man for his own convenience, how much more able is God to control the
operation of his own laws. R2281:5
His mission was not to heal the sick and cast out devils, but to give his
life a ransom. The miracles and cures were merely incidentals, and not his
real work; incidental in that they illustrated his great kingdom work.
R5104:2, 2281:4
It was not so important that certain persons be physically
healed, nor that the multitudes not go hungry over night, but that the
apostles should get the needed lessons and see the Lord's power. R5920:5
It would have been still greater to have opened the eyes of their
understanding and their deaf ears; but this work could not be accomplished
at that time. R5104:4
The God of Israel -- Of the whole twelve tribes. C252, 293, 300
I have compassion -- The necessity prompted our Lord to use of the
divine power communicated to him by the holy Spirit; but he had refused to
use this same power selfishly. R4617:2, 2006:4
On the multitude -- He created food for the multitudes, but not for
himself or his disciples. They undoubtedly ate of the food, but its object
was for the relief of the multitude. R2006:5
Three days -- What other teacher ever had 5000 people leave their
employment and, negligent of food, follow him three days in the
wilderness?. R575:2
Loaves -- Of ground whole wheat, about the size of our large buns.
R5104:5
They did all eat -- Hungry and thirsty, yet feeding thousands. R1063:2*
Quite possibly some of us would find ourselves equally healthy and strong
on similarly plain food. R5104:5
And were filled -- From the Bible standpoint, these miracles are most
rational. The power of God, which produces as much as 250 grains from one
kernel, is surely sufficient to produce many times as much if the
necessity occurred. R4617:5
Jesus refused to use this same power selfishly for his own comfort, even
when he hungered after having spent forty days in the wilderness at the
outstart of his work. R4617:2
They took up -- The Master displayed frugality and encouraged economy on
the part of his followers. R5104:5
Pharisees -- A strong holiness party. OV71:T; R4986:3, 2939:5, 2485:6
Sadducees -- Higher Critics and politicians; or Reform Jews. OV70:3;
R2939:6
Practically unbelievers; of the wealthier, more respectable class. R4986:3
The agnostics or rationalists of that time. R2756:4
Foul weather -- Our interest in the weather leads us to take notice of
the conditions of the sky which presage storms and fair weather. NS632:4
Can ye not discern -- Many see the signs of the new dispensation without
knowing how to read them or what they signify. NS632:5
Should we not be much more deeply interested in the much more important
things pertaining to the development of the divine plan? NS632:4
It was then, as now, the nominal church which discerned not. R384:3
Signs of the times -- Even those who have no knowledge of the divine
plan are now reading the signs of the times so clearly as to approximate
the time of a new order of things. R1619:3
No sign be given -- The special light in both harvests is for the
Israelites indeed. B26, 27
While dismissing the self-satisfied, fault-finding quibbles of the
Pharisees with dark or evasive answers, our Lord took time and care in
making truth clear and plain to the humble. B27
But the sign -- The one great sign given that nation was not given until
Calvary. R5111:3
The prophet Jonas -- As Jonas was (portions of) three days and three
nights in the belly of the fish, so the Son of Man would be a similar
period in the earth, and then come forth. R5111:3
That sign did have a great effect upon thousands of Jews, as is evidenced
in the account in Acts of the thousands baptized upon hearing Peter's
preaching of Jesus' death, three days in the tomb, and resurrection on the
third day. R5111:3
See also comments on Matt. 12:40.
Beware -- Be cautious, careful and watchful. R1670:6
Be ever on the watch that we be not caught in any snare of the Adversary.
R1661:6*
Of the leaven -- Corruption, error, sin. F464; T98
Incipient putrefaction, hence a symbol of impurity. R1800:2
Symbol of an evil influence. R5390:2
Symbolizing not merely false doctrine, but also a wicked disposition.
R2283:4
Of the Pharisees -- Typifying the synods, conferences, councils, etc.,
of the nominal church. C152
How many baskets -- Doubtless our Lord and the disciples partook of the
bread and fish after they were made, but the object was the relief of the
multitude, and not their own refreshment. R2006:5, 1754:6
Of the doctrine -- With special reference to the state of the dead.
R433:1*
Of the Pharisees -- The Pharisees believed in the immortality of the
soul and the eternal suffering of the wicked. R432:6*
Of the Sadducees -- The Sadducees did not believe in the resurrection,
nor in angels or spirits. R432:6*
When Jesus came -- Probably toward the close of the third year of our
Lord's ministry. R3339:2, 2287:3
Caesarea Philippi -- On our Lord's most northerly journey in Palestine,
just at the headwaters of the river Jordan. R3788:1
Whom do men say -- Not because of his own ignorance, but that he might
draw out the thoughts of his disciples. R4645:1
Drawing out the apostles, and seeking to crystallize in their minds the
thought which he knew was already forming or had formed. R3339:6
The Son of man -- A title recognized among the Jews as appropriate to
the Messiah; a title applied to Messiah by Daniel the prophet. (Dan.
7:13,14) R3788:1
Thou art John -- Herod, who had beheaded John the Baptist, seems to have
started the suggestion that Jesus was John risen from the dead. R2656:2
The answer that some thought him John the Baptist risen from the dead
showed that the public mind was being exercised, noting that he was not an
impostor. R3339:6
Some, Elias -- The Elijah prophesied to precede Messiah's coming. R2656:2
Others, Jeremias -- The doctrine of reincarnation, wholly unscriptural,
is suggested in these answers. R4645:1
One of the prophets -- Very few seemed to have thought of him as the
Messiah--expecting Messiah, when he would come, to be very kingly. R2656:2
Whom say ye that I am? -- This was a pointed question, calculated to
bring out a full expression of their faith. R1760:2
Jesus had been with his disciples working miracles for nearly two years
before he asked them. R5767:5
With the intimate acquaintance that you have had, what is your opinion?
R3339:6
This is the great question of today. R5120:5
Simon Peter -- Probably the oldest of the disciples, and their
spokesman. R3339:6
Answered and said -- Displaying not only the strength of his faith in
the Lord, but also his own strength of character and his zeal. R2656:3
Peter was the one who had the courage of conviction to speak out. CR151:5
Special blessings come, not only from believing in Christ, but also from
confessing him to and before others. R4645:2
The Christ -- God's Anointed One; Hebrew, the Messiah. R3339:6
"The man Christ Jesus, who gave himself a ransom for all." (1 Tim. 2:5,6)
R5120:5
The Messiah, the great deliverer of Israel and the world of mankind.
NS194:5
To be the Christ, he must have been the "man Christ Jesus" who gave
himself a ransom-price for all, signifying an extraordinary birth; else,
as Adam's son, he would have been subject to the sentence of death. R5120:5
As the Anointed Lord, he shall be the great King, Prophet and Priest.
R5120:6
Who left the glory of the Father and was made flesh to be the great
Redeemer. R5120:5
This was the first public declaration of Jesus' Messiahship. SM464:1;
HG737:2
Our Lord hesitated to present it; it would better come from the disciples
themselves. R4645:1
There was no protest on the part of any; their silence gave consent.
R3788:2
Son of the living God -- The apostles did not contradict the Lord and
say that he was the Father, nor that he was equal with the Father. NS195:3
The Scriptures nowhere speak of the Lord Jesus as his own father, the
Almighty Jehovah. R3788:3
Not of ordinary birth, but the Sent of God. R5120:5
Not only recognizing Jesus as the Messiah, but also his divine authority
and paternity. R2656:3
Possibly, the Son of God who is the author of life; probably, the Son of
God, the Living One--the one who has a right to life according to the law;
all others are under condemnation to death. R5120:5, 2656:3,5
Peter thus declared his faith that Jesus was the Son of God, not the son
of Joseph. R5767:5; OV328:4
The belief that Jesus, the Son of Man (verse 13) was also the Christ, the
Son of the living God, lies at the very foundation of Christianity. R944:4*
Blessed art thou -- You have been greatly blessed of God to see this
truth. R2656:5
Jesus admitted the correctness of Peter's answer. R5120:1
Not only was Jesus' heart cheered by Peter's zeal, but Peter was also
blessed. R785:2
Simon -- Peter, being the most prompt to confess Jesus' Messiahship,
received the first and warmest commendation and reward. R1760:2
Bar-jona -- Son of Jona. R2656:5
Flesh and blood -- Signifying human nature. R4793:6, 611:2
Mankind in general. R2656:5
Revealed it -- The eyes of your understanding have been opened. R2656:5
But my Father -- Here again our Lord disclaims being the Father. R3788:3
The natural man cannot see the deep things of God, because they are
spiritually discerned. (1 Cor. 2:14) R5920:3
Not that St. Peter had experienced a special vision or revelation, but
that such a spiritual fact could be appreciated only by one specially
favored of the Father. R4645:1, 5563:2
Which is in heaven -- Jesus referred to the heavenly, and not to an
earthly father. R5767:5, 3788:3
Not on earth, except representatively. R3788:3
Thou art Peter -- A piece of rock. NS194:3
The word Peter signifies a stone of moderate size. HG737:2; SM464:2
A stone, a strong-minded, strong-willed character. R4645:2, 2658:5
Greek, petros, a rock or stone; one of the "living stones" of the
spiritual temple. (1 Pet. 2:5) E375; F220; R4645:2, 3789:2, 2656:6,
1525:1; NS194:4; SM464:2
A stone ready for the spiritual temple, the first to publicly acknowledge
Jesus. HG737:2; SM464:1
Represented as one of the Twelve Foundation stones in the New Jerusalem,
the other apostles being equally foundation stones. (Rev. 21:12) R2656:6
He was honored by the name Rock, or Peter, as a memorial of his being the
first to recognize the great Rock--Christ Jesus. R813:1*
Upon this rock -- Greek, petra, mass of rock, fundamental rock, truth.
SM464:2; F220; R2656:6; NS194:3
This great truth that I am the Christ. E375; SM464:1; R4645:2, 3789:2
Peter's confession of him was a rock testimonial--a declaration of the
foundation principles underlying the divine plan. F220
The apostles, the twelve foundations of the New Jerusalem, were not laid
in the sand, but upon the sure and steadfast rock, Christ Jesus. R1522:1
"Other foundation can no man lay that that is laid, Jesus Christ." (1 Cor.
3:11) HG736:6; SM463:1
To think of St. Peter as the only foundation for the Church would be to
deny Christ's teaching and St. Peter's own statement that the entire
Church is symbolically represented as living stones built together by the
Lord through his holy Spirit. (1 Pet. 2:4-10) HG736:3
I will -- Spoken of as future. The foundation was not even laid until
Christ was risen a spiritual being. The building is a spiritual house and
is built on a spiritual rock. R97:3*
Build my church -- The Kingdom of God in embryo, in preparation. R5616:4
Composed only of those who have taken the steps of repentance from sin,
restitution to the extent of ability, acceptance of Christ's sacrifice,
and consecration. F275
Probably the first intimation that the Lord gave of his intention to build
a Church. R2657:1
The Church which Christ organized has existed through the centuries and is
composed of all those individuals inside and outside of man-made churches,
sects and parties. NS193:6
The Church of Rome holds that Peter was its founder, but it can produce no
evidence to this effect. R2657:2, 812:3*
Not the present-day, man-made, creed-bound and clergy-lorded systems. R2657:2
The gates of hell -- Greek, hades, oblivion, death, not torment. E375;
SM459:1; NS195:5
Not gates to some place of torture, nor to purgatory; it might well be
translated "the gates of the grave." R4645:2
We are not to suppose it is a barred gateway to a fiery hell and the
Church trying to break in; nor should we imagine the Church on the fiery
side, trying to get out. "O hades, where is thy victory?" 1 Cor. 15:55)
R3789:4
Shall not prevail -- As the heavenly Father raised up Jesus Christ from
the dead, so the gates of death shall not prevail against the Church.
OV363:4; SM463:3; R4693:2; NS196:1
The gates of hades did close over our dear Redeemer himself for portions
of three days, but they did not prevail. R2657:2, 1760:3
Our Lord prevailed over hades on the third day in his resurrection; the
Church also shall prevail on the third thousand-year day. R1760:3
An assurance of the resurrection of the dead. HG737:1
Bursting the bonds of death, bursting the restraints of sheol, of hades,
by the Father's power. R3789:4
Persecution, even unto death, would afflict the Gospel Church, but never
prevail to her utter extermination. R4645:2, 2600:2, 1760:3; E375, 376
Not that his followers should not enter the portals of death, but that
eventually these prison-doors of death would open. R2657:2
Unto thee the keys -- Representative of the opening power vested in the
one who has been duly authorized to act; as we sometimes say, "He holds
the key to the situation." Q783:4, 795:4
The opening power. F221; E214; R4345:4
Symbol of power or an authority or an initiative. HG737:4; SM465:3
A key implies a lock. The thought here is that God's Kingdom was locked up
so that none could enter it. R3789:5
Our Lord did not open the doors of the Kingdom in the full sense of the
word; they could not be opened until first the great transaction of
Calvary had been accomplished. R2657:4
The key which Peter used was dispensational truth then due, and first made
clear to the mind of Peter by the holy Spirit. R1525:2
Keys represent power and authority. He needed more than one because
hitherto Jew and Gentile were totally distinct and the Gentiles were not
fellow-heirs, not of the same body. R376:1
Keys, in the plural, implies that more than one door was to be opened. As
a matter of fact, there were just two doors and just two keys, one for
each door, Jewish and Gentile. E214; NS803:1
The first key, on the day of Pentecost, to open the door for all Jews;
three and one-half years later he used the other key and threw open the
door to the Gentiles. PD73/87; SM465:3,4; R4645:4, 4345:4, 3789:6, 1760:5,
1525:2, 795:4; Q783:4
In 69 AD the door of Jewish favor closed. Since then, they are privileged
to enter the Kingdom of heaven class only upon the same terms and
conditions as the Gentiles. NS186:6
But, the door once opened, neither Peter nor any other man can close it.
Our Lord has the "key of David." (Rev. 3:7) R1525:2
So powerfully was the Kingdom key used by Peter that 3000 believers were
found--six times as many as had accepted our Lord during the three and
one-half years of his ministry. NS185:5
The other apostles were associated in the work, but Peter was the leader
and chief spokesman in that opening work of the Gospel dispensation.
NS185:4
This door will be closed forever when all the wise virgins shall have gone
in to the wedding. R3789:6
Of the kingdom -- Which, when Christ spoke, was securely locked. R3789:5
A class being called out of the world to become, with Christ, the ruling
power of the world. SM465:2
The Lord used the words "Church" and "Kingdom" interchangeably, showing
that the Church is the Kingdom in embryo. R32:3*
Whatsoever thou -- All of the apostles, including Peter. R3789:6,
1760:5, 1525:2
As Peter was only one of the foundation stones of the Church, so he was
only one of the twelve to whom this declaration was made. (Matt. 18:18)
HG736:4; SM462:2
Not that the Lord turned matters over to St. Peter and made him Lord of
heaven and earth; nor that any or all of the apostles were so honored.
R4645:4
Not applicable to all of the Church, but chiefly to the apostles. (John
6:70; 15:16; Rev. 21:14) R2658:1
Shalt bind on earth -- Binding and loosing was a common form of
expression in those days to indicate forbidding and permitting. R3789:6
Respecting the apostles alone, we have the assurance that whatever they
forbade or allowed was under heavenly guidance and sanction. R3789:6;
CR415:4
If they bound certain doctrines and teachings, we must know that those are
bound and firmly established in heaven. R4645:5
They would be enabled to understand which things of the Jewish Law were
binding upon the Church and which were not binding. HG736:5; SM463:T
Informing us that certain sins, willful sins, are not forgivable and may
be indeed sins unto death, unto the second death. R2658:2
Shall be bound -- We must recognize the apostles as God's inerrant
mouthpieces. R4645:5
Signifying that God would specially control their utterances so that their
decisions and writings might properly be considered authoritative.
R2658:1, 1760:5, 1525:2; HG736:5
Loose on earth -- Permit in the Apostolic writings. R3789:6; CR415:4
Whatever they loosed under the Mosaic law, they were supernaturally
directed to do so. R1760:6, 1525:2
If they declared that certain of the Jewish commandments were not binding
upon Christians, we know that the statement is true and that, in heaven,
the release or change is recognized. R4645:5, 4122:2
Informing us that certain sins can be remitted or forgiven: sins of
weakness and of ignorance, traceable to our fallen nature. R2658:2
Shall be loosed -- The Lord's overruling would make the twelve apostles
safe guides for his Church. SM462:4
Said to the apostles, and respecting them; applies to none others of their
day or since. R5002:2
Tell no man -- Because the result of such a program would have been to
have aroused at least a party spirit amongst the people, and insurrection
would naturally have followed. R2658:2
Because it might hinder his crucifixion; or else bring it before the due
time. R3790:1
The people in general still needed line upon line and precept upon precept
in the way of evidence before they would believe. R1760:6
In view of the Jews' expectation of Kingdom glories, had Jesus announced
himself the Messiah at the beginning of his ministry, the effect would
have been disappointment to the degree of disgust. R3339:3
The time for the proclamation of Jesus as the Messiah did not come until
after his death and resurrection. Indeed his Messiaship properly dates
from his resurrection. R4645:5
He must purchase the world of mankind before he could become its Lord and
Life-giver, its Restorer, its Messiah. R3340:2
That he was -- He did not need to proclaim his Messiahship, for he
already knew that whomsoever the Father would draw would come. R2658:3
From that time -- After preaching the blessings of the Kingdom for three
years. R3340:2
About the Passover season. R3178:3, 1238:2
Implying that thereafter his coming death was frequently a subject for
discussion and consideration between him and them. R3340:3
The former part of our Lord's ministry was devoted apparently to the
establishment of his disciples' faith through cures, miracles and
instructions. R2287:3
Truth should be told as the hearers are able to bear it: milk for babes,
meat for men. R2287:6
There is a lesson in this for us: we should tell our hearers about the
blessings of restitution before we preach the sufferings of the narrow
way. R3340:5
Suffer many things -- Testings of faith are as necessary to Jesus'
followers as they were to him; for the same reason: to develop and
crystallize character. PD76/90
And be killed -- He knew the cup was about to be poured for him, but the
disciples did not understand. R5421:2
They must be prepared in advance for his shameful death, else it would
prove such a shock to their faith that they could not recover from it, nor
believe in the resurrection. R3340:2
Then Peter -- Perhaps unduly elated by our Lord's words of commendation
just uttered. R3790:1, 3340:3, 2287:6
Allowance must be made for Peter in that he was not only the eldest of the
apostles, but quite a good deal older than our Lord and of a very ardent
disposition, strong and impulsive. R3340:3
Moved, not merely by selfish motives of prejudice, but doubtless also by
his love for the Lord. R2658:3
Like all strong characters, he had proportionate opportunities and
liabilities to misuse his strength for evil. R2656:2
Took him -- Apart from the others for a private interview and
exhortation. R2658:4
And began -- Our Lord did not wait for him to finish. R2658:4
To rebuke him -- Peter undertook to be the teacher, "not holding the
head" in proper reverence. R3790:2
Let us each see to it that we be not disposed, as Peter was, to be wiser
than our Lord, and to attempt to tell him how matters should be conducted.
R3340:5
Be it far from thee -- Master, do not talk that way. R5585:2
Tempting our Lord to repudiate his sacrifice. R3178:6
He urged that the Master should not think of any steps which would lead to
death, but should think rather of prosperity and earthly favor. R4645:5
Trying to persuade the Lord not to yield himself as the sin-offering.
R1217:3
This shall not be -- This death, and the scattering of thy people, and
the triumph of evil generally. D564
The apostles could not understand how the Messiah could be crucified.
R5331:2, 5330:5, 4831:6
But he turned -- Though tempted, he ignored his own will and all
suggestions from others contrary to God's plan. Therein lay the secret of
his success. R1125:5; HG292:6
And said -- Not privately, but in the presence of all his disciples.
R3340:4
Satan -- Adversary of God and of all in harmony with God. R5585:2,
5427:1, 2658:4
Adversary, opposing spirit--Young. F611
Hinderer of the work. R5585:2, 4645:5, 3790:6
You are becoming my opponent. R5585:2, 3340:4
In this course, St. Peter was opposing the divine will and plan, of which
the death of Jesus was the very center or hub. R5120:2, 4756:2
"His servants ye are to whom ye render service." (Rom. 6:16) R5427:1,
3340:4
Peter had come under the influence of Satan and become the mouthpiece of
error. The great enemy of God sought to use Peter as a channel of
temptation. R2288:1, 1217:3, 450:3
He had become the unintentional servant of Satan, whose bad counsel, if
followed, would have been a violation of Jesus' covenant. R1217:3
As Peter was the Lord's adversary, so the world often becomes adversaries
of God's children. R5546:5
The followers of Jesus sometimes need to resist their friends who offer
counsel contrary to the divine will. R5585:2, 4645:5, 2658:5
Informing compromising friends that their influence is being exercised in
the wrong direction, against the truth, our best interests and the divine
plan; hence they are not only our adversaries, but also adversaries to the
Lord. R2658:5
Beware that Satan does not get possession of our talents and, under the
guise of working for Jesus, really use our powers against the truth. R451:1
Let us take heed that we be not tools of the adversary in stumbling others
and that we be not stumbled by others who take such positions, no matter
how kind and sympathetic their manner and intentions. R2288:2
Even kindly-meant dissuasions from duty on the part of our own friends, or
the natural desires of our own flesh, we should recognize as besetments of
the Adversary. R1760:6
Jesus was full of love, but he spoke most emphatically against evil-doers;
yet, how differently the Lord's rebukes affected his loving disciples and
the proud Pharisees. R664:1*, 416:1*
An offense -- "A stumbling block" (Revised Version); a stone of
stumbling. The same Peter earlier designated a stone, indicative of strong
character, was now in danger of becoming a stumbling stone. R2658:5
Instead of helping, you are hindering me. R5585:2
It was about the Passover season, the time when the Lord's people seem to
be be in the greatest danger of stumbling. R3178:3
"Be not many of you teachers, brethren" (Jas. 3:1), knowing that a man
that is a teacher has severer trials. R3790:2
Savourest -- Partakest. R2658:5
That be of God -- Divine wisdom. R3340:4, 3790:3
That be of men -- Human wisdom. R3790:3, 3340:4
The things of human judgment and preference. R5120:2
You are viewing matters, not from God's standpoint, but from the
standpoint of fallible, fallen men. R2658:5
Your counsel is that common to the world and not of God. R4645:5
Your suggestions are contrary to the divine program; it is necessary that
the Son of man suffer sacrificially. R4756:2
If any man -- Who is already a believer. R5003:5, 3235:6
The reference is exclusively to those on the "narrow way" and does not at
all refer to the world of mankind. R2615:5
Many--all believers during the Gospel age--are called, but all do not care
to accept the conditions of sacrifice which are attached to the call.
R1310:4
His words imply that it is a matter of choice with the individual, and not
a matter of compulsion in any sense of the word. R3235:3; Q282:1; NS344:5
Will come after me -- Will follow my example, be my disciple. R5654:1,
5596:6, 5588:3, 5553:1, 5223:1, 5003:5, 3790:3
Not merely believing that Jesus died, and that he was holy, etc. R5833:2
Be a follower of mine, walk in my steps of obedience to the Father's will,
and share with me in the Father's reward. R3236:4
Let him -- Take the steps which the Master indicated as necessary, not
optional, for membership in the household of faith. SM636:1
His followers should count the cost of discipleship in the same cool,
calculating, methodical manner in which they would count the cost of
erecting a building. R3235:6; NS344:5, 654:3
Any who decline these terms are declining the only entrance conditions
connected with the school of Christ. NS671:5
Deny himself -- Sacrifice himself, his earthly interests and ambitions.
R5696:6, 5588:3,4, 5570:1, 3845:5; Q399:T
Set himself aside, ignore himself, renounce his own self-will. R5691:1,
5596:6, 5588:3,4, 2616:1; Q399:T; CR409:4
Self-sacrifice unto death. R5006:3
Give over the doing of his own will--his self- sufficiency. CR347:2
Let him deny all ability to wash away his own sins; deny his own
righteousness and accept of mine. R761:5
Die to himself. R5719:2
Humble himself. R5303:3
It is easier to deny everything else than to deny yourself. CR149:1
In so doing we are sowing to the Spirit and shall reap the great reward.
R5665:6
The first step is self-renunciation, full consecration. R5719:2, 5654:1,
5303:3
Set himself aside, ignore himself, his talent, his will, his wealth, his
everything--discipleship first. R5588:3
Self-negation, absolutely necessary to discipleship. R2658:6
Self-renouncing and fasting, in the highest sense of the word, is enjoined
with fasting from fleshly desires (both good and bad) in the interests of
the new creature and for effective service. NS154:2
Ignore self-will and self-gratification, including all earthly ambitions
and desires, the sinful, and no less they that are laudable and proper.
R2616:1
Whatever is sweet to nature must be disowned; illustrated by honey being
forbidden in sacrifices. R84:6*
Not merely the outward form practiced by Christendom during Lent, but that
of self-consecration and immolation which our Lord's words signify. R2616:6
Kill his will outright, not merely hack and mutilate it. This is not a
cross. The desire to give up our will and accept God's will must be a
pleasure. "I delight to do thy will, O my God." (Psa. 40:8) R3237:2
This first step in following the Lord is properly designated a sacrifice,
but it is not the taking up of the cross. R3236:6
Self-denial relates more to passive obedience, cross-bearing to activities
in the Lord's service; self-denial means courage and zeal, cross-bearing
means victory; self-denials may be victories in our own hearts;
cross-bearings may be seen by others. R2616:2
In order for the sacrifice of our wills to be acceptable to the Lord at
all, it must be no cross to us. R3237:1
All subsequent sacrifices which we may make in the Lord's service are
included in, and represented by, this sacrifice of the will. R3236:6
We should not sacrifice others in order to be his disciples. It is
ourselves that we are to deny, ourselves that we are to sacrifice. R3845:5
Take up -- Thoroughly imbued with a zeal for God and for righteousness.
R3236:1
Having counted the cost of discipleship. R3235:6
It is not enough that we should start out with a courageous intention, a
bold acknowledgment of Jesus and a bold profession of discipleship.
R5426:4
It is to be not merely lifted, but carried. R5223:2
The taking up of the cross is done after we come to a knowledge of the
truth. We cannot take up the cross until we have seen what the cross is.
R5223:2,4
Bearing the cross means enduring it. R5223:4
The bearing of the cross is the way of growth in character for the
consecrated child of God. R5223:5
His cross -- The trials, difficulties, disappointments; the "crossing"
of the human will made necessary by doing God's will under present
unfavorable conditions. R5596:6, 5553:4, 3237:3, 3236:4, 2658:6
Suggestions of the world, the flesh and the devil which conflict with the
divine will. R5426:4
Self-denial, cross-bearing is the sacrifice necessary
to discipleship at the present time. R5055:3; SM642:2
As soon as we take hold of the cross and put forth our efforts, our Lord
lifts the real weight of it. R3236:6
A symbol of self-denial, self-sacrifice, suffering for righteousness' sake
in opposition to the spirit of the world, the flesh and the adversary.
NS622:4
In the sense of being sacrificed, even of earthly interests.
Q399:T
A crossing of their own wills, submission to the divine will. R3341:1
Our faithfulness in cross-bearing consists in our willingness to stand up
for the truth, no matter what the cost of friendships broken or enmities
enkindled. R3237:3
The shame of the Cross, the ignominy of the Cross, the ordeal pictured by
the Cross. NS622:3
Opposition of husband or wife engendered by faithfulness to the Lord,
endurance of opposition by business competitors because of faithfulness to
Christ are part of our cross-bearing. R5223:3
Jesus' cross-bearing was practiced continually throughout the three and a
half years of his ministry. R2616:3
The Master's cross-bearing did not consist in fighting the weaknesses of
the flesh, for he had none; nor are the weaknesses of the flesh our
crosses. R3237:2
It is fortunate that in the outstart we cannot appreciate the full meaning
of cross-bearing, or few of us would have the courage to make a
consecration. R3536:5
If we were in heaven, in full accord with the divine will, we could have
no crosses from the time we fully consecrated to the Lord. R3236:4
It is remarkable that the cross, which symbolized the most ignominious
form of capital punishment under the Roman Empire, should be the symbol of
Christianity. NS622:2
And follow me -- Walk as he walked; in the same way, the same direction.
R3237:5
Patiently continuing to bear the cross. CR347:4
In the footsteps of Jesus, in the sacrifice of human life and restitution
rights. R5596:6, 3237:6; OV251:3, 123:3
"Walk not after the flesh but after the Spirit." (Rom. 8:1,4) R3237:5
In direct opposition to the world-current. R2616:5, 1790:5
It would be better not to take up the cross unless we have the
determination to go unto the end. R5223:2
Whosoever -- Of Christ's disciples. R5806:6, 5425:6
Will save his life -- Greek, psuche, soul, being. E335
Many professing Christianity have never become Christians according to
these conditions. R5425:3
Save present social and ecclesiastical life, including reputation. R591:6
Be solicitous of maintaining his rights and holding on to the present
life. R5120:3
Amounting to a question as to whether we love the present or future life.
R3341:1
Refusing to sacrifice it after having made the consecration. R2615:5
If we, consecrated believers, turn back again to live after the flesh, we
shall die; for us to be carnally minded is death, to be spiritually minded
is life and peace. R5806:6, 1748:3
Shall lose it -- No question of torment, but of life or no life, of
being or not being, of existence or non-existence, of eternal life or
destruction in the second death. R2288:5
The disposition to preserve the present life and its comforts at any cost
is the disposition which will be deprived of eternal life. R2288:2
Entirely--losing all hope of a future life. R2615:5
One must either gain the spiritual life they have started out for, or lose
all life. R2615:5
Lose the great prize of the divine nature. R5120:3
Discipleship meant the very reverse of what the apostles had naturally
expected. R3790:3
Will lose his life -- Greek, psuche, soul, being. E335
Sacrifice every earthly hope, aim, object and to lay down life. R5426:2
It is a case of losing our earthly lives and gaining the heavenly. R3790:4
Only through much tribulation would they enter the Kingdom. R5426:1
Such devotion will necessarily mean the severing of many earthly ties.
R5426:2
Shall find it -- Only those willing to comply with such terms,
demonstrating their love and loyalty, could be entrusted with the great
power, glory and honor granted the Kingdom class. R5426:1
Will gain the reward of life on the spirit plane. R5120:3
Is a man profited -- Men labor for wealth, to gain as much as possible
of the whole world, only to find when they are rich that wealth has come
at the expense of health. R276:6, 205:2; E258
Gain the whole world -- If they selfishly seek for the whole world, the
selfishness thus developed will make them unfit for eternal life. R5120:3
Lose his own soul -- Utterly perish. R2288:4
Become a cast-away as respects the eternal promises within his grasp
through Christ. NS265:5
As a result of that selfish will which is opposed to the divine will and
its law of love. R3341:2
For his soul -- Being, existence, his most valuable possession. E258
The word "soul" in this verse, psuche, is the same Greek word rendered
"life" in the preceding verse. R2658:6, 2288:2, 248:6; E335
His future existence. R2615:6
The Son of man -- It is proper to think of our Lord as the seed of
David, and equally proper to think of him as the seed of Adam, through
Eve. E152
Shall come -- At his second coming. R4645:6, 4142:5*, 2288:5
With his angels -- Messengers. R4645:6
And then -- During the Millennial age. R2304:2
The full reward is not given to the Church until Christ comes. A103
Assuring them that they would not get the Kingdom inheritance until some
period in the future. R3790:5
The rewards of Christ's discipleship were not to be expected in the
present life. All that we may now have in the way of compensation will be
the peace and blessing of the Lord in our hearts with glorious hopes for
the future. NS602:4
Full recompenses, either rewards or punishments, are not to be expected
before the resurrection. R1881:4
Therefore those who have "fallen asleep" have not already "gone to their
reward." HG347:4
Reward every man -- Including the unjust, for "the Lord knoweth how to
reserve the unjust unto the day of judgment to be punished." (2 Pet.
2:9) A103
According to his works -- Whereas it is now, "according to thy faith be
it unto thee." (Matt. 9:29) R2304:2
Whosoever now gives even a cup of cold water to one of the Lord's
disciples, because he is such, shall have a reward. R1469:6
Verily I say -- This verse is separated from its connection by the
starting of a new chapter. The Revised Version corrects this difficulty.
R2288:5
There be some -- Peter, James and John: the three apostles most advanced
in faith and zeal. R2659:1
Till they see -- On the mount of transfiguration. Q797:2
Son of man -- The three disciples had seen the Son of Man in his Kingdom
glory in vision. The reality has not yet come to pass. R4649:6
In his kingdom -- Properly rendered "Royal Majesty." Q797:2
As explained in the first nine verses of chapter 17. R3790:5
And after six days -- Just about enough time to permit them to discuss
and digest the meaning of our Lord's words concerning his coming death.
R3345:5
During the six days following the announcement of the Master's coming
suffering, ignominy and death, we may assume that the apostles were
sad-hearted and bewildered. R5121:2
Jesus taketh -- Seeking to draw their minds gradually to a realization
that his death would not mean a repudiation of the promises of the Kingdom
and its glory. R5121:1
Intending to assure the apostles respecting the certainty of the Kingdom,
notwithstanding the apparent failure of all Kingdom hopes in our Lord's
crucifixion. R2659:2
The object of the vision was probably two-fold: the comfort and
strengthening of the Lord and the enlightenment of his chosen witnesses.
R1761:4
Peter, James and John -- Those most advanced in faith and zeal. R2659:1,
3345:5, 2289:2
Three of his favorites. R4649:3
An high mountain -- Supposedly Mount Tabor. R4650:1
Presumed to be Mt. Hermon. R3345:2
Apart -- Luke tells us that he went there to pray, and we may reasonably
suppose that the three apostles joined with him in prayer. R3345:2,
2659:2, 2289:2
So all those who seek God in prayer may, to a large extent, with the eye
of faith realize this same blessed vision of the Kingdom. R2660:1
Transfigured before them -- That is to say, his appearance changed.
R4649:3, 558:3
Not an actual change from human to divine, but a vision or picture of it.
R3793:6, 2659:5
An illustration of the Kingdom. PD64/74; R2288:6, 3345:6, 1761:2
It was a vision of Christ's dignity and glory in the Kingdom. The central
figure was Jesus himself. Moses and Elias were merely accessories to fill
out the picture. R3793:5, 2659:2
As the sun -- Representing him as no longer the man Christ Jesus, but
the risen, glorified Son of the Highest, a spirit being. R2659:4, 2288:6
White as the light -- Representing the "glory to follow," when the
sufferings are all complete. B20
His garments put on a shining appearance and became part of the vision.
Q713:2
After the manner of angels. R5121:2
Appeared unto them -- It was only an appearance, because Christ was the
firstborn from the dead; and neither Moses nor Elias is as yet made
perfect. F676; Q761:3, 713:1; R2288:6
Radiant, but less so than Jesus. R5121:2, 3345:2
There was glory and honor attached to the Jewish dispensation and to the
Gospel dispensation, but a still greater glory was manifested in the
presence of Jesus, who represented the Millennial dispensation. R3345:6
The figure was glorious; the reality excelleth in glory. R1323:2*
Moses -- A figure of Moses, representing the Mosaic or Law dispensation;
or the overcomers of the Jewish age. B255, 20; F677; R5772:4, 5121:4,
3794:3, 3790:6, 3345:5, 2659:4, 2289:1, 2288:6, 1761:2
Identified, either because Jesus used their names in talking with them; or
by Jesus informing the apostles on the way down from the mountain. Q807:2
Moses spoke of the sufferings of Christ in all the arrangements of the Law
and its sacrifices. R2659:3
He was the mediator, or representative of Israel, and would very properly
represent them in this tableau. Q260:1
And Elias -- A figure of Elijah, representing the Gospel or Christian
dispensation; or the overcomers of the Gospel age, the Church. B255, 20;
F677; R5772:4, 5121:4, 3345:5, 2289:1
Representing the prophets, who declared not only the coming glories, but
also the sufferings which must precede them. R2659:3
Both Moses and Elijah had fasted 40 days, as had Jesus, showing that they
were one with him in remarkable devotion to the heavenly Father. R3794:3
Both Moses and Elijah passed from earth's scene under peculiar
circumstances; yet we are assured that both died. (Deut. 34:5; Heb. 11:13)
Q761:3
Neither Moses nor Elias went to heaven. R5333:5
Moses and Elijah represented two classes that will participate with Jesus
in his Messianic glory in the Kingdom. R5333:5
Talking with him -- Both dispensations speak of the sacrifices and
sufferings of Christ and the glory to follow. B255
The conversation of the vision corroborated his statements that he would
suffer a martyr's death at Jerusalem. R3345:5, 2659:3, 2289:1
Probably while the disciples were asleep (Luke 9:32); and doubtless,
therefore, specially for his own comfort. R1761:5
It was a vision of the heavenly Kingdom, Moses representing one class,
Elijah another, and Jesus himself representing the other. HG205:4
Moses and Elijah represented the two classes associated with the Lord in
the glory of his Kingdom who will constitute the earthly and heavenly
phases of the Kingdom--Moses the earthly, Elijah the heavenly. R1761:2,
559:4
The glorified Jesus stood between the Moses class, called previously, and
the Elijah class, which had just begun to be called. R5121:5
Three tabernacles -- How many, like Peter, want to rear earthly
tabernacles, failing to understand the real vision of the Kingdom. R3795:1
We cannot build tabernacles on the mountain heights of faith and hope and
expect to remain there in enraptured vision, but must remember that
present duties and conflicts are essential to our development and part of
our covenant. R2660:1,4
A bright cloud -- Representing the cloud of trouble into which the
apostles were plunged by the death of the Redeemer. R3794:5
The cloud of trouble and opposition is permitted to keep us humble, to
listen to the voice from heaven. R3794:5
A misty cloud of light saying to the disciples and to us that his glory
will be obscured for a time, observed only with the eye of faith, but
which, though more or less cloudy, will nevertheless be bright to those
who look unto him. R2659:6
Behold a voice -- "And this voice which came from heaven we heard when
we were with him in the holy mount." (2 Pet. 1:18) B255
Out of the cloud -- Similarly at his birth, heavenly angels announced
him; and at his baptism, the voice from heaven declared him the acceptable
Son of God. R1761:5
Hence God twice burst heaven open to exclaim, "This is my beloved Son";
but this was the only time in the history of our race that God's silence
was thus broken. R84:2*
This is my beloved Son -- In the sense of being begotten by him, Christ
called God his Father, and God acknowledged him as his Son. R944:4*;
HG297:1
Their faith was corroborated: what they had previously believed, God here
testified himself. R5121:3
Hear ye him -- All through the Gospel age, while the misty cloud
surrounds his glory, we shall have great need to continually hearken to
the Word of the Lord. R2659:6
"Let every man be swift to hear, slow to speak." (Jas. 1:19) R2289:4
Seeming to say, Be still! Hearken rather to the words of my beloved Son.
Not a few need to learn this lesson of quietness--to hear and learn, to be
taught of God. R2289:3
"My sheep hear my voice." (John 10:27) R3346:5
The essence of the entire vision was to impress upon the minds of the
apostles the fact that Jesus was the Messiah. R3794:5
Heard it -- Not many have heard, understood, appreciated or obeyed the
Gospel invitation; but in the Millennial age it will be the will of God
that all shall hear. R3345:6
Were sore afraid -- Received a needed lesson in reverence. R2289:4
And touched them -- It required our Lord's kind words and touch to
relieve the apostles of their fright. R4649:3
Be not afraid -- With the fear engendered in the reproof of the voice
from heaven which said, "Hear ye him." R2289:4
As we realize our unworthiness, fears are likely to grasp us and torture
us. The more we learn of him, the more does the love of God cast out fear
from our hearts. R4650:1
He who created us is sympathetic towards all who are striving for
righteousness. He is a great God, not a little one. R4650:1
The vision -- Of the coming Millennial Kingdom. B255; R5333:5, 5121:6;
Q713:2
Not an actuality, but a vision, such as seen by John the Revelator.
R5772:3, 5121:4
Greek, horama, occurs twelve times in the New Testament, and on every
occasion the context shows that the thing is not real, but is a vision.
R4142:4*
Moses could have been resurrected by God's power, but nothing in the
narrative demands it. If Jesus called it a vision, why should we call it a
reality? R201:1
A vision was just as useful to the purpose as a reality could have been.
R2659:5
Visions are not realities, though they symbolically represent them.
R2826:1, 2288:3
Just as the trumpets, beasts, etc., of Revelation are not realities, but
visions. R5333:5, 5772:4, 5121:4, 3354:3, 2659:5, 2288:3, 559:1; Q259:7,
713:2, 761:3
Special visions and revelations of the holy Spirit were granted to the
apostles to instruct them concerning things to come. R1525:6
A vivid and refreshing symbolic view of the Kingdom; but without the "sure
word of prophecy" (2 Pet. 1:19), it would have been unintelligible. R1761:4
Frequently the blessings received are mental visions of the glorious
things which the Lord hath in reservation for them that love him. R3345:2
Elias -- The glorified Christ. B20, 254; Q259:4
A woman is the figure used when the Church alone is referred to; but here
a man, Elijah, is used because the work prefigured is not the work of the
Church separate from her Lord, but the one work of both. B255
Truly shall first come -- Oldest manuscripts omit the word "first." B254
To prepare the way of Messiah by performing a reformation work in
preaching repentance and baptism for the remission of sins and declaring
the Kingdom of heaven at hand. Q772:4
The coming of Elijah must precede the day of the Lord (Mal. 4:4,5); but
his work belongs to that day. HG68:3
Restore all things -- In the times of restitution of all things. (Acts
3:19-21) B254 John did do a work of reformation amongst the Lord's people
at the first advent, the work of introducing Messiah. R3292:6
Christ here speaks of restitution, and he is a prophet. (Acts 3:21) HG56:2
The restitution of all things does not begin until the return of Christ.
Hence the work of Elijah does not begin until after the personal advent of
Christ. HG68:3
Elias is come -- Not reincarnation, for that theory is nowhere taught in
the Scripture. Q772:4, 817:2
Jesus was calling to mind the prophecy of Mal. 4:5,6. Q772:4
We know positively that John was not Elijah, for we have his own
testimony, "And they asked him, What then? Art thou Elijah? And he saith,
I am not." (John 1:21) Q772:4, 817:2
John the Baptist, a type of the Elijah class, forerunner of the Church in
the flesh, as the Church is the forerunner of the Christ in glory. B253,
252; R3346:4, 3292:6, 557:1
Elijah was a type of the Church, and John a continuation of the same;
while at the same time a shadowy fulfillment of it. B254, 253, 257
However, John did not do all that is to be done by Elijah, and hence a
greater Elijah is to be expected. (Matt. 11:14) R2838:6
See also comments on Matt. 14:3.
Knew him not -- Though they for a short time recognized him as a sincere
man, a servant and a prophet of God. (John 5:35) R968:5; B260
Whatsoever they listed -- But to the antitypical Elijah they shall not
do as they list. HG69:2
When they were come -- At the same time this vision was taking place,
the other disciples at the foot of the mountain were contending with the
adversary, even as are the Lord's people of the present time. R2659:4
He is a lunatick -- The Revised Version speaks of the sufferer as an
epileptic. We prefer the narrative as it reads--that Jesus rebuked the
"devil" and cast him out of the boy. R4650:2
Could not cure him -- Thus the Lord's people are still in the valley of
conflict with the will of the flesh and the devil, while with the eye of
faith they behold at the top of the mountain their glorious Lord, soon to
share with them the glories of his Kingdom. R2659:4
Your unbelief -- Faith, to be successful, must be backed by spiritual
power. R4650:4
If ye have faith -- Not imagination or blind credulity. Q774:3; R1967:3
Say -- The request must be in harmony with the divine will. Q774:2;
R1967:3
Unto this mountain -- Regarding the mountain as difficulties and
obstructions in our Christian course, or in the course of God's work, we
know that "miracles" are wrought for those who exercise faith. R1967:5;
Q774:3
Remove hence -- God gave no such command in respect to literal
mountains. R5446:4, 1967:5
It shall remove -- If they had proper faith in the power of God and
should receive a command from him. R5446:4, 4650:4
We are not to suppose that our Lord meant that his followers should try to
remove mountains as a diversion, nor as a proof of their faith. R4650:4
Prayer -- The lesson to the apostles was that their greatest power would
result from their living very near to God; living lives of self-denial and
prayer. R4650:4; NS153:2
Give unto them -- This example of submission to the authority thus
represented that they were all respectful and law-abiding. R1555:6
For me and thee -- Yet Christ refused to miraculously provide for his
own needs at the time of his temptation. F650, 651
At the same time -- Apparently after the journey back to Capernaum from
the Mount of Transfiguration. R2660:3
Shortly after the vision on the mount of transfiguration. Our highest
views of heavenly things are quickly followed by earthly trials and
difficulties, which serve to test and prove us. R3795:3
Came the disciples -- The colporteurs and all public representatives of
the truth also are fallible and subjects of special temptations. R1537:1
Who is the greatest -- Perhaps the fact that Peter, James and John had
been favored more led to this query. R5130:2
Who would be the most influential, the Lord's prime minister. R5361:6,
5130:2
Probably the disciples who were not with the Lord on the Mount of
Transfiguration felt a little envious of those who had seen the vision and
who subsequently told them. R3796:1, 2660:3, 1766:3
The Master invariably encouraged their hopes and ambitions. His reproofs
were merely against their strifes as to which would be greatest. R1415:3
And Jesus -- Avoiding personalities, as it is always wise to do when
possible. R3796:2
A little child -- Unsophisiticated, guileless, asks questions, seeks
instruction, does not profess and boast of wisdom, is candid, truthful.
R5130:2
With heart purity, simplicity, trustfulness. Q787:2
What a charm there is in childhood's simplicity. It confidently takes your
hand to be led where you please and you may write upon its blank pages
whatever you will. R657:1*
Afterwards, says Luke, he took it in his arms. R3796:3
Verily, I say -- The manner is impressive and solemn; as though he would
say, I want you to take this lesson to heart and ponder it well. R1766:6
Except ye be converted -- "Except ye turn"--Revised Version. R2660:5
Turned about, changed from your present attitude of mind in respect to
ambition for place and honor in the Kingdom. R5224:3, 5130:2, 3797:1,
2660:5, 1766:6
From the spirit of the world to the spirit of Christ. R5557:5, 4767:4,
3647:4
Because the simplicity and meekness of childhood have been displaced by
the art (the selfishness and the proud, haughty spirit) which despises
instruction. R657:1*
As little children -- In meekness and teachableness. R5557:5, 4767:4,
3152:5
Simple of heart, meek, truthful, free from ambition and rivalry, faithful,
trusting, loving, obedient, teachable, without guile, indifferent to
social distinctions and popular notions. R1766:6, 3796:4
Confessing their littleness and ignorance, and going humbly to the Lord
for the necessary instruction. R5130:3
Not that little children are members of Christ's Kingdom class. The Lord
is seeking mature men and women who have a childlikeness of mind. R5130:3,
3796:3, 2660:2
The emphasis lies upon the word "as," in the sense of "like." Only the
child-like and trustful disciples can experience God's highest favor--a
share in the Kingdom. Q787:2
As natural, unlearned men, the disciples had no doubt been aiming as far
as possible from childlike simplicity to assume the dignity of mind they
considered appropriate to their future high positions. R2660:4
How beautiful the thought, "children of God!" R521:3
"Brethren, be not children in understanding; howbeit in malice be ye
children, but in understanding be ye men." (1 Cor. 14:20) R2660:2, 521:3
Shall not enter -- Much less be greatest in. R1766:6
The kingdom of heaven -- The Lord is not discussing the world. R3796:4
Shall humble himself -- Those chosen to the place of eldership and
prominence in the Church should be amongst the most humble of mind and of
conduct in the whole company. R3796:5
As this little child -- Become a child of God and be taught of God.
R5130:3
"As newborn babes, desire the sincere milk of the word, that ye may grow
thereby." (1 Pet. 2:2) R2660:3
Indicating that the person is not overestimating himself and that he has a
tender consideration and love for others which cannot vaunt self. R1767:1
The effect which God designs is that we should realize our own
insignificance and unworthiness of such great honors. R3797:1
While this meek and teachable spirit is commended to all, it is not the
will of God that they should always remain babes. R3622:1, 1568:1
The same is greatest -- Will be most honored. Humility and
child-likeness among the Lord's people now should be esteemed a mark of
true greatness from the Lord's standpoint. R3796:5
Not by any arbitrary law of retribution, but on the philosophical
principle that humility leads to greatness. R1767:2
Rank and honor in the Kingdom will be proportionate to humility and
service here. R309:4*
The maintenance of the child-like spirit--after the world's hopes,
ambitions, etc., have been brought within the mental grasp of the man--is
evidence of that self-control and self-discipline which invariably bespeak
a noble character. R1766:6
Shall receive -- Recognize and show kindness to. R1767:4
One such little child -- One such disciple as has this child-like
character. R3797:2
Privileged to be God's little child, and thus Jesus' younger brother.
R5130:5
In my name -- Because he is mine. R1767:4
Receiveth me -- They shall be considered and rewarded as though they had
received the Master himself. R3797:2
Whoso shall offend -- Greek, skandalon, scandalize, stumble, entrap,
injure, hurt spiritually, thus perhaps subjecting himself to losses beyond
the present life. R3797:3, 5130:5, 2661:1
"Ensnare"--Diaglott. R3622:1
Sowing seeds of discord and planting roots of bitterness which are sure to
bring forth evil fruitage. R4502:2
It is not only a serious crime against the law of love to cause one of the
Lord's brethren to stumble, but even to stumble others, hinder them from
becoming brethren and members of the household of faith. R3145:6
A sin in no way covered by Christ's sacrifice, a sin against a measure of
light and knowledge. The chiefest of these are those against God's people.
R5463:5
Ensnare, beguile, lead astray--from the truth or holiness of life. R1767:4
These little ones -- Those that are little or humble-minded, meek and
loyal of heart. R3797:3
No matter how poor, weak, ignorant they may be, the very least of the
consecrated are supervised, and injury to them is punishable. SM221:3
New creatures who have only started in the new way of full consecration to
God's will. R5445:2
"Like as a father pitieth his children, so the Lord pitieth his little
ones that love him." (Psa. 103:13) R657:1*
Believe in me -- Showing that Jesus did not refer to infants. R5445:2
Better for him -- Because such a calamity could not in any way affect
his future life. R3797:3, 5445:3; SM221:3
But one who injures the Lord's little ones will be held responsible for
his deeds, even in the next life, in proportion as he realized what he was
doing. R5130:5
Hanged about his neck -- A special reprobation for those who do injury
to the Church. R4502:2
He were drowned -- Some drastic punishment, but not eternal torment.
SM222:T
Woe unto the world -- Particularly in the time of trouble. R1767:4
Because of offences -- Greek, skandalon. Much of the world's troubles
arises because of these very snares, traps and injurious
misrepresentations. R3797:4
Willful offenses against sufficient light to avoid them. R1767:4, 5130:6
Including secular organizations. The same word is that translated "things
that offend" in Matt. 13:41. R1285:1*
It must needs be -- Necessary because it is the divine will that all the
elect Church shall be thoroughly tested and developed in character. R2661:1
That the faithful overcomers may be developed as well as separated from
all others; and that, by their exaltation, the new Millennial age may
commence. R745:1
That offences come -- And divisions. R1279:5
Because men's hearts are not right. R1767:4
Stumblings, ensnarements. R5445:2
That he should be crucified. R4908:2
Woe to that man -- That willful sinner. R1767:4
Who would deliberately attempt to deceive, ensnare, entrap, or discourage
his followers. R5445:3
However necessary, this does not lighten the responsibility of those who
lend themselves to the adversary's influence in placing these
stumbling-blocks before the feet of the saints. R2661:1
Many today do not realize that they place stumbling-blocks before the
Lord's "little ones" to lead them from the narrow path of full
consecration and self-sacrifice. R2661:2
As the spirit of selfishness undermined the loyalty of Judas to his
Master, so a similar spirit of selfishness may today undermine loyalty to
the Lord, his truth and his work. R3885:1, 2468:1
If thy hand -- Any comfort, pleasure or taste as dear as a hand.
R2603:1, 5130:6, 3797:5, 2602:1
The offending hand would represent the doing of things that would be
contrary to our highest spiritual interests. R2661:4
Or thy foot -- Anything serviceable as a foot. R2603:1
The offending foot would represent the going into forbidden paths of sin
or self-gratification. R2661:4
A quality of character that would seem as close and precious to us as a
right hand or a foot. R3797:4
Offend thee -- By their gratification would forfeit the life to come.
R2603:1
Cause you to stumble. R5130:6
Cause thee to maintain an injurious character, a tendency to scandalize
others. R3797:5
Cut them off -- Remember that Jesus spoke to the people in parables, and
never without a parable. R5130:6
Cast them from thee -- If we do not put
away such practices we cannot enter the Kingdom. R3797:5
It is better -- Would be far better than possessing these privileges,
only to be ultimately destroyed in Gehenna fire. R3797:5, 2602:1, 2603:1
Better than to retain your members and lose all in Gehenna. R2603:1
To enter into life -- Everlasting life, which is the opposite of the
destruction symbolized by Gehenna. R2602:5
Everlasting fire -- Everlasting destruction, the second death,
symbolized by the continual fires kept burning in the Valley of Gehenna,
where the garbage of Jerusalem was destroyed. R2602:3,6, 2603:2, 2601:2,
3797:6
Equally symbolical with the other parts of the figure. R2661:5
If thine eye -- Anything in your make-up as dear as an eye. R5130:6,
2602:1, 2603:1
The offending eye represents besetments which appeal as beautiful to our
natural tastes and likely to charm and attract us to earthly things.
R2661:4
Offend thee -- Cause thee to stumble. R5130:6
Pluck it out -- Cut off that tendency, no matter what it costs. R5130:6
The Lord's commands against sin and evil are to be executed, no matter if
the sin is as dear as a right hand or eye. R5648:5
Hell fire -- Greek, gehenna fire, everlasting destruction, second death.
R3797:6, 2602:3,6, 2603:2
Ye despise not -- Do not hate, or in any way persecute. R1767:4
Or do anything demeaning toward them. R3797:6
They may seem humble and insignificant, but they are God's friends--yea,
God's children, for whom he cares, and whose every injury is an insult to
him. R2661:5
Those yet in the nominal church are despised and unnoticed by the proud
professors of Christianity who occupy the prominent positions in Babylon.
R657:4*
These little ones -- These humble-minded children of God. R2661:5,
3797:3,6
God pays careful attention to all the affairs of the weakest and most
ignorant of his children. Q270:3
"Little" in malice, pride and in the world's estimate. R2063:4
Their angels -- Each son of God has a special angel to care for his
interests. CR472:6; F76; R5606:1, 5387:5, 5257:3, 5131:4, 4926:6, 3798:1,
3441:2, 2661:5; Q270:4
"The angel of the Lord encampeth round about them" (Psa. 34:7) that are
his. "Are they not all ministering spirits?" (Heb. 1:14) F76; R5606:1
As illustrated by the vision granted to Elisha's servant. R3441:1
They are under a very special divine supervision and protection. NS337:4
Perhaps one guardian angel to each saint, perhaps more than one. R2350:4
In hours of danger and affliction, their services are needed and freely
tendered. Our Savior himself, in His earthly life, needed and received the
help of angels. R75:1*
Whether it is a living spirit being that interposes for us and guards us,
or whether influences or powers of God, it makes no difference to you or
me. Q270:4
The word angel might include all the powers of God, both animate and
inanimate, by which he could take knowledge of and render assistance to
those who are his. R3798:2
It is erroneous to presume that every human being has a guardian angel.
The Lord does not anywhere indicate such special guardianship on the
world's behalf. R3798:1
Do always -- These, and only these, may know that their prayers are
always heard. HG622:3; Q270:4
We are to get the thought that there is no delay in the bringing of any
and everything which pertains to their welfare and interest before the
attention of the great King. R2661:5, 2350:4
Behold the face -- Have access to the presence of. R5634:3, 5257:3,
4926:6, 3441:2; CR472:6
Have immediate communication with. R5387:5
Spirit beings can and do see God, "Whom no man hath seen nor can see."
(1 Tim. 6:16) B132
Of my Father -- He is always ready to give attention to
their messages. Q270:4; R5387:5
For the Son -- This verse is omitted from the Revised Version and is not
found in the oldest manuscripts, good authority for omitting it. These
words do occur in Luke 19:10 and represent an eternal truth. R3798:2
To save -- Recover. R5427:4, 4398:2
During the Millennium. R4398:2
By restitution. (Acts 3:19-21) E456, 457
That which was lost -- An earthly paradise and an earthly existence.
A177; E457; F669
Earthly perfection and dominion. A177; E457; OV251:2; NS266:6
Eden, harmony and communion with God, human perfection, and everlasting
life, were lost and will be restored. CR173:1
The spirit of the Lord, the relationship of sons. R5623:5
Not spiritual or divine nature. CR472:1
Men, by disobedience, had lost the right to eternal life and all the
privileges, blessings and opportunities pertaining to that great boon.
NS3:1
Man did not lose heaven, for he never possessed it. He lost earthly life,
an Eden home, human perfection. R4941:6; HG131:2
All that our race lost through Adam's disobedience. R4398:1, 3825:2,
1256:5; OV291:2
In contrast with evolution, which tells us that nothing was lost. HG492:6
An hundred sheep -- All the Little Flock. R3798:4
Applied in a different manner than the parable of the lost sheep in Luke
15:3-7. R3798:4
And seeketh that -- He that recovers a sinner from the error of his ways
saves a soul from death and hides a multitude of sins. (Jas. 5:20) R3798:5
Even so -- All who are in harmony with the Lord should have the same
interest in one another; they should be willing to spend and be spent in
the recovery of a brother from the snare of the adversary. R3798:4
These little ones -- All the Lord's true followers, subject to special
divine supervision. R5131:4
The babes in Christ, because of their very feebleness and inexperience,
have much special care bestowed upon them. R1568:1
How careful the Lord's people should be not to stumble one another. R5131:1
Moreover -- There are no exceptions to the rule here laid down. R4984:2
We must not only scrutinize our motives; but, after finding good motives,
we must scrutinize our methods and square them all with the Word of the
Lord. R4218:4
If thy brother -- This instruction is given only to the brethren, the
Church. R5782:5, 5445:5, 5134:2, 4984:3
Those not brethren, not children of light, but children of darkness
associating with the brethren, must be dealt with along the divine
direction here laid down. R5229:6, 5782:5
In respect to dealings with those who are without, the same spirit will
apply. But if the unbelieving has attempted a fraud willfully, he should
be delivered to the world's courts. R2666:5
These instructions given only to the Church; but whoever learns to apply
this rule to the brethren will find that it commends itself as a wise
course of conduct in all the affairs of life. R4984:3
Shall trespass -- We should put on love (Col. 3:14) and overlook much of
what others do. R4984:2
Or have anything unpleasant to say, or any criticism to offer concerning
the private life of another. R5123:2
The true Christian will cultivate the disposition to think charitably of
the works and actions of others, and to suppose that their intentions are
good, until he has positive evidence to the contrary. R5123:1
Against thee -- Not what he does against some one else, but against
"thee." R5529:4
If someone tells us a trouble concerning another, we should ask that he
state it in such a way that the name is not given nor a description by
which we might recognize the other party. R5409:1
If a brother find another discriminating against him and more appreciative
of another than himself, he should not take offense. R4984:3
Go -- This law should be understood in the smallest details and followed
without any modification. NS566:2
These principles are practically illustrated in the following citations.
R4282:4, 4283:1, 3594:5; F415
Tell him his fault -- Without judging or condemning him beforehand. F415
Not to make him ashamed or to berate him, but to secure cessation of the
wrong and, if possible, some recompense for injuries received. F291
Have a clear understanding; to do so would result favorably in nearly
every case. R4984:3
Not the trivial matters, evil surmisings, rumors, fancied insults, but
positive wrongs done us. R5885:4, 4978:2
Not in a dictatorial way to show him there is something wrong, but in a
kindly way, to be reconciled. R4984:6
You have no authority to punish him; that belongs to God. R5409:1, 3744:6
To help him; not to twit, anger, tease or entrap him. R4985:1
If the matter is too small to mention, it should be forgotten. R4984:2
So long as the outward conduct of any brother or sister is reasonable and
fair, both justice and love say that you should not meddle with them.
R5274:6
If one chooses to overlook the brother's fault, it is not necessary to
follow all these regulations. R3744:3
Thee and him alone -- Privately, without previous conference or talking
with anyone. F291
Thus did our Lord guard against the insidious sin of slander, which stops
growth in the truth and its spirit of love. R4803:2
The probability is that misunderstanding is all that there is of it.
R5134:3, 4803:2
Even with positive evidence, go to the offender alone. R5123:1
Meeting with candor as "brethren" to discuss the matter. R4803:1, 3594:5
Disobedience to this command results in roots of bitterness,
misunderstandings, anger, malice, hatred, strife. R5123:2
The one and only proper manner of rebuke given by our Lord; the one and
only way of adjusting a grievance. R4978:2
It is a well-established principle of government that wrong-doers can be
treated to better advantage alone than in the presence of an audience.
R3801:2
If the matter is a trespass against yourself; if it is something against
the Church or outwardly immoral, the elders would be the better able to
judge, and know better how to approach the matter. R4598:5, 4459:2
The adversary will use every means to turn us aside from the plainly
stated rule of love; he will endeavor to make us think that it cannot be
applicable to the difficulty which troubles us. R4208:6
The usual sophistry by which the "old man" sets aside this divine rule is
to conclude that it is not applicable in this instance, or to be persuaded
that he does not know how to apply it in this case and must ask counsel of
others, the very thing here forbidden. R4191:3
To have a desire to tell of the weaknesses or faults of another is an
intimation of lovelessness on our own part. NS566:2
Not even to ask advice should the matter be told. We have the Lord's
advice, and we should follow it. F292
And not so much as mentioned to others, unless offenders refuse to hear,
refuse to correct the fault. R3035:5
In a family matter it might be proper to go to the head of the family; in
an institution where the offender is merely a representative, it would be
proper to go to the head of the society. R4984:2
If he shall hear thee -- The Lord did not say anything about his
apology. But if he recognizes that he is wrong and fails to apologize, he
is doing himself injury. R4985:1
Gained thy brother -- Recovered him. R3744:6
The matter is settled, peace prevails, the threatened break has been
averted and no one is the wiser. R4803:2, 3594:5
Seek to win thy brother and not cast him off nor excommunicate him. R4209:1
Back to fellowship, righteousness, harmony with the Lord. R2666:3
Gained him for righteousness, for salvation, for a Christian life, and
probably as a friend. R3801:2
If he will not hear -- Unless the trouble is serious, the matter ought
to stop with the personal appeal to the erring one, whether he hears or
forbears to hear, to yield. F292
Alone, privately. F291
Then take with thee -- Make sure the matter is of sufficient importance.
R4985:1
Only after deliberate thought and prayer. R4985:1
If occasion require, take the subsequent steps. R5123:1
One or two more -- Unprejudiced brethren, not necessarily elders. F289
Preferably one of the two being an elder. They should go primarily to the
elders, and an elder would be the proper one to bring the matter before
the Church. R5409:2
Those called in should be "wise" (1 Cor. 6:5); such as both the accuser
and the accused would recognize, and whose judgment they would respect and
follow. R2431:6
Without any explanation whatever to them before they meet together with
the accused. F292; R5134:3; Q704:2
Fair-minded, honorable people in the Church; friends of the brother
injuring us. R4985:1
Be established -- If the witnesses disagree with you, you should
acknowledge that you have erred. R5134:3
If we are in error, we should be more anxious to be corrected ourselves
than to have the other corrected. R4985:1
If these give their verdict against the accuser, that should settle the
matter; the accuser should recognize his error. Not do do so would imply
that he was not seeking to ascertain the truth, but that he had judged his
brother personally. R2431:6
If he shall neglect to hear -- But not sooner. F289; Q104:2
The advice of these brethren should be followed by both. R5134:3; F289
If the injurious actions continue. R4985:2, 5134:3
In the event of the concurrence of the brethren that the wrong is being
done and of the refusal of the wrong-doer to desist. R5782:5
Even if the witnesses agree with us and the wrong-doer is not corrected,
we are still not at liberty to make mention of the case to others. R3030:3
Tell it -- The elders might constitute themselves into a Board or
Committee and get one of their number to look into the case and see if the
wrong could not be stopped or adjusted. Q479:4
Facts, evil deeds or evil doctrines, and not evil surmisings nor rumors,
are the basis of Scriptural disfellowship. R3035:5
Unto the church -- The consecrated. R2666:3
To patiently hear definite, positive charges of sufficient importance.
R4985:4
Not to be punished but, as a last resort, for reproof and correction.
R3744:6
In the presence of the accused. F415; R4985:4, 4281:5
If it is considered of sufficient importance as concerns himself, or the
Church, or the truth. F291, 292, 415 In the case that the matter had gone
beyond the individual, and had somehow involved the whole congregation.
Q479:4
There must be brought evidence to show that there is really a matter to
come before the Church, and that it is not merely a case of busybodying.
R4985:3
Up to this time, the case should not be discussed outside of these
witnesses. R5409:2
In proportion as they are saints they will desire to say no more to anyone
respecting the weaknesses or sins of anybody. F292
First certifying the facts to the elders. F289
The two witnesses should say to the elders of the Church that they have a
case to present for a hearing, but they should not make charges. R4985:2
The elders should call a special meeting to inform the Church of the case,
and the Church should decide when to call a meeting to consider it. R4985:2
For the one to state his trouble and the other to answer. R4985:4
At no stage of the proceedings should unkind words be permitted. R4985:4
It will be reasonable to expect that the voice of the Church in such a
matter will be supernaturally guided, that truth and righteousness may
triumph. R2666:4
The Church's decision of the question is to be final, binding upon both.
R5134:3, 4985:3
Neglect to hear the church -- By not repenting and
reforming. F290
This is the highest tribunal. Brother should not go to law with brother in
the worldly courts, however much he may feel himself aggrieved. R2666:4
If either still have doubts as to the justice of the matter, he will
surely obtain a blessing by giving full and hearty consent to the Lord's
arrangements. R2666:4
The vote of the Church should be unanimous, if possible, ignoring all
partisanship. R4985:4
The administration of discipline is not the function of the elders only,
but of the entire Church. F289; Q479:3
Their advice must not carry with it any penalty whatever. R4985:4; F290
Let him be unto thee -- In carrying out the findings of the Church
court, the matter rests with each individual; each must discern the
justice of the decision for himself. F292
As an heathen -- In that we can no longer have Christian fellowship with
such. R1663:5*
We would treat a heathen with justice and kindness and the love of pity,
but not with the love of affection due to a brother in Christ. R1255:4
Outside of your religious and social company, but not outside of your
love, care and desire to help. (Rom. 12:19,20) R3801:3
Not forbid attendance at meetings. The most would be to withdraw
fellowship, refuse to visit their homes or to invite to our homes, and not
appoint to any office in the class. R5954:3
Lest our continued fellowshipping cause our influence to oppose the truth
and favor the error, and thus make us sharers in the evil being done.
R1255:1
His punishment is not the object, but to secure repentance and reform. F290
And a publican -- He is a brother still, but not in the best standing.
R4985:5
Deprived of any and all manifestations of brotherhood. F290
Not appointing him to any position or honor in the Church. R5782:5,
5134:3, 4985:5
Not to be asked to offer prayer. R4985:5
To be debarred from participation in the Lord's Supper. F474
Treated in the kindly, courteous way in which we would treat any publican
or Gentile, withholding the special rights, greetings or voting
opportunities that belong to the Church. R3745:4
Not to be harshly spoken of even after the separation, just as we are not
to berate or rail against heathen men and publicans. F290
In that we could no longer respect such as we would an honorable man of
the world. R1663:5*
But not injured or treated unkindly in any way. F303; R5134:3, 4985:5
Disfellowshipped until he recognizes his wrong and makes amends to the
extent of his ability. F293
Taking heed to "speak evil of no man." (Titus 3:2) F290
We are to distinguish between avoidance and appointment to honorable
positions in the Church and the still different matter of disfellowship
and cutting off from the body of Christ, the Church. R4318:4
A complete separation from the Church. Until he has made a complete reform
he should be thoroughly disowned by the Church. R5275:1
Whatsoever -- Showing the apostles' complete inspiration and
infallibility--not even wrong "only once." R1793:6
Ye shall bind -- The inspired Apostle bound the question of a purely
vegetarian diet, and settled it--see 1 Tim. 4:1-4. R3098:3
Ye shall loose -- They would declare not binding upon the followers of
Jesus only such things as in God's sight would not be binding. R5002:2
Loosed in heaven -- Thus guaranteeing divine supervision of the
apostles' decisions respecting what is obligatory or optional. F220;
R5588:1, 4827:1, 3124:4; SM463:T
We are thus assured of the infallibility of the teachings of Jesus and the
apostles. OV160:1; R5002:2
This applies to the apostles, and none others. R5002:2; OV395:6
Applies to all the apostles, and not just Peter. R4645:4, 3789:6, 2658:1;
HG736:4; SM462:2
Applies to the Apostle Paul as well as the other apostles. R4826:6
See also comments on Matt. 16:19
Two of you shall agree -- The Lord is pleased to reward the united
efforts and prayers of his people. R4306:5, 1866:2
Two or three -- It is a mistake to feel that no meeting must be held
except as appointed by the ecclesia and conducted by one of the elected
elders; but it is unwise to entirely ignore the class in the matter of
holding meetings. R4010:2, 5122:2,1
Are gathered together -- "Then they that feared the Lord spake often one
to another, and the Lord hearkened and heard it." (Mal. 3:16) F309
For mutual advancement in spiritual things. R309
For encouragement, mutual fellowship, mutual helpfulness and regular
association. R4854:5
This is our charter-right and we must concede an equal right to all of
God's people who may choose to meet in his name at any place and at any
time. R5501:3
Even two or three in fellowship are a body of Christ. R4965:9, 4592:6
"Not forsaking the assembling of ourselves together." (Heb. 10:25) F309;
R4306:5
Not in elaborate church buildings, but where two or three are met
together, that is the house of God, and there his glory is seen and felt.
R2010:5
There am I -- The Lord will be specially present to grant a blessing.
R4854:5
The holy Spirit represented Christ; comforting those who came seeking his
blessing. R531:3
Those who realize the Lord's presence among them when they meet will be
very careful of their words, actions and the very thoughts of their heart.
R2543:3
In the midst -- Illustrated on the walk to Emmaus. R1823:2
How oft -- Imperfect ourselves and surrounded by others who are
imperfect, we continually have need to exercise mercy, benevolence and
forgiveness. R4650:2
Shall my brother sin -- The Lord is not laying down any rule by which we
may deal with the world, but merely the rule which would govern amongst
his followers. R3801:3
It is the new creature and not the old creature that is the brother of
Christ. If a brother trespass, the wrong is not by the brother, the new
creature, but by his mortal flesh. R2666:3
In another account of the same matter, it is implied that before
forgiveness is granted, it be at least desired, if not sought. (Luke 17:4)
R4650:3
If he trespass seventy times seven he should be rebuked as often, either
by word, conduct, or both, and should repent in words and turn in conduct
just as often; and as soon as we believe him sincere, we must be prompt
and hearty in our forgiveness. R1694:2,5
Till seven times -- Peter no doubt had in mind the thought that seven
was the symbol of perfection, and that this might mark the reasonable
limit of mercy and forgiveness. R3801:4
Jesus saith -- This is not merely advice, it is a command. R3801:5
Until seventy times seven -- No limit. R5134:3, 2666:1
How it tells us of the loving mercy and forgiveness of him with whom we
have to do. R4650:3
"If thy brother trespass against thee seven times in a day, and seven
times a day shall say, I repent, thou shalt forgive him." (Luke 17:4)
R4650:3
It is as much the Lord's command that we do not forgive until he turns
again and repents as it is his command that we do forgive when he does
turn and repent. R1694:2
Forgiveness is obligatory when asked for. R5134:5
Even though fully forgiven, we may not put such a one into the same place
of responsibility previously held until we see a stronger and truer
character developed in him. R1694:5
This does not imply, however, that there may be no penalties attached with
the forgiveness. R2666:1
Evidently to imply that forgiveness should be granted as often as it is
sought with any manifestation whatever of sincerity. R3801:5
We may not decide that any transgression against us is unforgivable. Our
imperfect knowledge, as well as our imperfect judgment, forbids such a
decision. R1694:2
To return evil for good is devilish, to return good for good is human, to
return good for evil is Godlike. R3802:1*
Therefore -- This parable does not refer to divine forgiveness of
original Adamic sin, but to subsequent sins. R5135:4, 528:3
Kingdom of heaven -- The Church in the present embryotic condition.
R5134:6, 4650:6, 3802:2, 2666:6
Of his servants -- Tax-collectors: representing the justified and
consecrated children of God, entrusted with the stewardship of the Lord's
goods. R3802:1,2, 5135:4
This parable does not relate to dealings between God and the world of
sinners; but between God and his covenanted children, called here, as
elsewhere, "bond-servants." R528:3
The world, as sinners, are not God's servants, but aliens. The only ones
God recognizes as servants are such as come back into relationship with
him through Jesus. R5135:4, 4650:5, 3802:2, 2667:1, 2295:3
Owed him -- This can be understood in two ways--either the debt resting
against the whole human family, the death penalty; or the obligations of
the covenant of a new creature. R2667:4
Ten thousand talents -- Representing in value about $20 million, fitly
representing our great obligations to God as a race and our utter
inability to meet these obligations. R2295:3
Estimated to represent $9 million. R3802:1
Worshipped him -- Asking, as members of the Body of Christ, in the name
of their Head. R528:6
Lord, have patience -- God does not forgive our sins
until we acknowledge them and ask his forgiveness. R2295:6
Then -- As soon as the debtor asked for mercy. R2295:6
Moved with compassion -- Mercy is an element of love, and love is the
fulfilling of the whole law of God. R3802:5
Forgave him -- Not referring to divine forgiveness of original sin, but
entirely to subsequent sins. The sin of Adam is not forgiven simply
because we cry for mercy. R5135:4, 4650:6, 3802:2
The same servant -- Representing the Great Company; or, possibly, those
who sin the sin unto death. R3802:6, 4079:5*, 2667:4
Fellowservants -- Other brethren. R5135:4
An hundred pence -- A small debt, probably representing not more than a
hundred dollars proportionately to our money and time. R3802:3
About $16. R3503:3, 2295:6
A very insignificant sum in comparison to the one which he had owed his
master. R5134:6
Took him by the throat -- Just as some professed followers of Christ
apply the law to their fellow disciples. R151:6*
The harsh and unsympathetic will be likewise treated. R5135:1
Pay the debt -- If our standard in dealing with others be one of exact
justice--requiring others to measure up to our standard by some sort of
penance before we forgive them--we may expect no mercy at the Lord's
hands. R2667:5
Wicked servant -- He who cannot render perfect justice cannot rightfully
require it of others. R5266:3
Compassion -- The trespasses of others against us are trifling indeed in
comparison to our obligations to the Lord. R5135:1
I had pity on thee -- As we remember and appreciate our own weaknesses
and blemishes, it will make us sympathetic with the brethren and with all
mankind. R5135:2
To the tormentors -- The jailers of Oriental countries were accustomed
to torment their prisoners. These doubtless represent Satan, to whom will
be turned over for the destruction of the flesh all true servants of the
Lord who fail to come willingly into accord with his spirit. R3802:5
Illustrating earthly disciplines. This might mean financial difficulties
or losses, or physical ailments, disease or what-not. R2295:6
To trouble and distress in the present life, sufficient to make them
sympathetic with the weak and erring. R528:6
The Great Company must wash in the blood of the lamb, in the "great
tribulation." These tribulations correspond to the tormentors of the
parable. (Rev. 7:14) R3802:6
Not that the Lord had sympathy with those barbarous customs, but that he
was speaking to the people from the standpoint of customs which they would
understand. R3802:5
All that was due -- The full consecration promised. R3802:4, 2667:4
It might represent the original debt resting upon the human family--from
which the Lord redeemed all; hence the unmerciful servant's penalty would
signify second death. R2667:4
Or if the debt represents the obligations of his covenant as a new
creature, he would be required to comply to his vow by going into the
great time of trouble. R2667:4
We are inclined to think that the uttermost farthing signifies a hopeless
case--second death--in the case of the Lord's people who fail to exercise
forgiveness toward the brethren. R2667:4
So likewise -- What I am seeking in you, my servant, is perfection in my
character-likeness. R4651:4
My heavenly Father -- We are too inclined to look at the justice of his
character and copy it, and deal severely with our debtors. He wishes to
make clear that the grandest elements of his character are love, sympathy,
kindness and forbearance. R4651:4
Do also unto you -- Whatever our faith and works, they amount to nothing
if we do not have love which is merciful, generous, long- suffering,
patient toward those who injure us. R3802:5
Not that he wishes to retaliate, but to prepare us for a special service;
he desires that we learn the lesson of forgiveness and mercy. R4651:1,
2667:6
If we are harsh, unsympathetic, unforgiving toward our brethren, the
heavenly Father will so deal with us and not forgive us our trespasses.
R5135:1, 3803:1
From your hearts -- Not merely from our lips. R2296:1, 3604:4, 2295:5
If at heart we treasure up resentment against others, our heavenly Father
will not forgive us. R5123:3, 5135:5, 2444:6
Not only forgive; but forgive gladly, freely, heartily. R3604:4
Heart forgiveness leaves no sting, no animosity, no grudge. R2296:1
We should harbor no other feeling than that of forgiveness and good will
toward all, no matter how seriously they may have transgressed against us.
R2296:4
Not a lip-forgiveness and a heart-hatred. R1694:5
Forgive not -- God will be no more generous to you and your
imperfections than you are toward your brethren in their imperfections.
R4651:4
Let every Christian, in approaching the throne of grace daily, inquire of
his own heart whether or not he has forgiven those who are indebted to
him. R2253:4
Joined together -- As a type of the lasting union of Christ and the
Church. R1554:5
Put away his wife -- Secure a divorce. F505
Except it be -- Adultery, or the re-marriage of a divorced person,
releases the wronged one from the obligation to the marriage tie. R5954:3
Separations for other grounds, while sometimes justifiable, do not give
one liberty to remarry. R3089:4; F505
Marry another -- Marriage is not cancelled by any earthly court to such
an extent as to permit marriage to another, except upon the one case
specified. F516
Committeth adultery -- The new creature's marriage contract is similar
to that of Christ and the Church, perpetual. F516
Be so -- If the marriage covenant is so binding and indissoluble. R1554:5
All men cannot receive this -- The advice to remain unmarried is not
imperative upon the saints. R1554:3
Made themselves eunuchs -- Figuratively, by determining not to marry,
but to live celibate lives. F509 A privilege, a sacrifice in order to
render the better service to the Lord; not a command, not an obligation.
OV369:1
To both facilitate individual progress and the progress of the work in
general of the Lord. R1554:3, 901:4
It is for each one of the Church to consider his consecration and to
remember the example of Jesus who, by the power of his consecrated will,
became a eunuch for the Kingdom of heaven's sake. R3922:5; OV369:1
Thus it is proper for an unmarried man to be an elder. R1892:1
None should make the mistake, however, of supposing that the
responsibilities of a family already incurred can be ignored or set aside.
R901:4
After the marriage it is too late for one to decide for himself whether or
not he prefers to live a celibate life. F512
Contrary to Mormon teaching that man's future glory will depend upon
marriage and offspring. HG732:1
He that is able -- Both from his own disposition and from his
circumstances. R1555:1
Rebuked -- Feeling that the Lord's time was too valuable to be thus
used. R5362:1
Suffer -- Permit, allow. R5362:1
Little children -- The Great Teacher was a lover of children, even
though he did not generally give his time to them. R5362:1
Of such is the kingdom -- Those who will be of the Kingdom of God must
be like little children: simple-hearted, true, teachable, obedient, honest
and trustful of their heavenly Father. R4658:1, 4853:4, 5362:2
The Kingdom of heaven will not be literally composed of little children.
R4658:1
Laid his hands on them -- Merely signified his sympathy and love and
appreciation of the purity and innocence of childhood. R4658:1
Behold, one -- It has been supposed by some to have been Lazarus, whom
Jesus later awoke from the dead. R3529:1
Came and said unto him -- Notwithstanding the persecuting spirit of the
rulers and teachers in Israel against the Lord and all who believed in the
validity of his claim, he came to him openly. R1774:3
That I may have -- He perceived that even the best men of his nation had
failed to gain eternal life under this covenant; that all had died.
R2727:3, 1774:3
Eternal life -- He had the right idea, that eternal life is the grand
hope of all hopes before the human family. R4658:2
Why callest thou me good -- Our Lord parried the question to draw out
the young man. R4658:2
Why do you acknowledge me as a good teacher? I am either the Messiah, as I
claim, or an impostor and far from good. Do you accept my Messiahship? If
you do not, how can you call me good? R4658:2
Unless you believe from the heart that I am the Son of God and not a
falsifier, hypocrite and blasphemer. R2727:6, 4658:2
If you really believe me to be good, you must believe in me as a teacher
sent of God, the All-Good. More than this, that I proceeded forth from
God, that I am the Son of God. R2727:6
One, that is, God -- And the "one sent of God." R2727:6
Everything that is really good is of God and in accordance with God.
R5465:2
Keep the commandments -- The only way to everlasting life then open.
R2728:1, 823:1
The Law Covenant was still in force. It had not yet been "nailed to the
cross." (Col. 2:14) R3843:2
Do no murder -- Ignoring the commandments relating to Jehovah, realizing
that the young man was seeking to know and do the will of the true God.
R2727:1
Love thy neighbor -- Delivered to Israel as a part of the Law (Lev.
19:18), the teachings of which, however, were never understood until Jesus
expounded them by his example and teachings. R2419:3
Our interests justly balanced with the interests of others. SM156:2
Who can love his neighbor as himself and see that neighbor suffer while he
has enough and to spare? R823:2
He loved self more than God or neighbor. R1774:6, 823:2
The young ruler evidently neglected to attach to these words their full
import. He was thinking of the more specific definitions of the law,
neglecting this more comprehensive statement. R3843:4
As thyself -- Which, in the present age, implies self-sacrifice and
daily cross-bearing in imitation of Christ. R1774:6
It does not say, "better than thyself." Christ's course of self-sacrifice
in our behalf went beyond this requirement. R3804:6, 3805:1
Have I kept -- He was keeping the Jewish law to the extent of his
knowledge and ability. He was merely doing his duty. No one has a right to
live a bad life. R4658:3, 5438:6, 5464:2
He thought that he was loving his neighbor as himself. R4658:3
What lack I yet? -- He was anxious for a perfect conformity to the will
of God; and so anxious that he manifested his willingness to bear reproach
for it in thus coming to Jesus. R1774:6
Let this be the sincere inquiry of every child of God. R1775:4
There is none so perfect that he lacks nothing. R1775:4
Wilt be perfect -- Reckoned of God as perfect and as having kept the
commandments. R823:3
You have been getting the outside shell of the divine commandment but have
entirely overlooked the kernel--love to God supremely and love toward your
fellow man as toward yourself. R2728:2
To keep the Law perfectly in this age requires sacrifice. To keep the Law
in the next age will not require sacrifice because of changed conditions.
R823:2
Sell that thou hast -- Use earthly things with great moderation and
self-denial. Q149:4
You must do more than merely avoid sin; God is now calling for
sacrificers. R5438:6
All thy possessions, all thy time, all thy reputation, all that hitherto
has been dear to thee. R1775:1
The poor man must give up the idols of his imagination and ambition, his
covetousness; the rich man must sacrifice, not only what he possessed, but
all for which he hoped. F575
He might have been kept busy for many years disposing of his goods. The
selling of that which he had would go on proportionately as he could find
use for the money. R855:4; F576
Dispose of your natural abilities and talents, wisely of course, for the
benefit of yourself, your family, and all who have need of such services.
R1656:3
Give to the poor -- Wisely, however, as becometh God's steward. F576;
R1775:1
Reckon yourself God's steward, commissioned by him to use all those goods,
as well as your personal talents, to his glory in serving those about you.
R855:1
Not necessarily with the bread that perisheth; but first, rather, to feed
the spiritually hungry with the bread of life. R1775:2
A consecration of our all to the Lord does not mean that all of our
possessions should be used exclusively in religious work. We have family
mortgages. F576
"Love is the fulfilling of the Law." (Rom. 13:10) R2728:2
Had he waited for Jesus to ask him for some of it he would have waited and
have kept the money and never have obtained the Kingdom. R855:4
Treasure in heaven -- Instead of on earth. R4658:3
Joint-heirship with Christ in the Messianic Kingdom; glory, honor and
immortality, the divine nature. R5438:6
More than the Law promised. R823:3
Reserved for all those who, like Jesus, keep the law in this age, when its
requirements amount to and imply a sacrifice even unto death. R823:3
And follow me -- Sacrifice also your earthly reputation and become my
follower. R4658:3
Taking up the cross of self-denial thus involved. R2728:2
Went away sorrowful -- Evidently convinced that he yet fell short of the
requirement of the law. R823:2
He was content to be very rich while some of his neighbors, whom he
thought he loved as he loved himself, were very poor. R4658:4
He saw himself as never before. It became a new test with him. R4658:4
No doubt the heart of Jesus was sad also, when he saw the blight of
selfishness and self-will attacking that promising half-blown rose of
character. R1774:6
For centuries this has been called "The Great Refusal." R2727:3
His loss of the Kingdom was a sufficient penalty without suffering eternal
torment in the future. Such as he will doubtless make rapid progress to
perfection in the Millennium. R4658:4
That a rich man -- With any kind of riches: honor of men, political
influence, many and large talents or abilities, social standing, fine
education, material wealth, mental endowment. R2728:5, 2761:2,3
The rich have temptations in the good things of this present life which
tend to attract their hearts and become their idols and treasures. F575
When one who is rich does present himself to the Lord, it implies a
greater sacrifice than if he were poorer, and the exercise of greater
opportunities in the Lord's service. R2729:1
Shall hardly -- With difficulty. R2761:2, 4658:5, 5465:6; D304
Because riches are less favorable to the development of faith, are more
likely to develop pride, bring with them worldly friends and associates,
and are proportionately more to sacrifice. R2729:1
It was hard for the Scribes and Pharisees, rich in titles and honors; for
the Jewish nation, proud of being Abraham's seed; for the Greeks, proud of
their worldly wisdom; for the Romans, proud of their prestige and power;
hard today for religionists, proud of their sects; for those who boast in
human philosophy and science and those who reverence the opinions of men.
R1920:2
In a word, no rich man can get into the Kingdom. He must give up
everything to the Lord or else be barred from a place in the Kingdom. The
terms of acceptance are the same for the rich as for the poor. R4658:5
Though difficult, it is not impossible. R1775:2
Enter into -- Equally invited, but less likely than others who are
poorer to accept the Lord's invitation and present themselves according to
the terms of the Kingdom call. R2728:6
Kingdom of heaven -- Certainly not the nominal church, for rich men find
little difficulty getting into it. R2761:3
In verse 24, "kingdom of God," proof that Matthew uses the expressions
interchangeably. R397:1
The eye of a needle -- A small gateway of ancient cities, used at night;
camels could pass through unloaded, and on their knees only. D304; F574;
R4658:5, 5466:1; PD66/78
Rich man to enter -- The needle's eye illustrated how the rich must
unload their wealth if they would share the Kingdom. PD66/78; R4658:5,
5004:2
A rich man could enter the Kingdom of God only by renouncing his burdens,
giving up all to the Lord. R5466:1
The rich are disadvantaged because their wealth preserves them from many
trials to which the poor are subjected. R5004:2
Into the kingdom -- Become a joint-heir with Christ in his Messianic
Kingdom. R5004:2
Exceedingly amazed -- Because they knew that the majority of the
religionists belonged to the wealthy class. R4658:5
Who then can be saved -- Since the rich seemingly had all the
opportunities of time, influence and money to serve the Lord. R5466:2
With men -- Men would say that God would find no one for the Kingdom if
he rejected the rich. R4658:5
Are possible -- If the rich man's heart be pleasing to the Lord, the
Lord would know how to show him his will in respect to using his riches.
R5466:2
God knows how to overrule all things for good to those who love him with
all their heart, mind, soul and strength. R5466:4
God has made provision for the trial of the wealthy, and for all, in the
Millennial age. R3844:6
Behold, we -- The twelve, especially. R1735:2
Forsaken all -- We need to watch that there is not a measure of
selfishness connected with our consecration. R4906:3,4
What shall we have -- If it had been wrong for them to have the promises
of Kingdom honors in mind, it would have been wrong for the Lord to have
given them these promises. R5376:1
Our thought of a share in the Kingdom should be secondary. Our merit
should be of a higher order than merely a desire for reward for service.
R4906:3
That ye -- The Church, Head and Body, will be the judges. R2426:4
Which have followed me -- In the narrow way of self-sacrifice in the
present life. OV380:1
"To him that overcometh will I give to sit with me in my throne." (Rev.
3:21) R531:6
In the regeneration -- Greek, palingenesia, restitution, restoration,
renovation. R2574:4
Literally translated: "a new birth day." R1096:6*
The expression signifies to "give life again," but in no way implies that
it will be given in the same way as now. R1388:2; NS102:4
When the world is born from the dead. E142; CR472:2
The general regeneration of the Millennial age. E138; R4556:3; Q208:T;
OV380:1; PD9/16
A thousand years. OV380:5; NS844:5
That glorious moral, social, political, religious and physical change
which will be introduced by the Messiah. Q822:3
The same time which St. Peter styles the "times of restitution," the
Millennium, the times of "resurrection by judgment" (Acts 3:19-21; John
5:29, R.V.). R4556:3
The coming forth from the tomb will be merely the beginning of the work of
regeneration. OV381:7
The creating of man was a momentary act; but the re-creating, the
re-generation, the re-newing, the re-storing of his heart, will be a
gradual work. R1374:4
The regeneration of the world in the Millennium is separate and distinct
from that now possible to the Church. OV378:2; Q822:3; E138
This is the age of generation, the one to follow is the age of
re-generation. R351:1*, 342:2*
After the Church has experienced the new birth. Q822:3; NS102:3
He waits for his bride. The world cannot be regenerated until the Redeemer
first applies his merit, his ransom-price "for all the people." R4556:4;
E142
Son of man shall sit -- Rest securely. "His rest shall be glorious."
(Isa. 11:10) R1283:5*
Not in "masterly inactivity," but the very opposite. He is very active,
and his strength is equal to his activity. R1283:6*
During his Millennial reign. OV380:1
Figurative, indicating that the position of the Son of Man, invested with
all executive authority and power, has been established; and not merely
established, but permanently established. R1283:5*
In the throne -- A throne is the seat of a priest or king, and it is
often used as the emblem or symbol of sacerdotal or regal authority.
R1283:1*
Not merely first in executive authority, but first in executive power
also, in the accomplishment of the divine purpose regarding the salvation
of man. R1283:5*
Of his glory -- The glory of the divine nature. R1283:3*
The glory of our blessed Lord is of the same kind as that of the Most High
himself. R1283:4*
Ye also -- The Church glorified will be the judge. HG684:6
As Eve was associated with Adam in sin and disobedience, so the elect
Church, when completed, glorified, will be Christ's associate in the
regeneration. PD9/16
The glory which is peculiar to the divine nature, as well as judicial,
sacerdotal and regal authority, are to be jointly participated in, not
only by Jesus and his Apostles, but by all overcomers. R1284:4*
Sit upon twelve thrones -- Participate in the rulership. R1283:6*
The apostles shall be associates with him in judging and ruling the world.
R4990:4; OV379:5
Implying that they which have passed to that life would be in the
condition of the enthroned. R5684:1
Only twelve apostolic thrones, no more. OV410:1; SM670:1
This gives every apostle a throne. Not that the number of thrones is
restricted to twelve, or that he who is to occupy a throne must be of
necessity an apostle. Luke speaks of "thrones" without restricting them to
twelve or any definite number. (Luke 22:28-30) R1283:6*
All the Lord's faithful followers will have a share. "To him that
overcometh will I grant to sit with me in my throne." (Rev. 3:21) OV379:5
Judging -- Greek, krino, judgment or trial. R2430:1, 2426:4
Ruling. NS795:1
The whole world shall be judged, not again representatively, but
individually. R699:5
Hath forsaken houses -- We are not to get the mistaken idea from this
that the Lord wishes us to sacrifice others. It would be wrong to deprive
our families of necessary comforts and temporal provisions; but having
provided these, the remainder is the Lord's. R3845:6
An hundredfold -- A reward a hundred times greater than that which we
lose. The greater our present losses, the greater our reward both now and
hereafter. Those who sacrifice nothing need expect no reward. Those who
receive little of the Lord in the present life and have small hope of a
share in the Kingdom are those who have sacrificed little for his sake.
R3845:2,3
First shall be last -- In order of development, it was first the natural
or earthly, afterward the heavenly rulers; but in order of grandeur of
position and time of installation, it will be first the spiritual,
afterward the natural. A293; B206
Last shall be first -- In point of time, God called fleshly Israel
first; but in point of favor, and in time of realization, spiritual Israel
comes first. B206; A293
And also first in grandeur of position. A293; B206
The merit of Jesus' death was utilized first on behalf of the spiritual
elect. R5576:4
Some who have not been favored during this Gospel age will be granted the
chief favors during the coming age. F118 When the Kingdom is ushered in,
God's special favor will pass again to natural Israel. F118, 119
Adam and Eve will probably be the last to be awakened. The last to die
will probably be the first to be awakened. R4499:1, 5531:6; D641; SM441:T
The kingdom of heaven -- Hence we know that it applies to the
experiences of the Church during this Gospel age. R5473:2
We think it applies entirely to the present-life experiences of the
Kingdom class, especially to those living at the close of this age.
R5473:3; Q258:2
Is like unto -- This parable is difficult to interpret in such a way as
to make all of its facts find fulfillment. R5473:2; Q531:T, 258:3
We do not expect that every little feature will find a correspondency.
Some merely round out the story or call attention to some particular
feature. Q530:1
Early in the morning -- Some might say the call began in the days of
Jesus and the apostles, and that the various calls relate throughout the
Gospel age. Q258:2
To hire laborers -- Earnest, consecrated children of God throughout this
Gospel age. C223
To tend the vine, look out for the injurious pests, keep the soil in good
condition, and assist every way in the production of "much fruit" and of
fine quality. R4666:2
Into his vineyard -- To faithfully spend their time and energy in his
service. C223
The Church is God's vineyard. R214:2
When he had agreed -- The promise of the Kingdom was clearly understood
by the early Church, but was afterward lost sight of. C223
A penny a day -- The Roman standard of the time; as the lira, mark,
franc, shilling and dollar are today's Italian, German, French, English
and American standards. R4666:4
In one of the old English cathedrals, records show that the chisel work
cost "a penny a day and a bag of meal for each laborer." R4666:4
From the Greek denarius, a silver coin of about 17 cents value. R4666:3,
3535:1
This giving of the penny seems to be on this side the veil. Q531:T
This parable is evidently intended to teach that God will give all that he
has agreed to all who labor. and more than he has stipulated. R4666:4
The Kingdom honors. C223
What the penny will be, I am not sure. Q258:3
Might be understood to refer to everlasting life, merely. Q530:1, 500:5
Would seem to be something of the joys, blessings, honors and privileges
of God's people in the present life at the close of this age. R4666:5
May be connected with the great work of smiting Jordan which, I think, is
the thing before us. Q531:T
Perhaps the reward the Lord would give those who are his, not only those
who are of the Little Flock, but also of the Great Company. Q500:3
As applied to the Jewish harvest, it represents the privilege of entering
the Kingdom of heaven, the privilege of discipleship. R5473:5
The marketplace -- Greek, agora, root word of the word agorazo, to
purchase in the open market, translated redeemed. E429
Go ye also -- During the Gospel age, our Lord has continually, through
his mouthpieces in the Church, invited all believers to enter into his
service. C224
Whatsoever is right -- The exact, clear understanding of what the wages
should be was mentioned only at the beginning. C223
The promise of the Kingdom was clearly understood by the early Church, but
afterward was in the main lost sight of and not clearly enunciated. C223
The eleventh hour -- The last hour. C223
The very closing time of this Gospel age. Q258:2
5 p.m., only one hour before the labor of the day would cease. We are now
just at the close of the Gospel day. R214:2
We are even now (1889) in the eleventh hour. R1111:5
Apparently no others were admitted during the twelfth hour. Q74:4
And found others -- Perhaps 20,000 to 30,000 of the consecrated in 1881
did not prove faithful to their covenant of sacrifice and were replaced.
This process will continue until the last crown is everlastingly
apportioned. F95; R4304:1
Partly applicable, in the Jewish harvest, to some publicans and sinners
who had previously neglected God's service and labors in the vineyard.
R5473:5
Standing idle -- Waiting for an opportunity to enter the vineyard.
R4303:5; Q258:2
Hath hired us -- We were too late to get into the service under the
call. C223, 224
Go ye also -- Some of the places in the work will be vacated by reason
of some not continuing faithful. C225
All were hired. There is so great a variety of work that all may find
employ. R214:3
Into the vineyard -- So long as the door of opportunity for service is
open. C224
And whatsoever is right -- These words, to the end of the verse, are not
in the old manuscripts. C224
I promise nothing. The general call is ended. The time is short. The time
for labor is nearly ended. C224
Who can tell the blessings which may flow from one hour's service under
God's direction? R214:3
Call the laborers -- Only the faithful are represented by the laborers.
C223
Penny -- Something of the joys, blessings, honors and privileges of
God's people in the present life at the close of this age. R4666:5
Eternal life, the reward of those who labored throughout the whole day, or
only an hour; to the Little Flock and to the Great Company. Q500:3
Every man a penny -- Drawing attention to the fact that it was the same
reward to all--the prominent feature of the parable. Q530:1
Perhaps the only significance is to call attention to that fact and the
reason for the murmuring. Q530:1
It -- The penny, representing eternal life. Q500:1,5
They murmured -- Whatever it shall signify will be something that will
yet be in the Church before we pass beyond the veil, because surely no one
would murmur on the other side. Q258:3, 531:T
Anyone who would be inclined to murmur against the Giver of all Good would
not be accounted worthy of a share in the Kingdom. R4666:5; Q530:1, 500:6,
259:T
It will mean that they were looking for the reward merely, and not
appreciating the privilege of being laborers with Christ and with the
Father. R4666:5
A warning to those long in the truth, with great privileges of service.
R4666:5
All who are servants should be praying to the Master to send other
laborers into the vineyard. They should not be feeling jealous of any
others who might come. R5474:1
But one hour -- Similarly today some Christian people stumble over the
fact that the time is near at hand when God will pour out his spirit upon
all flesh. R4666:6
Made them equal -- The Scribes and Pharisees thought that, if publicans
and sinners were to be privileged to have discipleship with Messiah, some
still higher favor should come to themselves. R5473:5
Of the day -- This Gospel age. C223
I do thee no wrong -- All who appreciate that God is just, generous and
bountiful, will rejoice in the blessings which overflow upon others.
R4666:5
Whatever God has to offer is a gift. R5473:6
To do what I will -- In matters of grace or favor. R5069:4
Is thine eye evil -- A special test upon them as respects their loyalty
and their motives. R4666:6
Last shall be first -- Some last and least found opportunity for
receiving the divine blessing sooner and more effectively. R5473:6
The first last -- Some first to respond to the call may be the last to
receive special blessings, testing their loyalty and motives. R4666:5,
5473:6
See comments on Matt. 19:30.
Many be called -- To the divine nature through opportunity to sacrifice.
R682:2
Not many are called in proportion to the whole, but many are called in
proportion to the number chosen, the few, the elect. R2508:1; HG746:1,
744:3
More are called and drawn by God's providences and the preaching of the
message than he designs to save in the present salvation. NS769:6
But few -- The approved. R779:3*
The terms and conditions of the present salvation are extremely difficult.
NS769:6
Not only was the Jewish nation a small nation amongst the others, but the
"very elect" out of that nation, the ancient worthies, was a very small
proportion of the whole. NS369:6
Chosen -- This does not make God partial. He was under no kind of
obligation to make any of the race immortal rulers. R779:3*
They shall condemn him -- The priestly Sadducees, not the people, were
interested in having Jesus brought to trial for his open attack on the
priestly misrule, and they feared lest the Romans might hold them
responsible. R2420:1*
With her sons -- James and John, supposed to have been Jesus' full
cousins. R3362:2
Grant that these -- If it had been wrong for them to have the promise in
mind, it would have been wrong for the Lord to have given the promise.
R5376:1
On thy right hand -- And on the left, the two positions of chiefest
favor. R3362:2
Others might not care so much where they were placed, but James and John
would like to be close to the Master. R5091:1
Evidently thinking less of the glories of the Kingdom than of nearness to
the Master. R4487:3
The disciples were afflicted with a common ailment: love of honor of men
and also of honor of the Lord. R5375:6
It is possible that one of these positions is reserved for the Apostle
Paul. R3362:6
In thy kingdom -- There was no doubt in their minds that the Kingdom was
near. R5090:6
Jesus answered -- From the few recorded words, we gather the drift of
the more extended conversation. R2072:2*
Ye know not -- At that time they could form no idea of the blessedness
of being joined with Christ in his Kingdom and glory, to sit with him in
his throne as his Bride and joint-heir. R2072:2*
What ye ask -- Jesus did not condemn them for this desire. R5786:4
You can form no idea of the blessedness of being joined with Christ in his
Kingdom and glory. R2072:2*
They little realized what this high privilege of sitting with him in the
Millennial throne would cost. NS755:4
When we consecrate ourselves we agree to do the Lord's will, but we do not
know what it means. R5081:5
Are ye able to drink -- Are ye willing to participate, to drink? R5599:2,
5538:5, 4547:2, R3362:3; Q188:T
The word "able," while it contains the thought of force, nevertheless
expresses willingness. It refers to the will. Not, Are ye physically
able?--but, Are ye mentally able? R5599:2
Of the cup -- Of shame, ignominy, suffering and reproach. R5599:3,
5421:3, 4669:1, 2292:4
Of self-denial and self-sacrifice with Jesus, participating in his
sacrifice. R4456:4, 5421:3-5, 5192:6, 4547:2,5, 4429:4; CR47:5
The earthly experiences of the Lord. R5538:6, 5599:5
Showing not only our interest in his sacrifice, but also expressing our
own covenant to be dead with him and to drink of his cup. R325:5
We are called to share the cup with him, thus partaking in symbol of his
death. R721:4
Does not symbolize justification, but only the justified may drink of it.
R4547:4
It is our individual cup, and yet it is our Savior's cup. R5538:5
"The cup which my Father hath given me, shall I not drink it?" (John
18:11) R3362:3, 5599:5
If we drink our Savior's cup of death with him, then we shall participate
with him in the future cup of joy. R4547:2, 5538:6; CR307:2
Our cup is supervised by our Savior, although it is the cup poured by the
Father; for it is the Father's program. We shall not be alone. R5422:1,
5538:5, 4547:2
Symbolizes the means of our sanctification, by which we exchange our
justified earthly rights for the heavenly inheritance and joint-heirship.
R4547:4
To lay down your lives completely, even though it shall mean injustice to
you. R5421:3
While this wine of sacrifice exhausts the human nature, it invigorates and
makes strong the spiritual nature. R588:3
I shall drink of -- Jesus was to drink of the cup which belonged to the
sinner, that he might redeem man. R5421:6
He drank the bitter cup to its dregs, thankfully. R5422:1, 5538:5
That cup was a terrible draft to him--not the dying, but the cross.
R5599:5, 5422:1
About to be poured for him. R5421:2
The same cup. He did not drink of one cup and we of another. R4475:2,
4547:2, 212:2*
Neither James nor John nor anyone else can sit on Christ's throne unless
he drinks of this cup. R4547:2, 4475:2
With the baptism -- The baptism of death. F438, 442; R4547:5, 4669:1,
5599:3, 1543:1; PD66/78
Into his sacrificial death. R4547:5
Signifying the complete surrender of self to God at any cost or privation
or suffering, even unto death. R2072:2*
I am baptized with -- Now, during the three and a half years of his
ministry. R5421:1
The sacrifice of all earthly interests. R4669:1
We are able -- We are willing. We will sacrifice everything to follow in
your footsteps. R3362:4, 5421:3,4, 5599:2, 5786:4
Let us make such a decision promptly, and think of it daily. R5607:3
They did not, of course, yet know the full import of the word "baptism" or
the word "cup." R5421:4
And we can do no more. If left to ourselves, undoubtedly the contract
would be more than we would be sufficient for, but our sufficiency is of
God's providence. NS755:4
Our Lord was evidently gratified with their promptness to make the
consecration, declaring themselves willing to endure the cross to win the
crown. R2292:4
They had counted the cost and promptly responded as to their willingness.
R4669:2
They were ready for anything, with the Master's help. PD66/78
Not a boast on their part, but a simple declaration of their decision to
obey and follow the Lord's footsteps in whatever circumstances might
arise. R5607:3
And so with us. Our wills are made up. There is not a doubt--nothing to
interfere. R5599:3
Ye shall drink -- The apostles could not actually drink of the
Redeemer's cup until he, as their Advocate, should appear in the presence
of God for them. R4547:5
Jesus guaranteed that, being willing, they should have these experiences;
continuing willing, continuing to suffer with him here, they should reign
with him in his throne. R5421:4, 4669:2, 2292:5
Those who drink will share with him in the glories of the future. R5607:3
Jesus, in turn, pledged that they should indeed be able to carry it out.
R2292:4
He assured them and us that he will furnish trials and assistances, and
that, if faithful to the end, we shall have a crown of life. PD66/78
There is no doubt--if we follow in the footsteps of Jesus, a life of
obedience, we shall suffer. R212:1*
It is hard that our good should be evil spoken of, that we should be
declared to be poisonous to every religious sentiment. This is a part of
our experience. R5599:5
My cup -- Styled the blood of the New Covenant, New Testament, New Will.
R4436:2
Of suffering or ignominy. R5607:3, 4555:5, 2292:4
Share with him in his sacrifice--not a different cup, not a different
sacrifice. R4475:2
The merit of Jesus is the only merit which cancels the sins of the whole
world; but it is applied indirectly through the Church. This is the favor
he specially offers them. R648:6
The same cup represented in the Communion service. R5421:3, 4555:5
Also signifies a share in his glories, honors and immortality, the new
wine with him in the Kingdom. R5192:6
Those who drink of his cup are specially loved of the Father. R5607:3
And be baptized -- If we have indicated our willingness, we have his
promise that the ability will be supplied. R445:1
Sit on my right hand -- Be associated thus intimately with me on my
throne. R2072:2
Not mine to give -- Will not be given according to favor, but according
to justice. R5786:4; PD66/78
Positions in the Kingdom of heaven will be awarded according to the degree
of development of the fruits of the holy Spirit. This means a love which
will lead to zeal in the Lord's service. Q121:3
Be given to them -- Possibly Paul and John. F726
For whom it is prepared -- Reserved for overcomers. At that time it yet
remained to be proved whether these would be faithful to their covenant.
R2072:2*
Of my Father -- According to the standards which the Father has prepared
and established. R4669:2
Jesus called them -- In answering the ten, he did not reprove the two
specifically, but indirectly. R4669:2
Exercise dominion -- The Gentiles exercise authority over their people
at the expense of the ruled. R5375:6
With men, the aggressive and powerful hold the lordship and dominion over
others, but in the divine arrangement the order is reversed. R4669:4
The great success of Papacy's rise to power, accomplished by cunning,
trickery and political intrigue, was wholly foreign to the spirit of true
Christianity. R1093:5
Exercise authority -- The Church of Christ has probably suffered more
from pride and ambition for leadership than from any other one cause.
R1883:6
Many have lorded it over God's heritage; our Lord had this class in mind.
R5375:6
Not be so among you -- With the followers of Christ there is not to be a
spirit to dominate, to rule others, but a spirit of love, which seeks to
serve others. Q119:6
There should be no rulership, lordship or masteries amongst those whom the
one Master, even Christ, has put upon a common level. R1883:6
But it has been so in the Papacy. F230; R1523:5
Be your minister -- Greek, diakonos, deacon, servant. F253
The highest position in Christ's Church was to be servant, and he declared
himself to be the chief servant or minister of the Church. R1883:6
Whosoever -- Of his disciples, the Lord's people. R5793:1
Will be chief -- Teachers, instructors of the flock. R5321:3
Someone is bound to be chief. An absolute equality is not possible.
R5793:1, 5322:4; Q119:7
We should leave to God's attendance the matter of honor, and be content
merely to be a servant to the brethren. R5793:2
Our Lord had been pointing out to his disciples a certain weakness on
their part. R5793:1,2
A person without any ambition never amounts to anything. R5793:2, 5321:3;
Q120:3
A certain kind of ambition, to please God and have his rewards, is
encouraged by the exceeding great and precious promises of God's Word.
R4668:3
Nevertheless, the ambitions awakened by these promises, we are warned,
might become our snares. R4669:1
To guide the Church. R5793:2
The Apostle Paul says that those who desire the office of a bishop are
desiring a good thing. (1 Tim. 3:1) Q120:5
The Lord does not raise up rulers in the body of Christ, but he does raise
up faithful leaders, to whom heed should be given, whose faith and example
should be imitated. R1559:4
God made Jesus a chief. He passed by Satan, who was self-seeking. After
Jesus proved his humility, then the Father gave him the high exaltation.
R5322:5
We are not to help one who aspires to the chief place into that position.
This would do injury both to him and the cause. R5322:4
Be your servant -- He who renders the greatest amount of service and
brings the greatest spiritual blessing, consider him your chief. R5793:2
The chief honor amongst the Lord's brethren is to be servant. The one most
faithful should be given opportunity to serve. In that sense, he would be
your chief. R5322:5
Honor those most in the Church who serve the Church, not those who demand
service, honors and exaltation. R4669:4
A bishop at that time was a humble, untitled servant of the Church, caring
for the interests of the sheep. Q120:5
We are to lay aside any desire to be chief so far as ambition for personal
glory is concerned. R5793:3; Q120:4
Not of a spirit to dominate, to rule others. R5793:1
Serving in any way, in the most capable manner possible. R5793:2
This does not mean that we have no aspirations. The controlling impulse is
to serve the Church. R5322:4
Let the Lord take care of your place of service; let him open the way.
R5322:2
Even as -- Pointing to his own course as an illustration. R4669:4
The Son of man -- No longer on the spirit plane, but on the human plane.
R5786:1; Q368:2
The requirement was that he become a man in order to ransom mankind. He
could ransom man only by becoming man. R5786:1, 3088:2
Came not -- Before coming into the world, our Lord had perceived that
mankind was in need of a Savior. No doubt this had to do with his
accepting the divine arrangement. R5375:2
To be ministered unto -- Not that our Lord refused to have anyone serve
him, but he came to render a service. R5375:3
Not to be served, honored or titled. R1711:1
He did not come into the world to have servants and get all that he could.
R5375:3
The difference between himself and other kings. R5785:3
He did not try to use his power, his intelligence, selfishly for his own
comfort; but he laid down his life unselfishly. R5375:2
But to minister -- The true meaning of the word "minister" is one who
serves. R5785:3, 5375:2
To serve others. E426; F230; R5375:2,3, 5785:3
In the service of his Church, which is his body. R5250:3
Because it was helpful service, and was the Father's will. R5375:5
Illustrating the spirit of meekness, of service, which must characterize
the hearts and, in some degree, control the lives of all his true
disciples. R4669:5
The privilege of serving the fallen race as their Redeemer and Restorer
was one of the rewards the Father set before His Son. NS751:3
Lord of all, yet servant of all. R1063:2*
He set himself forth as an example: all disciples must manifest so great
loyalty to the principles of God's government, and so great humility of
spirit, that they would be glad to render service to anyone in need.
R5376:1
The spirit of Christ will be the spirit of service: a zeal, a warmth, an
energy, prompting us to serve in the Church. R5250:2
Our ministry begins at the time of our consecration. We are not authorized
to minister in holy things until we have entered upon the way the Lord
pointed out to us. R5785:6
And to give -- The object in becoming a man was to redeem men, to taste
death for every man. R507:1, 145:1*
He came not to preach and write books. Others, under inspiration, could do
those things. But he alone had an unforfeited life to give for the life of
the world. R3234:3
The serving of Jesus' ministry and the example of obedience and
self-denial, though blessed to those of his day and to others since, was
not all there was to Jesus' life. R851:6
Becoming a man did not pay our ransom price. E426
The human existence of Jesus, our ransom, our substitute, was surrendered
to everlasting death; but he lives as a divine being to restore purchased
mankind. R823:5
Otherwise his death would have been contrary to God's will, a suicide and
a sin. R1213:3*
He could not rise from the dead as a human being, as flesh, his flesh
being given once for all and forever for the life of the world. NS3:6
His life -- Greek, psuche, soul, being. E335; R851:6, 62:1*
The death of Christ secures for Adam and all of his race one full
opportunity for salvation. R4594:4
His being or existence in the condition he then possessed it, life or
existence as a human being. The human Jesus gave himself, his life, a
ransom for all. R823:4, 726:3*, 53:4*; NS3:6
His life to secure life for condemned sinners. R1086:3
Not his pre-human life, for he did not die to become man, but he said,
"Before Abraham was, I am." (John 8:58) R1298:6*
A ransom -- Greek, lutron-anti, a price to correspond. E428; R5925:1,
5622:6, 4426:1, 4352:2, 3088:2, 1256:2, 387:3; SM269:1
Greek, lutron, a price. R408:1*
A substitute. R1256:2, 965:4
Exchange. R432:4
Not only the English words "ransom, bought, redeem" mean "the giving of
one thing instead of, or as a substitute for another," but also the Greek
words which these are used to translate. R432:4
The word "ransom" is used in respect to the purchase-price of humanity and
also in connection with the deliverance of mankind after having been
purchased by that price. R4818:3
The word occurs but three times in the Greek (here and in Mark 10:45 and 1
Tim. 2:6) and signifies to recover by paying a price; intensified in
Timothy to signify a corresponding price. R867:3, 145:1*
His death was the ransom which justifies all mankind to life, not the
sufferings of Gethsemane, nor the weariness of his three-and-a-half year
ministry. R392:6
Corroborating the declaration that man was under a
sentence of death and needed to be ransomed from it. R5465:1
Jesus was the only one who could be the corresponding price for Adam.
R5622:6
None other than the man Jesus. PT386:3*
Our Lord's first statement of the philosophy of the divine plan by which,
as Abraham's seed, he would bring the promised blessing. R4352:2
His death was a free-will sacrifice. He could have sustained life as a
perfect man forever. R463:6
The word here used also indicates the deliverance of mankind after
purchase: "I will ransom them from the power of the grave." (Hos. 13:14)
R4818:3, 726:3*
Without the ransom there could be no resurrection of the dead. R5465:1
The ransom-price that Jesus gives has been a progressive matter and is not
yet completed. R5622:3
To view our Lord as merely an example for proper living would be an
absurdity. SM269:1
The work of ransoming Adam and his race is much more than merely providing
the ransom-price. It includes their delivery from the power of sin and
death. R5873:2, 4818:6
Prefigured and elaborated upon in the types and shadows of the Law to
Israel. R4352:2
The Master tells how he gained the right to loose the prisoners of sin and
death from the tomb, and to offer life, restitution, to all for whom life,
and everything, had been lost. R866:4
For many -- For all. SM269:1
The principal meaning of the word "for" is "instead of," as a substitute
or representative stands for, or "instead of," those whom he represents.
R588:5
Two blind men -- Bartimeus was one of the two. (Mark 10:46) R2729:3
Thou son of David -- "The Lord shall give him the throne of his father
David." (Luke 1:32) C257
The long-promised king of David's line, the Messiah. PD65/77; C257; E130;
SM210:2
Rebuked them -- When the spiritually blind cry for help, there are sure
to be some, even amongst the Lord's friends, to rebuke instead of
encourage them. R2730:4
Called them -- Giving those about him an opportunity to share in the
work of blessing. R2729:3
What will ye -- Many today, when asked this question, do not choose as
wisely, but request riches, honor of men and temporal blessings. R3848:4
Received sight -- Only the Great Physician is able to open the eyes of
the understanding. R2730:4
It is not in our power to open the eyes of the physically blind, but it is
in our power to help many into a clearer insight into the things of God,
which the natural eye hath not seen. R4669:5
And when -- Just five days before his crucifixion, on the exact day when
he should have been received as the Lamb of God so that they might be
passed over as a nation and become the antitypical Levites, from whom
would come the antitypical priests. R4669:2, 839:2, 465:5; NS74:5, 630:6
Bethpage -- A little village on the Mount of Olives. R3850:2
Over against you -- Another village close by. R3850:2
Ye shall find -- Manifesting his superhuman power by designating where
and how the animals would be found. R2745:3
An ass -- Probably a white one, for it is reputed to have been the
custom of the kings of Israel to ride upon white asses. R4669:5, 3850:2,
2745:3; SM400:2; NS629:6
And a colt -- Its little colt. R4669:3, 3850:2
Bring them -- The owner of the animals may have been acquainted with
Jesus and, if so, would also have been acquainted with his disciples.
R3850:2
Has no bearing on the question of the rights of private property. All
things belong to God and have their legitimate and illegitimate uses.
R1695:6
Might be fulfilled -- It was necessary that our Lord should do literally
what the prophets had foretold, so that Israel might be without excuse in
their rejection of him. R3850:6, 2296:3; B225
By the prophet -- Fulfilling two prophecies: Isa. 62:11 and Zech. 9:9.
R3850:5
Thy King cometh -- "He is Lord of lords and King of kings." (Rev. 17:14)
B238
He also presented himself to them as Bridegroom (John 3:29) and Reaper
(John 4:35,36), the same three characters which he presents now to the
Christian house. B238
The entry was viewed from three standpoints: for the disciples and
multitude, full of Messianic expectation, it was a grand occasion and a
real triumph; from the standpoint of Herod, Pilate and the authorities, it
was merely the parade of a fanatical leader; from the standpoint of the
Lord, the angels and ourselves, it foreshadowed his coming glory and
triumphal entry upon his return from the far country of heaven. R2745:5
The formal presentation and rejection was so that God's judgment would not
only be just, but its justice would be apparent to his creatures. R2296:5;
NS630:3
Though he knew the result, this action was performed as a part of that
great system of types which foreshadowed good things to come. R1795:2
In the parallel of time, he must offer himself to spiritual Israel, at the
appointed time, as their King of Glory. NS632:2
"Even today do I declare that I will render double unto thee." (Zech.
9:12) B225
Natural Israel waited 1845 years for the Lord to come; the corresponding
date for spiritual Israel is 1878 AD. R3851:3, 2746:5, 1795:2; C233, 234
This exercise of kingly power and authority in the spring of AD 33
typified the raising of the sleeping saints in AD 1878. C233
As a King, he is now taking possession of his Kingdom--first, as with the
Jews, offering himself to his professed people--but now, as then, finding
only a remnant. R2297:2
This message has proven to be the test to both the fleshly and the
spiritual houses of Israel. C136
Meek -- Whereas he was meek and lowly of heart, they were proud and
boastful; whereas he was pure and unselfish, they were impure and
self-seeking. R3850:6
Upon an ass -- After the manner of Israel's kings. PD66/77
See comments on verse 2.
Put on them -- As a saddle. R3537:6
Set him thereon -- A lesson for spiritual Israel at the end of this age,
because the history of natural Israel was typical of spiritual Israel's
experiences. R3851:2
Great multitude -- A million or more Jews in Jerusalem hailed him as
King. R5331:3
Not only from every quarter of Palestine, but from Babylon, Egypt, Greece
and Spain. R3537:3
We cannot suppose that they were all saints, though doubtless many of them
were sympathizers with Jesus. R3851:1
Thus selecting its Paschal Lamb on the 10th of Nisan. F461
Spread their garments -- A custom amongst various peoples for long
centuries to thus treat their honored rulers. R3851:1, 2745:3; NS629:2
As marks of honor to the great King whom they imperfectly, indistinctly,
recognized, not realizing the still greater glory of his later revealing
at the end of this age. R4669:6, 3538:1, 2296:2
Garments of praise. R3538:6
Their hearts were right; they had not been spoiled by doubts. So with the
Lord's people today, in the simplicity of our hearts we see his promises
and are ready to believe them. R3538:2
Cut down branches -- From nearby date palm trees, fernlike in shape and
sometimes ten feet long, symbols of rejoicing and honor. R3538:1
Implying that the best of earth was not too good for one so great. PD65/77
Branches of such victories as can be gained on behalf of the Truth in
conflict with the world, the flesh and the devil. R3538:6
Strawed them -- After our Lord's beast had walked over them, they went
ahead with these and strewed them afresh, in every way seeking to honor
the one whom God had so signally recognized. R3538:1
And that followed -- Two multitudes--one who had come with him from
Jericho and lodged in Bethany over the Sabbath, and another from Jerusalem
who had come forth to see him and Lazarus. R2745:3
Hosanna -- An acclaim of praise, confidence and expectancy, very closely
resembling the word Hallelujah. R3538:2
Their unstable and fickle minds, swayed by false teachers and unwilling to
act upon convictions in the face of opposition, would, only a few days
later, cry, Crucify him! Crucify him! R1795:2, 1696:4; NS630:3
The son of David -- The King of the royal line, probably being deterred
from using the word "king" lest they should bring upon themselves charges
of treason against Herod and the Roman Empire. R2745:3
The long-promised king of David's line, the Messiah. PD65/77; SM210:2;
E130; C257; NS631:6
"The Lord will give him the throne of his father David." (Luke 1:32) C257
So we, today, hail him Messiah and proclaim ourselves believers in him.
This is justification by faith. Hence, Palm Sunday may be considered as
symbolizing the attainment of justification by those who recognize Jesus.
NS631:6
Blessed is he -- As truly and as necessarily as there was shouting and
rejoicing then, so there is and must be now. R1795:5
Name of the Lord -- Jehovah. PD65/77
The multitude -- Josephus tells us that sometimes the population of
Jerusalem, on such an occasion, was swelled to the number of two millions.
R4122:6, 3537:3
Nazareth of Galilee -- Not highly esteemed among men and in religious
circles; thought to be rather peculiar at very best. R3538:6
Into the temple -- Not to Herod's palace or to Pilate's palace; but, as the
representative of God, the Messiah, he went appropriately to the Father's
house or palace, the Temple. R2746:3
The temple, built by Herod, was only a type of the Church of the living
God, either in future glory or in present humiliation. R3851:5
Typifying the cleansing of the consecrated Temple class since 1878; every
selfish, carnal thought, and all worldliness, must be cast out, that the
Temple may be clean, the dwelling-place of God's holy Spirit. B239;
R4123:2, 2746:6, 1696:1
And cast out -- As any Law-abiding Jew was privileged to do. R2746:4,
3851:4, 4123:2
Beginning to exercise power, as befitting a spiritual king, by reproving
those who were violating the holy Temple and its precincts. R2746:3, 1695:6
It is assumed, we believe without sufficient authority, that there were
two cleansings. R4122:3, 2332:1; 1695:3
He had visited the Temple time and again as a Jew and had witnessed these
same scenes, but had not interfered, a proof that the occurrence took
place but once--after our Lord had assumed the office of King. R4123:2
It is but reasonable to suppose that the use of force in cleansing the
Temple followed, and did not precede, the assertion of regal authority
shown in the triumphal entry. R2332:1
The last verse of John's account, like the other Gospels, shows the
hostile attitude of numerous opponents which did not appear in the
beginning of his ministry. R1695:3
Fulfilling the prophecy, "The zeal of thine house hath consumed me." (Psa.
69:9) R4670:4, 4123:2
As a typical act, indicating that, in the end of this age, judgment begins
with the professed house of God. (1 Pet. 4:17) R1795:5
In the end of the Gospel age, God purposes a cleansing of his sanctuary,
the Temple--Christendom. (Dan. 8:14) R3851:5
Those associated with the Lord's work for selfish reasons must be driven
out. R3851:6
Necessary before the Temple shall be ready to be filled with the glory of
God and become the place of prayer for all nations. R2297:4
All them that sold -- The antitypical cleansing, now in progress, mainly
affects those who make merchandise of holy things. R3851:6
In the temple -- They had no right within its hallowed precincts. R4760:4
Not in the Temple proper, but in its outer courts, the whole of which was
designated the Temple or house of God. R4123:1
The tables of -- Not only stopping their usurious exchange business, but
keeping them busy looking after their coins. R4123:2
The moneychangers -- Typifying those who rob the people by accepting
money for that which is not food. R3851:6
Reaping a profitable harvest from the worshippers who had traveled from a
distance, whose money, not being Jewish, could not be accepted at the
Temple. R2746:3
A certain Temple tax must be paid in the "shekel of the sanctuary" which
was last coined in BC 140, hence quite scarce in our Lord's day and sold
at a premium. R4122:6
Today in the nominal temple some make merchandise of their privileges,
opportunities and knowledge. Catholics are led to believe they can present
nothing acceptable except through the priests; Protestants have regular
collection plates and frequent strong appeals for money. R4123:3
The seats of them -- He did not set at liberty the doves, which could
not easily have been recovered, but permitted their owners to take them
away. R4123:2
That sold doves -- Multitudes of strangers from afar rarely brought with
them the doves, pigeons or lambs which they presented in sacrifice. R4122:6
House of prayer -- The channel though which all mankind may, during the
Millennial age, find access to God. R2297:5
A den of thieves -- Taking advantage of the necessities of the people.
R4123:1
The thief usually poses as an honorable man; the same is the case with
many Christian ministers, teachers and elders. R3852:1
Robbing God by detracting from his honor; robbing the people by taking
from them money and honors while selling them bread which is not
spiritually satisfying. R3852:2
Of this class are evolutionists, who rob God and receive the money of the
people under false pretense. R3852:1
The blind and the lame -- He cast out the wrong-doers and received the
poor outcasts of society. R2296:5
Everywhere we find that earthly wisdom is apt to misinterpret divine
promises. Frequently, therefore, the Lord makes use of the weak, poor and
ignorant instead. R3852:5
He healed them -- Continuing the healing and teaching for several days,
but without any further demonstration as a King. R2746:4
Typifying the opening of the blind eyes and the healing of the spiritually
lame, particularly since 1878. R2746:6, 1795:5
And the children -- Little, uninstructed children. R3538:6
Little children and those who, in simplicity of heart and meekness, become
as little children, become the instruments the Lord uses in shouting his
praises. R2746:4
Typifying the Lord's little ones in the present harvest whose praises will
fill the true Temple of God. R2746:4, 3852:4,5
Crying in the temple -- Doubtless without any particular meaning. R3852:4
Were sore displeased -- Typifying the displeasure of the clergy at the
present time because of the harvest message now being proclaimed. R2746:6
Babes and sucklings -- Out of the mouths of the common people. R1796:6
Into Bethany -- Throughout the week he made Bethany his home, going
daily to the city and returning at night. Bethany was about two miles
distant from the Temple. R3850:2, 2746:4
A fig tree -- The Jewish nation. "Now learn a parable of the fig tree."
D602, 604; R750:3, 127:1*
For ever -- "To the age." (Diaglott) R127:1*
"Cursed to the age"--during the Gospel age, as a nation, they have borne
no fruit, but when the Bride is taken out from the Gentiles, they will
receive favor. (Acts 15:14,16) R127:3*
If ye have faith -- Absolute confidence in the Word of God. R5446:4
Unto this mountain -- Symbol of difficulties and obstructions in our
Christian course. R1967:5; Q774:3
A mountain-moving faith would count for nothing without love as a basis.
R2203:3
Be thou removed -- God gave no such command in respect to the literal
mountains. R5446:4
Since there is no basis of evidence that the will of God is to remove
literal mountains, a genuine faith in his willingness to do it is an
impossibility. R1967:5
Cast into the sea -- Swallowed up in anarchy. D596
It shall be done -- If they had faith in the power of God, and received
a command from him to move the mountain. R5446:4
See also comments on Matt. 17:20.
Ye shall ask -- God's children are cautioned to ask only such things as
he has promised in his word. R2005:4
Ye shall receive -- It must be understood that all petitions would be
subjected to divine wisdom. Therefore, the answers, though always sure,
might not always be in the way expected. R1866:1
By what authority -- The apostles' authority was questioned by the same
class. Should persecution rise again, let all continue to preach as did
the early Church, asking no other authority than the command of the Lord.
R992:6
"He that hath my Word, let him speak my Word." (Luke 23:28) OV158:4
This authority -- Authority to teach and do good. OV158:3
I also will ask -- Mark the wisdom of his replies when they sought to
entrap him in his words. R575:2
First -- Represents the class of Israelites who made no pretense of
serving God, and were branded publicans, sinners, and harlots. R4678:3
I will not -- They made no pretense of serving God. R4678:3
Repented, and went -- Through John's message and the teachings of Jesus and the
apostles, the publicans, sinners and harlots were the ones ready to
receive him. R4678:3, 2755:6
Second -- Represents the outwardly religious and pious, the Scribes and
Pharisees. R4678:2, 2755:6
Corresponding to the "elder son" of the parable of the prodigal son. (Luke
15:11-32) R1958:3
Do not really seek the divine service, but rather serve their own sects,
personal aims, honor, etc. R4678:2
Go into the kingdom -- Poor, self-righteous Pharisees! To this day, they
are jealous and will not "go in." (Matt. 23:13) R1460:4, 1035:5
Before you -- The "elder son" class who had cultivated a spirit of pride
and boastfulness. R1958:3
"The common people [who knew not the Law and had not heretofore heard the
invitation] heard him gladly" (Mark 12:37); but those first invited were
rejected. R342:6
Another parable -- Forming a part of the Lord's discourse on the last
day of his public ministry. R1982:2
Apparently our Lord had in mind the parable of the vineyard of Isa. 5:1-7
when he gave this parable. R2904:1, 1982:3, 1896:2, 1795:3
Nearly all parables related to the Kingdom; some directly, others, as this
one, indirectly. R5504:3
A certain householder -- Jehovah. R1982:3, 4678:3, 5504:6, 2755:6, 1795:3
Planted a vineyard -- "For the vineyard of the Lord of hosts is the
house of Israel." (Isa. 5:7) R1982:3
The Jewish nation, typifying Christendom. R1982:3, 1983:1, 4678:3,5,
5504:3, 1795:3
Since nominal fleshly Israel was a prototype of nominal Christendom, we
may look for somewhat similar conditions and dealings in the harvest of
this Christian age. R4678:2
In all respects well-appointed and furnished for his purpose. R4678:3
The vineyard represents the Jewish polity, and the vine represents the
people, especially such as were in influence and power--the leaders.
R2904:1
With a root of promise, a hope, the promise made to Abraham. R5504:3
And hedged it -- With the divine Law, the prophecies, and special
supervision and guardianship. R1795:3
With the divine promise that as long as Israel would be faithful and loyal
to God, they would be thoroughly protected against their enemies. R5504:3
Digged a winepress -- Including the trough in which the grapes were
pressed, and the vat for the reception of the juice pressed from them.
R1795:3
The various advantages conferred upon Israel, such as the worship of the
sanctuary, the leadings of Jehovah, and the teachings of the prophets, all
of which should have caused the vine to yield a large increase. R1795:6
Built a tower -- A watch tower, representing the prophets. R1795:6
The watchmen were the prophets who cried aloud and warned the people from
time to time in respect to any and every breaking down of the wall or
partition. R5504:3
The Lord declared himself to be Israel's High Tower. R5504:3
To the husbandmen -- The scribes and Pharisees, who sat in Moses' seat.
R2756:1, 5504:6, 4678:3, 1982:3
Whose duty it was to care for the vines and fruitage, and render an
account. R4678:3
Whose duty it was to instruct and lead in the way of the Lord. R1795:6
Into a far country -- Implies that the arrangement was intended to stand
for a long time. R5504:5
To receive title to his Kingdom, and to return to take possession of it.
(Matt. 25:14,31) SM693:2; NS855:6
Time of the fruit -- Which the Lord had a right to expect from Israel.
R1796:1, 5504:6
The appointed harvest time in which those addressed were then living.
R1795:6
These husbandmen had this stewardship from the time of the exodus down to
the time of the coming of Messiah, a period of nearly nineteen centuries.
R1982:3
Sent his servants -- Prophets and teachers. R4678:3, 1982:5, 5504:6,
1796:1
These servants (the prophets) and their messages became tests as respected
the love, devotion and loyalty of the vine-dressers, and tests also of the
character-development of the people of Israel. R5504:6
To the husbandmen -- The rulers in Israel, because of their influence
and power, were held specially responsible for the course of the nation,
though this did not relieve the individuals of their responsibility.
R1796:1
The fruits of it -- Gratitude, love, obedience, meekness, teachableness.
R1795:6, 4678:4
Expecting that, through their inability to keep the Law, they would become
stronger in character, more reverential and loyal to God, more desirous
for the real Kingdom. R5504:6
"He looked for judgment, but behold oppression; for righteousness, but
behold a cry." (Isa. 5:7) R1982:3
Husbandmen took -- Today also we see some high in official positions as
representatives of God who use their positions to entrench themselves,
hold power over the people, and carry out their own schemes. R4678:6
His servants -- The scribes' and Pharisees' pride prompted the
mistreatment of the Owner's special representatives, the prophets.
R4678:5, 5505:1
Beat one -- Reasoning that to acknowledge these servants and their
reproofs would mean to acknowledge that they themselves were merely
vine-dressers and not the owners. R5505:1
Killed another -- Today they behead in the sense of ostracism, and shoot
out the arrows of bitter words and slanders. R4678:6
The prophets were stoned, beaten, murdered, sawn asunder, became
wanderers, and dwelt in dens and caves. (Heb. 11:36-38) R4678:4
His son -- Our Lord Jesus. R1982:5, 5505:1, 1796:1
His claim to be the Owner's son was backed by numerous signs which the
people were disposed to recognize. R5505:2
They will reverence -- Though God knew it would be otherwise, it is so
expressed to show the reasonableness of such expectations. R1796:1, 5505:1
The husbandmen -- The chief priests and rulers. R1796:1, 5504:5
Among themselves -- Privately and deceitfully. R1796:1
This is the heir -- This man claims to be the Messiah. R1796:1
Let us kill him -- His death was necessary for the success of their
theories and plans, because his theories and teachings were so different
from theirs. R5505:3
Seize on his inheritance -- Retain our prestige and power. R1796:1,
1982:6
Lord it over God's heritage. R4678:5
Acting as though they were the real owners and not merely the Owner's
servants. R5504:6
Not realizing that this course was the very one which would lead to the
destruction of that typical kingdom, that typical vineyard. R5505:3
Cast him out -- Whatever the reasons for thinking the other prophets
deceivers, none of these arguments would hold against the Owner's son,
whose credentials were manifest in his holiness. R5505:2
Slew him -- Thus Jesus foretold his own violent death. R5505:3
Miserably destroy -- God's judgments came upon the Jewish nation, with
the result that it was entirely overthrown in the year 70 AD. R5505:4
His vineyard -- Putting into it only the true vine, inspired with faith
and loyalty toward God. "I am the true vine and ye are the branches."
(John 15:1,2) R5505:5
Other vineyards have been started. The Bible speaks
of two--"the vine of my Father's right-hand planting" (Isa. 60:21), and
"the vine of the earth" (Rev. 14:18). R5505:5
Other husbandmen -- Jesus and the apostles, and other teachers of the
Gospel Church. R1982:6, 2756:1, 5505:4, 4678:5
Dispossessing the scribes and Pharisees. R4678:5
The stone -- The top stone, Christ Jesus, the head stone of God's
building, pattern for the whole, a stone of stumbling and rock of offense.
C329, 330; R1982:6, 4678:6, 5505:6
The builders -- The priests and Pharisees. C329
Rejected -- By the Jews. R5505:6
Fleshly Israel failed to accept Christ as their headstone, and hence were
rejected from being the special house of God. C329
Is become -- Though rejected by them, that would not hinder its
exaltation in God's due time as the chief stone in the glorious spiritual
Temple of God. R1982:6
Head of the corner -- The building of God being referred to as a
pyramid, of which the top stone is the chief corner stone. (Psa. 118:22;
Zech. 4:7) R1982:6; C329
The kingdom of God -- The Kingdom privileges or opportunities, first
offered to natural Israel, were transferred to spiritual Israel. R4593:6,
5505:6; B119
The Kingdom dignity pictured by the purple raiment of the rich man. (Luke
16:19) NS819:1
Taken from you -- "Israel hath not obtained that which he seeketh for."
(Rom. 11:7) B119
Taken from them as a nation, not as individuals. NS513:5, 606:5, 631:1
Their typical righteousness ceased, and the promise of royalty ceased to
be theirs. R2604:3, 1000:4, 284:2; HG386:1
Israel was not ready to be used of God in the blessing of other nations;
only a remnant was found worthy. R4593:6
Given to a nation -- Spiritual Israel, whose existence began at
Pentecost. R4593:6
"An holy nation, a peculiar people." (1 Pet. 2:9) R2604:3, 2125:5; NS630:5
Separate and distinct from all others, gathered out from Jews and
Gentiles, bond and free, from every nation and denomination. R5505:6
Not to some other nation. God proposed to organize a holy nation, composed
of the holy Jews and others of a similar class among all nations. NS513:5
A class they esteemed less than the publicans and sinners, the Gentiles,
whom they esteemed as "dogs," and from among whom the Bride of Christ is
being selected. R1460:4; HG153:5
Represented by "Lazarus" in the Parable of the Rich Man and Lazarus.
R1087:1, 2604:3, 1000:4, 802:3*, 284:2; HG386:1
And whosoever -- The Jewish church in the harvest of the Jewish age, and
the nominal Christian church in the harvest of the Gospel age. R1983:1
"And he shall be for a stone of stumbling and for a rock of offense to
both the houses of Israel." (Isa. 8:14) R1983:1
Shall fall on -- A number of prophetic statements which met a
fulfillment in Jesus were so mixed up with others not specially applicable
to him, that one might readily stumble over them, not applying them to
Messiah, had not the holy Spirit brought them to the attention of the
apostles. R435:3
This stone -- Our Lord was a stone of stumbling to natural Israel in
their harvest, and similarly to spiritual Israel in the present harvest;
especially his presence and his work. R5817:1
Messiah. R4678:6
The doctrine of the ransom. R448:2
Connected with the stone that strikes Nebuchadnezzar's image. (Dan. 2:34)
R3359:4*
Shall be broken -- By stumbling over Jesus they injure themselves.
R5505:6, 4678:6
In stumbling over Christ at his first advent, the Jewish nation was indeed
broken to pieces. R1982:6
In stumbling, the nominal gospel church will, as natural Israel, be
broken. The whole institution will be disintegrated. R1983:4
But on whomsoever -- When the Kingdom is established. R1983:4
It shall fall -- After it has been raised to glory and power. R1983:4
In the sense of condemning them. R5505:6
By stumbling over him, they injure themselves; but if he falls on, or
condemns them, it signifies their utter destruction, their cutting off in
the second death. R5505:6, 4678:6
Grind him to powder -- When the Church is glorified, upon whomsoever
this stone falls, it will utterly destroy. "Every soul that will not hear
that prophet shall be destroyed from among the people." (Acts 3:22,23)
R1983:4
In and by the great time of trouble, all opposition shall be thoroughly
broken down. NS435:1
Lay hands on him -- Thus fulfilling the final prediction of the parable
(verse 39). R1795:3
As the chief priests, the clergy, do today against those whose blindness
and lameness the Lord has healed. R1795:5
Kingdom of heaven -- Not an earthly kingdom, but a heavenly one; whose
ruler, the glorified Christ, will not be an earthly king, but a heavenly
being of the highest rank. R5510:2
The parables of Jesus about the Kingdom of Heaven seem always to refer to
the Church militant--the living, mortal phase of the Church. R58:2*
Like unto -- Actually we are not called to be guests at the marriage
supper of the Lamb; but we are called to be the Bride, though in some
respects we must be like these guests. C198
A certain king -- Jehovah.
R5510:3, 4679:2; C198
Made a marriage -- As Messiah is to be the great King of earth, during
the period of his Mediatorial reign, it is the Father's good pleasure that
he should have a Bride. R4679:2
For his son -- Our Lord Jesus. R5679:2, 5510:3; C198
Sent forth -- During the three-and-a-half years of our Lord's ministry.
R2301:1
Nowhere is Jesus represented as calling his own Bride. R4679:2
Servants -- John the Baptist and his disciples. R5510:5
To call them -- This parable shows three divisions, or parts, in the one
call which gathers the guests. R2300:3
The Jewish people, the first invitation. R2301:1, 4679:2, 343:2
The Jews had been invited to this high honor from the time of the giving
of the Law Covenant at Sinai. R4679:2
The call first reached the priests, scribes, Pharisees and the Doctors of
the Law who sat in Moses' seat. (Matt. 23:2) R342:6
That were bidden -- The Jews had the first opportunity for
joint-heirship with Messiah in his Kingdom. PD59/70
During the Jewish age God had, through the Law and the prophets, informed
Israel, his friends, of his intention to have such a feast. NS317:5
They would not come -- To the first call none seem to have responded,
save the servants only who bore the message. R2301:2
"He came to his own and his own received him not." (John 1:11) R51:5
Again -- During the three and a half years following the crucifixion.
R2301:1
The second invitation, after their house or nation was left desolate.
R2301:1
Other servants -- Jesus and his disciples. R5510:5
The disciples at first were simply justified men; but on and after
Pentecost, they were new creatures, begotten of God. (1 Pet. 1:3) R343:2
Which are bidden -- Previously bidden, who had, during the
three-and-a-half years of our Lord's ministry, refused to come. R2301:1
The second call is not to the righteous and prominent among the Jews, but
to the morally and mentally poor, blind and naked. R2301:2, 342:6
Prepared my dinner -- The good things pertaining to the spiritual phase
of the Kingdom of God. R1957:3
"O taste and see that the Lord is good." (Psa. 34:8) R1957:5
He came in the flesh to a fleshly typical bride; the marriage feast was
prepared. R70:1*
This comprehensive statement of readiness could not be made in the first
invitation, before our Lord's death. R2301:2
Fatlings are killed -- The ransom price has been paid. Our Lord himself
was the bullock slain. R2301:1
Come unto the marriage -- Only by consecration could anyone have the
right to be at the banquet, as a member either of the Bride or of the
Great Company. R4525:5
One to his farm -- Coming to this feast involves the leaving or
sacrificing of earthly aims and pleasures. R343:4
To his merchandise -- The cares of this life: business, politics and
religious schemes of their own concern. R4679:3
Entreated them spitefully -- Imprisoning the King's messengers, the
apostles, and slew some of them. R2301:3
Slew them -- Jesus was slain; his followers were evilly treated and
slain. R5510:6
He was wroth -- Indignant. R3833:6
His armies -- The Roman armies. R4679:4, 5510:6
Those murderers -- The refuse, chaff, of the Jewish nation. R2301:3
Burned up -- Utterly destroyed in the end of the Jewish harvest. R2301:3
Their city -- Government, nation. R2301:3, 4679:4
Jerusalem, in AD 70. R4679:4, 5510:6, 343:3
Go ye -- The servant, the Body of Christ. R343:1
Into the highways -- Among the nations, the Gentiles, outside of Israel;
the third invitation. R2301:4, 4679:4, 5510:6, 343:3; PD59/70; NS317:6
As many as -- The parable does not teach that all heard the invitation
to the feast. History demonstrates that it was only a comparatively small
proportion of humanity. NS317:6
Ye shall find -- Not to intercept all the people in the highways, but
merely to urge upon those they met the great privilege of the open door to
the wedding feast. R5511:1
Bid to the marriage -- The third division, the call of the Gentiles. R2301:4
"Going in to the wedding" is not the translation of the living into
immortality, but coming into a position of expectation which may be lost
on account of lacking certain qualifications. R58:5*
Gathered together -- The servants gather, but the king sifts out those
unfit for the Kingdom. R58:5*
Both bad and good -- Suitable and unsuitable. "Gathered the good into vessels, but cast the bad away."
(Matt. 13:48) R2301:4
The call has attracted some naturally very fallen, as well as some better
favored by nature. R4679:5
Not all saintly: "Not many wise, mighty, noble: but God hath chosen the
foolish, weak, base, despised, things which are not." (1 Cor. 1:26-28)
R5511:1
The wedding -- To the ante-chamber of special preparation, into the
light of present truth where we feast already on the prospect before us,
in the brilliant light of the clear unfolding of truth now due. C199
Here is food to satisfy every longing, more and better than we could ask
or think, a spiritual feast of future good things, joys and pleasures in
the presence of the Lord. R343:1
Imagine the provisions for their entertainment, the reception rooms, the
brilliant illumination, corresponding to the blessings received now by the
living members of the consecrated Church. The light has been turned on
since 1874. R2303:3; NS319:1
Furnished with guests -- a definitely fixed number; every place filled.
R5511:1
The number of guests was limited. It was the same number originally
intended when the offer was made to the Jews alone, 144,000. NS318:2
This number of guests had been found before the King came in to make the
inspection. R2301:5
The filling up of the elect, predetermined number which shall constitute
the joint-heirs in the Kingdom by becoming the bride, the Lamb's wife.
R2301:4
To be in the light while the wedding process is due is the privilege of
the living generation, and because of this they are called guests. R58:4*
There would be no room for any to enter since 1878 were it not for casting
out those not worthy. R2302:6
And when -- In 1878 and since. C204; R2301:5, 41:1*
As the parable relates the history of the living phase of the gospel
church, this closing scene must refer to the condition of those who are
"alive and remain." (1 Thess. 4:15) R49:2*
We should expect, especially since 1878, various no-ransom
theories--"denying the Lord that bought them." (2 Pet. 2:1) R2302:5
The king -- Jehovah himself, through the exhibition of divine justice in
some manner. R5511:2
Or, Christ, for at his coming he is invested with kingly authority by the
heavenly Father (as indicated in the parables of the Pounds and Talents).
R5511:2
Here our Lord Jesus at his second advent. NS318:3
We believe our Lord assumed the office of King in April, 1878. R2301:5,
343:5
Came in -- The parallel in time to our Lord's typical assumption of the
office of King of the Jews. C204
Just before the feast. C204
Now present to gather out of his Kingdom "all things that offend" (Matt.
13:41) and to gather unto himself his jewels, his bride. (Mal. 3:17)
R1937:1
The invisible, but present, King. C202
Just prior to the marriage, pointing to the exact time in which we are
living, the harvest of the Gospel age, just preceding the marriage of the
Lamb. R954:5*
To see the guests -- This parable shows the character of the readiness
required, and also the individual inspection which rejects some and
accepts others. C198
An inspection just prior to the feast. R5511:2
The inspection of the guests is the last thing prior to our change. R180:5*
A testing among those who have heard and recognized the harvest message.
C197
"Judgment must begin at the house of God." (1 Pet. 4:17) R2301:6
Showing a trial, shaking, inspection and casting out of some after the
Bridegroom comes. R40:3*
At his second advent, Christ will himself inspect all those who pose as
his faithful servants. R5511:2
After the King comes and inspection is due, we should not be surprised if
there is a sifting out instead of a gathering in. R58:6*, 41:5*
As none could enter without a wedding garment, an acknowledgment of the
merit of Christ's sacrifice, so none could remain without maintaining
their standing of confidence in Christ. R4679:5
This thought of inspection at the end of the Gospel age is also in the
parables of the drag net, the wheat and tares, the wise and foolish
virgins and the pounds and talents. NS318:3
The Body of Christ is represented as wise virgins, as servants waiting for
their Lord's return from the wedding, as guests to a wedding, and as a
bride--distinct and separate illustrations which must not be blended. C197
He saw -- God, through the exhibition of divine justice in some manner;
or Christ, now invested with kingly authority by the heavenly Father.
R5511:2
There -- We need not look for him amongst those who are in the outer
darkness and who have not seen the inner light of the feast. NS319:1
A man -- A class, rejecting the wedding garment. R5511:3, 4525:3; C204
A small class. R343:6
A very limited class, all of whom once appreciated the ransom and, under
its favor, entered into the special light of the harvest time. C204
A class which, because of headiness and lax consecration, are led
eventually to deny the ransom--the necessity, value or merit of the
atoning sacrifice of Calvary--and appear at the feast in the filthy rags
of self-righteousness.
R2302:1,2, 5511:4; C201
Which had not -- Repudiated his contract to be dead with Christ, to
drink of his cup, to go to him without the camp, bearing his reproach.
R4548:4, 4525:5,6; Q339:3
Repudiation of the sacrificial work of Christ. R4548:4
Repudiation of the nuptial contract, to suffer with him. Q734:3
Rejected Jesus as Savior, Redeemer, Atoner for their sins. R5511:4
God takes note of anyone professing loyalty, yet disregarding the merit of
Christ's death. R5511:2
Such seem to lose sight of their personal unworthiness, as well as of the
Lord's unblemished perfection. C200
All who attend this wedding must have on the wedding garment, must be
covered with the merit of Christ's righteousness. R5511:1
For anyone to appear at the wedding without the robe would imply that he
had taken it off; for no one was admitted without the robe. R5511:2
Indicating that, though the robe was given him, he preferred his own
clothing and considered it better than that provided. R954:4*
All Christians who cast away their confidence in the sacrifice of Christ
and accept Evolution theories and Higher Criticism take off the wedding
garment. R4679:5
Professed ministers of Christ, as well as agnostics, declare that, while
they accept Jesus as a teacher, they totally reject the covering of his
robe of merit. NS318:5
This rejection of Christ's ransom-sacrifice first made its appearance
amongst those in the light of present truth in the summer of 1878. C202
Contrary to the rules of such a feast. NS318:4
A shameful impropriety, significant of pride and of disrespect for his
entertainer. C198
A wedding garment -- The imputed righteousness of Christ, justification.
It was the Jewish custom to provide white linen robes for all the guests.
C198; R4525:3, 4998:4, 5197:6, 2301:6; Q490:2, 507:6; NS318:4
At a Jewish wedding, we cannot imagine the offering of robes to passers-by
who merely have knowledge that a wedding is in prospect. Q734:1
Clean and white, representing the absolute purity and spotlessness of our
Lord's holiness; each is to "keep his garments unspotted from the world."
(Jas. 1:27) R2160:2
Covering his own garments. Thus all at the wedding were on an equal
footing as respects dignity because they were the guests of the host.
R5511:2, 2301:6, 343:3; NS121:4, 318:4
Covers all the blemishes of the most imperfect as well as those of the
least imperfect. R4679:5
The robe does not cover sins of the new mind. If the new mind were
disloyal to God, it would cease to be a new mind. R4842:4
New creatures in Christ Jesus are all on a common footing because of
Christ's robe. There is no difference respecting previous conditions, bond
or free, male or female. (Gal. 3:28) R2301:6
The robe of justification which becomes ours at the time of consecration.
Given, not to the old creature, but to the new, to cover the blemishes of
its imperfect body. R4842:1, 5855:3, 4525:5, 5902:3; Q507:6
Represents more than justification--consecration, sanctification, to
suffer with Christ, to drink of his cup, to be baptized into his death.
R4525:5
An acknowledgment of the merit of Christ's sacrifice. R4679:5
To make one suitable, no matter how mean, degraded, ignoble by nature.
R5511:1
Given only to those who accepted the invitation and entered in through the
door. R4525:4
The acceptance and putting on of the garment symbolized consecration and
its acceptance. R4525:5
Represents a faith relationship with God through Christ's merit. PD59/70
Signifies our entrance into the family of God, as members of the Church.
R5960:4
Also beautifully pictured as the bridal robe. (Psa. 45:13,14) R5197:6
"Fine linen, clean and white" with which the Bride is clothed. (Rev. 19:8)
It is not limited to theology, but must include character. R50:2*
Do not let anyone think that theology is a garment; we must be clothed
with righteousness. R50:4*, 41:5*
Each may embroider his own with good works. C199
Friend -- Comrade. C202
How camest thou in -- A gentle but forcible reminder that the wearing of
the robe was the very condition of admission to the favors enjoyed, and
that he had been provided one gratis. C202
Wedding garment -- Christ's merit, the covering he provides for his own.
Q732:2
Inferring that he had taken it off. Q732:2
Symbolizing a repudiation of the sacrificial work of Christ, or a
repudiation of our nuptial contract, to suffer with him. Q734:2
He was speechless -- For he did not come in without it. C203; R5511:4,
2302:1; Q732:2
No one ever came to a knowledge of Christ's presence and other deep things
now due who did not have on the robe at the time. C203, 202
He could make no defence, he was guilty. NS318:5
Said to the king -- Let none be in haste to judge his brethren; the Lord
is judge, and he will decide who is or is not possessed of the wedding
garment. R58:6*
Bind him -- By the presentation of the truth in contradistinction to the
error, the influence of the truth being the restraining influence
circumventing the error--a duty of all who see the truth. R2302:4
Restrain his influence by thoroughly answering his arguments. R1453:5
Making an example of such before the company of the consecrated. C203
By putting others on their guard, thus restraining their influence on the
Church. R954:6*
Restrain him from making further progress toward the feast. C201
Hand and foot -- Take away all his influence. C203
It would not be optional; the Lord would force such a one out of the
light. Q199:4
Implies that such may desire to resist and have a preference for the
light, but that none will be permitted to enjoy it except those
appreciating the robe of Christ's righteousness and wearing it. NS319:2
Take him away -- He cannot occupy any place in the Kingdom, whatever
other blessings he may or may not get at the hands of the great King to
whose grace he does despite. NS318:6
Since some would be cast out after the full number was chosen, and since
the elect number must be complete, there must be a way of bringing in
others to replace those cast out. R2676:5
For each one of those cast out of the light and the privilege of the
feast, there is an opening, an opportunity, for another to take his place
and crown. R2302:6
These stand condemned of "counting the blood of the covenant wherewith
they were sanctified" and accepted as a common or ordinary thing. (Heb.
10:29) C201
Cast him -- Reject such a one from any fellowship which would mark him
or her as a brother or sister in Christ. R1453:5, 954:5*
As manifestly unfit to be a member of the Bride of Christ. R5511:4; PD59/70
Into outer darkness -- From which he originally came in. R1698:4
Out of the light of present truth entirely, to share in the anguish and
vexation of the great time of trouble. C201, 203; PD59/70; Q732:2
Expelled from the privileges enjoyed and the light and blessings afforded
to this favored class, into the outer darkness of the world, and of
nominal Christianity; in confusion, in bewilderment. R4679:5, 5511:5,
5949:1, 2302:4; Q199:4, 732:2; NS319:1
Such must first have been in the light of harvest truth, and consequently
have a greater responsibility and penalty than those who never enjoyed
such favor. C203
Taking away the knowledge and joys represented by the wedding-chamber
light. R5511:5
Prefigures the fate of all who reject the efficacy of the sacrifice of
Christ. PD59/70
When their lamps went out, the foolish virgins were in this darkness. R88:5
Even that which they have is taken from them. (Matt. 25:28) R41:5*
The darkness of human reasoning, undirected by God's Word and unsquared by
his revealed plan of ransom and restitution. C203
We are not to waste sympathy on those who depart. When the Lord has put
any out of the light, we cannot hope to bring them back. R5949:1, 1860:6
Darkness: not the interior of a blazing hell. R2302:4; Q199:4, 732:2
Not eternal torment or hell-fire; outer darkness and inner fire would be
opposite thoughts. R2302:4, 5511:4; Q199:4
There shall be -- Shortly. R2302:4
Weeping -- They thought they were ready for the marriage and were
bitterly disappointed. R49:3*
By and by they will realize with chagrin their loss of the Kingdom. PD59/70
Gnashing of teeth -- Great disappointment, sorrow, pain, trouble and
anguish throughout Christendom. R3771:4, 5511:5; CR253:3; PD59/70; Q732:2
Signifying chagrin, disappointment, savage animosity; as in the case of
Stephen, "They gnashed on him with their teeth." (Acts 7:54) R4329:1;
PD59/70; Q732:2; NS317:3
Representing the great time of trouble. R4679:5, 2302:5; Q732:2; NS319:3
The expression "weeping and gnashing of teeth" occurs altogether seven
times in the New Testament. NS317:2
See comments on Matt. 13:42.
Many are called -- Not all have been called. R2302:5
With the heavenly calling, after being justified. R4078:2; CR131:6
To the high calling of joint-heirship with the Redeemer. CR131:6
The Jewish nation was called, or invited, to the wedding and failed,
except the few "Israelites indeed." R5511:5, 5435:3, 2302:5
But not so many respond to the call. NS654:5
But only those who have the ear to hear. NS331:4
Merely many in proportion to the few who will constitute the elect; not
many as respects the whole number of our race; but, on the contrary, few.
HG746:1; NS373:6
The call has reached millions during the last 18 centuries, but
comparatively few have cared to accept the invitation. R2302:5
They may rejoice with the few but, refraining from a full consecration of
themselves, they can not be of them. NS294:3
But few -- Few prove worthy of the favor to which they have been called.
C214
Because few of the justified ones make the necessary consecration. R4078:2
Because only the few will have the characteristics demanded by the Lord's
call and selection. NS294:3
Thus all of the called ones should be deeply interested in ascertaining
the conditions which determine their acceptance with the Lord as his
chosen. NS372:1
Unlike the Millennial feast, this dinner is not for all people, but for
the few selected from among the many invited in the present age. R342:3
Because nothing connected with the call is compulsory. R4138:6
Are chosen -- Begotten of the holy Spirit and adopted as spirit-begotten
sons of God. R4078:3
We have been invited, we have accepted, our names have been enrolled and
we have been given the white garment that we may enter in. CR301:2
Of the few elect, there will still be a class not properly appreciative
which will be cast away. R5511:5
The "called" who fulfill their consecration become the "chosen." R1151:5*
Of those who accept, the Lord makes the choice. He rejects all who do not
accept the invitation and all its privileges as a grace, a favor. R2302:6
Elected is from the same Greek word. R3586:3
This does not mean that all the remainder will be eternally tortured.
R5511:5
The Pharisees -- Who secretly taught, in a general way, that the Jews,
as the people of God, ought never to pay taxes to other rulers. R3852:6
Worldly-wise and spirit-blind. R5512:3
Who opposed Jesus because he did not acknowledge them. They did not like
him to criticize them for the hypocrisy of their claims to be perfect, or
for their lack of sympathy with the poor. R4687:1; Q273:3
The triumphal entry awakened fear in the minds of the Pharisees. R4687:1
Might entangle him -- Either for counselling sedition for declaring
taxes illegal or, if he declared tribute lawful, alienating the sympathy
of the multitudes. R4687:1, 5512:3, 3461:1; Q273:6
They strove to turn away the sympathy of the people from the Great Teacher
by catching him in his words. R4687:1, 5512:3; Q274:1
With the Herodians -- Ishmaelites, not Jews at all. R2756:2
Who took sides with Herod and stood firmly and publicly for the suzerainty
of the Roman Empire. R3853:1
Thou art true -- They artfully endeavored to ensnare the Master by
complimenting him. R4687:2
All of the complimentary remarks stood to his credit in the minds of the
common people. Q274:1
Tell us -- The most contrary theorists are ready to cooperate with each
other in opposition to the truth. R2756:2
Is it lawful -- According to the Law of Moses. R3853:2
Tribute -- The Jews held the idea that they, as God's Kingdom, must not
pay tithes to any earthly government. R4687:1
Why tempt ye -- Why do you try to entrap me? R3853:2
Me -- It was utter folly for imperfect men to seek to entrap the perfect
one. R104:2
Ye hypocrites -- Why do you veil your base designs under guise of
speaking for the truth? R4687:2; Q274:1
Tribute money -- Literally, the census coin in which the tax was to be
paid. R4687:2; Q274:1
A denarius, the usual wage for the day laborer, corresponding in value to
about seventeen of our cents. Q274:1; R4687:2
Unto Caesar -- Jesus and the apostles taught the Church to obey laws and
to respect those in authority because of their office, even if they are
not personally worthy of esteem. A266
In all matters that do not conflict with our own personal liberties and
conscience we are to recognize the official position of those who are
governing the world. R3778:2
But when his laws conflict with the divine requirements, Christians are
left no alternative. R5929:2
The Master's followers were instructed not to be seditious, but thankful,
holy, happy and subject to the powers that be, recognizing them as
ordained of God and not merely of men. R5512:6
In Jesus' case, all earthly authority was exercised by his personal
inferiors, even though they were his legal superiors; yet he was loyal and
faithful to them. R4809:2, 1114:4
Showing the falsity of the charge before Pilate that he prohibited the
payment of tribute. (Luke 23:2) R1810:1
Which are Caesar's -- "Tribute to whom tribute is due." (Rom. 13:7) A266
The affairs of the world may be safely left with the world. R3853:3
If Rome ruled, Rome needed to be supported; and the method of support was,
properly enough, through taxation. R5513:1
We must not render unto Caesar the things of God. R5513:4
That are God's -- Every talent and power we possess ought, by right, to
be used in the service of our Creator and for his praise. R5513:1
A lesson to the Lord's people to keep religious affairs separate and
distinct from worldly politics. R2756:3
If we have changed our allegiance from this world to heaven, we are aliens
and not citizens of this country, and should claim and use only such
favors as are accorded to aliens. We should not vote or hold public
office. R424:3
They marvelled -- Mark the wisdom of Jesus' replies when they sought to
entrap him in his words. R575:2
Sadducees -- Agnostics, practically unbelievers, of the wealthier, more
respectable class. R4687:3, 4986:3, 3854:1, 5079:5; Q273:3, 594:3
Who opposed Jesus because, from their standpoint of unbelief, he was a
fraud and was gaining influence with the people, which they feared would
disturb the peace with the Roman Empire. R4687:1; Q273:4
The triumphal entry produced fear in the Sadducees. They worried that the
common people should become so aroused as to involve their nation in some
strife with the empire. R4687:1
Resurrection -- Here without the Greek article, showing no emphasis,
indicating no peculiarity. R1512:1
And asked him -- One of their stock questions. R4687:3; Q594:3
In the resurrection -- Not in heaven or purgatory or eternal torture.
Neither Jesus nor the Jews held any such teaching. R5079:5, 4687:3
Probably referring to the anastasis of the future in contrast and
distinction from any temporary awakening of the present time. R3461:4
With the Greek article, showing emphasis and indicating that the first, or
special resurrection, is surely meant. R1512:2, 734:5, 92:6
The Greek article occurs before the word resurrection, but this would be
no positive proof that a special resurrection was meant unless two
resurrections were referred to in contrast. R3461:3
Not knowing -- You do not know the Scripture teaching concerning such
questions. R4687:4, 5079:6; Q588:3, 594:4
The power of God -- Which will straighten out all such difficulties.
R4687:4, 5079:6; Q588:3, 594:4
As we understand the Scriptures more fully, and appreciate the power of
God, we rejoice. CR50:2
In the resurrection -- Greek, anastasis, raising up, restoring; being
lifted fully and completely out of death. R1510:4; F712, 713
A gradual process. R5079:6; Q594:4
The raising up proceeds from the time of the awakening of the individual
until he shall have attained to the full perfection of manhood--that will
constitute his resurrection. R3461:4
Some will be awakened who will not be accounted worthy to attain a full
lifting up to perfection, a resurrection. R3461:5
The Lord does not say what will be the intermediate conditions during the
Millennium; leaving us to infer that mankind will be awakened with the
same sexual distinctions as at present. R3461:5
Neither marry -- The propagation of the human race is intended to
proceed only until the earth shall be filled. SM37:3; Q852:T
Adam combined masculine and feminine qualities. When Eve was formed for
the purposes of propagation the feminine qualities were incorporated in
her personality. Members of both sexes will again become as Adam was
before Eve was formed. Q852:T; NS297:4
True, the glorified Church will not marry, but there is no reference here
to the Church class. R3461:3
For man will no longer be alone, as he was at first, to need a companion.
R3461:6
Are as the angels -- Sexless, restored to the condition represented in
Adam before Eve was separated from him. T100, 101
Sex conditions will gradually pass away. During the first 1000 years after
the fall, births were less frequent than now; during the Millennium, sex
functions will gradually diminish, reaching a full stop toward the close
of that age. R3461:6; NS297:4
We believe a similar communication will be established between perfect men
and the heavenly courts that was in vogue before the first disobedience
and the penalty came in. R3462:5
In their proper habitation, angels do not possess powers of reproduction.
As they materialized as human beings, they exercised the powers of
mankind, thus bringing children into the world of the fleshly nature.
Q744:3
As the angels do not die, neither will the perfected human beings die.
R3461:6
Of the dead -- Jesus defended the doctrine of the resurrection. PD32/44;
CR374:2
It is the dead who need a resurrection. The Lord did not say, "As touching
the resurrection of the living." R3854:5
I am the God -- This surely meant that Abraham, Isaac and Jacob were to
be resurrected. PD32/44
Not the God of the dead -- He would not thus refer to beings whom he had
forever blotted out. E352
God would not declare himself to be the God of those who are out of
existence. NS282:1
But -- He is the God. R2198:1
Of the living -- All "live unto God" (Gal. 2:19) in the sense that in
Christ he has provided for the reawakening of all. PD32/44; E353
From his standpoint, they only sleep. E353
Implying the right, authority and power to give life; and, secondly, that
the dead are so completely dead as to need another Father to regenerate
them. R810:2
They were astonished -- The supposedly unanswerable question of the
Sadducees fell flat, and their ignorance was exposed. Q594:4
In the law -- God has only one law for his intelligent
creatures--angels, men or new creatures. It is based on justice, and there
is no higher law, and there could be none. R5072:2
According to the spirit, you are under the law, and you are obliged to
live up to everything in the spirit that the Jew was commanded to do in
the flesh. Q449:3
Thou shalt love -- This is God's law, and it will never be put to an
end. Q431:5
No one will ever be acceptable to the Father except they come up to the
standard of that law. Q438:6
The spirit of God's law is love. R614:6
Every one who will ever get eternal life on any plane will have to come to
the mark of perfect love. Q449:3; A136
Love for the Lord would prompt one to be obedient to his just commands,
and love for the neighbor would induce one to do good unto all men as
opportunities were presented. Q799:T
Failure to keep this law is the direct cause of the time of trouble. A309
"Love is the fulfilling of the law." (Rom. 13:10) A246, 136; Q799:T
The Lord -- Jehovah. E41
It is not in conflict with this that we should also love our Lord Jesus,
for the Apostle declares, "Every one that loveth him that begat loveth him
that is begotten of him." (1 John 5:1) R4052:2
With all thy heart -- Such love does not wait for commands, but appeals
for service. F124
Obedience to the Siniatic Law enabled Christ to fulfill the Law Covenant
and to become heir of the Abrahamic Covenant at the same time that he
redeemed Adam and his race. F356, 357
Love to God would lead us to all those things which are inculcated in his
Word. R5359:6
To love God thus is to subject every other thing and interest to his
pleasure. R543:2
The sum of our hearts, the center of our affections. CR6:1
Giving all our heart to God does not mean that we shall not love our
families and our brethren. CR6:1
After confessing that the divine Law is holy, just and good, we find that
we are unable to obey it to the full. R4820:6
If your heart is not all of that, you will not be of the Little Flock or
Great Company. All must come up to this standard in their hearts, or they
will all die the second death. Q449:3
With all thy soul -- Being. R205:2, 276:3
None but a perfect man could fully live up to this requirement. SM69:2
Any division of the heart or mind or soul violates this commandment.
R5286:3
The Lord thus epitomized the Ten Commandments, which are, in themselves, a
brief epitome of the whole Law. A45
Ultimately, obedience to this law will be required of all who shall have
life on any plane. A136
The first and great -- The chief, primary. R4687:4; E41
Dividing the Ten Commandments into two parts, this summarizes the first
part, relating to duty and obligations toward God. R5699:3, 4687:4
The second -- Dividing the Ten Commandments into two parts, this
summarizes the duty and obligation to fellowmen, toward the neighbor.
R5699:3, 5359:6, 4687:4
Like unto it -- Grows out of it. R1117:5*
In sympathy with it, in harmony with the same principle. Q704:1
Love thy neighbor -- If we appreciate the concept of a true neighbor
which our Lord gave, then let us observe the Golden Rule. R5699:6
To our brethren we are not merely to observe the Golden Rule, but be ready
to do toward these as Jesus did, to lay down life for them. R5700:4
The Golden Rule would measure the demands of justice; but the law of God
demands not only justice, but also love love supreme to God and love
to our fellow-men. R5643:6
Fulfill all your obligations toward him. R5359:6
We are to express this love by being thoughtful and considerate of our
neighbor's welfare and interests, and helpful as far as in our power,
other obligations being considered. R5700:1
To love a neighbor would thus
insure that you would neither kill him, nor steal from him, nor covet his
goods. R543:2
Jesus declared that in the Samaritan of the parable (Luke 10:29-35), they
had an example of one who was a real neighbor. R5699:6
As thyself -- It does not say, Better than thyself. Christ's course of
self-sacrifice in our behalf was beyond this requirement. R3804:6, 3805:1
Signifies justice. Those who really love that principle are not easily
stumbled. Q529:T
We have agreed to do more, to lay down our lives for the brethren.
R5072:3; Q449:4
This is more important than the giving of tithes. R5094:4
Relating to mankind, you must treat him as you would want him to treat
you. Q449:4
Be kind, generous, unselfish, fair-dealing. R5947:3
It would not be reasonable to demand that one do more for another than for
himself. To do so may be invited, but never commanded. This is the
difference between justice and love. R5072:2
Our love for many of our neighbors must necessarily be along the lines of
their characters, hopes and plans. R3804:6
Two commandments -- The first tablet of the Law contained the laws
relating to man's obligations to his Creator; the other set forth the
duties of man toward his fellow-men. Q757:T, 133:11, 704:1
Each to love other as much as self, and to love God even more. R1462:5
Surely none but a perfect man could fully live up to these requirements.
SM69:3
Christians are not under the law of the Ten Commandments, but every
Christian, and angels too, are under these two commandments. Q134:3
But the Church has been given a third commandment. Jesus said: "A new
commandment I give unto you that ye love one another as I have loved you."
(John 13:34) Q134:4
All the law -- God has only one law for his intelligent creatures, based
on justice. R5072:2
The very essence of truth. E41; Q757:T
The Law given at Sinai has served as the basis in the formulating of all
laws since; and this succinct statement is still the standard of all law
amongst the wisest and best peoples of earth. SM380:T
That law is the Father's law. It existed before Jesus came. It still
exists. It will always be in existence. Jesus did not put it to an end and
never will put it to an end. Q431:5
The only contingency for man's continued dominion of earth is that man's
rulership must be always exercised in harmony with the Supreme ruler of
the Universe and this one law, love. A246
It is because the depraved, carnal mind is opposed to this law of God and
not subject to it that, as a natural consequence, the trouble will come,
as reaping after sowing. A309
"Love is the fulfilling of the law" (Rom. 13:10). Love was the only law
given in Eden, love supreme to God, and then love to each other, measured
only by the love of self. R1462:5
And the prophets -- The faithful servants and teachers of the Law. Q757:T
Son of David -- In the days of his flesh he was the Son of David, but in
his glorification he is David's Lord. Q365:5; R809:6
He was not the Son of David before he left the higher nature and became a
man--a branch out of the roots of Jesse. (Isa. 11:11) R809:6
He became David's offspring in Bethlehem; he became David's Lord by virtue
of his death. R810:1
The first Adam was the original "root"; hence our Lord Jesus in the flesh,
son of Mary, son of David, son of Abraham, was in the same sense a shoot
or branch out of Adam. E139
The name David signifies "beloved," and Jesus himself was proclaimed as
the real David--"This is my beloved Son in whom I am well pleased." (Matt.
3:17) R2551:4
Relates, not to his pre-human existence, but to his relationship to the
human family, his genealogy being traceable to David both through Mary and
through Joseph. (Luke 3:31; Matt. 1:6,16) E129
David in spirit -- By inspiration, prophetically. E129, 136; Q365:4;
R4687:5, 808:3
Lord -- David will receive from him, not only resurrection, but also the
blessings of participation in the Messianic Kingdom. Q365:5
"I am the root of David" (Rev. 22:16); that is, the father, or progenitor
of David. R809:5; E136
Not by reason of anything before he was made flesh, but by reason of the
great work which he accomplished as the Mediator of the Atonement. E134
The Logos might properly have been styled a Lord, a high one in authority;
but there was a particular and different sense in which our Lord Jesus
became a Lord or Master by virtue of his death and resurrection. E134, 135
Jesus becomes the root, Lord, life-giver, by virtue of his death and
resurrection; hence, in this sense, he was not David's root or Lord before
his death. R809:6; E135
By virtue of his having bought the race he has, in the eyes of justice,
become its owner, its master, Lord of all. E135
"To this end Christ both died and revived, that he might be Lord, both of
the dead and living." (Rom. 14:9) E134; R810:1
The Lord -- Jehovah. E129; R808:6, 296:5
Said unto my Lord -- Greek, adon, master, ruler, the resurrected Christ.
E49, 129; R296:5
"The affirmation of Jehovah to my Lord." (Psa. 110:1, Young's Translation)
R296:5
The reference is not to the sacrificing one, but to the victor Jesus. E136
On my right hand -- In the position of favor and power. A92; R808:1,
2935:2, 256:1
He hath given him authority above every other, next to the Father. R256:1
Till -- He will be on the right hand when coming, and remain on the
right hand during the Millennial age. R256:1
Jehovah would not and could not justly give him the dominion and subdue it
under him until it had been released from the curse, bought with a price.
R810:5
Then call him Lord -- Greek, adon, master. E129
Our Lord Jesus could be both the Root and Offspring of David, both David's
Son and David's Father, David's Lord. E144, 145
How is he his son? -- The father of Messiah in the flesh will become the
son of the Messiah of glory. R4687:5; Q365:5
The scribes -- Writers. E351
Sit in Moses' seat -- The Pharisees were the principal sect of the Jews,
and our Lord declares them the successors and representatives of the
Mosaic Law. E351
Our Lord recognized the scribes and Pharisees as the legitimate
instructors of the people, even though he often upbraided them as
hypocrites who deceived the people. C152
Until the casting off of the Jewish house in AD 33; antitypically, the
synods, conferences, etc., did likewise until 1878 when Babylon was cast
off. C152
God had committed to them special responsibilities, blessings, privileges
and knowledge. R5749:3
As representatives of God and the Law. R2969:2
As the husbandmen, or caretakers, of the Lord's vineyard, Israel. R5504:6,
4678:3
Thus they were acquainted with the Law and the Prophets. R342:5
Representing "orthodoxy" so-called. R559:3
Moses still had his seat as Mediator of the Law Covenant, and he was
represented by those who came afterwards. Q498:3
To settle disputes, etc., as The Christ will do during the Millennial age.
B182
Ecclesiastical powers of today are professedly sitting in the seat of
Christ. R5750:1
Observe and do -- Yet Christ came "preaching the Gospel." Hence it is
not surprising if the Gospel age and the age of restitution also lap a
little. HG55:5
The Jews properly follow the guidance of their leaders in setting the
date of the Passover, instead of each trying to fix the date according to
his personal knowledge. R4127:6
Say, and do not -- They were unjust in
their dealings with the people. R5749:3
So filled with a misconception of their proper attitude toward God that
they merely banded themselves together to enjoy the divine promises and
gave up the remainder of their nation as publicans and sinners. R3332:6
If any man does not submit his own heart to the leading and teaching of
the Lord, he has no authority from him to teach others to do so. R1922:1
For they bind -- The Roman Catholic clergy use such cords as the
confessional, holy candles, holy water, holy burial grounds. R1137:3
Heavy burdens -- Exaggerating the Law, making it burdensome. Q725:7
The scribes and Pharisees had added to the Law a mass of forms and
ceremonies so complex and bewildering that those who attempted a strict
observance of them found them extremely burdensome--a yoke of bondage.
R1540:2
Do for to be seen -- As far as outward conditions of morality were
concerned, they were shining examples of righteousness. Q756:4
Broad their phylacteries -- Put on a brassy front. R2716:3
Rabbi, Rabbi -- Gradually coming to regard their position as an office
rather than a service, and seeking each other's companionship in councils
as clergymen. R1135:1
Roman Catholics are expected to address their clergy, "Your Reverence,"
and treat them as superiors in every respect, as holy men, whom to offend
might jeopardize eternity. R1136:6
When Protestant denominations began, they were so full of the spirit of
Christ they claimed no high-sounding titles, but were merely John Knox,
Martin Luther, etc. R321:6, 65:2
A prominent characteristic of the Beast, copied by the Image, is the
honoring of the special class, the clergy, with special titles and honors.
R321:6, 65:2
Be not ye -- Those in position as elders in the Church. R1895:1
We have no evidence that the early Church ever regarded the apostles as
lords in the Church, or that the apostles ever assumed such authority and
dignity. R1523:5; F230
Called Rabbi -- Doctor, Reverend, etc. These hinder some even of God's
true servants from faithfulness. D61; F203; R1487:4
A great man or master. R1895:1
In the voluntary association of the consecrated, there is no imperial
authority, and no lording over God's heritage should be permitted. R1574:2
It was flattery of the leaders of the Reformation that stayed the progress
of that good work and caused many of them of understanding to fall. (Dan.
11:34,35) R1895:2
One is your master -- Teacher, Schoolmaster, Director, Supervisor,
Caretaker, Instructor. R4380:5
One is your truly reverend Lord and Instructor, even Christ. R1487:4
We should not follow man, nor man-made creeds or systems. Individual study
of the Bible seems indispensable, but we must not ignore the aids to Bible
study which God has providentially furnished. Q844:2,3
All ye are brethren -- Without official titles or peculiar garb; not
lords of God's heritage. F211; R5765:3; OV126:1, 160:5
Comrades, fellows, associates; not clergy and laity. CR316:2; OV126:1;
R5765:3
Members in particular of the Body of Christ. SM15:T
The apostles were more important brethren than we are; still we are
brethren. R5670:4
Of like passions and all subject to infirmities. R1895:2
Each royal priest is the peer of each other in authority and dignity of
priesthood, though in talent and intelligence, and therefore in fitness,
they are not all equals R1137:4
A clerical class is entirely ignored as respects any superiority. NS63:5,
615:3
The one who serves belongs to no higher class than his brethren who chose
him to thus minister or serve. R1137:3
In proportion as the Lord's spirit of love pervades our hearts, it
overrides and obliterates all division of country, race, sex, and
language. R4105:2
Awake to the principles of the Reformation, to a recognition of the right
of individual judgment upon religious questions. R1136:4
All ye are ministers, servants of Christ; all ye are preachers, declarers
of the good tidings; all ye are priests, not of human ordination, but by
divine acceptance as members of the body of our Great High Priest. R1101:1
All the brethren were to exhort one another, all were to seek ability to
prophesy or teach publicly, and all were surely to be living epistles of
God. R984:4
One body, one spirit, one hope, one Lord, one faith, one baptism, one God
and Father of all. (Eph. 4:1-6) R1278:1-6
Call no man your father -- Papacy violates this command directly. D160
Spoken to the congregation of his people. R1895:2
We have already done so, to some extent, in refusing to own as our masters
the various heads of the great nominal church. R1487:5
The foundation of the great Apostasy, Papacy, was laid in the separation
of a class, called the clergy, from the believers in general, the laity.
R1134:6
The object of Rome in establishing a clerical class, as separate
from what she terms the laity, was to gain and hold full control of the
people. R1136:5, 359:6*
Those who applied this to protest the establishment of Papacy were
commended, in the Pergamos period of the Church, under the symbol of
"Antipas, my faithful martyr" (Rev. 2:13). In the Greek, anti means
against and Papas signifies father. R5993:2, 491:3*
One is your Father -- A very emphatic statement of our dear and close
relationship to God. R297:2
It is far from honoring the Master, as many appear to think they do, when
they contradict his direct teaching, affirming that the Father and Son are
one and the same being, equal in all respects. R369:6
Called masters -- Neither give nor receive titles of any kind. R1895:1
No marks or badges of distinction or flattering homage of any kind may be
tolerated in the body of Christ. R1895:2
Papacy exalts a man-ordained priestly class to rulership in the church, in
opposition to this teaching. D160
One is your Master -- No matter what may be the relative importance of
some, only the one Lord and Head is to be recognized. F229
He that is greatest -- The character and faithfulness of the servant
should mark the degree of honor and esteem that should be rendered to any
in the ecclesia of the new creation. F253
Rank and honor in the Kingdom will be proportionate to humility and
service here. R309:4*
Be your servant -- Greek, diakonos, deacon, minister. F253
Even the apostles and prophets who were elders in the Church were all
deacons, or servants. F252
Unpretentious, like Jesus and the apostles, they were intent on serving
God and therefore became the servants of the Church. R321:6
The extent to which we enter into our future mission is measurable by our
present efforts to prosecute the work to the extent of our present
ability. R875:5*
Shall exalt himself -- Pride is selfishness gone to seed. R1486:3
To aspire to advancement for self-glory or self-gratification, to desire
personal preferment above others, is contrary to the spirit of God's plan,
which is love. R875:4*
It was to ambition that Satan tempted Eve, saying, "God doth know that in
the day that ye eat thereof, your eyes shall be opened and ye shall be as
gods." (Gen. 3:5) R875:1*
In the days of Constantine, the church sought influence with the civil
power, and that successfully, though to her injury and apostasy. R1093:4
Shall be abased -- As illustrated by Satan. A189; R1686:3, 875:1*
Inflated values must at some time come down to a solid basis. R1486:6
What degradation can await such self-exaltation, as is shown in the
utterances of Papacy. B313
He assures us that he who exalts himself shall be brought low in due time.
Our attention is called to the great Adversary. R2585:5
Not only a warning to the individual seeking preferment in the church, but
also an instruction to the Church to accept as its servants only such as
he here describes. R875:4*
The warnings go forth, and convictions of duty and privilege fasten upon
many minds; but, alas! all is of no avail; they go unheeded. D60; HG715:3
Here, as in other instances, the Lord shows us that his ways are not man's
ways, but higher, as the heavens are higher than the earth. R2585:5
Humble himself -- As Christ did to become man's Redeemer. E425 Humility
is the essential of all who would be of the Lord's family. R5704:4
By facing popular opposition and enduring popular reproach. R1487:2
Humility is the underlying principle of the divine government. R3537:2
Jesus was a perfect illustration: humbling himself, first, to become a
man; and then, when a man, becoming obedient unto death, even the death of
a cross. R875:1*
We have no intimation that either Jesus or any of the angels that kept
their first estate ever aspired to anything beyond the sphere to which
divine wisdom had appointed them. R875:1*
The man who underrates his worth comes much nearer to the truth than the
man who overrates. R1487:1
Especially important for a person who has naturally little of reverence
for God and holy things and who is naturally coarser and more
self-centered and self-satisfied. R3987:4
Shall be exalted -- He that humbleth himself shall be exalted, in due
time, as illustrated by Jesus, our dear Redeemer. R2585:5, 1686:3, 875:1*
But not necessarily to the highest position. A189
The Church should follow this general rule in selecting elders. F296
It would be the very height of presumption on the part of any human being
to aspire to the divine nature if he were not invited to that position by
God himself. R875:2*
The exaltation of any individual or class is always for the purpose of
blessing others who are not exalted. R1487:4, 422:4
"Humble yourself therefore under the mighty hand of God, that he may exalt
you in due time." (1 Pet. 5:6) R3079:2
The work of redemption was given to Jesus as a mark of special confidence
and because of the honors which, according to divine law, must attach to
so great obedience, humility and self-sacrifice. E424
Woe unto you -- True love was the cause of the anger--love for truth,
love for God and love for the people who were being deceived by the error.
R439:2
Jesus was full of the love of God, but he spoke most emphatically against
evil-doers. How differently the Lord's rebukes affected his loving
disciples and the proud Pharisees. R664:1*, 416:1*
It is as much the duty of the Body of Christ now to point out present
hindrances to growth--the teachings, theories and influences of the
nominal church--as it was for Jesus to do so. R559:6
And Pharisees -- Jesus called out no one of them by name, but merely
denounced them as a class. R5679:4
The word means "God's holy people." R3552:2
Hypocrites! -- It is much the same today: an outward veneer; a drawing
near with the lips while the heart is far from him; busy with fashion,
dress, pleasure and money-making idolatries, if not with grosser sins.
R3552:2, 2872:5
Ye neither go in -- The elder son would not go in (Luke 15:28) to greet
the returned prodigal. "The publicans and sinners shall go into the
kingdom before you." (Matt. 21:31) R1460:2
The news was so new to them and so good that the Pharisees and religious
leaders could not believe it to be true. R241:3
By their course of action they say, Bring us no new unfoldings of truth,
however beautiful. R1136:3
Let us spend less time and effort on sectarian-blinded ministers, and more
upon the weary and heavy-laden common people, among whom are still some
Israelites indeed. R1035:5, 1001:6
Neither suffer ye them -- Objecting to his telling the poor prodigals
anything about the love of God and his willingness to forgive them and to
welcome them back home again. R1460:2
Seeking by every means in their power to obstruct and counteract the
Lord's teaching. R1735:6
Seeking to prevent the Lord's sheep from recognizing the Shepherd. R2441:1
Ministers of all denominations are much less amenable to the truth than
their consecrated sheep; not only so, but they are the greatest enemies of
the truth. R2640:2
By false teachings and misrepresentations, putting darkness for light and
light for darkness. R2693:4
Woe unto you -- This verse added by unknown parties somewhere between
the fifth and tenth centuries. R1536:6
Devour widows' houses -- By taking advantage of circumstances to buy
them cheaply at forced sale. R3316:2
By some technicality of the Law; and because they had no natural
protection. R5338:6, 5470:5, 5389:3, 5094:5, 4795:2, 3552:2
The sin of selfishness, avarice, indicates a lack of the Spirit of the
Lord. R4795:2
So today, some scheme to eat the substance of their neighbor, being
cannibals in spirit. R5094:5
Make long prayer -- Merely an outward, perfunctory observance. R5470:5
Pharisees -- The "holiness" people of that time and nation. F641
Hypocrites -- Their hypocrisy consisted in pretending to do for God's
glory what was really for their own honor among men. R559:3
Few will deny that donations, labors and sacrifices are more for their sect than for
God's Church. R559:5
Ye compass sea and land -- With your missionary activity. F641
They had sent missionaries throughout all the civilized world, and had
missions in all the principal cities of the earth. R559:3
Judaism was not without success, for the whole civilized world was
beginning to respect it; and to its holy feasts came devout men yearly out
of every nation. (Acts 2:9) R964:3
The fault lay not in the zeal, but in the false ideas by which the zeal
was inspired, which evidently was, in great measure, sectarian pride
rather than love. R1071:3
Make one proselyte -- One convert to your false and, therefore,
injurious, doctrines. F641
A convert to Judaism. NS169:6
There is a great zeal shown for the traditions of men, for the propaganda
of men's theories, for the advancement of denominational interests. R5631:1
We are in close sympathy with the missionary spirit, but not with the
missionary effort as at present operated by the nominal church. R559:5
Twofold more -- Would they not be two-fold more fit for destruction than
they were in their original heathen superstition? C178
The Jewish proselyte is far worse than before they touched him. R5631:1
In many instances those brought to a measure of repentance and then fall
away are in a worse condition, more difficult to be reached by the Truth,
than if they had not had their conversion experience. Jesus referred to
the first-advent counterpart of these in Matt. 23:15. NS169:6
The few reached will have the more to unlearn when the times of
restitution begin. F641
Less likely to receive Christ as their Redeemer than if left in heathen
darkness. R1071:6
The poor heathen will be better off to hear nothing in this age and wait
for the age to come to spread true knowledge of God, than to be confused
and prejudiced against God by the usual misrepresentation of his character
and plans. R559:6
The evil consisted in the false ideas which they spread among the
Gentiles, teaching that circumcision and the keeping of Moses' Law
justified to life, thus missing the main point of the Law, to point to
Christ. R1071:3
Their teaching was not of a nature to greatly improve the morals: the
Pharisees believing in the immortal soul and eternal suffering, and the
Sadducees not believing in the resurrection. R432:6*
The majority of heathen who bare the name of Christ have evidently neither
part nor lot in the matter. R1851:2
So now, it is far better to let the world alone than to get them into
sects which will only blind them to the truth and misrepresent to them
God's character and plan. R983:1
The child of hell -- Greek, gehenna, destruction, the second death.
F641; R2603:3, 2601:1
Than yourselves -- The effect of the preaching of the bungling arguments
of sectarianism in India has been to abolish all religious faith and to
make the people infidels. C178, 177
Ye blind guides -- This was not retaliation against something they had
said to him. R5679:1
Swear by the altar -- Type of the ransom sacrifice. T22
The altar that sanctifieth -- Therefore the Ancient Worthies could not
be presented before God as a sin offering, nor as a sacrifice at all,
before the altar (Christ) had been set up. R1872:4
Hypocrites! -- The Lord passed by the criminality of murderers and
thieves as insignificant compared with the hypocrisy of this class. CR473:6
Ye pay tithe -- The Law which says "Love thy neighbor as thyself" (Matt.
22:39) is more important than the giving of tithes. R5094:4
They were great sticklers for the various features of the letter of the
law. Q756:4
Of mint and anise -- The very smallest of seeds, for an outward show.
R2485:5, 5389:3
Have omitted -- To ignore the claims of human brotherhood is meanly
selfish and inhuman. R1940:4
Strain at a gnat -- As, carefulness to avoid things strangled. R5389:5
The observance of the mere letter of the Law. Q757:T; R5338:6
Swallow a camel -- Of hypocrisy and injustice. Q757:T
Being careful about the little things, but disregarding God's Law on the
weightier matters. R5389:5, 5338:6
A strong hyperbole, a figure of speech, showing their inconsistency.
R5389:5
Some are ready to find fault with everything that an elder may do, however
faithful he may be. R4930:1
Clean the outside -- The cleansing of our minds is far more important
than the cleansing of our flesh. We might succeed measurably in cleansing
the flesh while the mind might still be impure. R3986:1
Whited sepulchres -- Outwardly clean, but inwardly full of death,
corruption, uncleanness, unholiness. R5389:5, 2716:4
Today many are outwardly Christians, but inwardly skeptics; covetous,
extortionate, unjust. R5389:6
Appear righteous -- Deceiving their own selves probably as much or more
than they deceive others. R2716:3
We would not -- Nevertheless our Lord and the apostles were treated
worse by them than were the prophets by their fathers. OV59:3
Ye are the children -- Thus do the Protestants who conciliate, imitate
and cooperate with Papacy condemn themselves. D26
If Pilate, Herod and the Roman soldiers had some responsibility for
Christ's death, the multitude who cried "Crucify him" had more, the
better-enlightened Pharisees and priests yet more, and Judas the most.
R4909:2, 1962:5
The measure of your fathers -- You are actuated by the same animosity
today toward those of the same faith and spirit with the prophets. NS135:4
Ye serpents -- This was not retaliation against something they had said
to him. R5679:1
Generation of vipers -- Greek, gennema, race. D603
Jesus did not condemn the Pharisees to the second death. HG617:1
How can ye escape -- Unless you change your course. R2603:3
Not the poor, degraded outcasts of society, but the most strict
religionists, the most popular and refined theologians of their
day--having a form of godliness, but denying the power thereof. R521:6
He perceived in them so much dishonesty and hardness of heart that he
prophesied that they would have a hard time to reform character, even
under the favorable conditions of the Millennium. HG617:2
Not that they were already doomed to it, but rather that, from their
present attitude and course, they were in great danger of it. R1557:6
When a course is adopted and persistently followed, when conscience is
stifled, when reason and Scripture are perverted to selfish ends until the
heart is deceived and judgment overcome--who can predict the repentance of
such a one? R3674:1
Those who cultivate a spirit of opposition to righteousness are trifling
with a dangerous propensity to evil which will render it next to
impossible for them to turn back to righteousness and truth. R1424:5
Each violation of conscience weakens character. Character weakened,
degraded, can be reconstructed only with proportionately great difficulty.
HG616:6
Every step in the direction of willful blindness and opposition to the
truth makes return more difficult, and the wrongdoer more and more of the
character God abhors. R2603:3
Damnation of hell -- Judgment of Gehenna, destruction, second death.
R2601:2, 2603:3, 521:6
Not condemnation to torment. CR434:6
They were wickedly resisting God's grace and such a course, if pursued,
must eventually end in condemnation to the second death, Gehenna. R2603:3
Upon you may come -- The penalty for. R4015:6
Of that age, that generation, God would require expiation. R5462:5
Let us not confuse these national and generational judgments with
individual judgments. R1702:1
In no way involves future retribution of the people of that generation.
Then they will not be judged nationally, nor as a generation, but be held
individually responsible for their own conduct. R1702:1
Does not this put them in the attitude of the scapegoat, receiving the
sins at the hands of the priests? R151:1*
The righteous blood -- To square accounts for the wrong deeds done by
mankind not due to Adamic weakness. R5874:3, 4428:5; Q299:T
The "wrath to the uttermost" which came upon Jerusalem squared up the
account so far as the past was concerned. R5874:3, 5390:4, 5256:2, 4651:6
A new beginning was made there, just as a new dispensation began. R4651:6
Similarly the remaining accounts of the world will be squared during the
great time of trouble. R5874:4, 4428:5; Q299:T
The Lord keeps a very strict account of the world's affairs, and every
injustice cries out for vengeance, retribution, penalty. R4428:5
Israel being a typical people, we expect similar things upon the closing
generation of this Gospel age. R1702:4
All the blood of God's holy ones, from the beginning of the Gospel age,
will be required of the present generation in the "great time of trouble
such as never was." (Dan. 12:1) R5462:5, 5256:2, 4015:6
As a punishment equivalent to all past ones combined was exacted of the
closing generation of typical Israel, so it will be with the closing
generation of this Gospel age. R1702:4
When Babylon's fall is complete, after God's people have come out of her,
then in her overthrow will be found "the blood of the prophets and of
saints and of all that were slain upon the earth." (Rev. 18:24) R1702:5
These partially willful sins of the world are not fully covered by the
sin-offerings. R5462:5
Righteous Abel -- Who typified Isaac, Jacob, spiritual Israel and the
wheat class. R2778:2-5
Not that Cain will be excused from further responsibility after his
children suffered, for it would be as unjust to let the real culprit go
unpunished as it would be to punish him and his children for the same sin.
R1701:3
Verily I say -- Not Jehovah, but Jesus, Adonai, for the Father "hath
committed all judgment unto the Son." (John 5:22,27) E48
Because the judgment is in my hands. E48
All these things -- The trouble at the end of the Jewish dispensation
was a type, a parallel, of the great trouble coming at the end of this
dispensation. R5469:5; D49
For sins other than those of heredity, willful sins, there will be
satisfaction rendered in the great time of trouble. R5240:2
Come -- Greek, heko, signifying "to have come, be here", not future
tense, but present. R591:4*
Upon this generation -- Greek, genea, people living contemporaneously.
D603
The one in which our Lord lived. R1701:6
Fulfilled about 37 years later when civil strife and hostile invaders
accomplished the fearful recompense. D48
The generation addressed by our Lord had much advantage every way over its
predecessors, and failed to profit thereby. OV59:3
As it had more advantages than all previous generations combined, so its
punishment is equivalent to the punishment visited upon past
transgressions all combined. R1702:1
The present generation has much advantage every way. All the accumulated
wisdom and experience of the past are added to its own, but the great
moral lessons have been very generally disregarded. D50
Because the chief light of each age comes at its close, and sinners
against such light are worthy of more severe judgment. R5462:6, 4016:1
As a legitimate effect from preceding causes. D47, 50, 51
The Great Company will be allowed to suffer for the partly willful sins of
the world. R5462:5
Jerusalem, Jerusalem -- The ancient city of Jerusalem suffered 32 wars
in all, was stormed and taken seven times, and was twice totally
despoiled. R1297:1*
How often -- For three and a half years he had been declaring that the
Kingdom of God was at hand; and six months in advance, John the Baptist
had similarly preached. NS780:1
Even as -- Greek, hon tropon, in like manner. R341:1*
Under her wings -- For safety. R4669:6
And ye would not -- Having stumbled through unbelief. R2518:6
Unworthy! Unappreciative! NS779:6
It is not for us to mourn that they were not ready, but rather it is for
us to realize that the plan of God was not thwarted or hindered by their
unreadiness. R3538:6
Your house -- The Jewish nation. B70
The house of servants. R5470:3
Up to this time the Lord had blessed and more or less used the priests,
Levites, Doctors of the Law and the Pharisees. R3883:6
The nominal church: rejected in 1878 as, in the shadow, in 33 AD. R224:6
It must be an individual matter. Neither sects nor parties will be
acknowledged in this testing time, only the "Israelites indeed, in whom is
no guile." (John 1:47) NS633:1
Unto you desolate -- The favor which has been exclusively yours is now
withdrawn. B70; A72, 223; R5470:3, 2746:5
"Even today do I declare that I will render double unto thee." (Zech.
9:12) B225; NS695:5
Ending the 1845 years of Israel's national life and favor. B213, 226;
OV74:19; NS695:5
The Jewish age ended with the death of Christ, when he gave them up,
weeping over them. R532:4, 271:6; A223; OV28:T
There, at Jesus' death, a new age began--the Christian age or Gospel
dispensation. A72; HG540:1
The Kingdom privileges first offered to natural Israel were transferred to
spiritual Israel. R4593:6
Instead of showering the blessing of restitution upon natural Israel at
that time. R4463:6; CR58:4
The nation was adjudged unworthy of any further trial. OV38:1
Abandoned by the Lord during this Gospel age. R2746:2
The utter destruction of that nation as a people, as a result of their
rejecting and crucifying the King. R1373:3
Being found wanting, it was cast aside. R3539:2
As soon as spiritual Israel was begun, the earthly was set aside; yet the
first opportunity for membership in spiritual Israel was given to that
people. R4781:5, 3105:6, 2620:5; A223; NS606:5
Before that time, they were God's people, as distinguished from all other
peoples or nations, the household of faith; yet among them were only a few
Israelites indeed. R821:2*; NS268:1
Now, too, the command, "Come out of her" (Rev. 18:4) is not given until
after the announcement, "Babylon is fallen." (Rev. 18:2) R457:4*
Not set aside forever, but merely until spiritual Israel had been
selected. R4781:5; CR58:4
It was three and a half years after the death of Jesus before the
individual favor to the Jews terminated. Q195:2; B70; R5454:2, 2931:2,
271:6, 224:3
Rejected at the time of the crucifixion, but all the period from then down
to their utter destruction in AD 70 was the period of testing to that
people. R3105:6
A prediction given five days before Jesus' death. OV74:19; R805:4, 465:5,
224:3
Symbolized when the veil of the Temple was rent in twain from top to
bottom. R5163:3
These words, our Lord's first act on assuming office as King of the Jews,
AD 33, typified the rejection of nominal spiritual Israel at the
corresponding point of time, AD 1878. B246; C151; R5772:5
All the laws and regulations given to that people governing their exercise
of God's vengeance were here abrogated and made null and void. R3609:3
When Israel's typical sacrifices were repudiated by the Father. R5967:1;
Q721:2
The rich man (Luke 16:22), the Jewish nation, took sick; and the dying
process began. For 37 years they gradually died to all the privileges and
blessings which had been theirs as God's peculiar people. HG428:6;
NS819:3; PD60/72
Ever since, like the blighted fig tree (Mark 11:13,14), Israel has been
desolate as a nation. But there is a promise that this blighted fig tree
shall live again, become a living tree, a living nation. R5920:6
Henceforth, till -- That day when. R4669:6
The Millennial day. Q107:2
The great Millennial day when all the world is to be blessed, when the
"glory of the Lord shall be revealed, and all flesh shall see it
together." (Isa. 40:5) NS252:1
That day has not yet come. NS780:1
Showing that the desolation was not everlasting. HG161:3
Indicating our Lord's absence during the period of the selection of
spiritual Israel. R3539:2
Meantime the Kingdom is not abandoned, merely delayed. PD65/77
Ye shall say -- From the heart. B226
As prophesied by David in Psalm 118:26. D639
Indicating that when that day shall come the blindness of natural Israel
shall be turned away. R3539:2
At his second coming as the King of glory. R4463:6, 4670:1, 2746:5;
Q107:2; OV38:1; PD65/77
Blessed is he -- "The stone which the builders refused is become the
Head stone of the Corner!" (Psa. 118:22,26) D639
There shall not be left -- The emperor Julian the Apostate endeavored to
rebuild the temple in AD 363 to defy this prophecy, but his design was
frustrated by an earthquake and fire bursting forth from the foundation
walls of the thrown down temple. R1297:1*
Tell us when -- Perhaps remembering that Jesus' first advent had been
obscure and unrecognized by many. R710:2
Asking three distinct questions, each of which received separate answers.
R531:3
These things be -- The destruction of the temple, etc. R342:1*
Shall be the sign -- Indication. B160; R710:3
They suspected that he might be present, yet unrecognized by the world,
and possibly by even his saints, unless some expected sign should indicate
his presence. R710:3
As clouds are a sign of storm and smoke of fire, so the specially
appointed works of his presence in progress will, to those who can
appreciate them, be a sign of his presence. R710:3
There will be no sign for the worldly masses; they will not know of my
presence and of the new dispensational changes. Only the few will know.
B162
What sign would be needed of Christ's presence, if he were visible. R555:1*
Of thy coming -- Greek, parousia, a being alongside, presence. B160;
D565; R2978:6, 1693:1, 591:4*; HG24:4, 26:6
The Greek word parousia invariably signifies "personal presence," as
having come, arrived. It never signifies to "be on the way," as we use the
word "coming." R580:5, 348:2, 223:2*, 20:4
Whedon's Commentary, page 277, says: "The word parousia never, in the
whole New Testament, signifies anything else than presence." Liddell and
Scott and Young's Concordance concur. R223:2*
The parousia began in 1874. R5565:6
End of the world -- End of the age. B160; D565
The Greek word aion does not mean this globe, or this general order of
things, but an era or age. R236:3*
The Greek word suntelia, translated "end," does not mean a "point," but a
"period of time." The same word is used in Matt. 13:39, "The harvest is
the end [suntelia] of the age." R236:3*, 223:1*
The sign of the presence is the sign of the time of harvest, one sign for
two things. The worker and the work are related to each other. R236:3*
Jesus answered -- Verses 1 to 14 cover the entire Gospel age; verses 15
to 22 have a double application, literally to the close of the Jewish age
and figuratively to the end of the Gospel age of which the Jewish age was
a shadow; verses 23 to 26 contain words of warning against false Christs
and, in verse 27, our Lord reaches their question regarding his parousia.
B160
The Master traces various experiences of his people down to the
consummation of the Gospel age. R5522:2
Take heed -- To put us on guard against some who would assume his name
(Christ-ians) and deceive many by saying that the Kingdom of God has come.
R710:3
That no man deceive -- A sign will enable those who obey this injunction
to discern between the false and the true. R98:2*
Come in my name -- "Many will assume my name." (Diaglott) R710:5
Saying, I am Christ -- Evidently refers to pseudo-Christs who have
arisen during the Gospel age, but before the closing part of the age.
R5865:6*
Not Sabbathai Levi of Smyrna, with his 400 prophets, is here meant, but
whoever claims headship of the church, as Pope, Czar, Synod, and
especially the coming Image of the Beast. (Rev. 13:15) D565, 580
Gamaliel mentions two of these false Christs in his speech referred to in
Acts 5:36,37. F565
They say, We are Christ's vicegerents, his representatives; our Church is
the body of Christ and his rightful and promised representative to rule
and conquer the world. R710:5
Not only have false christ systems, antichrists, arisen, flourished and
deceived many, but many individual false teachers have also arisen. R767:1
Deceive many -- By unrestrained fallen angels, with power to counterfeit
and personate humanity. SM199:T
Rumors of wars -- Threats, intrigues of wars. D566
Wars, which have continued all through the age, are not the particular
thing the Master had in mind when he referred to the great time of
trouble. R5526:1; NS57:2
Must come to pass -- The physical convulsions are as needful and as
proper as the moral and social upheavals. R879:5
War is not the disease, but merely a symptom of the disease in the body
politic. So long as the disease, sin, continues, its outward
manifestation, war, is bound to continue. SM452:3
As long as Satan rules the world, strife, war, and confusion must reign.
R605:4
End is not yet -- The mere fact of war should prove nothing to the
Lord's people respecting the consummation of the age. We are otherwise
guided. R3327:1, 605:3
Shall be famines -- Famines, pestilences and earthquakes are not to be
regarded specially as signs of the end. R605:5
Earthquakes -- Revolutions. A336; SM316:2
Famines and earthquakes have in all ages given evidence that not only man,
but his home, the earth, is under the curse. R879:1
Our Lord knew that these quakings had been before his first advent and
would be frequent during the entire period between the first and second
advents. R879:1
Beginning of sorrows -- Primary sorrows, the secular history of the
Gospel age. D566
The start of trouble much more intense. R879:2
Then -- During that same period, the Gospel age. D566, 584
Deliver you up -- Here the Lord separates the history of the true Church
and states it with similar brevity. D566
To be afflicted -- The faithful servants of the Lord will be ostracized
by the world, as our Lord foretold. R5173:6
And then -- During that same period. D566
False prophets -- False teachers. D566
Iniquity -- Inequity, injustice, unrighteousness. R5857:4
Erroneous doctrine and consequent erroneous practice, worldliness, etc.
R767:4
Shall abound -- "Be multiplied" (Revised Version); in the end of the
Gospel age. R5856:2, 5118:2
Unrighteousness, false professions, empty forms of godliness, love of
pleasure, abound everywhere. R5857:5
The temptation is strong with many to follow the multitude. R5857:5
It will be a test for those who love Christ, as to whether they will
partake of the worldly spirit. R5118:2
The love of many -- Speaking to the Church. R5856:2
The many; the majority of the professed followers of Christ. R5857:4
Shall wax cold -- Will allow their love to grow cold, lacking faith and
zeal. R5118:2
Become lukewarm. (Rev. 3:16) R710:6
When not persecuted, it has been because there was so much of the world,
so much of the "cold love" toward the Lord and the truth, that they were
not worthy of persecution. D567
The Lord seems afar off, incomprehensible and almost unknown. R767:4
A cooling of our love toward God will mean a loss of our desire to please
him, which will include a cooling of our love for his service in spreading
the Gospel message. R4253:3
If we have an unjust twist in our mind, it will interfere with our
communion with God. R5857:2
Melancholy and sorrowful as the sight is, if we did not see it, we should
think that the Bible was not true. R2798:3*
He that shall endure -- The test of endurance is one of the severest.
R1995:4
Unto the end -- Until "he comes whose right it is" (Ezek. 21:27) to take
the kingdom from the usurper and reward his faithful saints. R605:5
Patient endurance to the close of the race is needful for all running for
the prize held out in this Gospel age. R710:3
This gospel -- We make a distinction between the Gospel of the Kingdom
and the Kingdom. The Gospel is the announcement beforehand that the
Kingdom is coming. SM678:3; R5010:1
Announcing the second coming of the Messiah to rule, heal and instruct all
the families of the earth. R5010:1
Of the kingdom -- The word gospel here is emphatic in the Greek, and so
is the word kingdom. It is not any and every good message, but a special
one--this good message of the Kingdom. R1349:3
Shall be preached -- He did not say that it would be received. A91;
D567; R516:6*
The object is to prepare for this coming Kingdom. SM678:2
The real purpose of this Gospel age. D169
The entire work of this Gospel age was to be the preaching of the Kingdom.
R2139:1*
To everyone who has an ear to hear. SM679:1; CR437:2
We ask whether this has yet been done by Christendom, and reply, No!
(1892) R1349:3
This witness has already been given; the Word of the Lord, the gospel of
the Kingdom, has been published in every nation of the earth. D568; SM685:3
In all the world -- By 1861, the Gospel had been published in every
language of the earth. A91; R603:4*
Even though the traditions of men, which tend to make it null and
meaningless, are permitted to accompany it. R1077:3
"In the whole inhabited earth." (NEW Version) R531:3
The Bible, which is the Gospel message, has been translated into all the
national tongues of the world; and thus every nation, representatively,
has been made acquainted with the letter of God's message at least. R2518:5
For a witness -- Not to convert them. R5008:2, 2872:2, 2809:5, 2518:5,
516:6*; D169, 568; A91
To find that special class which the Lord is seeking, an elect few from
all nations. SM679:1; CR437:2; R5008:3
The present mission of the Church. R5822:2
This is the dispensation of election and not of universal conversion.
R2798:3*
The preaching of the Gospel during this age will serve as a witness in the
coming age. R517:1*
Later on the elect, as the Kingdom, will bless the nations, opening their
deaf ears to the Gospel. D568
Unto all nations -- "Go ye therefore and teach all nations." (Matt.
28:19) C215
But witnessing to nations is not witnessing to individuals. R603:4*
Shall the end come -- The end has come: "The harvest is the end of the
age." (Matt. 13:39) D568; R603:4*, 342:5*
The end of this age or harvest. R2157:2*, 2139:1*
Not the end of the world, but the end of the preaching of the gospel.
SM678:2
Before this age shall have fully ended. R710:6
The Greek heko signifies "to have come, to be here," not future tense, but
present. R591:4*, 555:4*, 342:5*
The remarks of the Master up to here are in place and needful, but only a
preface to the answer of the question asked. R710:6
When ye -- When Satan's power begins to fall because the stronger than
he begins to spoil his house, then this system will be revealed and
recognized in its true character. R711:1
Shall see -- The Mass was not seen to be the abomination, even by the
Reformers. D572
The setting up of the abomination is not the sign, but its recognition as
an abomination and its improper place is a sign of greatly increased light
(Dan. 12:4) R710:6
When the mask shall be pulled off, and you shall be enabled to see "The
Mystery of Iniquity" (2 Thess. 2:7) as such, your knowledge shall be
the sign. R711:2
The abomination -- That Wicked One, the Man of Sin, the Mystery of
Iniquity, the Antichrist, the Son of perdition, the Beast, the Little
Horn, the Papacy. B271, 277; C95
Especially the Papal doctrine of transubstantiation and the sacrifice of
the Mass, supplemented in our day by various theories of self-atonement
urged by Papacy's imitators. D572; C102, 103; NS77:1
The false system of systems, including not only the mother system, Papacy,
but the daughters as well, for she is the mother of abominations. (Rev.
17:4) R711:1
So called because of the disastrous influence it has had upon the faith
and practice of the Lord's people. R5641:5
In another parallelism, fleshly Israel's rejection of the true sacrifice
for sins, and their retention of the typical sacrifices which were no
longer acceptable to God, were abominations. D572
Spoken of by Daniel -- Distinctly referring to Daniel, calling him by
name and quoting a part of his prophecy, giving us the assurance that it
would be fulfilled in the future--not yet come, but near, even at the
door. R3630:3
Stand -- Having stood. D573
In the holy place -- In the Church. D572; C26
In the stead of the true sacrifice. D573
Whoso readeth -- Reader. D573
Let him understand -- Consider. D573
There will be danger of misunderstanding the real abomination. C26
Which be in Judea -- In Christendom, not literal Judea, because it is
itself a hill country. D573
The destruction of ancient Jerusalem is a type of the dissolution of the
nominal Christian church. R590:3*, 229:3
Flee -- Flee from all its errors. C26
From the influence of the abomination and from the system falsely styling
itself Christ's Kingdom. D573
Into the mountains -- The mountain, Christ's Kingdom. D573
On the housetop -- Who has a higher life and experience and faith than
the merely nominal member; the most saintly. D575; R5456:4
Not come down -- Everything must be forsaken. R5456:1
All temporizing or human reasoning will be dangerous; no time must be lost
in obeying. D574
To take any thing -- Titles, dignities, respect, commendations of good
and regular standing. D575; R5456:4
Out of his house -- The branch of the nominal church with which he is
connected. D575
In the field -- In the world, not a church member. D574; R5456:4
Return back -- Join the nominal church. D575
To take his clothes -- To secure valuables in human estimation. D575
Woe unto them -- Special troubles at that time; but also symbolical.
R5456:4
It will be a special time of sorrow for the false religious systems in
that day, "those who are with child." Q842:5
That are with child -- With illegitimate spiritual children, not
begotten by the Word of Truth, but by error, and therefore "bastards, and
not sons." (Heb. 12:8) D575, 576
Symbolic of Christian people seeking to convert the world and teach
beginners. R5456:4
And to them -- Ministers, Sunday-school teachers, and others. D577;
R1379:6, 230:1
That give suck -- Those who are dispensing the milk. Q842:5
Look after spiritual children, proselytes to the church. R591:5*
That give out the milk of the Word, often diluted and adulterated, to keep
the spurious children alive, and starve, stunt and poison the true
spiritual babes. D577 They will fear to flee in this day, realizing that
but few of the "babes" would be able or willing to join in the flight; and
indeed only the spiritual will be able to endure the ordeal. D577
Not in the winter -- When the winter-time of Babylon's trouble has
begun, in the burning of the tares. D578
This winter time coming is the time of Zion's travail when the great
majority of her children will be brought forth. (Isa. 66:7) R230:6
In season to be an overcomer. Harvest always comes in summer and is
followed by the destructive frosts of winter. R230:5
It is still the custom in country places to leave the burning off of
refuse until the winter. D578
"The harvest is past, the summer is ended [winter has come], and we are
not saved." (Jer. 8:20) D578
On the sabbath day -- The Millennium. The further we get into it, the
harder it is to abandon Babylon, when she pleads for help in her hour of
need. D579
The Jewish Law placed restrictions upon the people on the Sabbath and
hindered them from journeying as much as they might desire. R230:2
If some now attempt to obey, they will find such laws in force in Zion as
will make it difficult to get out quickly, unless those man-made laws are
disregarded. R230:2
For then -- At the end of this Gospel age and its harvest. R5019:1
As a result of selfishness reaching its limit, becoming ripe, and going to
seed. SM266:1
Great tribulation -- General and terrible. D540
A time of war and trouble involving all nations. Q812:2
It will include social, financial, political and religious institutions.
PD92/107
The strife of nations and of parties, of unions and of combinations, will
extend to the individuals of the world and produce an individual conflict
and strife. NS22:3
Anarchy and destruction, born of fear and despair, and not of preference
or a love of lawlessness. R2869:4
Strife, hatred, malignity, anarchy. SM188:T
The tribulations upon Babylon will constitute a part of the great
tribulation with which this Age will terminate. SM411:2
Aggressiveness on the part of the trusts and syndicates will bring about
the final catastrophe of this age in the wreck of the entire social
structure by the masses. NS377:5
Coming along the lines of a lack of confidence, a casting away of
confidence. (Heb. 10:35) NS561:5
The poor rich will have a season of special sorrow and anguish when all
their accumulated wealth will become valueless. (Jas. 5:1-5) Q848:2
Abetted, not only by national animosities, but also by social grievances,
ambitions and animosities. R1355:5
Caused by manifestations of divine justice and opposition to sin and all
iniquity. OV286:3
Caused by a thorough transition from the reign of sin and death to the
reign of righteousness and life. R5399:6; A307
A dashing to pieces of earthly institutions; a great crisis. SM717:1, 162:1
The spirit of discontent, stirred up by knowledge, will ignorantly,
unintentionally, cause the wreck of our present institutions. R5364:1,
4755:6; OV126:3
A manifestation of divine justice. OV286:3
"A great earthquake such as was not since men were upon the earth, so
mighty an earthquake, and so great." (Rev. 16:18) Dxiii; OV275:1; SM236:2
So destructive in character that it will result in the dissolution of the
present evil, selfish, social structure preparatory to the establishment
of the "new earth." Q771:4
Upon the ashes of that time of trouble, Messiah's Kingdom will be
established with full power and glory. PD92/107; NS22:4
The beginning of Messiah's reign will mean the greatest revolution the
world has ever seen. Kings and princes will hold on to power and advantage
to the last, and as a result all will be dashed in pieces. R1385:5
It will be a battle between giants--on the one side financial giants,
trusts, etc.; on the other side gigantic labor organizations. PD92/107;
NS218:4
The anarchy of the French Revolution and the anarchy which overthrew the
Jewish nation in AD 70 are Scriptural illustrations of what may be
expected soon. PD92/107
When the last member of the body of Christ shall have passed beyond the
veil. R5173:3; NS664:6; HG611:6
A day of judgment upon mankind socially and nationally--a day of national
recompenses. D11
Not for the world's destruction; but that, as a plowshare, it may break up
the fallow ground and prepare the hearts of mankind. NS664:6
The beginning of his glorious reign of 1000 years, a very dark hour.
HG676:1
Messiah's reign will be a terror to evil-doers, for somehow the truth is
either directly or indirectly to bring about the smiting of the earth.
R1352:2
We are not to think of wars as being the particular thing the Master had
in mind when he referred to this great trouble with which this age will
close. R5526:1
Resulting from the winds of strife and trouble being let loose after the
sealing work shall have been accomplished. SM188:T
As the harvest of the Jewish age ended with a time of trouble, so our
Lord's words assure us that this Gospel age will also end with a time of
trouble. R5018:6, 4891:5; NS218:5
Nations must pass through it to be humbled before they will be ready for
the blessings from the New Jerusalem. SM441:2; R5805:6, 4795:5
Thereby the world will know that Jesus has begun his reign. R5523:1
This trouble we do not expect (1910) before October 1914. R4671:4
An allusion to Armageddon. Diii; OV269:2
Armageddon is still future (1914)--perhaps next spring. R5527:4
The present war (1914) is not the great time of trouble in the fullest sense,
but the forerunner; the great time of trouble will be brought on by
anarchy. R5526:3
The present (1914) will drain the world of blood and treasure. Then the
nations, sick, weak and faint, will fall a prey to Socialism which will
become anarchy. R5526:4, 4955:5; HG499:4, 518:1; OV186:4; SM162:1
The great time of revolution and anarchy which the Bible predicts will
follow this (1915) war. R5767:4
Already begun. Daily the heat of human passion is growing more intense
(1916). R5864:4
Lasting until the time of divine interference. OV220:7
Held back during the time God's people are sealed in their foreheads.
SM188:T; R5753:1
The time when the present age will end and the Millennium be inaugurated.
R5554:2, 5462:6; SM411:2
At the close of this Gospel age there will be a squaring of accounts; for
willful sins (not hereditary) there will be satisfaction rendered.
R5462:6, 5240:2
The awful lessons then learned by humanity will be sufficient for all
time. SM188:T; PD92/107
See also comments on Matt. 23:35.
Such as was not -- A ferocity never seen in the past. R5469:3
Because present day conditions render each member of the social structure
more dependent than ever before. D540
The only settlement of which will be accomplished by the establishment of
the Kingdom of God. R1305:3
Proof that this prophecy evidently referred to more than the destruction
of Jerusalem in AD 70. R711:2
Nor ever shall be -- Because so thorough will be the correction that it
will never need to be repeated. R1519:4; SM188:T, 717:1; OV186:4; PD92/107
These words are added by our Lord to the prophecy of Dan. 12:1. R5564:1,
5916:1; SM717:1; OV186:4; HG401:1; PD92/107
The end of all such troublous times. SM717:1; NS22:4
The great final trouble of this world's history in which, during a period
of anarchy unparalleled, all human hopes and ambitions will utterly fail.
SM266:1
The effect of this trouble will be so overruled by divine providence in
the establishment of the Kingdom of righteousness that such a tribulation
will never again be possible. HG417:3
If a great time of trouble must come, it is comforting to know that it
will be the last of its kind. PD92/107
Except those days -- Of the time of trouble, revolution and anarchy.
C364; R5823:3, 5767:4; OV386:6, 430:6
Be shortened -- The Kingdom will stop the anarchy when men have learned
the lesson that they cannot help the human race. R5567:2
No flesh be saved -- The entire human family would be obliterated.
R5715:2, 5735:3; D579
National frenzy, anger, hatred, malice, will extend to persons: "Every one
against his neighbor." (Zech. 8:10) R5569:2
The kind of trouble the Bible seems to picture could hardly last more than
a year for any to be left. R5328:3
The convictions of the world's great generals: "Woe to the man or nation
who starts the next war in Europe, for it will be a war of extermination."
R1355:5
The Bible counsels meekness and justice as safeguards. (Zech. 2:3)
PD92/107
For the elect's sake -- Through, or by the elect, who will
intervene at the proper time. D578, 579; R5569:3, 5852:5; SM423:2; Q98:1
Christ and his Church in Kingdom power and glory. R5852:5, 5328:3
On the divine plane. They will then begin the work of blessing and
restitution. R5328:3, 5715:2, 5735:3; OV386:6
Except for the Kingdom of the elect and its establishment of peace. R3619:4
Those days -- Of anarchy, which follows revolution and Churchianity's
exaltation. R5554:5, 5767:4
Shall be shortened -- The work of blessing and restitution will bring
the strife to an end. R5328:3
By the establishment of Messiah's Kingdom. OV220:7; R5852:5, 5767:4,
5554:5,6, 1912:3; SM423:2
Then men will begin to seek the Lord with truly broken hearts. R5823:2
Be cut short. The work of destruction will be a short work. D558, 578
Instead of allowing the time of trouble to run its course and practically
exterminate the race in the reign of anarchy, the Lord declares that in
the midst of the trouble he will establish his Kingdom. NS218:5; R3587:1
Messiah's Kingdom not only dashes the nations to pieces, but also stops
the anarchy when it shall have demonstrated the fact that nothing that man
can do will be able to help the race. R5567:2
When men shall have learned the great lesson of what the outcome of
selfishness would be without divine intervention. R5767:4
We infer that the time of trouble will be sharp and short. HG612:2
"A short work will the Lord make in the earth." (Rom. 9:28) NS218:5
Then -- That is, right now, just at this time. D581
In "the time of the end." R711:2
Lo, here is Christ -- The head of the church, as Pope, Czar, King of
England, Synod, Conference, Council; but particularly and especially the
Protestant Federation, the "Image of the Beast." (Rev. 13:15) D580, 581
Because worldly men cannot say, Lo here, or Lo there; they do not realize
his presence at all. R1692:6
Or there -- In any particular place. B165
He will not be a man limited to place, but a spiritual being, personally
present, yet invisible because he is spiritual. R711:3
False Christs -- False Messiahs. R4872:6
Deceptions. R113:6
Not a personal Antichrist, nor that Satan will materialize as a man and
misrepresent the Lord. R5867:4
Each church claims to be the body of Christ with an executive or committee
as head, as Christ's representative in his Body. These are the false
Christs, false bodies of Christ with false heads, or governments, not
authorized by the Word. R5867:1,4, 3458:6, 766:6, 143:3; NS44:2
The greatest of the false Christs must be yet to come. R5866:1*
We should recognize a difference between false Christs (Greek,
pseudo-kristos) and anti-Christs (Greek, anti-kristos). R143:3
False prophets -- In addition to the false Christs, false systems, and
apparently to some extent outside of them, will be false teachers. NS44:4
Teachers of error. R143:3, 113:6
Large and prosperous denominations deceiving themselves and millions of
others. R4872:6
Theosophy, Christian Science, New Thought movements are all false teachers
outside of the Church of Christ because in no sense do they profess the
essence of Christian doctrines. NS44:5
Even after coming out of Antichrist systems, there are many false prophets
who assume authority to direct the consecrated, teaching theories
subversive of the truth and perverting Scriptures to support them. R767:5
Signs and wonders -- Doing many wonderful works is one of the old tricks
of Satan and his evil hosts. R5801:6, 1644:3
"Strong delusions" (2 Thess. 2:11) from the wicked spirits, more than even
Spiritists have dreamed of. R2189:3, 4379:3
As Satan's kingdom is about to be overthrown, in his efforts to support
it. R5802:1
Healings, etc. R1736:4
Including "tongues." SM566:2, 567:2
Miracles to deceive, yet professing a pious intention. R617:6*
We now see them multiplying all around us in Christian Science, Spiritism,
Theosophy and other such delusions. R1736:4
Evidences that Satan's kingdom is being hard pressed by the truth and is
nearing its end. R1736:4
Back of, and underneath all, is an occult power, a hypnotic power, wrought
by the Adversary himself as an angel of light. R2770:5
If it were possible -- But it will not be possible; these alone are
promised grace, wisdom and aid sufficient. F192; R4925:6, 3760:6; Q465:1;
SM289:1
Implying a great falling away from the truth, from the Bible, and from the
Lord himself. NS539:3
The shaking and sifting will be thorough; for it is the Lord that is back
of it, wishing to thoroughly separate the little handful of wheat from the
vast quantity of tares. R2704:5
It is of paramount importance that we put on not only the intellectual
covering, the helmet of salvation, but also the heart covering, love of
righteousness and truth. R2353:6
But this will not be possible, for the Lord has promised them the
assistance needful, and they will be in the attitude of heart and mind to
seek assistance and use it. SM289:1; NS95:4, 129:4
Nothing shall be able to deceive the very elect because the Lord will give
his messengers a charge, a message, in their interest, that they may bear
them up in their hands, lest they should be stumbled in this time. R3719:2
The "very elect" will be preserved, not through their own wisdom or
superiority, but through the power of God. R4379:3
If they were not divinely aided. The only safeguard for the Lord's people
now is the Present Truth. R2875:5
They shall deceive -- By suggesting the abandonment of God's plan and
cooperation in humanitarian schemes. E115, 116
Every feature of Present Truth sent by God is promptly counterfeited.
R5800:5
Lead astray from the truth and from the faith. NS44:2
Seduce, lead into confusion and error. R113:6
The Lord will permit Satan to have special power now for the purpose of
sifting and separating and approving the faithful and the unfaithful in
the nominal church. NS539:3
Owing to the hundreds of conflicting creeds and doctrinal systems, the
many "isms" and the strong delusions and multiplied errors. Q775:2
Implying that the trials and testings will be intensified toward the close
of this Gospel age. F192
The Lord did not overstate the terrible battle between truth and error
when he foretold that a thousand would fall to one who would stand, upheld
by God's truth and its messengers. (Psa. 91:4,11,12) R867:6
God has so arranged the outward evidence respecting the Bible that one can
find plenty to stumble over; only from the inside can the Word and plan be
seen in their true beauty and strength. R2875:5
Evil spirits will testify occasionally to the truth, comment on Millennial
Dawn, etc. Their deceptions will become bold and be apparently backed by
advanced truth. R2187:2
Christ will be more and more exhibited in his followers, but the spirit of
Satan will be more manifest in the remainder of the world. R5867:5
If fallen angels will soon be able to materialize, what a strong deception
it will be. SM199:T
The very elect -- Such of the elect as do not lose their crown; those
who "make their calling and election sure." (2 Pet. 1:10) F165; R4872:6
Those who put on the whole armor of God, shielded by the truth. R3490:4,
4351:2
All spirit-begotten ones are elect, and if faithful are the very elect.
R4872:6
They are his followers, his betrothed, his members, his Body, his
joint-heirs. R3761:1, 4474:5
How searching will be the tests to prove our love and loyalty to the Lord.
R3760:6
Those who follow closely in the Master's footsteps and who, instead of
leaning to their own understandings and to Satan's sophistries, have faith
in the superior wisdom of Jehovah. E116
None of the fully consecrated are suffered to be fully ensnared. R2178:4
All but the "very elect" will be stumbled by the errors and worldliness of
our day. R5801:6
The Great Company class are, for a time, a part of the nominal elect.
R4078:5
The Great Company, although in a grand position, are far inferior to the
very elect. NS359:2, 371:6
The saints; represented by the family of Aaron. Q465:1; OV387:2
I have told you before -- To be forewarned is to be forearmed if we heed
the warning. R766:3, 113:6
If they -- The false teachers. R113:6
Those who claim that Jesus is to appear shortly in the wilderness of
Judea, Palestine. R113:6; B157
Is in the desert -- Of Palestine, as many now believe. B157
Our Lord's revelation at his second presence will not be to a community in
a wilderness or desert; nor even to one nation, as at the first advent.
D583
In the singular, as if to teach us there would be but one occurrence of
this sort; no more. R5866:1*
He is in -- We do not expect to see him until we shall be like him.
R103:5*
The secret chambers -- Of spiritualistic seances. B158; D582;
R5866:1*,2188:6, 555:1*
In the plural, as though pointing out a deception oft-repeated. R5866:1*
Believe it not -- Because the signs or evidences of his presence would
not be secret ones, but would be manifest to all, as is the light of the
morning sun. R2302:6
For as the lightning -- Greek, astrape, not lightning, because lightning
rarely flashes from east to west. The same word as in "The bright shining
of a candle doth give thee light." (Luke 11:36) B155, 156
The bright-shiner, the sun. D583
We translate the Greek noun astrape as "shining" instead of "lightning"
for evidently it refers to the sun, which rises in the east and sets in
the west. R5455:5
It is the electric fluid that lighteneth or causes the flash; then let us
read, "As the electric fluid which causes flashes of light." R348:5,
264:4, 189:2, 153:1, 114:4
The electric current or fluid, unseen, yet powerful, its presence widely
manifested by the light which it causes. R711:3
As the lightning is discernible only by its shining and power, so will I,
in my day, be recognizable to my waiting bride by the light of truth, and
afterward to the world, in the light of events and "the flaming fire" of
the day of trouble. R189:2
We recognize his presence by the lightning flashes of truth. R629:6
Spiritual light is divine truth. Hence a great and wonderful unfolding of
truth is all that the Bible gives us a right to expect during the presence
of the Son of Man. R98:5*
Spiritual bodies are represented as shining as the lightning. (Luke 10:18;
Matt. 28:3; Dan. 10:6; 1 Cor. 15:8) HG25:5
Its effect is different in different places. It shines in the heavens, to
the church; but sometimes it is a very destructive agent on earth, to the
world. R114:5
The first flashes bring terror and dismay to the world, but shortly the
full glory, the bright shining of his presence, will be recognized by all
and bring healing and blessing. R547:4
Man can see, by the destruction it leaves, where the lightning has been;
so, in the day of the Lord, men will come to recognize, by the national
trouble and overturning, that the great day of wrath is come. R598:2
Cometh -- Becomes present instantly, yet is first discerned by those
first awake. B160
Out of the east -- And can be confined neither to a solitary place nor
to a private room. D583
And shineth -- Everywhere. D583
Gradually bringing to light the truth on every subject. B156
Even unto the west -- Even unto the remote West. D583
So shall also the coming -- Greek, parousia, presence. B156, 159, 160;
D583; R2978:6, 1693:1
Not that he will come like lightning, but that he will be like the
lightning after he has arrived and is present. R348:5
Of the Son of man -- Christ, who became son (in law) of Adam. E150, 152
A title of high honor because it is a perpetual reminder of his great
victory by which he secured the title to his present and prospective honor
and glory, and the divine nature. E151
The carcase -- The body, the food. D610; R1890:2
The real food, a satisfying portion. R513:6
The Lord gives us something special to eat when we are in fellowship, even
if only two or three are gathered together. CR32:3
The eagles -- Those of keen vision and appetite. D610; R1890:2, 629:6
Be gathered together -- Brought together by the mutual apprehension of
the truth, as eagles would be drawn to their food. R711:3; D610
A general "rounding up" of Israelites indeed to the feast of fat things.
R4937:3
Not one saint in all the world shall fail to come into contact with
Present Truth. R4937:3
The tribulation -- The tribulation referred to is that of verse 9 and
not that of verse 21 and Dan. 12:1. R711:3
Of those days -- The 1260 years of Papal persecution. D584; R711:3;
HG95:3
The tribulation "of those days" should be clearly distinguished from the
tribulation at the end of those days. D583
Shall the sun -- Symbolically, the Gospel light, the truth, and thus,
Christ Jesus. D590
Be darkened -- Literally, in the dark day of May 19, 1780, which
extended over 320,000 square miles. D85; HG95:4; R711:3
Though we recognize a literal fulfillment of Jesus' words, it is far from
our opinion that this was their complete and only fulfillment, or even the
most important one. R711:3
The true gospel sunlight is already darkened. R1305:2; HG418:3
Symbolically, by denial that we were bought with the precious blood, and
by substituting the theory of Evolution. D592; R712:1
And the moon -- Symbolically, the light of the Mosaic Law. D590; R1305:2
Not give her light -- "Shall be turned into blood" (Joel 2:31) by claims
that the typical sacrifices were bloody and barbaric. D592; HG418:5
And the stars -- Symbolically, the false stars, wandering stars, pulpit
stars, vainly aspiring to be considered of equal authority with the
"twelve stars" (Rev. 12:1), the inspired apostles. D591, 594; R1305:2;
HG418:5
Fall from heaven -- Literally, the meteoric shower of Nov. 13, 1833,
covering the United States, and a part of Mexico and the West India
islands, 11,000,000 square miles. D588, 589, 590; R711:5; HG95:4
Symbolically, the pulpit stars make a great display in coming down from
spiritual things to Christian-citizenship-politics level. D595, 596
The teachings of the God-ordained twelve stars of the Church, the
apostles, will also fade from view, cease to be recognized as guides or
lights. D593; HG418:5
Powers of the heavens -- Ecclesiastical powers. R1947:6
Sectarian creeds and systems. D597, 595
Earth shall be shaken as well as the heavens. (Heb. 12:26) R712:2
Shall be shaken -- Literally, we have had violent shakings of the heavens, or
wind storms and cyclones in our own day. R711:6
He will shake to pieces every evil system which hinders, binds, oppresses, or blinds the people
whom he comes to bless--all of earth's families. R748:4
Until they are destroyed. R529:2*
Signifying the "removing of those things
that are shaken as of things" that are imperfect and of human
construction. (Heb. 12:27) R712:2, 754:5*
He shakes and sifts because he would separate the many who have assumed
the name of Christ but who are not truly his people. R1307:6
The shaking will be the means of God for the liberating of some now
chained by superstition. R1308:4
The trouble upon the earth, society, will not reach its intensity until
the shaking of the heavens, ecclesiasticism, has broken the fetters of
superstition and plunged the masses into skepticism and open infidelity.
R1308:4
And then -- At that time. D597
Appear the sign -- Greek, seemion, evidence, proof of the Lord's
presence, at his second advent. D598; R712:2
Not a sign that he is soon to come, but a sign of his presence. R555:1*
The thought might properly be that something will occur indicative of the
presence of the Son of man, that he has taken to himself his great power
and begun his reign. SM420:4
The wonderful inventions and progress in the world. R5373:5
Reaping of the wheat, the fig tree of the Jewish nation putting forth
leaves, worldliness in the church systems, the beginning of the smiting of
the nations. R5697:2
Since he is to be revealed in flaming fire, the sign must be some sign of
vengeance, some indication of righteous indignation against wrong. (Isa.
59:17,18) SM420:4
It is a sign to the world, not to the saints; they have all had evidence
of the Lord's presence long before. R712:2
The shakings in the church nominal and the raising up of new heavens
become a sign to the peoples of earth that their course of injustice is
drawing to a close. R712:2
Some will see the divine plan of the ages and recognize it as one of the
signs. The judgment of Christendom, social and ecclesiastical, is another
sign that the Judge has come. D599
The aggregate sayings and doings of the scoffers (2 Pet. 3:3,4) are the
fulfillment of prophecy, and we think constitute the sign of the Son of
man in heaven. R555:5*
Not his parousia. On the contrary, the parousia of Christ will not be
known to the tribes, or families, of the earth in general. SM420:3
In heaven -- The symbolic heaven, the professedly spiritual class,
Churchianity. D598; SM421:1
The sign appearing in the heavens signifies that the beginning of Christ's
judgments will fall upon the ecclesiastical systems of our day. SM421:1
In the new heavens, new spiritual powers then coming into control and
supplanting the old shaking and falling spiritual powers. R712:2
And then -- Still farther on. R555:2*
All the tribes -- The tribes of earth will not see the sign or proof of
the Lord's presence given only among the "heavens," the at least nominally
spiritual, the churches. D599
Of the earth mourn -- A general mourning of all, incident to the great
time of trouble. D600
The troublous times cause them to mourn. R555:2*
If the world has mourned in the past, how much more shall we expect it to
do when the trouble will be general. R5269:5
And they shall see -- With the eyes of their understanding. D600
The root word in the Greek is horao, to discern; that is, to apprehend, to
recognize, the fact that he is indeed present. R555:2*
When their eyes begin to see out of obscurity, there will not be anything
that they can see with the natural sight. R5269:5
They discover that sin is the cause of all the trouble, and this will lead
them to investigate, and thus finally they are led to desire, as well as
to recognize him. R555:2*
Son of man coming -- Drawing nearer and nearer in judgment; and they
will recognize that they, too, must shortly be involved. Hence there will
be mourning because of him (Rev. 1:7). SM421:2
In the clouds -- Of the time of trouble. B153
The tribes of earth will see the clouds of trouble and confusion incident
to the shaking of the "heavens," and realize it to be a storm which will
shake the "earth" also. (Heb. 12:26) D600
Well representing the confusion in general. R5269:5
Of heaven -- Primary sign of Christ's righteous judgments upon the
ecclesiastical systems. SM421:2,1
And great glory -- The glory of power and justice. B153
Send his angels -- His messengers, such as he has used in the carrying
of the Gospel message throughout the age; those begotten of his holy
Spirit. D601; R885:3, 711:3
A great sound -- Sinaitic and Syriac manuscripts omit "sound." R907:6
Trumpet -- The seventh trumpet, the last trump, the trump of God, the
jubilee trumpet of knowledge and liberty, which sound symbolically from
October, 1874 to the end of the Millennium. The words "sound of a" are
omitted by the Sinaitic manuscript. B145; D600, 601; A316; R3471:6, 907:3,
711:3
The truth now proclaimed by the saints, the messengers or angels of God.
R885:4
Gather together -- Not physically, but spiritually; their minds, hearts,
affections, gathered together, centered, in the secret place of the Most
High; protected in time of strife and trouble. R4379:4
Bring together into sympathy and harmony with the truths then due. F274
Preparatory to the setting up of his Kingdom in power and great glory.
R1745:6
The first work of the Lord in both harvests was the rejection of the
nominal house, so that he may gather out of it his elect. R2982:1
Not into another denomination, but gathered to Christ, into oneness with
him, in fellowship of the spirit through the knowledge of his Word.
R2751:4, 1877:6
"Gather my saints together unto me." (Psa. 50:5) B164
"Make up my jewels." (Mal. 3:17) B164; D601
"Gather the wheat into my barn." (Matt. 13:30) B164; D600 "Come out of her
my people." (Rev. 18:4) D601
The harvest began in 1874. R4842:3; D604; Q150:5
His elect -- The bride of Christ, to be gathered out of the world, of
all nations and classes. R4998:3
Consecrated runners for the prize, for whom crowns have been reserved. F165
We believe every saint will be brought into contact with the truth. While
confident that no tares will be gathered, let us have confidence also in
the Chief Reaper that not a grain of ripe wheat will be left ungarnered.
R888:5
From the four winds -- From every direction, from all denominations.
R711:3
From every quarter of the field. R1333:4; D601
End of heaven -- The nominal church. D600; R3431:6, 2982:1, 2751:3,
2490:4, 1877:6, 1333:4, 845:2, 711:3
Of the fig tree -- The Jewish nation. D604; R5503:2
Put forth leaves -- Giving signs of life. R4788:5, 5503:2, 4705:6
Begins to plan for national restoration in Palestine. D604
Indicating that the blight time of Israel and of the world is at an end.
R5503:2
We see the Jews looking back to Jerusalem. We thus see the fig tree
putting forth its leaves, giving signs of life, looking forward to the re-
establishment of the Jewish nation. R4788:5
These buds will thrive, but will bear no perfect fruit before October,
1914, the full end of the "Gentile Times." D604
Summer is nigh -- The Hebrews divided their year into two seasons,
summer and winter. D602
Know that it -- "Know ye that the Kingdom of God is nigh at hand." (Luke
21:31) D602; R127:5
When the time should come, such watching ones would know it. R593:6
This generation -- Greek, genea, people living contemporaneously, not a
race. D603; R531:4
Not the generation he was talking to, but the generation that would see
these signs when they would be fulfilled. Q636:4; D603; HG95:4
Might be reckoned as a century, practically the present limit, from 1780,
the date of the first sign, to 1880. To our understanding, every item
predicted had begun its fulfillment by that date. D604
Those who are walking in the light of Present Truth are not looking for
things to come which are already here, but are waiting for the
consummation of matters already in progress. D604
It would not be inconsistent to reckon the generation from 1878 to 1914,
36-1/2 years, about the average of human life today. D605
The generation which witnesses the putting forth of the green leaves of
hope by Israel will see to the full the accomplishment of the change of
dispensation so long foretold. R4706:1
In distinction from the word regeneration; in other words, he would be
present before the regeneration, before the people of this age should pass
away. R342:4*
"This generation of vipers" (Matt. 23:33); this kind, or class. R539:1*
Heaven and earth -- The present ecclesiastical and social order. D602
Pass away -- In the great time of trouble with which this age will end.
R4706:1
My words -- Plans or purposes. R421:2, 338:1
That day and hour -- When the Kingdom shall be set up. E36
The divine plan which God purposed in himself from before the foundation
of the world, and represented in the sealed scroll of Rev. 5. R4451:1
Knoweth no man -- At the time the Lord was speaking. B18; D605; R4641:5;
CR95:5
Not the angels -- Not that the angels would be in ignorance up to the
last minute. R4706:2, 2972:6
Sinaitic manuscript adds "nor the Son." D605
But my Father only -- It does not say that none but the Father will ever
know. B18; D605; R5055:1, 2972:6, 1796:3; OV6:3; NS7:1, 33:1
It does not mean that those living at the time for the establishment of
the Kingdom would not know. R4706:2
Certain features of the plan were kept secret from our Master until he had
finished his course. CR95:5; R4706:2, 4641:5
But as the days -- Not the coming, but the "presence," after arrival.
B160, 161
As the days of Noah were not days before Noah's time, neither are the days
of the Son of man days before the Son of man's presence. R2974:5, 580:5
Of Noe -- Before the flood. B161; R349:1, 342:4*, 237:5*; NS200:4
Doubtless much of the immorality and sensuality which marked the days of
Noah and of Lot will prevail in the world in the closing days of the
present age, though that is not the lesson here. R4706:3; B161; D606;
HG611:5
Everything will continue as ordinarily. R4706:3
Noah was informed respecting the coming change of dispensation; likewise,
the Church of Christ is forewarned. R4706:2
As the giants were in control in the days of Noah, so giant trusts are
getting more and more control of the situation now. R4797:5
So shall also -- Before the hot fire of trouble. B161
The coming -- Greek, parousia, presence. B159; D296, 606; R4797:2,
4706:4, 2978:6, 1874:1*, 513:4, 188:4
Of the Son of man -- The days of the Son of man are the days of his
parousia or presence, invisible and unknown to the world, known only to
the watchers, and seen by them only with the eye of faith. R2974:6
See comments on Matt. 24:27.
They -- The world in general. D606
Were eating -- Pursuing the ordinary, proper affairs of life; ignorant
of the impending catastrophe. D606; R5455:6, 3355:6, 2974:6, 2957:1
Does not imply that there is anything wrong in so doing. R4797:2; B161;
NS7:6, 33:6
Showing that there will be no outward sign to indicate to the world the
time of the second presence. R5455:6
The world's affairs will not be interrupted by the Lord's presence. NS200:3
These things are not signs of wickedness, but mentioned to show us that
there will be no outward sign to indicate to the world the time of the
second presence of Christ. R5455:6, 4797:2, 580:5, 20:4
The world's whole attention given to fleshly desires, not understanding
nor caring for the spiritual. R327:1*
Into the ark -- Type of Christ and the power in him which will replenish
and reorganize society. A318
And knew not -- Were ignorant of the coming storm and disbelieved Noah's
testimony. B161
So, in the early part of the Day of the Lord, the world will have no faith
in the announcement of his presence and of the impending trouble. B143
Similarly, at the end of this age, only the Lord's people will know of
Christ's presence and the time of trouble impending. D606; R5590:6
There was apparently nothing to indicate that anything unusual was about
to happen. R4797:2
They read not the signs of the speedy and great changes just at hand; they
are too busy to consider the testimony carefully, and only continue to
scoff. B167
The world will never be completely converted to Christianity by any
existing agency before the end of this dispensation. R2798:2*
The signs of the times will not be in the outward condition of the world.
R5455:6
"Where is the promise of his presence, while all things continue as they
were from the beginning." (2 Pet. 3:4) R2957:1
How then shall the Church be aware of his presence, except by a sign.
R98:2*
First, in witnessing, we should present the doctrine of restitution, the
work of the presence; then, the manner; and lastly, the time, telling it
to none unless they show that they have an ear to hear. R216:3,6
Until the flood came -- Contrary to the teachings of many modern
theologians. A61
Though there shall never be another flood to destroy the earth (Gen.
9:11), it is written that the whole earth shall be devoured with the fire
of God's jealousy (Zeph. 3:8). B162
Marking the close of the first dispensation; as a great cataclysm of
trouble, anarchy, symbolically called "fire," will mark the termination of
the present dispensation. R2842:6
Likewise in his second presence, until disturbed by the commotion and
trouble of the epiphania, the apokalupsis of the King in the pouring out
of the seven last plagues. R2957:1
They did know when the flood came; and they will now know when every eye
shall behold him. HG24:6
Took them all away -- The Deluge was merely a quick means of executing
against the race the death sentence already expressed 16 centuries before.
SM62:1
By drowning all the people except Noah's family; in the antitype, by
burning all except the family of God in the symbolic fire--the great
trouble of the Day of the Lord. B162
Intimating that a great catastrophe, corresponding to the flood, is to
occur in the end of the Gospel age. R3934:6
The threatened catastrophe will be anarchy. R2842:6
So shall also -- Equally unrecognized and unbelieved. B161
From these statements we see that the world will be far from being
converted to Christ at his coming, and they will have little regard for
the teachings of the Master. Q816:4, 852:2
Again the doctors of the law and doctors of divinity, professing
faithfulness and praying continually, are blind to the fact that we are
now living "in the days of the Son of man." R3538:6
The coming -- Greek, parousia, presence; as of one who has already come.
B161; R4706:3, 2978:6
Be in the field -- In the world, outside the nominal house. D609; R4706:4
Who previously had not been justified. Q151:2
The Lord will gather some of his jewels from the field. R4706:4; D609
Not all "come-outers" will be gathered, but the jewels will be sought
wherever they may be. D609
One shall be taken -- To the food of Present Truth which the Lord would
supply. R2302:6, 513:6
Grinding at the mill -- The place where food is prepared; the
theological schools and the ministry. D609; R4706:4
Grinding the husks of human tradition. R513:6
Watch -- The signs of the times in the light of God's Word, for the
second advent of the Lord, the establishment of his Kingdom, the
transformation of the Church to the divine likeness. R2973:1-3, 4706:5,
2303:1
Watch yourselves and also the word of prophecy. B22; R4706:6, 2303:2
Watch your words and thoughts and doings. R4706:6
So that when the due time comes you may be one of the wise ones. B19; D606
This will serve as an antidote to worldly influences. R2303:1
The watchers keep separate the two thoughts of the presence and its
manifestation. R2974:3
Watching intently, earnestly, interestedly, because they know of the good
things God hath in reservation. R2973:5
Watching implies hoping, and it also implies waiting. R2973:2
That the early Church lived in joyful anticipation of this longed-for
event is manifest from many Scriptures. (See 1 John 2:18; 2 Tim. 2:18; 2
Thess. 2:1-5) R1796:2
Implies not only some advantage in watching, but also that the manner of
the event might be so contrary to general expectation as to require some
discernment on the part of the watchers. R1796:5
In reply to your question, When?, I merely tell you to watch and be ready.
When I am present I will communicate the fact to all who are watching and
faithful. B163
Therefore -- That ye may be gathered or separated from the world and
theological relationships and from earthly church relationships to the
Master himself. R4706:5
An intimation that the manner of the second advent would be contrary to
the general expectation. R1796:5
Unobserved, unknown to the world. R4706:3
For ye know not -- It is not a matter that is left in such a form as to
be speculated upon in advance. His knock will be the first intimation of
his presence. R3355:5
Implies that when the event does take place the watching ones will know
it. Watch, because ye know not, in order that, at the proper time, ye may
know. R2972:2, D606
What hour -- "The day" according to the oldest Greek manuscripts.
R2972:2,3
Your Lord doth come -- This cannot refer to our Lord coming to receive a
dying one at death, as is often taught, because death is an enemy. R2303:1
Greek, erchomai, arrive. B163
But know this -- Understand the reason why the time is so secreted under
symbols and parables. D611
If the goodman -- The householder, the devil. D611; SM102:2
Of the house -- Master of present institutions, of the present evil
world. SM102:2; Q621:2; R4706:5, 2303:2
Had known -- Although Satan has long known the Bible, he has understood
but little of it, for the same reason that man has not understood it--he
does not possess the holy Spirit. D611
Thief would come -- The Lord's second presence is likened to the
presence of a thief in a house, unknown to its master. R4706:6, 3784:5,
842:1
If he comes as a thief, it is not to sound a trumpet before him, calling
the world's attention to his work. R1742:6
He comes as a thief and snare upon the world. R1693:1, 326:6*
To take, first, his "jewels," his saints; and then to utterly spoil and
overthrow the affairs of this present time, that on its ruins he might set
his Kingdom. R3784:6, 4706:6
He would have watched -- Satan was taken unawares by the Lord's parousia
in 1874 and the harvest work then begun. D612
Would not have suffered -- Whatever knowledge Satan has of the divine
times and seasons and arrangements, he is prompt to use in opposing the
divine plan. D611
In what way Satan would have managed his affairs differently if he had
known sooner more about the divine plan we can only surmise. D612
To be broken up -- Had Satan understood the divine plan he would have
tried to make it very difficult for it to be carried out. Q621:2; D612
His "house," present institutions, will suffer complete collapse. D612
There would not be such a breaking up in earth's affairs as is now
impending; the Kingdom would be established, but not in the way in which
God designed. R4706:6
Slowly and surely the "strong man" is bound in his own house by the
stronger one now present. R842:1
Therefore -- Now that you know prophetically that Satan will be caught
unawares. D612
Be always watchful for the evidences of my parousia, because the time will
come when it will be very important to know that fact. B19, 163
Ye also -- Believers, the Lord's faithful. D612
Ready -- Not in a literal ascension robe, but in a figurative ascension
robe--a condition of heart and life ready to welcome the Lord and his
scrutiny of our hearts and conduct. R2303:2
As ye think not -- The time of our Lord's presence could not be known
beforehand, even by the saints; nor was the fact recognized until nearly a
year after October, 1874. D612; R149:5*
Who then -- In the harvest. B163
Few would be found giving to the household of faith meat in due season at
his presence. R718:4
Faithful and wise servant -- Faithful to the "Master" and to "his
fellow-servants" and "the household." D613
God's grace will probably come through a human channel, through the
helpfulness of the fellow-members of the body of Christ, whom the Lord
will make use of in serving the meat to the household of faith. R2383:4
Ever since the Church has had an existence, God has raised up some from
its midst as special servants of the body, some who had special teaching
ability. R1206:4
God in his own time raises up suitable servants or expounders to dispense
his meat in due season. A319
Servants who are anxious, not only about the amount of service, but also
that it be in exact cooperation with God. R1797:1
Merely a steward, liable to be removed at any moment should he fail to
fully and duly acknowledge the Master in every particular. D613
One channel dispensing the meat in due season, though other channels or
fellow-servants will be used in bringing the food to the household. D613
A special messenger to the Church at this time. R6023:3*
Some one servant (animate or inanimate) whom the Lord would specially use
in the present time to dispense the present truth. R1994:3
Originally applied to Pastor Russell by one who became his bitter enemy.
He avoided the discussion which followed, except for references in Volume
4 and when the passage occurred in the International Sunday School
Lessons. R4482:1, 4473:3, 3811:2
Thousands of readers of Pastor Russell's writings believe that he filled
the office of "that servant." His modesty precluded him from claiming this
title. OV447:6*; R6011:2*, 4482:1, 2489:4*
While this exhortation in
general seems to apply to one particular servant, we can see the same
principle would apply to each servant in turn as he would receive either
food or stewardship. R3356:5
Whether you like to call it a class or individual, whatever it be. Q355:5
Let each reach his own conclusions and act accordingly. R4483:3, 1946:2;
Q644:4
The whole body of Christ, faithfully carrying out their consecration vows.
R291:6, 149:5*
The Lord has used the Watch Tower Bible and Tract Society as his channel
or servant in forwarding the harvest message in a most remarkable degree.
R4483:1, 4562:4*
Hath made ruler -- The Lord promised that, at the time of his presence,
he would bring forth from the storehouse things "new and old," and that he
would select one special channel through which those blessings would be
brought to the household of faith. R4482:4, 2693:6
Has placed over. D613
Sinaitic and Vatican manuscripts read "shall make." B163
It would be very remarkable if the Lord should change his channel of
sending the truth at this late date. R4483:3
In the interest of the household and for its comfort, joy and blessing,
the Master, at an appropriate time, would furnish to some one of his
servants a key to the precious things of his Word. R2694:4
No suggestion here of either the inspiration or infallibility of "that
servant." This distinction belongs only to the Lord, the apostles and the
prophets. R1994:3; D613
The Lord, as the overseer of his work, may today, as in every period, use
some special instruments for the service of the Church as a whole. F274
The Revised Version is preferable: "set over his household to give them
meat" as a "steward," not as a lord or master--rather a general servant,
or servant of all. R1946:6
Over his household -- His faithful people in general; but not nominal
Christian professors in general. R1946:2
The household of faith. R327:1*, 291:6
In this context we have "that servant," "fellow-servants" and the
"household." The Lord is indicating a chief servant of the truth and
fellow-servants, assisting in serving meat in due season to the household
of faith. R3811:3*, 1994:2, 1946:2
If neither the "household" nor "fellow-servants" were mentioned, it might
be questionable whether the expression "that servant" referred to one or
to all faithful servants. R1946:2
Each one of the household is to prove all things he accepts as spiritual
food, whether he gets it from the Bible himself or from that servant or
from fellow-servants. R1994:4
To give them -- When and as they are able to receive it. R806:2
Merely a channel for distributing the truth. His business is not to make
truth, but to circulate it. R1994:3
The fact that the messenger has been gathered into the kingdom should not
affect the message, which remains with the Church to be handed out to
others until all have been gathered. R6023:3*
Freely we received, let us freely give to others the heavenly food--manna.
R548:1
Meat in due season -- Spiritual food. OV356:2; R5651:5, 5566:2
Truth as it becomes due, dispensed by the holy Spirit to the household of
faith. B165; A349; OV6:1; SM404:1
Hidden things would be gradually revealed. OV6:T; Q554:4; R5055:1
For strengthening, upbuilding and preparing for a share in the Kingdom.
R5615:4, 4671:6
The deep things pertaining to the Messianic age formerly closed up,
sealed. R5055:1
To whomsoever has "an ear to hear." Q554:4
The Lord's bountifully spread table of good things from the Bible. R4744:5
Dispensed in a manner and to a degree never before enjoyed by his saints.
R5651:5
Can we suppose the Lord would commend anyone who, by teachings or silence,
supports the eternal torment theory? R2599:1
The message of the Kingdom to the Church, given at the time the Lord
intended it should be given. R6023:3*
The stewardship mentioned is not a stewardship of talents and
opportunities, but a stewardship of spiritual food. R2694:1
Showing that the revelation of the "mystery" was to be a gradual one. OV5:4
God's Word is a great treasure house in which he has hid in past time all
knowledge needful to his children in all ages. R318:2
We are living in a peculiar time when some of the special features of the
Gospel are properly made more prominent than others. R500:6
The harvest is the richest season of the year, when the buds of prophecy
and promise have developed and are now bringing forth their golden fruit,
and the table of the Lord fairly groans under its bounty. R1899:2, 1890:1
It would be meat in due season in Noah's time to know about the flood; but
that information would not be meat in due season today. R5055:4
For those who are weaned from the milk. R230:5; OV356:3
Things to come, as they become due to be fulfilled, become meat in due
season for the household of faith. A319
Which, of course, would be the declaring of his presence. R189:2, 149:5*,
123:5
Blessed is that servant -- A steward, the one channel selected by our
Lord for dispensing food to the "household"; faithful both to the
"Master," his "fellow-servants" and "the household." D613
Humble and unassuming, not claiming authorship or ownership of the truth,
but dispensing it zealously. D613
A certain servant which the Lord would use at the end of this age. Q355:5
The one whom our Savior has chosen as our pastor. R5828:4*
If the service be shown to have been performed, the title of servant is an
appropriate one. R4483:2
But it is a place of special danger as well as of special privilege.
R1946:4
And no less blessed is the faithful household who search the Scriptures
daily to see if these things be so, who prove all things and hold fast to
that which is good. R1206:4
Lord when he cometh -- Greek, erchomai, arrives. B163
Greek, ethlon, has come. R141:5
Especially when he is present. R845:4
Shall find so doing -- Shall find thus employed. D613; R2303:5
Faithfully utilizing every available talent in his service. R601:4*
He -- While the Lord will be the real Provider and Servant, yet the food
will be dispensed through a steward to fellow-servants and the household
in general. R1946:6
Shall make him ruler -- Will appoint him over. D613
He will be exalted and given fuller stewardship over the storehouse of
truth, with increased ability to bring it forth to the household. B164
Over all his goods -- The whole storehouse of divine truth shall be open
to such to be ministered by them to others in the household of faith.
R1797:1; B163, 165 D613
But and if -- It implies that when the Lord selects a servant, it is
upon condition that he remain in the Lord's favor and in harmony with him;
and if he does not, then thus and so shall follow. Q355:5
If the servant's heart is not right. B163
A solemn warning to those who are blessed with being servants against a
possible falling away from even such a blessed condition. R1797:2
That evil servant -- Shall become wicked and, losing faith. D614; R2303:5
That one previously spoken of. R149:5*
While these are servants, they are not faithful servants, but are engaged
in revelry, eating and drinking with the world. R593:5
Delayeth his coming -- Has not arrived. B163; Q355:5
Not denying that he will come sometime, but that he has come. B164
This would not be likely to be said until some one had said he had come,
nor would it delay until after he was due to come. R555:4*, 237:5*, 149:5*
Evidently the presence is one not recognized by the natural eye, but by
the eye of faith, else there could be no disagreement between the servants
as to the fact of his presence R123:5
His coming in the glory of his Kingdom, his personal coming being already
recognized. R1797:4
Begin to smite -- Oppose and contradict. B163
It does not say that it will be so, but "And if he should." Q355:5
A disposition to tyrannize the household, arrogancy. R2694:1, 2303:5,
1797:4
Because they declare his presence. R555:4*, 189:2
We love fellow-servants too much to wish to smite them, and we trust that
we are too wise to allow the Adversary to draw us aside to squabble with
the enemies of the truth and thus hinder the more important work of
scattering the truth. R4194:3
His fellowservants -- Those who are faithfully declaring that the Lord
is present. B163
Co-laborers. R4482:1
It is not the special servant alone that will have to do with the
dispensing of the food for the household. R2694:1
The ones smitten evidently are taking the opposite ground, namely, that
the Bridegroom does not delay, but is present. R123:5
Service is their only commission, not lordship or self-appointment.
R1994:4
Eat and drink -- Imbibe more and more of the spirit of the world,
the spirit of selfishness, and become intoxicated with it. R1797:4, 292:1
With the drunken -- Become intoxicated with false doctrine. D614; B164
Become intemperate in words and deeds. R2303:5
Shall come -- Greek, heko, will have arrived, be here. "Will have
come"--Rotherham. B164; R555:4*, 591:4*
Looketh not for him -- Is not aware. B164
Cut him asunder -- Cut him off from being one of the servants privileged
to hand meat in due season to the household. B164; D613, 614
Separate him from the real Body. R920:5
Be gradually separated and drawn into closer and closer sympathy with the
mere professors or hypocrites. B164
It is inferable that such an one, being deposed from stewardship, another
would take his place, subject to similar terms and conditions as to
faithfulness. R2694:1, 1946:4; D613
His portion -- Share with the world the great time of trouble which will
follow the gathering together of the Lord's elect. R2303:5, 1797:5
With the hypocrites -- Though not a hypocrite, he must, because
unfaithful and overcharged, have his portion with the hypocrites. B164;
R2303:5, 983:6, 920:5
The Great Company are not hypocrites, but since the time of trouble is
properly for hypocrites, they will have their portion with them. R4655:1,
1470:2, 593:5, 173:1
Those who are not faithful enough to get into the Little Flock will come
into this condemnation with the world. R5256:4
Have a severe experience with the unbelievers in the time of trouble.
R2694:1
Weeping and gnashing -- Sorrow and disappointment. CR253:3
The perplexity and trouble coming upon Babylon. B164
Then -- Indicating that it was not applicable at once, in the Lord's
day, but sometime in the future. C91; HG94:3
Following the sign of the falling stars. D588, 590
Down at the close of this age. CR252:6; R5522:3, 5137:4, 3867:3
Shortly before the establishment of the Kingdom. R5150:2
At the time of the Millerite movement in 1844, typified by the visit of
the wise men to Bethlehem, and since. (Matt. 2:1-16) B247; C91; R5522:6,
288:3; NS10:2, 36:3
This parable is not applicable at all times and under all conditions.
R5522:3, 4692:3, 3867:3
The subject of this parable is the continuation of the subject of Matt.
24, the divisions of the chapter being only the work of the printer. HG95:2
Taken in connection with the preceding chapter, it is fixed as belonging
to the last generation of the church living when the Lord comes. R87:5;
HG95:5
Emphatic by position. R5866:1*
Kingdom of heaven -- In its embryotic condition. C91
The Church--the entire ten virgins. R4654:5, 87:5
Be likened unto -- This parable shows that in the end of this age is a
separation or division in the true Church of Christ. R5522:3, 2541:6
The object of this parable is twofold: first, the necessity for alertness;
second, to show that it is not sufficient to hope and pray for the
Kingdom, but the wisest possible preparations must be made for it. R3868:2
Ten virgins -- Pure ones, "holy people," lovers of the Bridegroom,
longing to meet him. C91; CR348:1; R4692:3, 87:5
Separate from the world, uncontaminated. R5522:6
Only those who have been justified by faith and consecration, because by
nature none are pure, none are virgins. R4692:3, 5522:3, 5865:3
Applies only to the true Church, the virgin class, not even to the nominal
church. R4692:3, 3868:1, 2763:2
For a time these will be all together, unseparated. R4692:3
No mention is made of the bride, but all of the wise virgins are mentioned
as those for whom the Bridegroom comes. C191
While there have been virgins all through the age, this parable refers
only to the virgins at the close of this age. R110:3; R58:2*
Took their lamps -- The Bible. "Thy Word is a lamp unto my feet." (Psa.
119:105) R5523:2, 87:5; C92, 191; HG95:5
All the virgins had the Bible and some light therefrom. R5523:2, R3868:1
Not until the nineteenth century has the lamp been in the hands of the
virgins. Prior to 1798 it was clothed in the sackcloth of a dead language.
R87:5
Went forth -- Many of all denominations believed in the message that the
second coming of Christ was at hand and went forth to meet him. R5522:6
For some 14 years prior to 1844 a cry had gone forth throughout the Church
that the time of the second coming of Christ was at hand. R5522:6
Corresponds exactly to the Miller movement, which is still (1890) in
progress. C91; HG95:5
A movement in the same geographical area, New England and the Middle
States, where the literal "sign" of the "dark day" (Matt. 24:29) occurred
on May 19, 1780. D588
Aroused, in part, by the great Meteorite Shower of Nov. 13, 1883, as
applied to Matt. 24:29. D590
This movement, the Adventist movement, was to end in the bitterness of
disappointment; the other, the "midnight cry" movement of verse 6, was to
end in success. HG79:3, 95:1
The movement is a representative one. Not all the church went forth, but
it was an important movement in the church, and ended in the
disappointment of 1844. R39:4*; HG70:1
In going, they walked by faith and not by sight. R88:1
The bridegroom -- Jesus, personally, is the Bridegroom, and not Jesus
and the overcomers. R398:4
Christ, who is "afar off," and is now entering into a covenant with those
who would be members of his bride class. R5522:3
Five of them were wise -- The little flock, the fully consecrated. C93,
94; F75
In addition to purity, watchfulness and zeal are essential. R5522:6
They will understand features of the divine plan previously kept secret.
R5150:2
The wise were those who heard and obeyed the cry. R40:5*
Full of faith, fervent love and the spirit of prompt obedience. C190
The fifth chapter of the Song of Solomon gives even fuller suggestions
respecting these two classes. R4249:3*
The numbers are not significant, neither are the proportions. C91
Five were foolish -- The Great Company class. C94; R5656:2
Lacking love and zeal, they are overcharged with the cares and plans of
the present life. R5656:2, 4078:5, 1952:1; C194
In that they permitted the things of the present life to balance against
the things of the life to come. R5865:3
Allowing their first love and fervency of spirit to cool, and their faith
and promptness of obedience consequently to abate. C190
Probably in very large number all around us. R5134:4
In that they lived carelessly. F75
Have been in the household of faith, but not overcomers. R1952:4
Not all the virgins will be acceptable as members of the bride. R5522:6
In addition to purity, a certain amount of watchful zeal will be required.
R5522:6
The foolish were those who heard the cry and, for want of sufficient
light, could not obey the cry. R40:5*
Some were actuated by excitement and carried along with the occasion. R88:1
Their cause of failure--idleness. R4079:4*
In the end of this age a division will take place in the true Church.
R5522:3
They will wash their soiled robes during the great tribulation. R5545:1
But they are still virgins in the parable, not corrupt or lovers of sin.
R4078:5
Took no oil -- The spirit of the truth. C92
The wisdom, the understanding of the divine Word. R4693:1
One class had the spirit in their hearts as well as light in the Word, oil
in their vessels and in their lamps; others had only the light of the
Word, oil in the lamp. R288:3
But the wise -- "None of the wicked shall understand; but the wise shall
understand." (Dan. 12:10) OV268:3
Took oil -- The holy Spirit of truth, of consecration and obedience.
C94, 194, 191; R5523:2, 4693:5, 4654:6; CR253:3
In their vessels -- In themselves, in their hearts. C92, 191; R5523:2
Only those having a good supply of the spirit of truth will be able to
hold out. R5523:2
Bridegroom tarried -- Seemed to the expectant ones to tarry. C92
The Millerite movement culminated in a disappointment in 1844. R5522:6
The Church is betrothed to the Bridegroom, Christ, when "afar off" during
this Gospel age. R5522:3
The 30 years of tarrying between 1844 and 1874 was the exact parallel to
the 30 years of tarrying at the first advent, from the visit of the wise
men until Jesus was anointed at Jordan. R289:4, 88:2, 38:2*
The delay of the Bridegroom serves as a test to the virgins invited to go
in to the marriage, proving who are the wise and who are the foolish.
R3868:3
Slumbered and slept -- Many of them dreamed strange, unreasonable
things. C92; CR253:2; R5522:6, 3868:3, 88:1
A general stupor, uncertainty and drowsiness came over all. R5522:6, 3868:3
During which time the lamps were measurably neglected. R3868:3
Were in darkness. HG95:6
Corresponding to Elijah's sleep under the juniper tree (1 Kings 19:5,6);
covering the period of 1844 to 1874. R4211:6*
At midnight -- At a fixed hour the Bridegroom set out for the bride; at
midnight the Bridegroom came. C191; R5522:6
When the knock of prophecy was heard announcing the Lord's presence in the
autumn of 1874, almost immediately it began to be recognized. C190, 93
Or, during the night. The Greek word is not definite like ours. R88:1
The call was made before morning. R88:1
His presence makes it morning. The cry, made at midnight in the parable,
points to the morning of the parable. R39:5*
Very early in the morning of the new age; but it was the midnight hour so
far as the deep slumbering of the virgins was concerned. C93
The movement, proving that Christ was due in 1874, began 15 years after
1844, the mid-point between 1844 and 1874. HG96:2
There was a cry -- Which sounded forth in 1874, just 30 years after the
Miller disappointment. R5522:6, 3868:3
This cry still goes forth and will continue until all the consecrated
virgin class have heard and have had their faith and loyalty tested by it.
C191
So loud that all of the virgins will hear it, even though the world will
have no knowledge of it. R4693:4, 3869:5
As there was a proclamation of Jesus in the flesh as King, so there must
be correspondingly a proclamation of Jesus, the new creature, as King of
glory. R2645:3
Implying that something from the prophetic word at the appropriate time
will call the attention of all the virgin class to the presence of
Messiah. R4692:6
Appropriately, the monthly paper, "The Midnight Cry," attracted general
attention with a circulation of up to 15,000. This was more than the
combined total of all the other papers devoted to the subject of the
Second Advent. R88:2
The name "Midnight Cry" then disappeared from the publication because, as
stated at the time, it had done its work. R39:6*
As long as the cry goes forth there will be opportunity to hear it. All of
the virgin class must hear it. R5523:2, 4692:6
Behold the bridegroom -- Not cometh; but behold, he is present, he has
come. CR253:2; Q73:2; R5523:2, 3869:4, 149:1*
Not in the flesh; he is never to come in the flesh again. R5522:6
Christ came in the character of a Bridegroom in 1874. R39:6*
All the virgins will hear this message. R5523:2
This message of the Bridegroom's presence will cause the separation which
will test and prove each individual of the virgin class. C192
The revelation of Christ to the world will be subsequent to his revelation
of himself to the wise virgin class. R5523:1
And the further announcement, "Thy God reigneth." (Isa. 52:7) R2645:3
Cometh -- Omit, not in the oldest Greek manuscripts. C93
Go ye out -- Taking their lamps and following the Bridegroom,
representing leaving all else to follow Christ in this time of his
presence; equivalent to leaving Babylon, where the virgins had mainly
been. C194
This movement finds exact parallels with Elijah's movements from leaving
Gilgal until he crosses Jordan. (2 Kings 2:1-8) HG69:6
All those virgins -- Not the world nor the nominal church in general.
C192
While all will be aroused, only those will be led out who have the spirit
of the truth in their hearts as well as a knowledge of the Bible--a
trimmed lamp. C92
Arose -- All the virgins were to be aware of his presence after he had
come. Even the foolish virgins know of the Bridegroom's presence. R5523:5
It is but a kindness on the part of the virgins who are awake that they
shake and otherwise attempt to arouse the sleeping virgins. R2763:6
Trimmed their lamps -- Searched the Scriptures. C92; R5523:2, 3869:4;
PD92/107
Trim away every vestige of error as fast as it becomes apparent to us so
that the pure light of truth may shine out through the medium of a clear
and transparent character. R3243:3
Our work in the present time is not only to proclaim the Bridegroom's
presence, but to assist those who have the oil in their vessels to trim
their lamps. R3869:5
Have clearer enlightenments from the Word of God. R4654:6
The foolish said -- The parable is a progressive one. One might fall out
from the wise and become foolish. Q230:1
The foolish were the first to know and confess their lack. R116:2
Give us of your oil -- Your spirit of consecration. C94
There is only one way to get the holy Spirit, that is from the Lord and on
his own terms. We need to look well to our covenant with the Lord and our
zeal for him and the truth. R5523:2
We wish we could be as earnest at Bible study as you are. R5523:2
Tell us how you know these things, why you feel so sure about them. R3868:6
Lamps are gone out -- We are not able to appreciate and apply the
Scriptural prophecies relative to Christ's second coming. R5523:2; C93
They fail to get clear light on the subject of the Bridegroom's presence.
C194; R4693:1
Though all the virgin class trim their lamps, all cannot see. Only those
who have oil, the fully consecrated, can get the light from their lamps
and appreciate the facts. C93
The disappointment of 1844 cast reproach on the subject of time; and the
prudent reached the worldly-wise conclusion that, having been disappointed
once, they would be more prudent in the future and not expose themselves
to contempt. R289:1
"None of the wicked shall understand, but the wise shall understand."
(Dan. 12:10) Cii; HG316:4
But the wise -- They will not be in darkness that that day shall
overtake them as a thief. (2 Thess. 5:4) Q230:1
Saying, Not so -- The spirit of consecration, and its attendant light,
cannot be communicated from one virgin to another. C94
One person could no more consecrate himself for another person than he
could transfer either his natural or his spiritual life to another person.
HG733:3
Not enough for us -- None can secure too great a supply of the holy
Spirit. R3868:5
Not an ungenerous spirit; it was just that they had none too much
themselves. R5523:4
Go ye rather -- We can do no more than tell them how and where the oil,
the light, must be obtained. We must go on in our personal preparations.
R3868:6
To them that sell -- To the market of experience in the great time of
trouble. C94; R1952:1
Go to God who "giveth liberally." (Jas. 1:5) R5523:4
Buy for yourselves -- Each virgin must buy for herself. R88:4; C94
The fruits and graces of the holy Spirit cannot be had for the asking;
they must be bought in the market place of experience. R3868:5
There is only one way to obtain the light, and that is through a patient,
persevering study of the divine Word under the guidance of the holy
Spirit. R3868:6
In order to receive a fresh supply of oil we need to look well to our
covenant with the Lord and to our zeal for him and the truth. R5523:3
It will cost some of them considerable self- sacrifice and humiliation to
learn their lessons. R4693:1; C94
This costs something of time and study, and of neglect of the things of
this life. R5523:4
The waking up of the Great Company to go out and purchase the oil is the
latter part of the harvest work. R5761:2
They went to buy -- If it is not already too late to go to buy the oil,
it soon will be. R3869:5
Bridegroom came -- Any who did not know of the presence would lack
evidence that he belonged to the bride class. R5523:5
All the virgins were to be aware of his presence after he had come. R5523:5
Went in -- The entering in to the marriage began in 1878 and still
continues. R3868:6
One after another, passing beyond the veil. R5523:4, 3868:6
The dead by resurrection, and the living by translation or change. R181:2*
Braving opposition, hostility and darkness of night, through which they
must pass to go with their beloved Bridegroom to his house and enter in.
R4654:5
A going in to a condition rather than a place; implying a withdrawing from
the world and a coming into a condition of special preparation for the
marriage. R88:4
As the "going forth" (verse 1) and the "going out" (verse 6) were not
literal, but acts of faith; so also the "going in"--the virgins are guests
by faith, by being in light at a certain stage of development. R40:1*
The going in, like all other features of the parable, is a work of time,
which we understand has been in progress since 1874. R289:5
Beautifully illustrated by the happy bridal procession which escorted the
Jewish bride to her husband's home with music, lighted lamps and every
demonstration of joy. C196
After the going in comes the inspection of the guests, followed by a
casting out of one at least who has not "the wedding garment." (Matt.
22:1-14) R40:5*
To the marriage -- "To the nuptial feasts." (Diaglott). R87:1; C191
And the door -- To the marriage feast; not the door of mercy, but the
door to the high calling. C195; R4693:1, 4654:5; NS319:6
All opportunity to become of the wise virgin class by engaging in the
harvest work. C210, 213, 221; R1952:1
The door to the Bride class. Q738:2
The door through which the Bride class shall enter and the door to service
should be kept separate. Q75:1
Not the door of hope, either to the foolish virgins of Christendom, nor to
the heathen world. NS295:4
Though the call has ceased, the door is not yet shut. The call and the
door are distinct and separate. R1112:2
Was shut -- The closing of the narrow way of this Gospel age. NS195:4
"I am he that shutteth and no man openeth." (Rev. 3:7) C195
We should lose no time dreaming that the door is shut. R5633:5
Evidently the door is not yet shut, but who can say how soon. Cii; R5068:6
Not yet closed, but stands ajar to permit replacement of lost crowns.
Q150:6; R1113:1
Will be forever closed when the full predestinated number of the Bride of
Christ has been found faithful. R1951:6, 5523:4, 1112:6; Q73:2; C210, 221,
195; NS319:6, 804:1
The door will close because the full number elected will have attained the
necessary character-likeness to Christ and will have stood the necessary
testings. R4693:2, 3869:1; Q73:2, 230:1
Marking the full end of all opportunity for even the called ones
thereafter to attain the prize of the high calling. C213
The choicest blessings of all time will soon be won or lost. SM258:2
No one else will ever be of the Bride class. CR253:3
Not merely is the world shut out, but the foolish virgins also. R4654:5
After the door is shut there will be no more begetting to the spirit
nature. R5761:4
When that time comes there will be a corresponding suppression of truth by
the nominal church. R3532:4, 1448:4
The door merely shuts in the Kingdom class, the Little Flock; God has
other blessings for those outside. R5523:4
This does not mean that the foolish virgins will be consigned to eternal torment. F75; R5523:4
The deliverance of the last member of the Body will follow shortly after
this. C231; R5776:6
It is not ours to say which, individually, are shut out; but we believe
that none were shut out who, up to that time, had made an entire
consecration to God. R289:6
Afterward -- After they get the oil and recognize that the end of the
age has come. R5523:5, 1952:1
After the door is shut, but apparently before the marriage takes place.
R290:4
Christ harvests the earth before he makes open manifestation of his
presence. HG25:3
Came also -- They had gotten the experience, development, knowledge and
the light, and they came. Q74:T
Having gotten a clearer enlightenment from the Word of God. R4654:6
Their knowledge of the presence of the Lord came not from the light
shining from the light of prophecy, but rather from the judgments upon the
nominal church. R290:4
The other virgins -- Although foolish, still virgins, not impure.
CR348:1; R4693:2, 4078:5
Made wise by getting the oil they previously lacked. NS320:1
Saying, Lord, Lord -- Knocking at the door in prayer. R5523:5
Open to us -- We desire also to be of the Bride class. R4654:6
I know you not -- As the Bride class; but they all belong to the company
of virgins, the Bride's companions who follow after her. R5865:4
I do not recognize you; my Bride is complete. R5383:6, 5523:5, 4693:4,
4654:6, 3869:1; Q739:T
They lost the great prize. R4693:5
They will then realize they have failed to make their calling and election
sure. R1952:1
All outsiders are treated as strangers, as unknown. R1951:6
There is nothing in the parable to indicate that the foolish virgins will
be aware of their foolishness until the opportunity of going into the
feast has passed by. C194
Watch therefore -- How absurd it would be to tell them to watch for a
thing, and in the same breath assure them that the watching would be
useless because none would ever know! R2763:5
The virgins alone, not the world, are called upon to watch and wait for
the Lord from heaven, the Bridegroom. R2763:6
Because, if watching faithfully, they will know of his second coming. It
will be distinctly announced. R2763:6
The watching suggested by our Lord refers to the time prior to the
presence. R3869:5
Ye know neither -- Although the time of the Master's coming could not be
known in the past, nevertheless it would be known to all the virgin class
in due time. R4693:4
Wherein the Son -- These words, to the end of the verse, are not in any
of the oldest Greek manuscripts. R3869:2
Kingdom of heaven -- The Revised Version notes that these words are not
found in the ancient manuscripts, but it is the kingdom of heaven in
embryo, the church, that is discussed. R2764:2
Is as -- We are not to confound the parable of the pounds with the
parable of the talents. They teach different lessons. R5492:2, 2764:1
The parable of the pounds and the parable of the talents are companion
parables, illustrating from different standpoints the responsibilities of
the stewardship of God's people. R1972:3
A talent is sixty times as valuable as a pound. In the parable of the
pounds, each got one pound; but in this parable the number given varied.
R4693:3, 3869:3; HG665:2
This parable illustrates the fruits of labor. The ratio of increase is the
same with both of the faithful servants, and the same approval is
expressed to each. R1973:4
Illustrating the different abilities of God's people, their accountability
according to ability, and that the same results are not required of all,
but simply faithfulness by each in the use of what he possesses. R2764:1,
1973:4
A man -- The Lord Jesus. R4693:3, 2764:2, 5386:1
Into a far country -- Heaven itself. R2764:2, 5018:3, 4693:3; CR306:5; SM508:2
For investiture in authority to be the great King of earth. HG439:1;
Q91:4; SM693:2; NS678:2
To appear in the presence of God to present on behalf of mankind the
sacrifice for sins and, incidentally, to be crowned, highly exalted and
honored. R2764:2
Gives the thought of a considerable time to elapse between the Master's
leaving and his return. R2764:2, 1972:6
His own servants -- Not the world in general, only the consecrated; not
even the general household of faith. R2764:3, 4693:5, 3870:1, 3696:1,
1281:5; F662; SM508:2
All who would become his disciples throughout the Gospel age down to his
second advent. R4659:3; R5386:1; SM629:2, 508:2
They had all engaged to serve him, and he had a right to expect of them a
sincere and faithful interest in the work. R3696:1, 1281:5
Addressing those who will be alive at his second advent, and speaking as
if they were the representatives of all his faithful followers throughout
the Gospel age. SM629:2
A number of servants is implied, yet only a sample illustration of three
is given as representative of the whole. R2764:2
Unto them his goods -- Upon consecration, he appoints us his stewards
over the things we have--our all--time, influence, talents. R5386:1;
SM508:2; PD59/70
Certain blessings, privileges, opportunities. R4693:3
All of his interests and affairs. R2764:3
Entrusting various stewardships of wealth, influence, talent and
opportunity. F419
In the day of reckoning the Lord will ignore the affairs of our lives
which preceded our consecration, and merely judge us according to our use
or misuse of our consecrated time, influence, talents, etc. R3870:2
And unto one -- Each is a steward and should individually, not
collectively, as a commune, manage his own affairs and render his own
account. D480; R1862:5
Gave five talents -- Can be viewed from two standpoints, both true: our
natural talents or our spiritual qualities; or the two views can be
combined. R3870:4-6
What are these talents? The very talents which we possessed before
consecration, and which, in consecration, we laid down at the Lord's feet.
SM510:1
All those things and opportunities which are over and above what we need
for the necessary and reasonable maintenance of ourselves or our families.
R3696:4, 1282:2
Natural gifts, consecrated to the Lord and accepted by him as being owned
by the man's new nature. R2764:5
Represents our opportunities for service according to our several
abilities. R5386:2, 5932:1, 4660:4, 4659:6; Q536:3; SM629:2
Some might have a talent for private conversation, another for public
service, another for writing. Q536:3
Wealth, influence, intellectual power, education, public utterance, time,
opportunities. SM509:1, 509:1; R3870:4, 4660:1
About $6000, a talent being equivalent to $1200. SM509:1
There are not many five-talented people in the world; the world, the flesh
and the devil bid so high for their services that most of those who become
the Lord's people are of the lower classes. R2764:5
In some respects all God's people have one common footing, as represented
by the pound. In another respect their opportunities, privileges and
advantages vary, as represented by the talents. R4693:3
"The manifestation of the Spirit [a portion, at least one talent] is given
to every man [in this consecrated Church] to profit withal." (1 Cor. 12:7)
R2764:3
The more talents possessed, the greater the responsibility. R4660:4
The man with the five talents would have more difficulty in keeping them
fully employed, fully devoted and fully separated from worldly ambitions
than would the man who had fewer. R4660:4
The man of five talents would have the danger of being puffed up, heady
and high-minded. R4660:1
If we assume that Adam, as a perfect man, had ten talents, it would be
quite appropriate to say that not one of his posterity today has more than
five talents, and the majority much less--two talents or one. R3870:3
A talent represented 3000 shekels of silver. There were great shekels and
small. In our money, $1000 or $2000. R3870:3
To another two -- Would have a natural advantage, he would be neither so
likely to be discouraged nor to be puffed up. R4660:1
Those consecrated with no families and a reasonable degree of health have
at least two talents--time and health. R3696:3, 1282:1
"Give me neither poverty nor riches." (Prov. 30:8) R4660:1
To another one -- Many of small talents increase them by use and become
quite proficient in the truth. R4659:6
The man with the one talent has, in some ways, a better opportunity for
making his calling and election sure. R4660:1
The majority of the consecrated have possessed only one talent. SM510:2;
R2764:5
To every man -- Every one in the Body of Christ has some talent, some
ability and opportunity for service. R4659:3, 3696:1, 1281:5
Some fear that they have no talents useful and needful to the service of
the body; and some, possessing several talents, use and seek to cultivate
the lowest of these rather than the highest. R733:4
His several ability -- "God hath set the members in the body." (1 Cor.
12:18) F295
Our varied conditions of mind, body and opportunity. Q536:3
"If there be first a willing mind it is accepted according to what a man
hath, and not according to what he hath not." (2 Cor. 8:12) R1973:4
Opportunities for the service of God along the lines of such abilities as
we possess--education, influence, money, good health, time, tact or
genius. R1972:6
The duty and privilege of every member of the body is to soberly and
honestly judge of his abilities, neither in pride overrating them, nor in
false humility underrating them. R733:4
Some in one service and some in another. F295
Some who are not platform speakers are excellent otherwise, "apt to
teach," and should be appreciated and used in Bible class talks. R1848:2
We, today, have special opportunities and privileges for ministering the
truth to others. Our responsibility is correspondingly large, and our
faith, love and zeal should be correspondingly shown. R2141:6
Communism is not the Lord's arrangement. D480
The five talents -- Seeking to use every one of these as fully, as
thoroughly and as constantly as possible. R2764:6
And traded -- Used them in preaching, teaching, etc. R4693:3
Possessions or personal qualifications are to be released from the service
of worldly ambition, not for aimless inactivity, but to be utilized in an
opposite direction, in the service of God. R1281:4
Left free to exercise his best abilities. So, too, we are not specially
hampered by directions as to how we shall use our consecrated talents and
opportunities. R3870:4
It is a steward's place to seek and find places where he can dispose of
the talents and moneys consecrated to the Lord, to find best advantage, as
his sanctified judgment, under the guidance of the Lord's Word, may
dictate. R855:4
It is a part of our privilege and duty to study how we may best invest our
talents in order to secure the largest results; just as necessary in
investing for the Lord as in investing money for financial profit. R935:2*
With the same -- With all his talents, not part of them. As a rule,
people are either hot or cold in spiritual things. R2765:5
Some with five talents may use three faithfully and bury the other two in
business, but we question the probability of this happening. R2765:4
Made them other five -- He expected no more than they were severally
able to accomplish, rightly expecting larger returns from the one who had
five talents than from those who had one or two talents. R3696:1, 1281:5
Five-talent people amongst the Lord's servants are not to measure
themselves with others and to say, I have done enough. R2764:5
The servant who has five talents and uses them faithfully, and doubles
them, accomplishes a greater work than the servant who, having one talent,
uses it faithfully and doubles it. R2729:1
But proportionately as many of the two-talented and five-talented dig in
the earth and hide their talents as those who possess only one. R2765:1
Gained other two -- While this parable should be a check on the
five-talented to not be slothful, it is an encouragement to the
two-talented, showing that the Lord will not expect as much from them.
R2764:6
That had received one -- Not that one-talented people are more likely to
neglect and misuse the talents, but to show the responsibility to those
who have least that they, too, must be faithful. R2764:6
In the earth -- The opportunities and abilities consecrated to the Lord
are being buried in earthly interests, earthly affairs. SM512:2
In the service of self and mammon. R1973:5
Or in a billiard parlor, or in business, or in pride and show. R1942:5
Burying the talents in business, pleasure or sloth; thus showing lack of
love and appreciation, and consequently unworthiness of the Kingdom. F419
Are your money or business talents largely swallowed up in a
superabundance of the good things of this life for either self or family?
R1282:2
And hid -- Perhaps under cares and responsibilities. R4693:3
By wasting consecrated time upon science, philosophy, music or art; or
upon business, politics or pleasure; or in pampering pride or appetite.
R1282:5
Had the servant with the one talent been as faithful as the others, he
would have received the very same commendation. R1281:5
After a long time -- In the end of the Gospel age, at the Lord's second
advent. SM511:2; F419; R5386:1, 4693:3, 4659:3
They were not to expect him to return in a very few days, a few months or
a few years. R2765:1
It was doubtless best every way that the exact time for the ending of the
Gospel age and the beginning of the Millennial age not be made known until
the time of the reckoning. R3870:6
The lord -- We are not be be judged by human judgment, but by him who
called us and drew us to himself. CR132:4
Of those servants -- Christendom: social and ecclesiastical. D599
The Church. Q313:2
Cometh -- At our Lord's second advent. SM511:2
To take possession of his Kingdom. SM693:2
Manifestly prior to any outward manifestation of the King in his glory,
because the worthy ones are to share with the Master in his glorious
manifestation. R4693:6
Reckoneth with them -- Even before his enemies are conquered. C133;
F419, 662
During the harvest period the Lord has been judging amongst his people.
R5566:4
His first work is with the Church: "Judgment must begin with the house of
God." (1 Pet. 4:17) SM511:2; R5566:4, 3870:2, 1973:1; C133; D599; F419,
662; Q91:4
We, the Church, "must all appear before the judgment seat [tribunal] of
Christ." (2 Cor. 5:10) F418
He will judge us according to the spirit, our minds, our intentions, our
efforts. CR132:4
This period of reckoning began in 1878 with the raising of the sleeping
saints, and still continues. R3871:1, 2765:3
The reckoning was to begin with those servants who had fallen asleep.
R2765:2
In the "harvest" or reckoning time. R1078:3
As individuals, and not by groups or classes. R1973:1
This work of judging the servants is totally distinct from the judging of
the world. R2765:3
There is no intimation that the disciples would die and go to their Lord
to be reckoned with and rewarded. R2765:2
God, who is no respecter of persons, requires faithfulness on the part of
female as well as male stewards in the use of all their talents. R1549:4,
1105:5*
I have gained -- Not all who have five talents use them wisely and
effectively. R3871:1
His lord said -- In the first resurrection. NS137:1
Unto him -- He who had been faithful with five talents was to have a
special commendation, while the other faithful ones, who had a lesser
number of talents, were to be dealt with proportionately. F725
Well done -- The verdict if you overcome. R5108:6, 2461:3
Approval suggests the thought of having measured up to some standard.
Here, the standard is the Word, the standard of the Lord's own character,
which is right and true and good. R4242:1*
Let each keep patiently and perseveringly on in the way of self-denial
until his course is finished. R2474:6
Faithful servant -- Those who at heart are overcomers. CR132:4; SM512:1
Hast been faithful -- Gladly spent themselves zealously in the service
of the Lord; faithful unto death. R5492:6, 5914:4
In proportion as one confesses his faith, that same faith grows, and the
blessings and privileges connected with it grow. R3768:6
In no case have we seen one drift from the truth into the snares of these
perilous times who was very active and fully enlisted in the Lord's work.
R1282:5
Over a few things -- The Lord's method is to advance only him whose
zeal, faithfulness and patient perseverance in well doing has shown itself
in little things. F296; SM284:2
Faithful to the covenant of self-sacrifice. NS327:3
Not very many; it is all trifling from God's standpoint, but he looks at
the spirit. CR395:5, 309:4, 300:4; Q533:2
Our talents and opportunities of the present time are few and small.
HG658:5
There is plenty of room at the bottom of the ladder of honor. F296
You have used the favorable opportunities which showed the intentions of
your heart. CR300:5
Make thee ruler -- Sharing the great honor with the Master of ruling the
world. Q533:2; CR292:3, 255:1
This giving of the dominion to his faithful servants signified their
sharing with him in his kingdom at the time of its establishment at his
second coming. HG439:2; NS678:2
His assistants in the great Millennial work of teaching and helping the
world in their great fight. NS618:5
With the end of the Millennium, the time for all such ruling will be at an
end; hence the parable is a strong lesson in support of the pre-Millennial
coming of our Lord. R2765:6
Ruler over what? Some say everything is to be destroyed. Not so! The world
will be to rule over, to be brought into harmony with God. HG147:2
Over many things -- Faithfulness in using the few talents of the present
will bring great opportunities for blessing the world in the next age.
PD59/70; OV190:2; Q533:2; CR292:3, 254:6; R3871:2
The service of the present life is but an insignificant one in comparison
to the glorious service which awaits the Lord's faithful people in the
future. R4693:6
How abundantly the Lord rewards all of our little efforts in the service
of truth and righteousness, whatever our talents, few or many. R3871:2
Such noble characters as Peter, Paul, John and others, zealous in the
service of the Lord, will have the highest rewards. R5492:6
Enter thou into -- Each one, as soon as examined, is caused to "enter
into the joys of his Lord," before he receives the dominion promised. C133
The joy of thy Lord -- A clear view of the coming Kingdom and glory and
the great work of the Millennial day. C134
The Kingdom joys. R5396:6
The first resurrection change. CR254:6; R3871:2, 3788:6
A share in his favor. R3871:2
Not merely enter into joys, but shall share the joys of his Lord. R795:6
The throne of his glory. NS180:1
The joys of the Kingdom and its work of blessing and uplifting the lost
race in Adam. NS343:4
The reward was the same in each case, meaning that the cup of joy to each
will be full. R2765:5
Well done -- All faithful ones will receive a blessing; nevertheless,
those who have been most earnest, most zealous, most devoted, will be the
nearer to the Master in his throne. NS608:5
Some have less ability and some more, but the Lord's approval will be in
proportion as we have endeavored to accomplish his will. SM257:1
Faithful servant -- This was said of both the five-talented and the
two-talented. CR254:5; R3871:2; Q500:4
Over a few things -- Only a few things are committed to any of us, and
the Lord is seeking merely to note our disposition and to reward us
accordingly. CR17:5
From the Lord's standpoint, all of the affairs of this present life are
little in comparison with the future things. R2494:1
General faithfulness to principle, even in small things, gives evidence of
the disposition and character which may be entrusted with the great
responsibilities of the Kingdom. R2494:1
Make thee ruler -- Everyone who is faithful would get the same general
reward. Q536:3
Joy of thy Lord -- These have an equally good opportunity of entering
into the joys of the Lord as they that had five or ten talents. R2765:6
Received the one -- Having become a consecrated believer in the Lord, he
had received a talent of privilege or opportunity in the Master's service
which he neglected to use. SM508:T
Not only the great talents, large abilities, opportunities or means, are
noted by the Lord, but also the small things are never overlooked by him.
R2157:5
Applicable to the larger proportion of his people, for not many wise,
learned, rich or noble according to the course of this world, but rather
the poor, rich in faith, hath God chosen. (1 Cor. 1:26-28) SM511:1
It is possible for the person having the one talent to be faithful, and
equally possible for those having two or more talents to be unfaithful.
SM510:2
I knew thee -- Cause of failure--presumptuousness. R4079:5*
Thou art an hard man -- The failure of the wicked servant was due to his
lack of love. R2766:1
Those who know God and his plan of the ages cannot be afraid of the Lord,
nor believe him unjust. R21:5*
His heart was filled with fear instead of love for the Lord; for he
thought of his Lord as unjust, hard, unmerciful, unloving, exacting. He
had a bad theology. SM512:2; R633:3*
Many, who having taken upon themselves the vows of consecration and
subsequently failing to perform them, are disposed to blame the Lord
rather than blame themselves. R2766:1
I was afraid -- One difficulty with many of us in the past has been fear
of the Master. R4694:1
Hid thy talent -- Representing those who violate their consecration vow,
to do and serve, to use, to spend and be spent in the Master's service.
R3871:3
If one fails to use his opportunities and privileges, they will be given
to another. Q537:1
Would you recommend a man of means to dispose of his business and go
colporteuring, living on his interest, or perhaps on his principal? Why
not? R3148:5
In the earth -- A talent which is unused is soon buried by the tide of
life. R3871:5
Buried under a weight of worldly cares or encumbrances which might be
avoided or set aside; or under worldly ambitions for either self or
family. R3696:6, 1282:5
In banks, store-houses and investment securities, to enrich and cultivate
the spirit of pride in friends or children and for them to quarrel over
after you are dead. R3696:3, 3148:5, 1282:2
That is thine -- He evidently wanted to be considered a servant still,
and probably thought he was worthy of commendation and reward for not
perverting the Lord's money to other uses. R1281:6
Not wicked, simply an idler; willing to draw a servant's approval and
compensation, but lacking any real, active interest in his master's
business. R3696:2, 1281:3
Strictly honest; he had not wasted his talent in ministering to the flesh
or riotous living of any kind. He had kept it safe. R3871:3, 3696:2
While faithful in that he did not squander it or repudiate his Master, he
did not have the higher faithfulness of earnest, self-sacrificing zeal in
the Master's cause. R3871:4
Wicked and slothful -- As a faithless, slothful servant, he was really a
covenant-breaker, and therefore wicked. R1281:6
It is required of stewards that they be found faithful. (1 Cor. 4:1,2)
R819:5
If the one-talented man, misusing his, was disapproved, it goes without
saying that the two- or five-talented would be even more reprehensible in
the sight of the Lord. R3871:2
A man's condemnation corresponds with his misuse of his talents. R3074:4
Thou oughtest therefore -- The very object of the parable is to arouse
us to a sense of our shortcomings and recover us from our lethargy by
reminding us of our responsibilities. R1282:1
Diligence in seeking and finding ways and means to dispose of our
consecrated talents to God's glory and to the advancement of the truth is
essential to faithful stewardship; any other course is a violation of
covenant. R819:5
To have put my money -- Some get the mistaken idea that a steward is not
expected to spend that committed to his care unless circumstances demand
it of him. R819:5
At my coming -- Evidently a master would not expect a settlement until
he had come, not while on the journey coming. We should therefore
translate the Greek erkomai as "on my arrival." R144:1
Mine own with usury -- Interest on a business loan is quite proper.
F568; R3871:6
The words interest and usury once had the same meaning; now
interest is a just payment and usury is an unjust and extortionate charge.
R3871:6
Take therefore -- These gifts are not inalienable; by neglect to use
them, or by their abuse, they may be lost. If we fail to use, or fail to
use for the Lord's glory, or use for self-glory, our place can readily be
filled by another. R733:6
The talent from him -- Implies that he can have neither part nor lot in
the Kingdom. SM513:3
He deserved to be punished because he did not use that which his Lord had
entrusted to him. R5386:2
The loss of the opportunity and privilege of service as a co-laborer with
the Lord. SM513:3
Not because he never was a real servant; but because, being really a
servant, he proved unfaithful. R1698:5
There is nothing in this parable to indicate eternal torment for this
class of unfaithful servants. SM513:2; R5386:2, 2766:1
Give it unto him -- Their neglected opportunities for more abundant
service will go as a reward to those who are already earnest and active.
R1282:3
Illustrated in St. Paul's experience; if there was any brother who was
short in any way, that was another opportunity for Paul to come in and do
that much more. Q537:1
That hath -- Through use of his talents. R5419:3, 3696:5, 1282:2
Shall be given -- Following this just principle, the Logos, who had
always proved faithful in all things, was offered the headship of the new
creation. F64, 65
Hath not -- Hath not increased. Q843:2
From neglect of his talents. R5419:3, 3696:5, 1282:2
Shall be taken -- The opportunity will be taken from him. He will have
it no more; neither will he have any share in the reward given to the
overcomers. R2766:4
That which he hath -- Losing the Lord's approval and the light they once
enjoyed. Q843:2
Cast ye -- Not a case of being liable to get into outer darkness, into
error; it is a case of must. The Master's orders are peremptory and
decisive. R3696:6, 1282:5
Not because of murder, theft or blasphemy; not through immoralities; but
because of neglected opportunities of service. SM508:T
None can be of the anointed body except they be preachers to the extent of
their ability and talent. R812:3*
Unprofitable servant -- The Great Company class. R3871:4, 4694:1
The Lord does not deny that he is a servant, nor does he charge him with
being an enemy. R4078:5, 4693:6; SM507:3
A Christian, not a worldling, stranger, alien, foreigner to the divine
promises. SM507:4
The Lord will have a blessing for the unfaithful servant. He was a servant
all the time. He did not lose it. But he did not use it properly. R4693:6
Into outer darkness -- The darkness common to, and resting upon, the
whole world of mankind; not flaming fire of eternal torment. R2766:1,4,
4872:5, 4398:6, 3033:5
Not death. SM507:2
It is possible to lose what light, privilege and appreciation of spiritual
matters had been previously enjoyed. SM514:1; R4398:6, 2766:4
Emphasizing the responsibility of even those with the smallest natural
ability, whose consecrated powers are the most insignificant. R3871:1
The darkness of error and ignorance concerning God's plans and ways
envelops the world in general. R1282:3
Flames of fire would surely make the place light. R2766:1; SM507:3
In contrast with the inner light of the holy place of favor and communion
and instruction from God, symbolized in the Tabernacle. R3696:5, 1282:3
There shall be -- In the time of trouble with which this age will close.
R3871:3
Weeping -- Grief is indeed implied, but not one word about an eternity
of grief and pain. HG303:2
Gnashing of teeth -- Sorrow, disappointment and chagrin in every sense.
R3871:3, 4694:1; CR253:3
In the great time of trouble with which this age will close. R4694:1,
4473:2, 3871:3, 2766:4; SM514:1
They shall "come up out of great tribulation, having washed their robes
and made them white in the blood of the Lamb." (Rev. 7:14) R3871:4
When -- The Parable of the Sheep and the Goats is the only one of Jesus'
parables which furnishes a clear outline of the Millennial age. R769:6
This parable tells of the Kingdom from another standpoint, explaining the
work of the Kingdom after it has been set up. R4694:3
The Son of man -- Christ, the Seed of Adam through Eve, in the same
sense that he was the seed of David; while his life proceeded forth from
God. E150, 152
A title of high honor, showing his obedience unto death, by which he
secured the title to all his prospective honor and glory. E151
Not in the sense of simply being a man, but the son of the man David, with
whom Jehovah had made an everlasting covenant--that the throne of Israel
should belong to him and his seed forever. R944:1*
Come in his glory -- Descriptive of Messiah's Kingdom following his
parousia and his epiphania. R5530:3, 4784:6, 4694:3; OV165:3; PD63/73
Not another coming, but another step or development during the same coming
or presence. R2303:6
The Savior has not yet appeared in his glory. R4784:6; OV165:4
Applies not to this age, but the coming age of Messiah's reign. R4694:3,
4986:2, 4784:6; OV165:3
Not yet. He is waiting for the development of the Church, his saintly
Bride class, which is to sit with him in his throne and share his glory.
OV165:4; NS179:2
The first event of the second advent is not the manifestation of glory,
but the thief-like gathering of the Church, unknown to the world. R2303:3
The elect Church shall share his throne and glory. E479; F419; OV165:4;
R4694:3; HG149:3
"Then shall ye also appear with him in glory." (Col. 3:4) R4784:6, 4694:3,
2303:6; SM224:2
"The woman is the glory of the man" (1 Cor. 11:7); hence, the Church is
the glory of Christ. R2303:6
And have established his Kingdom, his Church, in power and great glory.
R704:4
In the glory of the Father. NS556:6
Conclusive proof that the world's judgment is not yet in progress. Q795:T
This parable applies entirely to the world, the nations. R5530:3,2, 2606:2
Angels with him -- Jesus with the Church. R4986:2
The saints, his holy messengers. "The Lord cometh with ten thousand of his
saints." (Jude 14) C302; R4644:4
"When Christ who is our life shall appear, then shall ye [the Church, the
sheep of the present age] also appear with him in glory." (Col. 3:4)
R4784:6, 4694:3, 4693:1, 2303:6
The salvation of the Church will be finished before the salvation of the
world will begin. R4694:3
Then -- In the Millennial age. R4644:4, 5530:3, 2606:2; E479; OV42:1
After the Church is completed and sits with Christ in his throne. R5406:3,
654:4; E479
Here begins the world's probation, the world's great judgment day, a
thousand years. R2606:4
Sit upon the throne -- This parable corresponds exactly to the picture
of Rev. 20:11, "I saw a great white throne and him that sat on it."
OV42:1; A345; R5530:5; CR324:3
All the faithful shall sit with him in this very throne. R5530:6, 2606:3,
486:6*; OV42:3
"To him that overcometh will I grant to sit with me in my throne." (Rev.
3:21) R2606:3, 5530:6
Of justice, mercy and love. R5530:5
The Lord's consecrated people recognize him as their king; but he is not
yet the king of the world, "King of kings and Lord of lords." (Rev. 19:16)
HG663:5
Christ will not reign over his glorified Church, nor they reign over each
other; but the Church complete will reign over all nations, dead and
living. HG336:5; NS179:6
A trial can in no case proceed until the judge is on the bench and the
court is in session at the appointed time. A345
Before him -- During the thousand years, the world's judgment. SM225:T;
R5530:3; NS678:3
After the time of trouble. R2606:2, 654:4
The world will be before the judgment-seat of Christ in the sense that the
Church is now on judgment or on trial. HG223:5
Under his observation. HG149:3
If Adam was judged by a trial of his will without God's interference, so
the judgment of the whole race will be, similarly, a judgment or trial of
their wills without God's interference. R1221:6
Gathered all nations -- Including those now asleep in death. F19;
PD63/73; R5530:6
First the living nations, then the dead. R2606:3, 654:3; NS182:1
Not all the 20 billion of the dead in one 24-hour day. NS179:3
Not in a 24-hour day, but in a 1000-year day. (2 Pet. 3:8) HG273:2; NS180:1
Not including the Church, already judged. F418; SM224:2; R5530:3,5
The gathering of the world will be the result of knowledge. The time of
trouble will lead to great enlightenment. R5530:6
After the time of trouble, when the nations shall have been subdued, Satan
bound (Rev. 20:1,2) and the authority of Christ's Kingdom established.
R2606:3
The gathering to judgment will be a gradual one, not all at the same
moment, not all on the same day, not all in the same year. NS182:1
Not to receive an immediate sentence, but to receive a fair and impartial
individual trial. (Ezek. 18:2-4,19,20) R2606:3, 654:4
Sometimes called Gentiles, meaning those not in covenant relationship with
God. SM224:3
As the Jews thought of themselves as God's nation and all others as
heathens, so with spiritual Israel, they are the holy nation and all the
remainder of mankind can be properly described as "the nations," "the
Gentiles." R5530:3
Shall separate them -- This separating and judging will occupy the
entire Millennial age. E479; R5406:4, 4644:4, 3528:4, 2736:6, 2606:4,
1086:4, 655:1; NS182:2
The whole world will be granted the opportunity of making their choice as
to whether they will be sheep or goats. R5694:1, 5530:6; SM225:T,1; PD63/73
The final, complete separation, taking place in the harvest of the
Millennial age. D644
All are brought to a clear knowledge of the truth for the purpose of
testing them, that those who choose the law of God, Love, may be clearly
manifested and separated from those who choose ungodliness, selfishness.
R1235:4
God's truth, as a two-edged sword, will be quietly, but surely as now,
doing the separating work. R269:4
One from another -- It is an individual separation. SM225:T; R5531:2
Sheep from the goats -- The judge will make manifest to all ultimately
the heart difference of the two classes. R5531:2,3, 5406:5
The loving, sympathetic characters from those wayward and unsubmissive.
R4694:6
Inferring that a majority will obtain everlasting life, as sheep
are more numerous than goats. R1227:6, 1057:4; Q639:3
Those sheep and goats will not include the Church. R4694:3
The final test must be applied in the end of the thousand years, when
Christ has completed the work of restitution. R1234:1
Outwardly they will have much the same appearance and demeanor, except the
Judge will see the real heart-difference between the two classes. R5531:2
The harvest of the Jewish age was likened to the separation of wheat from
chaff; the harvest of this age to the separation of wheat from tares; and
the harvest of the Millennial age to the separation of sheep from goats.
R2606:2, 654:3, 267:6, 34:2*; D644
Shall set the sheep -- Those who will have the Lord's spirit. SM227:3
Who are meek, teachable, willing to be led in the pastures of truth.
R2606:4, 2304:3
Such as receive instruction and come into accord with Messiah. OV165:4
Co-laborers with God in the work for which Christ died. R5531:6
"Other sheep have I which are not of this fold; them also I must bring."
(John 10:16) NS181:5; R2606:6
On his right hand -- Place of favor. R4986:2, 5046:5, 2606:4; OV165:4;
SM225:1
But the goats -- With the goat character of waywardness and
unsubmissiveness. R4694:6
The wayward, those not developing the graces of character under
instruction; those not interested in accomplishing the work for which
Christ died. OV165:4; R5531:6, 2304:3; PD63/73
Self-willed, stubborn, climbing to places of prominence, feeding on
miserable refuse. R2606:4
Those found unworthy of everlasting life. R5973:2, 4785:1
Outwardly having much the same appearance as the sheep. R5531:2
On the left -- Place of disfavor. R4986:2, 4785:4, 2606:5; OV165:4;
SM225:1; PD63/73
As subjects of condemnation. R2606:4
Both classes will have been on trial for a thousand years, receiving
blessings from the Kingdom. R5531:2, 4694:3
These two classes will not be aware that they are going to the right or to
the left until the conclusion of the trial. SM225:1
Not for Adam's sin, nor for the sins of their own weakness and ignorance
while yet blind and deaf. NS181:2
We have no assurance that the sheep will outnumber the goats. In Palestine
the numbers are about equal. R1984:6, 5694:1
Then shall -- At the end of the Millennial age. R5973:2, 2606:6
The decision of some individual cases will be reached long before the end
of the age (Isa. 65:20), but in each age there is a harvest or general
separating time at the end of the age. R2606:3
By the close of the Millennium, two classes will have been completely
separated; those in harmony with the letter and spirit of God's law, and
those out of harmony with it. A144; R2606:5; HG149:3, 223:6; PD63/73
All will be subjected to a final test of loyalty to God after the thousand
years. R2051:5
The two classes will not be aware they are going to the right or to the
left. Not until the conclusion of the trial do they find out where they
stand. SM225:1
On his right hand -- Those who, during the Millennial age, will have
attained the position of favor by harmony and obedience. A305
The reverse order of Rev. 20:7-10 which seems to indicate that the goat
class will be dealt with first. R2304:4
Who have been perfected through the processes of the restitution. R2304:4
Come ye -- You who are about to enter into everlasting life. A144; D644;
OV165:4
Those in harmony with God. Q446:2
But only those who pass the test of the "little season" when Satan is
loosed (Rev. 20:3,7-9) will be worthy of continued life. R1234:1,2
Those who will have developed the God-like character. R5531:3
All who develop the spirit of obedience. R4785:1
Blessed of my Father -- Approved ones. F50
The kind that my Father is pleased to bless and to grant everlasting life!
R5531:3
Perfect works only will be rewarded. R4695:1
Whom my Father designs thus to bless. A305
Enter fully into the blessings of the second life. R892:6
Inherit the kingdom -- The World-Republic, in which every man will be a
king. F50; R5636:6, 2606:6, 2304:5, 655:3
The kingdom of earth. R1057:1, 852:4
"Have dominion over the earth." (Gen. 1:28) R2606:6
The dominion of the renewed earth will be handed over to the rule of its
redeemed and restored rulers, humanity. R2304:5
These will be invited to become the kings of earth under divine
supervision, even as was Adam, in his original perfection, crowned with
glory and honor and set over the earthly creation. (Psa. 8:3-5) R4694:6,
3572:2
Be installed as the subordinate rulers of the earth for future ages.
R2606:6
"They shall reign forever and ever." (Rev. 22:5) R3572:1
The kingdom of earth is sure to man after he has learned that the heavens
do rule. (Dan. 4:17-26) R196:4
The dominion now exercised by Satan, who uses fallen man as his tool.
R860:5
Even the obedient of mankind will not be fit to be entrusted with the
kingdom of the world until absolute perfection shall have been reached.
NS182:5
We may reasonably suppose that even perfect man will require some form of
government. R2304:4
Not a rule independent of divine law and supremacy. God intends man to
rule under, or in harmony with, his supreme law. R2607:5
They are not invited to inherit the kingdom prepared for us, the heavenly
kingdom; but they shall inherit the earth, the purchased possession.
R2833:5, 2606:6, 2304:5, 269:4; OV42:2
Not the same kingdom as the Messianic kingdom; but the kingdom which God
gave to Adam, which Adam lost and Christ redeemed. R5531:3, 4695:1,
2833:5, 2606:6, 860:5; SM229:5; NS182:3, 482:5
Not a dominion of some of the race over others, but a joint dominion,
every man a king, with equal rights and privileges in appropriating and
enjoying every earthly good. R2606:6, 655:2
By the end of the Millennial Age, the kingdom will be a grand republic,
whose stability will be assured by the perfection of every member; whereas
the Millennial Kingdom over which the saints shall reign will be a
theocracy which will rule the world without regard to the subjects'
consent or approval. R655:3
Theirs will be a dominion under the whole heaven, and not a heavenly
dominion. It will be restitution to perfection. HG223:6
Eden restored, the kingdom which was prepared for man from the foundation
of the race. NS482:5
When Christ restores all things, man and earth, to the original design of
the Father, illustrated in Adam and his dominion. (Gen. 1:28) R860:6
Restored to earthly likeness lost by Adam, the image of God in clay, "very
good" and very grand. (Gen. 1:31) R852:4
Restitution will not be quite complete until the great mass of mankind is
reinvested with the dominion of earth as possessed by Adam before sin
entered. R655:2
The eternal conditions beyond the Millennial age. R3531:1
When Christ delivers up the dominion of earth to the Father, he will do so
by delivering it up to mankind, the Father's representatives, who were
designed from the first to have this honor. A305; F50; R5973:2, 5531:3;
SM229:1; OV42:2
The mediatorial Millennial kingdom of Christ having accomplished its
purpose and being withdrawn, the dominion will be handed over to humanity.
R2304:5
With this transfer of the earthly control to the perfect man of that time,
Christ's millennial or mediatorial kingdom will end. NS182:5
Man's dominion under God is illustrated well by the government of this
country--each state having dominion over its own territory, but all
subject to the government of the United States. R196:1
Prepared for you -- The place for man, the earth. R4966:2
The earthly kingdom or dominion was intended and prepared for human,
earthly beings. R269:4
When God laid the foundation of the earth and planned its human
habitation, it was his design to give it to you. R5531:3
And, though forfeited by man on account of disobedience, it will be
restored, as taught by all God's holy prophets. (Acts 3:21) R632:5*
Six thousand years under the dominion of evil, to learn its consequences,
in contrast with the seventh-thousand year period under the reign of
Christ. R2607:1, 655:2
For the perfected and worthy ones at the close of the Millennium. R2607:1
The blessings intended for them. R5406:5
From the foundation -- Not "before the foundation," as in the case of
the Church. A305; R2607:1, 2304:5; SM229:1
Of the world -- Mundane creation. F50
The earth having been made to be the everlasting home and kingdom of
perfect men. R2607:1
As expressed to Father Adam: "Have dominion over the earth." (Gen. 1:28)
R2606:6
From Genesis to Malachi, every promise to the natural man is earthly.
R4966:2
I was -- The Redeemer counts redeemed mankind as representing himself.
R5532:1
An hungred -- The world is starved now, for lack of spiritual food.
R5531:5
There will be abundant opportunity for mutual helpfulness, sympathy,
instruction and encouragement. R2607:4
This sheep class will manifest God's character of love to each other in
the time of sorest need. R2606:5
All will awaken from the tomb without possessions of any kind. R2607:2,
655:4
Ye gave -- All in harmony will have the privilege of helping others.
R5531:5
Illustrated in the case of Lazarus; Jesus only awakened him from death.
His rejoicing friends were left to loose him from his grave clothes and
clothe and feed him. R2607:2, 655:4
Good works indicative of sympathy, love, compassion. R2304:6
In that time, knowledge will have practically supplanted faith; hence,
faith will have no special rewards, but works will have the rewards.
R4694:6
The Millennial location of the parable is fixed by the rule or judgment
prescribed, works. The judgment of the Church during the Gospel age is not
works, but faith. R700:3; HG106:5
Works were the basis of the Law Covenant. Obedience, works, is to be the
basis of the antitypical covenant, the "New." R700:6
No great deeds are assigned for this honor and favor. Restored mankind
will have simply come into harmony with God's law, Love. R195:6
Love and its fruit, good works, will be the ground upon which the sheep of
that age will be rewarded. R701:1
We would not desire to have one get here and find that there was no place
for him to eat, sleep or live; so we would make provision for him. SM227:1
Those who have the spirit of God, of love, will be glad to carry the
message of reconciliation to all humanity--to apply the eye-salve to the
blind, to unstop the ears of the deaf, and help the sin-sick back into
harmony with God. R5531:5
As a lesson for the Church, the Lord does not say that we must entirely
transform our flesh; but he does say that we must transform our mind,
will. SM229:3
Clothed me -- Helped them to cover their nakedness with the merit of
Christ. R5531:5
The sheep class will be feeding, clothing and helping those whom they have
gotten out of the prison-house of death. SM227:3
I was sick -- Sin-sick, neither actually dead nor actually perfect.
R5531:5, 2607:4, 655:6
I was in prison -- Prison-house of death, where the majority of mankind
are. R5531:6; SM225:3
Prayers will go out continually for those in this prison. SM227:3
Under watch and ward until made physically, mentally and morally perfect.
R655:5, 2607:4
Ye came unto me -- Praying for and preparing for those who are in the
great prison-house of death. R5531:6
Our thought is that man will come back in answer to prayer, very much the
same as did Lazarus. SM226:2
When saw we thee -- Surprised at what the King declared to be the basis
of his judgment. R5531:4
Not realizing that they were developing a noble, Christlike character.
SM228:2
These two classes will not be aware that they are going to the right or to
the left until the conclusion of the trial. SM225:1
When saw we thee -- You did not know it, but I was watching you. SM228:3
Ye have done -- Helped the sin-sick back into harmony with God. R5531:5
Made preparation to assist men when they would come back to life. SM227:2
The judgment of the world in the future age will be very similar to the
judgment of the Church in this age, so far as matters of judgment are
concerned. NS181:4
With us in this age the test is faith; but with them, the test will be
works. R486:6*
The least of these -- Since mankind will not all be raised at once but
in separate ranks or orders (1 Cor. 15:23) during the thousand years, each
new rank will find an army of helpers who will have preceded them. R655:5
My brethren -- Those who will need assistance. R5531:5
Human sons of God. R2607:2
The body of Christ. R2744:4, 2448:5, 412:1
Children of God, though they will be of the human nature, while he is of
the divine. All of God's sons, whether on the human, angelic or divine
plane, are brethren. R2606:5, 2607:2, 655:4, 195:3
They will be brethren to all who are the Lord's on any plane of existence--to the Church, and
also to all the angelic hosts. R3528:4
Have done it unto me -- Whoever serves any whom the Lord classes as his
brethren is really serving him. R5371:5, 5180:5
Does not now apply to the world, but it does apply to the Church. R5819:1
All through the period of their sufferings, the Church could be comforted
with the assurance that when they suffered, he, the sympathizing friend,
suffered with them. R92:5
Would not true loyalty and devotion count the injury or the blessing done
to a friend as done unto us? R1588:6
Then shall he -- Even though all the while they have been receiving the
blessings of the Millennial kingdom and outwardly rendering obedience to
its laws, not until the conclusion of the Millennium will the decision of
the Judge be manifested. R5531:3
On the left hand -- Those who have the goat-like disposition of
wilfulness remaining after enjoying the "times of restitution." R2304:4,
5925:4
Those who fail to develop the characteristics of the Lord's sheep:
gentleness, meekness, love. R4785:1, 4694:6
Depart from me -- At heart you have not come into harmony with God. He
cannot recognize you as his sheep. R5531:3
His guarantee is that sin and sinners and those who sympathize with evil
shall not go beyond the Millennium to endanger the happiness, peace and
blessings of the great eternity beyond. D644
Ye cursed -- Condemned. NS183:2
Condemned as unfit vessels for the glory and honor of life. R2607:5
Doomed ones. R5531:3
Signifies the very opposite of blessing, a curse in the usual sense of the
English. Webster defines it: Deserving a curse, execrable, hateful,
detestable, abominable. R701:5
Counted enemies against God and against the law of the empire, and no
longer coerced, but destroyed. R1057:2
Redeemed by Christ from Adamic curse once; but now condemned or cursed, as
worthy of the second death, by the one who redeemed them from the first
curse. R1040:3
Some, after being fully enlightened in the Millennial age, will reject the
favor in the way it is offered. We believe the number will be small. R883:4
Not a member of the race shall be "cut off" whom it is possible to
recover; but not one member which divine wisdom finds impossible to renew
shall remain to spread his baneful, poisonous influence to others. R872:2
Failing the test of the "little season" (Rev. 20:3,7-9), they are cursed a
second time, having previously been released from the Adamic curse.
R893:3,5
Everlasting fire -- The lake of fire, the second death, everlasting
destruction, symbolized by Gehenna. E30, 480; R5973:2, 5531:4, 4694:6,
2607:5,6, 2304:6, 2051:5, 1180:1, 1040:3; OV165:4, 166:3; PD63/73
Fire is a symbol of destruction, not preservation. CR293:1; R5532:4,
4694:6, 4644:5, 1086:4, 1040:1, 926:1; OV166:1; SM230:3; NS183:3
We must infer that the fire here is as symbolic as the goats which go into
it. R1086:4, 1040:1, 926:1, 487:1*; OV42:4, 166:1; NS183:3
The eternal fire is the fire of God's jealousy or anger, destroying
everything antagonistic to his righteousness. (Zeph. 1:18; 3:8) R5532:4;
SM231:T
They "shall be destroyed from among the people." (Acts 3:23) OV166:T
Illustrated by the fires of the Valley of Hinnom in which the garbage of
Jerusalem was destroyed. PD63/73; R2051:5
An everlasting fire is one not quenched, one which burns until it shall
have accomplished its purpose of complete destruction. OV42:4
Everlasting death, a death that will last through all eternity. R4785:4
A lasting or perpetual destruction, extinction. R1086:4, 1040:3
Matter is indestructible, but man is more than a body. The intelligent
will, thought, constitutes a human soul, and the soul can be destroyed.
OV166:2
Death everlasting, not life in torment everlasting. R926:1
God, under the Law, never permitted Israel to torture any creature; but he
frequently commanded dead carcasses to be burned with fire as a symbol of
utter destruction. R701:2
Everlasting, because there will be no further provisions made for your
redemption or your resurrection from the second death. R5531:4, 5406:5,
4807:1, 4785:4, 926:1, 655:6; A144
"Fire will come from God out of heaven and consume them." (Rev. 20:9)
R1040:4
Prepared -- To cut off the wilfully wicked, and them only, was God's
plan from the beginning. R697:4
The fate already determined for them. R4695:1, 3084:1
Stated in so many words in 1 John 3:8 and Heb. 2:14. R701:3
For the devil -- Whose very existence is now denied by many. F609;
R3165:6
"That he might destroy him that hath the power of death, that is, the
devil." (Heb. 2:14) F619; R2608:6, 2607:5
Satan has become inseparably connected with sin, and his destruction is
plainly declared in the Scriptures, as is also that of those who have so
imbibed his spirit as to make it impossible to renew them again to
repentance. R5896:2
In the end of the Millennial age, when good can no longer be served
through his permitted existence, Satan is to be totally and forever
destroyed. R725:3
And his angels -- All who follow his leading and his course. F619;
R1648:4
Those who pattern after his character and partake willingly of his spirit.
R5896:2, 5301:3, 1180:1; OV42:3; SM231:1
His messengers or servants. R2608:3, 2609:3, 4695:1
And for no others. R1040:3, 769:6, 701:4
Satan has some assistants, "the angels that kept not their first estate."
(Jude 6) SM231:T
All who do unrighteousness or have pleasure therein, spirits or men, are
reckoned on Satan's side. R697:4; HG329:5, 728:4
Those, who during the Millennial age will not become willing and obedient
servants of the Lord, are reckoned his adversaries, accomplices of Satan.
R701:4
Those of men affected similarly to Satan by knowledge and experience are
reckoned his messengers and co-workers, and share with him the final
destruction. R872:3
All who intelligently and willfully are co-workers with him in his
rebellion against divine love and justice. R2842:4, 891:4, 769:6
All who serve sin are his servants or messengers. R3084:2
The goat class, messengers of Satan, who love unrighteousness and, during
the Millennium, pass to the left hand of the great king and judge.
R4292:3, 2935:2, 2736:6, 1107:5; NS183:1
Called the servants, angels, of Satan and children of the devil (1 John
3:10) and such like names, because they pattern after his character and
partake willingly of his spirit. R1180:1; OV42:3
None will then be servants of Satan ignorantly or unwillingly. R1040:3
Not only the fallen angels now associated with Satan. R701:3; HG329:2
They will be destroyed with Satan as described in Rev. 20:9,10. R3433:3
Ye gave me no meat -- They will not be forced to help the dead. That
work will be one of charity, of love. But, unless they attain the spirit
of love, they will not be fit for the kingdom, for God is love. SM230:2
Careless in respect to their vow, and merely enjoying the Millennial
blessings for themselves. R5531:5
Intimating the absence of good motives and tender, loving sentiments.
R2304:6
You have more or less of the selfish spirit which is the spirit of Satan.
R5532:4
Not murderers, thieves and liars in the present-day acceptance of these
terms, but those who lack evidence of the possession of the spirit of
love. R2304:6; NS183:1
Under Satanic delusion and the relaxed iron rule during the little season,
those who, at heart, are not loyal to God, and who thus far have been
controlled principally by the force and rigor of law, will manifest their
real disposition. R1234:2
Sick, and in prison -- Imperfect and under ward. R2607:4, 2609:3
When saw we thee -- Surprised at what the King declared to be the basis
of his judgment. R5531:4
Ye did it not -- Your interest was not in the things of God, but
personal, selfish. R5532:1
You have failed utterly to appreciate the goodness of God and copy his
character. R5531:4
Failed to develop gentleness, meekness, love. R4785:1, 4695:1
Even in the Millennium, with fullest knowledge, some will not learn to
love righteousness. R1219:6
Their condemnation is because they lacked the spirit of love. R2606:5
God does not purpose that any who are selfish shall have everlasting life.
Selfishness came in as a result of sin. SM228:T
And these -- Only the incorrigible. A291; R5537:6
The Bible intimates a considerable number of goats. R5925:5
Everlasting -- Greek, aionios, lasting. R2607:6, 1039:3*
Used sometimes to represent an unlimited or everlasting time. R701:4, 699:6
The word does not always mean never ending, but rather a space or epoch of
time upon which no limit has been placed. R719:4, 699:4
Continuous, that is, uninterrupted. R719:5, 487:1*
The punishment will be as lasting as the reward. Both will be everlasting.
R2607:6, 1298:4*, 1039:3*, 719:1*, 701:5, 699:5, 655:6, 345:3
Everlasting cutting off from life. E480, 30; R4785:4, 1344:4*
Not everlasting torture, but everlasting death. R4785:4; SM766:1,2, 230:1
Death from which there will be no release, no resurrection. R345:3;
HG334:6; OV42:4; NS557:1
The punishment, in this sense, will be different from the blight of death
which, for the past 6000 years, has rested upon the whole human family.
SM767:T
The first death can and will be destroyed, while the second everlastingly
blots out of existence and thus everlastingly punishes all who go into it.
R769:5; CR293:5
Punishment -- Greek, kolasin, cutting off, pruning or lopping off
(Diaglott footnote). R2608:1, 5694:2, 4695:4, 1298:4*, 1040:1,2, 367:4;
CR293:4; SM230:2
"Pruning, restraining, restraint." (Young's Analytical Concordance)
R2608:1, 1040:2, 367:4
Occurs in 1 John 4:18 where it is improperly rendered "torment." It should
read, "Fear hath restraint." Also found in various forms in Acts 4:21 and
2 Pet. 2:9. R2608:1, 1040:2
Liddell and Scott say it means "pruning." R367:4
According to the Greek lexicon, restraint; used in the expression, for
instance, "The charioteer restrains his fiery steeds." HG133:5
To restrain by cutting off. SM230:2; R2608:1
It may mean more or less of restraint. In this case it signifies complete
restraint, the restraint of death. NS183:6
Restraint, not pain; the everlasting restraining into which the wicked
will go is the second death. HG224:2
Everlasting cutting off from life, from the Lord, and from all hope of
life. CR293:4; PD63/73
If torment were meant, the Greek word basinos would have been used. R1086:5
It does not here state what the nature of the punishment will be. But it
is elsewhere stated that the "wages [punishment] of sin is death." (Rom.
6:23) R1026:4, 926:1, 769:6, 345:3; HG224:1
"Shall be punished with everlasting destruction from the presence of the
Lord and the glory of his power." (2 Thess. 1:9) R2608:2; NS183:4
Because of individual, willful sin. R5925:5
Death, the final sentence against sinners. R4986:2
Destruction, symbolized by the fires in the Valley of Hinnom, in which the
garbage of Jerusalem was destroyed. PD63/73
The righteous -- The one ultimate standard of admission to blessedness
in the future is character. The righteous go into life eternal. R800:5
Into life eternal -- Greek, aionios, lasting. R2607:6
Life in perpetuity, so long as one remains in accord with the spirit and
laws of the Creator. Not based on an immortal quality, but on the
principle that there is no penalty to any intelligent creature except upon
condition of sin. R3387:6
On condition of absolute obedience to the law of love, not merely a
perfunctory obedience, but an obedience from the heart. R3605:2
The same lasting life which father Adam had--human life unimpaired either
by sentence or disease. R3387:3
The English word "everlasting" is stronger than any word in Greek or
Hebrew; the strongest Greek or Hebrew word would properly be translated
"lasting." R3387:3
The antithesis of "everlastingly cut off from life." R1040:2, 4695:4,
2608:2, 1086:5, 487:1*
The exact antithesis of the everlasting punishment designed for the goats.
R2608:2
At the end of the age Messiah will bless all the sheep class. R4986:4
The trial continues until each individual has been either rewarded or
punished. R4986:5
By subtilty -- Hesitating only lest it should cause tumult. R4702:2
And kill him -- Anger, envy, hatred, united in branding him as an
imposter and in sending him to death "for the good of the cause." R4702:2
So far as Caiaphas was concerned, his mind was already made up in respect
to Jesus, and he merely sought opportunity to carry it into effect, to
kill him. R2780:3
Not on the feast day -- But our Lord eluded them and returned only at
the time of the Feast of the Passover. R2312:3
Now when -- Maybe on the night before his betrayal two days before the
feast of the Passover; but the consensus of opinion seems to be that it
occurred on the Sabbath evening preceding the triumphal ride to Jerusalem.
R4702:2, 3877:1
Supposedly about a year and a half after a similar entertainment and
anointing in the home of another Simon. (Luke 7:36-50) R2625:3
In the house -- One of the Evangelists says that Lazarus sat at the
feast, Martha was one of those who served, but the story deals especially
with the work of Mary. R3877:2
Simon the leper -- Not mentioned in the narrative; probably already
dead. He is conjectured to be either the father of Lazarus, Mary and
Martha; or that Martha was his widow, and that Lazarus and Mary were
younger than she. R2743:3
Quite possibly he had been healed by the Lord, and this may have been the
beginning of the intimate acquaintance with the family of Lazarus, Martha
and Mary. R3877:2
We ourselves also had the leprosy of sin, condemnation, and were children
of wrath even as others; but our sins have been graciously covered by the
Redeemer, the leprosy has been cleansed. R3878:4
A woman -- Mary, sister of Martha and Lazarus. R3877:2, 4702:2
Let the Marthas serve the Lord in one way and the Marys pour out their
most precious spikenard perfume, assured that neither service will be
forgotten. R2744:4
An alabaster box -- Our alabaster boxes are our hearts, which should be
full of the sweetest perfumes of good wishes, kindness and love toward
all, but especially toward Christ, head and body. R2744:3
Our hearts are receptacles for the holy Spirit, the spirit of love, the
choicest perfume, most precious to the Lord and to men. R2744:3
The flowers you mean to send for the coffin, send to brighten and sweeten
your friends' homes before they leave them. R3878:3*
Precious ointment -- Equivalent to a year's wages. R3535:1, 3877:2
400,000 full-grown roses are required to make one ounce of this perfume.
R2448:2
Mary's love was so intense that it knew no economy. R2743:6
Our Lord wished that all who should know the good tidings should know also
of his appreciation of such devotion to him, and that the more it costs
us, the more he appreciates it. R2744:5
Expensive because it cannot be gathered rapidly. It requires patient
perseverance in well-doing to be "filled with all the fullness of God."
(Eph. 3:19) R2744:3
And -- While Christ was still alive. A week later and it would have been
too late. Do not keep the alabaster boxes of your love and tenderness
sealed up until your friends are dead. Flowers on the coffin cast no
fragrance backward on the weary road. R3878:3
Poured it -- The twelve apostles were too cold, calculating and
business-like; Mary made up for this deficiency in the warmth of her
loving devotion. R3877:5
She was not a woman's rights advocate; she found no fault with her Lord
that he had not chosen her and Martha to be members of the company of
apostles. R3877:3
These climaxes of character are not reached suddenly. Mary's love had been
growing from the first. R2745:4
It behooves us to anoint the brethren with kindly words, loving
sympathies, tender expressions, while they are still in the valley of
conflict, before they have reached the end of the journey. R3878:1
On his head -- The perfume of her act of love, kindness and adoration
has come down through the ages, filling the entire church with its sweet
odor of devotion, and illustrating the noblest and truest qualities of the
feminine heart. R3877:4
Indignation -- Instigated by Judas. R4702:3, 4487:6, 3877:2
The one who made the greatest ado on behalf of the poor, and who objected
most to the expression of Mary's devotion, was the thief and murderer,
Judas. R2744:5
To what purpose -- We may sympathize with the apostles, for they were
all poor men, unused to such luxury and extravagance. R3877:2
This waste -- Considered in the light of the odor, blessing and
refreshment which it has shed upon all the Lord's people throughout this
Gospel age, Mary's alabaster jar of perfume, very costly, has proved to be
extremely cheap. R3535:3
The Lord's followers are to be prudent and economical, but not
parsimonious, miserly, stingy or hoarders of wealth. R3877:6
Similarly, we were once inclined to consider conventions of the Lord's
people entirely too expensive, but do so no more. R3877:6
If we should err on either side, would it not be safest and best that we
should err on the side of too great generosity rather than on the reverse?
R3878:6
Might have been sold -- Mary may have prepared the perfume herself, for
the objection is not to its having been purchased for a large sum, but
that it might have been sold for 300 pence. (Mark 14:5) R2744:1
Given to the poor -- It is a mistake to suppose that time or money spent
in the Lord's service or in the study of his plan means that so much less
will be given to the poor. R3877:5
Fellow-disciples tell us that we should not be seeking to anoint the
saints with the sweet perfume of his present truth, but should, on the
contrary, be going to the outcasts of society in slum-work or foreign
missions. R2744:6
A good -- How appreciative was the Great Teacher of everything done for
him! R4702:3
Our Lord appreciated the matter fully; the sweet odor of the heart which
prompted the act still more than the sweet odor which filled the entire
house. R2743:6
Money is not the only thing of which people are sorely in need. R2448:3
Ye have the poor -- Yet we have no evidence whatever that the Lord or
the apostles attempted to break the chains of the "slavery of labor."
NS730:3
Always with you -- Until the end of the reign of sin and death, the poor
will be here. R4702:6
By and by there will be no poor; for, under the kingdom conditions, love
will be the ruling principle instead of selfishness. R4702:6
Me ye have not -- So the body of Christ will not always be here to be
ministered unto. Whatever we can do now for our fellow- members of the
body of Christ, the Head will reckon as done unto him. R567:6, 4702:6
On my body -- The feet members of the body of Christ are still with us,
and it is still possible to anoint them with the precious spikenard
perfume. R3878:5
For my burial -- Which occurred later the same week. NS779:2
Probably Mary had no thought of perfuming the Lord's body for burial.
R2744:2
A memorial of her -- The person who is economical and penurious in his
dealings with the Lord is sure to be the loser thereby. "The liberal soul
shall be made fat." (Prov. 11:25) R3535:4
Memorials to their praise, testimonies of their love. R2744:4
It was not merely Mary that our Lord wished to memorialize, but especially
her deed. R2744:5
Then -- No doubt reasoning that, since Jesus was about to die, he might
as well sell the Lord and get what he could out of the transaction. R3878:6
Judas Iscariot -- The very one who had objected to Mary's act of love
and devotion. R2744:5, 3878:4
Representing some who, for earthly advantage for themselves, are willing
to deliver other members of the Lord's Body up to tribulation, adversity
and reproach. R3366:6
Judas hailed from the south of Palestine, while the other eleven of Jesus'
disciples were Galileans. R5552:1
It is inferred that, because of superior business qualities, Judas was
made treasurer of the apostolic company. R5552:1
Critical of the Master and fault-finding. From his standpoint, Jesus was
carrying on the campaign for the throne in an improper manner. R4487:5
Made acquainted with the heavenly gift and the powers of the age to come
(Heb. 6:4,5) not by direct reception of the spirit, but by the indirect
blessing which came upon the twelve through our Lord's special impartation
to them. R4488:2; Q382:5, 639:1
He had justification through faith; he had accepted the Lord as the
Messiah. Q639:1
We find no reason for believing that Judas was a bad man at the time of
his selection by Jesus to be one of the twelve apostles. R5552:1, 3887:4
I will deliver him -- It was not compulsion on Judas' part, not his
duty. Q382:2
Covenanted with him -- It would appear from the Greek text and the
Revised Version that Judas received the money for his work in advance.
R2745:1
The murder of Jesus was plotted in advance. R5561:1
Thirty pieces of silver -- The price of a slave. "So they weighed for my
price thirty pieces of silver." (Zech. 11:12) R2745:1
Those who teach for money that which they know is not the truth have the
Judas spirit. R2779:4
Doubtless Judas reasoned that he could make the money out of the
transaction without working any injury to the Lord. R4488:1
Which, on the basis of labor, amounted to between $200 and $300 in value.
R5552:2
It was not merely the thirty pieces that influenced the ingrate. Rather,
it was pride. He had thought to be associated with the Master in an
earthly throne. R4708:4
No doubt others today, willing less directly to sell the Lord for earthly
advantages or influence or money, find ways of excusing their perfidy.
R2745:2
To betray him -- While the Master himself cannot be betrayed today for
pieces of silver, "his brethren" can be thus dealt with. R4488:2
The first day -- The day before the Passover proper began, on the 14th
day of Nisan. R2771:5, 1800:2
While holding that the Memorial supper was instituted on Thursday, we have
no contention with those who suppose that these events took place on other
days of the week. R3879:1, 4713:6, 3375:1
Of the feast -- Not the principal feast, which lasted a week; but the
roast lamb supper, which preceded the general feast. R3879:2, 3363:1
It was not the Passover Feast, but the supper, that Jesus observed, and
after which he instituted, as instead of it, a memorial of his death in
the bread and wine. R833:3
Unleavened bread -- Typifying the world's proper condition during the
Millennial age. R1800:3
For thee to eat -- Jesus was a Jew and, therefore, obligated to every
feature of the Mosaic Law. R4703:1
The passover -- The type has, for more than 18 centuries, been in
process of fulfillment. R4703:1
Go -- Luke tells us that it was Peter and John who were sent on this
mission. R3363:6
To such a man -- Probably the man was a believer, or there may have been
some previous arrangement with him. R1800:3
At thy house -- During the passover week, hospitality was recognized as
a duty in Jerusalem; hence the readiness with which the Lord's request for
a room was granted. R1800:3
They made ready -- In the sense of furnishing and preparing the lamb,
the unleavened bread, bitter herbs and the fruit of the vine. R3363:6
Even was come -- The killing of the lamb was on the evening of the
fourteenth day, or more correctly, according to the original, between the
evenings; that is, between the sun's declining and its setting, about 3
p.m. R2953:2*
They did eat -- The time had come for the fulfillment of the antitype of
the Passover. Jesus himself was to be the Passover lamb. R4703:3
One of you -- No ray of hope for Judas' restoration. The goodness of God
only hardened his heart, and therefore there was no remedy. R1800:6
Lord, Is it I? -- The Greek word would seem to indicate that the
question signified, Lord, do you mean to accuse me? I am not the one, am
I? R2772:1
They were not overconfident, but each seemed to fear his own stability.
They had the spirit of self-examination. R1800:6
Each one asked, feeling it incumbent to thus prove his innocence of such a
charge. R3879:2, 3364:3
It is well that each one ask himself this searching question, to see that
he is not in any way sacrificing the truth. R4907:4
He that dippeth -- It was not the attacks of the Scribes and Pharisees,
but the defection of his closest friends, that most troubled his heart;
wounded by professed friends. R3820:2
Shall betray me -- Despite the custom that to receive another's
hospitality was, especially in the East, a pledge of friendship. R3879:3,
4907:1
Goeth -- To death. R4909:3
Woe unto that man -- Upon Judas alone our Lord placed the full
responsibility, the full guilt, of his death. R4909:3, 1962:5
Judas was a free moral agent; by entertaining selfish and evil thoughts he
became the willing tool of Satan. R4487:2,3
We are not to consider that Judas was simply fulfilling a prophecy
irrespective of his own responsibility. R4907:2, 3879:4, 3364:2
He sinned against great light; there is no hope for him in a future life.
R4907:2, 4703:6, 5552:6
Betrayed -- Today some are willing to sell the Lord for the good things
of this present life: salary and honor amongst men, etc. R4907:4
Had not been born -- Because the advantages of his useless, wasted life
did not overbalance the sorrows and anguish which terminated in despair,
suicide and the second death. R3879:4, 4907:3
This statement would not be true if Judas were to have an opportunity
during the Millennial age. R5683:3, 4909:3, 1962:6; Q382:4, 639:1
Every suicide, by his act, confesses his wish that he had never been born.
R3364:3, 5552:5, 4907:3
Judas had not been begotten again of the holy Spirit, for spirit-begetting
was not possible until Pentecost; but this does not prove that he could
not die the second death. R5683:2
Judas was one of the twelve upon whom Jesus had specially conferred a
measure of his spirit, enabling him to perform miracles. This made him
specially responsible. R4907:3
These words leave no question, we think, that Judas had already enjoyed
his full share in the great atonement work, through his intimate
opportunities and corresponding responsibilities. R3879:4, 3364:3
But if God has anything for Judas in the future, you will not find me
making any objection. Q382:5
May the meaning not be that it would have been better for Judas if he were
not born yet? This seems to be the meaning in the Diaglott translation.
R2283:3*
Judas -- Judas brazenly challenged the Master's knowledge of his
deceitful course and said, Is it I? R4703:6
The Judas class are those whose hearts are not loyal, but selfish, and
enter into the Adversary's schemes heartily. R4908:1, 4907:6
Master, is it I? -- If he did not also ask, it would imply his
acknowledgment that he was the one. R3879:3, 2772:1
Such was his spirit of bravado. R3364:3
Thou hast said -- Yes, I refer to you. R3879:3, 4703:6
At this point, Judas left the room to consummate the betrayal. R2772:2
Probably Judas was not with the others when our Lord washed their feet and
subsequently instituted the memorial; so only loyal, devoted disciples of
Christ should meet to celebrate his death on its anniversary. R2772:2
Not a threat, not an imprecation, not a manifestation of bitterness, but
merely an expression of sorrow and of pity. Our enemies, too, are to be
pitied, not hated. R3364:3
The Master was gentle toward him to the very end, giving him every
opportunity to relent and retrace his steps, down to the very last act.
R5552:6
The testimony that Jesus knew in advance who would betray him does not
prove that Jesus knew this at the time when he chose Judas. R5553:1
The divine program was carried out and the Scriptures were fulfilled; but
the coincidence marks the divine foreknowledge, without implying that God
in any manner instigated the treacherous conduct. R4703:6
It was not God's foreknowledge that injured Judas, but his own wrong course; and thus it is
with all. R5553:1
Jesus took bread -- Some of the left-over unleavened bread. R3526:3
Instituting the antitype of the Jewish Passover. R2771:1; PD67/79; SM563:2
Subsequently, after the Passover supper, he instituted with the bread and
the fruit of the vine his substitutionary memorial of himself. R4703:5
A commemoration, or memorial, of the antitype. NS75:6
When this cup and unleavened bread are used as a celebration of the
Passover, it should, on every occasion, be considered a celebration, not
of the type, but of the antitype. NS76:1
Instead of the lamb would be the unleavened bread, representing our Lord's
flesh. SM563:3
Representing the sacrifice of Christ's humanity for our redemption. R1800:6
"I am the bread of life." (John 6:35) R2772:3
Unleavened, declaring that our Lord Jesus was free from sin, a lamb
without spot or blemish. R5192:4
In partaking of the broken, unleavened bread, we memorialize the purity,
the sinlessness, of him who gave himself to be the ransom-price for all
mankind. R4591:2, 1636:6, 840:3
Bread stands for and symbolizes all food; indeed, wheat is said to contain
every element of nutrition in its proper proportion. R3879:6
Soda biscuits are unleavened bread and will do very well. R3526:6
And brake it -- It must be "broken" in order to be appropriated; it was
necessary also that Jesus be "broken" in death, sacrificed for our sins,
ere we could appropriate his merit and enjoy everlasting life. R3526:4,
740:4
The Church as a whole must be broken by "laying down our lives on behalf
of the brethren" as Christ laid down his life for all. R2772:5
And also our own breaking or dying as members of the Church. R4591:5
"The loaf which we break, is it not the communion (the common union,
participation) of the body of Christ?" (1 Cor. 10:16) R4591:5
At the time Jesus was the only one who could break the loaf, all others
being unjustified. R5341:5
And gave it -- In giving the bread and the cup, the Master pictorially
offered them justification and sanctification. R4703:6
Take, eat -- In two senses: appropriating and feasting on the great work
done for us by our Redeemer; and appreciating our privilege of
joint-sacrificing with our Redeemer. R3526:5, 740:6, SM564:2
The rights and privileges which Christ surrendered voluntarily may be
appropriated by all who accept him. R3879:6
Symbolically represents our partaking by faith of the fleshly perfection
of the man Jesus. R4591:3
The partaking means to us, primarily, acceptance and appropriation to
ourselves, by faith, of justification to human rights and privileges
secured by our Lord's sacrifice of these. R2772:4; SM563:3
Eating and digesting the truth, especially this truth; appropriating by
faith his righteousness to ourselves, we realize him as both the way and
the life. R840:3, 5192:4
God's object in justifying by faith the church is for the very purpose of
permitting them to present their bodies living sacrifices, and thus have a
part with our Lord in his sacrifice, as members of his body. R2772:4
After we thus partake of him, become justified by appropriating his
righteousness, we, by consecration, become associated with him as part of
the one broken loaf--food for the world. (1 Cor. 10:16) R5192:5, 840:3
Partaking of the glorious elements of his character through eating his
flesh and appropriating the merits of his sacrifice. NS632:1
Except we eat of his flesh (appropriate the merit of his sacrifice) and
unless we drink his blood (join in sacrifice with him), we have no life in
us--inherent life, immortality. (John 6:53) NS770:5
Eat and drink, O beloved, says the King to his spouse (Song of Solomon
5:1). Let us eat and drink reverently, devotedly, thoughtfully,
prayerfully, tearfully perhaps. R1505:1
This is my body -- Represents the flesh of the antitypical Lamb. F464;
R2772:3
This represents me, the antitypical Lamb. NS75:6
He could not have meant that it was actually his literal body, for he was
still in the flesh. R3879:5, 3526:4, 3364:5, 2772:3
Not his prehuman existence as a spirit being, but his pure, spotless,
human nature was laid down on behalf of sinners. R2772:3
He took the cup -- A new feature. While all believers might partake of
the bread, realize justification through the merit of his sacrifice, only
a certain class of them were invited to partake of the blood, the cup
representing death. SM563:4
Representing the crushing of the grapes, the blood of the grapes, the
Master's blood, his life poured out, sacrificed, and their lives with him.
R3880:3, 5081:2, 4591:4, 4453:4, 4331:3
The juice of the grapes not only speaks of the crushing of the grape till
blood comes forth, but it also speaks of an after-refreshment. R1637:4
The cup of shame, of sorrow, of indignity, of self-denial on behalf of
others. R4429:2, 5087:6
The cup of degradation, bitterness, distress, suffering and death. PT383:T*
It is the cup of sacrifice, even unto death. And not only is it the
sacrifice of life, but of reputation and all that humanity holds dear.
R1898:3
While this wine of sacrifice exhausts the human nature, it invigorates and
makes strong the spiritual nature. R588:3
Which symbolized our Lord's death, our Lord's sacrifice of his earthly
rights, which was sufficient of itself to have sealed the New Covenant.
R4453:4
It was Jesus' cup of which he drank, which he gave to his disciples to
finish. R4475:1
It is one cup, though it contains the juice of many grapes. The grapes
cannot maintain themselves as grapes if they would constitute the
life-giving spirit. R5341:3, 2772:6
The same cup as offered to James and John (Matt. 20:22) and as the "cup of
salvation" (Psa. 116:13) and as that referred to in Psa. 23:5. R4555:5;
NS755:2
The antitype of the cup, in its highest sense, will be the new joys in the
kingdom. R4703:6
Nowhere is this cup described as wine, though it may have been. R2772:6
We are not told that it was wine; therefore it is an open question whether
it was fermented or unfermented. We may feel sure that unfermented grape
juice will fulfill the terms of the injunction. R3879:6
Our recommendation is against a general use of wine as being possibly a
temptation to some weak in the flesh. It might not be amiss to put a small
amount of fermented wine into the unfermented grape or raisin juice.
R2773:4
If any one should feel himself endangered by tasting wine at the
remembrance of the Lord's death, we would recommend that such a one use
raisin juice instead which, though not wine, is certainly a "fruit of the
vine." R509:5
Scientific men recognize quite a difference between alcoholic or vinous
fermentation and a putrefactive fermentation. The result of the former is
to cast out impurities and produce a sweet liquid, while the other process
produces sourness and ultimately rottenness. R509:4
Gave thanks -- Indicative of a joyful acquiescence in all the sufferings
which the breaking of the bread and the crushing of the grapes implied.
R2773:2
Gave it to them -- Only the Little Flock is invited to participate with
the Lord. R4310:2; NS770:4
It is not for the world. R5342:3
Christ symbolically gave them the privilege of sharing in his sufferings.
R4436:4, 4475:1, 840:4; Q188:T
The shed blood was the ransom price for all; but his act of handing the
cup to his disciples and asking them to drink of it was an invitation to
them to become partakers of his sufferings. R5192:5
We need not only nourishment and strength from the bread, but we need the
precious blood as our redemption to release us from the condemnation of
justice. R3526:5
Drink ye all of it -- All of you drink all of it--leave none of the
sufferings of Christ for the coming age. R3880:2, 4605:3, 4453:4, 4429:4
An invitation to participate with him in the sacrifice of earthly life,
interests, hopes, aims, ambitions--everything. SM564:1; R3880:2
All who would sit with him in his throne must drink of this same cup that
our Lord drank, of self-denial, of self-sacrifice; all must be immersed
into his death. R4591:5, 5087:6, 5081:2, 4436:4, 226:1
There will be none of it left for others to drink afterwards. R4310:3
The privilege of drinking with our Lord in this cup of sacrifice belongs
to this age only. None will be left for the future. NS722:6, 770:4
A double signification: first, it must all be drunk before the end of the
Gospel age; and secondly, all who would be members of his body must drink
of it. R5341:3, 4453:4
Virtually inviting us to drink into his death, to "be made conformable
unto his death." (Phil. 3:10) R111:4
Jesus passed the cup along, passed the merit of his sacrifice through us,
his followers. R4453:4, 4367:2
Participation in the blood of the New Covenant, in providing the
wherewithal for sealing the New Covenant. CR47:5; Q188:T; R4456:4
He is still saying this to us. R4429:1
This cup must not be allowed to pass. PT389:1*
Showing not only interest in his sacrifice, but also expressing our own
covenant to be dead with him and to drink of his cup. R325:5
Divide it amongst yourselves. R4475:1
All who accept this invitation thereby pledge their lives in the same
service for which He gave his life, a thought entirely additional to
anything in the Jewish Passover type. SM564:1
Also signifies our participation in his dishonor, our share in his
sacrifice--the death of our humanity. R1637:2, 840:5
Memorializes the consecration to death of all the members of the body of
Christ. R4980:5; NS632:1
The appropriation of this by us signifies primarily our acceptance of
restitution rights and privileges which our Lord has thus, at his own
cost, secured for us. R2772:4
There is a peculiar pleasure in drinking of this cup, the pleasure of
fellowship in his sufferings (Phil. 3:10) and the associated hope of
drinking with our Lord in his other cup--of joy, glory and blessings.
NS755:3
Not the many who will be blessed by the New Covenant are invited to become
partakers of the blood, but the few, the little flock. NS297:6
None are to be forbidden who profess faith in the precious blood and
consecration to our Savior's service. R2773:5
This is my blood -- His human life, his being, his soul, poured out unto
death on our behalf. R2772:4, 2272:2, 1637:2
"The blood maketh atonement for the soul." (Lev. 17:11) R1293:2
Hence life; not life retained, but life shed or given, yielded up,
sacrificed life. R2772:6, 5192:5, 4605:3, 840:4
Primarily the Lord's death; but, by divine arrangement, the death of his
Church is also made necessary. R4310:3
Which seals. R4331:3
In which his members share. T33; NS297:5, 631:6
The blood which will seal it is now being used in the interest of the
elect, spiritual Israel. NS722:6
Who will apply it? Jesus. Will it be his own blood? Yes, because you are
members of his body. "Without me ye can do nothing." (John 15:5) Q188:T
The new testament -- The New Covenant. R4617:4, 4331:3
The New Covenant is the one that supersedes the Law Covenant. R3364:5
The blood with which the New Covenant would be sprinkled, sealed, made
efficacious. R4331:6
Jesus sealed or ratified the New Covenant with his own blood, death, just
as Moses had ratified the Law Covenant, which was a shadow of this, with
the blood of a bullock and a goat. R111:1
His will or testament, bequeathing his earthly rights to the earthly seed
of Abraham and to the world through them. R4429:4
Which he sealed, or made effective, with his own precious blood. R1604:1
The blood which seals, makes binding, ratifies, the New Covenant. R2859:1,
740:6
Before our Lord Jesus could become Mediator, he must seal the New Covenant
with his own precious blood. E28
Not until the sacrifice of Christ and his church is complete, at the end
of this age, will the blood of the New Covenant be ready to apply, to seal
the New Covenant, to make it operative. Q188:T
The New Covenant cannot become operative until the cup of the Lord's
sufferings, which was left behind, has been drained in death by the last
members of his body. NS297:5,6, 4310:3
The merit of Christ passes through the Church for the sealing of the New
Covenant. Q168:2
It takes the entire Gospel age to find the proper number of those who are
thus invited to share in this cup. R4617:4
When the Church shall have finished using the blood and are glorified,
that same merit will be applied for the sealing of the New Covenant.
R4513:6
When we drink of Christ's cup we become sharers with him in making the
Covenant with Israel, and through Israel, with the world. R4625:4,5
The two oldest Greek manuscripts of the New Testament, the Sinaitic and
the Vatican, omit the word "new." R3880:1
There was another covenant, the old covenant, the foundation covenant of
all covenants, the Abrahamic covenant, which was sealed by our Lord's
death. R3880:1
Which is shed -- The giving up of Christ's life provided the ransom
price. R1335:6, 3526:5
Our Lord also indicated that the cup signified our participation in his
dishonor, our share in his sacrifice, the death of our humanity. R5192:6
For many -- Not for the Church only, but for the sins of the whole
world. R740:5
The world in general. R111:1
For all. R1363:3
Contradicting those who say his blood has nothing to do with forgiveness
of sins; of those who say that all will be everlastingly saved; and of
those who say only the "little flock" of this Gospel age shall be saved.
R1799:6
Remission of sins -- Through faith in Jesus' blood we have remission of
sins. R4476:1, 1443:3
"Without the shedding of blood there is no remission of sins." (Heb. 9:22)
E442
We were redeemed, not with Jesus' example, but with the precious blood of
Christ. (1 Pet. 1:19) R1810:4*
It was necessary that Christ should die for our sins. Our sins could never
have been forgiven by divine justice except through the divine arrangement
by which he paid our penalty. R3880:5
There is no other way to attain eternal life except through accepting the
blood once shed as the ransom price for the sins of the whole world.
R2772:6
Fruit of the vine -- The antitypical thing represented in the wine. R3365:1
Representing the sacrificed life of our Lord. R5192:5
Representing exhilaration, the joys of the Kingdom. R3365:1, 5538:6,
5643:2, 4703:6
Grape juice or raisin juice may be used as the symbol in the Memorial
service. F476; R5194:5; Q486:4
Until that day -- The great seventh, Millennial day; day of his Kingdom.
Q78:3
Until his second coming, in power and great glory, to receive the Church
as his elect bride. R4703:5
Two great days are contrasted: the Gospel age of suffering and the
Millennial age of glory. R5538:5, 5643:2
Drink it new -- The memorial which he instituted would find its
fulfillment in the Kingdom. R2773:1
Not that he would drink literal wine in the Kingdom, but the antitypical
thing represented in the wine. R3365:1
After he had drunk this cup faithfully he would be given a different cup,
a different experience: glory, honor and immortality. R5538:6
If Jesus' followers suffer with him they will participate with him in his
future cup of joy. R5643:4, 4703:6
To partake of the cup of the Lord in the present time signifies to share
in his sufferings; but to partake of his cup in the coming age will mean
to share in his glory and joy. R1695:2
Commemorative of the heroism of their faith and their fidelity to the
divine purpose under the most crucial tests, and a rejoicing together in
the victory of that faith. R1801:4
Implying a new wine under different conditions at some distant date.
R3880:3
The new wine--new life and joy. R2436:3, 1504:5
The cup of joy and blessing, honor and glory, in the Kingdom. R3880:3,
5420:2, 5341:2, 4703:6
The new wine, the participation with the Master in uplifting the world of
mankind. R3880:4
Symbolized by Jesus' first miracle of turning the water into wine. R1695:2
My Father's kingdom -- Beyond the veil, at his second coming in power
and great glory. R4703:5, 5341:2, 3880:3
As usual our Lord had something to say about the kingdom. It seems to have
been associated in his every discourse. R2773:1
As a result of the trials and sufferings symbolized, there will be a
jubilation in the Kingdom. R2773:1
Kingdom glory is the end of the symbol. R5193:2, 2272:4, 1290:6
Primarily it is the Kingdom of the Father, but the Father has voluntarily
proposed to place the dominion of the earth for 1000 years under the full
charge of a Viceroy, Christ and his bride. D642
Sung an hymn -- A hymn of praise, no doubt, thanksgiving to the Father
that his course was so nearly finished and that he found thus far grace
sufficient for every time of need. R2773:2
They went out -- Instead of dispersing, they went out together. R1801:4
Omitting our usual greetings, let us keep our thoughts with our
Lord--beaten, condemned to death, carrying his own cross, crucified--for
our sins. R3527:1
Let each go home with his heart full; thus we may prolong our communion
and fellowship with the Master. R5195:2
Realizing he would be arrested, our Lord probably did not wish to bring
commotion or trouble upon the friend who had so kindly permitted the use
of the upper room. R2773:6
Into the mount -- To the Garden of Gethsemane and fresh trials; so every
recurrence of the Memorial season brings fresh trials, fresh testings,
fresh siftings upon the Lord's people. R3365:4
Ye shall be offended -- Disappointed, seeing him suddenly taken and
ignominiously crucified as a felon. B111
Seeing the hopes of the kingdom going glimmering. R4487:6; B111
It was his doctrines that offended the people, not his personality;
nevertheless; their resentment was against his personality rather than
against the doctrines, which were too strong for them to attack. R4488:4
I will smite the shepherd -- God permitted the Adversary to smite him.
R4487:4
In proportion as we follow closely to the Master's footsteps, our
experiences will be similar to his. We, too, shall be hated. R4488:4
Flock shall be scattered -- Be desolate, aimless, perplexed. B111
"And they all forsook him and fled." (Mark 14:50) R4756:2, 3178:6
Only two followed him at the end: one, in terror, denied him; the other
viewed him from afar. R4488:5
Being thus forewarned, no experience should move us from our constancy and
faithfulness. R4488:5
Peter -- The Peter class, the true-hearted, not sufficiently watching,
praying or on guard, are at times taken unawares, and for a moment
dishonor the Lord. R4907:6
We should strive to be not of the Peter class, but of the class
represented by the Lord himself: of the watching, praying, faithful kind.
R4908:4
Never be offended -- It is the specially loyal and ardent that the
Adversary seeks most to entrap. R4712:2
Peter was still unconscious of his weakness and his need, though full of
loving loyalty to the Lord. R1987:6
How little did this courageous man understand the nature of the trials and
difficulties immediately before him, or realize the weak points of his own
impulsive nature. R4712:2
He did not know how much weakness was in him; therefore, when the Lord was
watching and praying that momentous night, St. Peter was one of the first
to fall asleep. R5202:1
Deny me thrice -- Perhaps the Lord allowed that to happen to Peter for
our sakes, that we might realize that we need to be careful to put our
confidence in the Lord. CR307:5
Jesus with them -- Because he loved them and knew they loved him, he
permitted them to accompany him to the place of prayer that they might
watch and pray with him. R1801:2
Gethsemane -- Oil-press place. R2773:3, 4707:2
Not a wild woods nor a public garden, but an olive orchard; supposed to
have been the home of the mother of Mark, reported to have been a wealthy
widow, a friend of Jesus' cause. R3885:2
Tradition has it that this garden belonged to the family of which the
apostles John and James were members. R4707:2
Sit ye here -- As a kind of outer guard. R3885:2, 2773:6, 1801:2
While I go and pray -- That he might find grace to help in time of need.
R1801:1
Peter and the two -- The same three whom he had specially honored on
other occasions; the three most courageous, most zealous, most earnest, of
his disciples. R2774:1, 3885:2, 1801:2
To be sorrowful -- Because of the coming shame of trial, conviction and
execution as a blasphemer and seditionist. The perfect man must have
suffered far more than would have been possible for a fallen one. R3885:3
No doubt the thought of the extinguishment of life was an important factor
in our Lord's sorrow. R2774:3
And very heavy -- Oppressed with the fear that in some manner he might
have failed of perfection and that his death might mean extinction.
R3886:1, 4804:2,3
None can read this account thoughtfully without realizing that there must
be something wrong in the popular theory that our Lord Jesus was his own
Heavenly Father. R2773:3
His was no coarse, stoical nature, insensitive to pain, shame and loss;
nor was it a proud, self-centered nature, which stood aloof from human
fellowship. R1801:2
Unto them -- They were inclined to think that he was taking a
pessimistic view of matters. R5090:3
My soul -- Being. R2502:2, 276:3
Exceeding sorrowful -- He was wondering whether or not he had done
everything to the Father's pleasement. CR149:4; R5403:4, 5331:4, 2774:4
The disciples were at a loss to understand his sadness. R5090:3
He was greatly amazed and sore troubled. The Greek carries the thought of
loneliness, home-sickness, friendlessness. R5551:1
Not only with the mental realization of death, but also the desolation of
his disciples forsaking him, the sorrowful reflections on the
irretrievable loss of Judas, the course of the Jewish nation, and the
degradation of the whole guilty world. In addition to all this was his
knowledge that every jot and tittle of the Law with reference to his
sacrifice must be perfectly fulfilled. R1801:3
We are glad that Jesus was not one of those cold, stoical icebergs, but
full of tender feelings and sensibilities, and consequently able to
sympathize with those most tender and delicate. R2774:2
Even unto death -- I feel as if I would die now, without coming into
that great crisis before me. R5551:1
The death of Jesus began at Jordan, merely culminating at Calvary. R5104:2
An agony which, of itself, would have worn him out shortly, an intense
mental and nervous strain which caused him to sweat great drops of blood.
R1801:2
Supposing 100 to represent perfect life, our Lord had the full 100 units
to lay down while we, at most, have only the one-hundredth part to lay
down. R2774:3
A little farther -- Realizing the impossibility of even his dearest
friends appreciating his sorrowful condition. R4707:3
"I have trodden the winepress alone, and of the people there was none with
me" (Isa. 63:3). He was alone because he alone had been begotten of the
holy Spirit. R4707:5, 3886:4, 2467:2
Having gone to the Father alone, his thoughts turned inward upon himself
and his relationship to the Father, and outward upon the public shame of
his trial. R3885:3
Fell on his face -- Upon his knees, with his face to the earth. The
mental anguish seemed to come upon him here with a force of poignancy he
had never before experienced. R2774:1
And prayed -- Even the perfect human nature was not equal to such an
emergency without divine aid. R1801:4
O my Father -- No one can thoughtfully read these words without feeling
there is something thoroughly incorrect in the prevalent idea that our
Lord Jesus was his own Father, Jehovah. R2773:3
Let this cup -- Not the cup of death, which our Lord expected to drink,
but the peculiar death of shame and ignominy. R3886:2, 5422:1, 5421:2-6,
1247:3
He questioned the necessity of the public scorn and contempt as a
criminal. SM647:1
To his perfect mind the shame, disesteem and opprobrium added greatly to
his anguish. R5421:6
The question was, Had he been absolutely loyal to God in every particular?
If not, death would mean to him an eternal extinction of being; not only
the loss of heavenly glory, but the loss of everything. R4707:6, 3886:2
If he should fail in any part of the work, all would be lost, both for
himself and for men. Though he was a perfect man, he realized that the
flesh, however perfect, was unequal to the task. R1801:3
The same cup represented in the Communion service. R5421:3
Pass from me -- It is well to remember that his perfect organism was
much more susceptible to the pains and sorrows of the hour than could be
the feelings of others of the fallen race. R3885:3
Not as I will -- As a man. T54
I claim no rights nor attempt to follow my own ideas. SM647:1
The sacrifice of his will meant all that he had. CR453:5
He did not murmur nor rebel. R5422:1
Whatever is asked must, in propriety, include the thought and the
expression, Thy will, not ours, O Lord, be done. R2140:3
A petition of all who are truly the Lord's in everything--in matters
temporal, in matters spiritual. NS226:2
But as thou wilt -- As my heavenly Father. T54
Proving that his affirmation, "Lo, I come to do thy will, O God" (Heb.
10:7) was not empty words. R5421:3
He submitted himself to all the Father's will and thus proved his loyalty.
R5421:6
Though at the time he evidently could not see the necessity for every
feature of his test, he nevertheless knew that the love of God was too
great to allow a needless pain, and therefore he trusted him where he
could not at the time trace his inscrutable ways. R1808:4, 959:6
What our Lord did, and what he refrained from doing, we know was the
Father's will. R2037:5
Asleep -- Luke explains that their sleep was the result of sorrow.
R2774:4
Could ye not watch -- Peter did not realize the importance of the hour.
R3886:6
Gently, Jesus reproved them. R4804:5
Watch and pray -- By faith draw very near to the Master, and be full of
confidence in the divine plan. R4488:5
All true watchers must also be pray-ers [i.e. people who pray]; all
fervent pray-ers will also be watchers. Prayer represents the faith;
watching represents the works which must accompany it, so long as it is a
living faith. R2692:2, 2528:4, 2526:2
The necessity for watching as well as praying lies in the fact that we
have an adversary, an invisible foe, who seeks to seduce us, turn us aside
from our vows of consecration. NS227:2
The devil is seeking whom he may devour. He knows your weak points and is
ready to take advantage of them. R3179:4
To suppose that Christian life depends solely upon prayer, without earnest
study of God's Word, is like supposing that a tree could flourish from its
leaves only, without roots and soil. Both are needful. R4984:1, 799:2
What they would be praying for they would be striving for. The earnestness
of the praying would help them in the watching. R5312:3
Our part is to watch and pray and do our best; God's part is to overrule,
direct and supervise our affairs. R4660:2
Pray for guidance, wisdom and grace. R5331:5
The praying would signify that they were watching and that their own
watching was not sufficient, but that they would need divine assistance.
R5312:3
Some pray and neglect to watch, others watch and neglect to pray. Both
errors are serious. R4984:1, 2775:5, 799:2
Not merely on my account. You need to be in a watching attitude on your
own account. An hour of severe trial is upon us all. R2774:5
Our Lord watched and prayed; he got a blessing, was strengthened and came
off victor. The disciples did not watch and pray; as a result we find them
scattered and bewildered. R2775:2
Watching our words, thoughts and doings, seeing to it that we worship the
Lord in the beauty of holiness, not idolizing either dead or living men or
creeds. R4706:6
Watching our own weaknesses, failures and shortcomings, that we may
protect ourselves along the lines of these weaknesses. NS228:3
Watching not only the Lord's betrayal, trial and crucifixion, but also
their experiences of the subsequent days when the disciples met within
closed doors. R5312:3
Watch to be on guard against the encroachments of the world, the flesh and
the devil; watch for all the encouragements of the Lord's Word; watch for
everything that will strengthen faith, hope, loyalty and love. R2775:5,
2692:2
Pray together as the Lord's people; pray in our homes as families; pray in
secret, in private; have the spirit of prayer in all that we say and do.
R2775:6
Although a necessity, nowhere is prayer defined as a duty, nor is a form
of prayer furnished. R4984:4
The frequency and subject matter of prayer will be regulated by
circumstances and the earnestness of one's service. R4984:4
There seems to be special need of this at the Passover season. R3178:3
Be active, alert, and co-labor with God and with Christ. R5332:1, 5312:3
That ye enter not -- Yield not. R5202:1
Not that we would not have temptations come to us, but that we would not
fall into those temptations. R5312:5, 5331:5, 3759:3, 2774:4,
Those who neglect the Master's words will be sure to enter into
temptation, and be tolerably sure to fall therein. R2775:5
Into temptation -- In this hour of trial, which is upon us all. R2774:4
The close of this age is "the hour of temptation" (Rev. 3:10) or testing.
It is the Gethsemane hour. R2775:4, 5312:5, 3886:6
"Abandon us not in temptation, but deliver us from the evil one." (Matt.
6:13) R3759:6
As they were then entering into a time of special temptation, so we in the
end of this age are living in a time of special trial regarding all that
which we have learned. R5312:5
We have noted for several years the peculiar force of temptations at the
time of Passover every Spring. R3178:3
Spirit indeed is willing -- To them it merely meant that they were
willing in spirit, in mind, in intention. R5312:5; NS228:5
Their intention was better than their ability to perform. R5312:6
Here, the new creature, the will. R3986:2
Flesh is weak -- Greek, astheneo, meaning without strength; from a,
without; and sthenos, strength. R4099:2*
The old creature, mental and physical. R3986:2
Not up to the standard of righteousness, but we are strong in proportion
as we overcome the natural tendencies. R5313:2
How impossible it would be for us in any measure or degree to carry out
the good resolutions which we make when we accept Christ. NS228:6
Were we perfect, there would be little difficulty in ruling our minds and
our bodies as soon as the will had been fixed for righteousness. R3986:1
This cup -- He knew his death to be necessary, unavoidable, but it was
the ignominious form of death, "even the death of the cross" (Phil. 2:8),
that staggered him. R2775:2
To his perfect mind the shame and disesteem, the opprobrium, added greatly
to the poignancy of his anguish. R5421:6
Representing the shame and ignominy of being executed as a blasphemer of
the divine law. R5421:3,2
The same cup represented in the Communion service. R5421:3
See also comments on Matt. 26:39.
Pass away from me -- He felt a great shrinking from the coming
humiliation and degradation. R5421:3
Thy will be done -- Having learned it was the Father's will for him, he
was content to have it so. R5421:2
And he came -- It was no sign of weakness that he thus craved human
sympathy. R1801:2
The same words -- That is to say, the same sentiments were expressed.
R2774:5
Sleep on now -- Not sarcasm; he wished that they get a little rest,
refreshment, in view of the ordeals of the day approaching. R3887:2
The hour is at hand -- He was assured of the Father's favor, and could
pass through any experience; he had gotten the victory. R5331:4
Lo, Judas -- He either knew the garden as a spot frequented by Jesus and
his disciples, or had learned at the supper where the company intended to
go subsequently. R3887:2
A great multitude -- Not Roman soldiers, but a rabble of the curious
with certain servants of the high priest, who was also a judge; an
impromptu sheriff's posse. R3887:2
A number of men who served as policemen in the Temple and its precincts.
These were servants of the high priest. R5561:1
The under-priests and under-officers of Caiaphas' court, his household of
servants. R2780:6
And staves -- Maces. R5561:1
Betrayed him -- There can be no excuse properly offered for treachery to
God and his cause. R5552:4
Hail, master -- Some accompany a denial of the ransom with these words
and a deceitful kiss. R4909:4
And kissed him -- In profession of love. C189
Representatives of the Judas spirit also betray with a kiss, professing
great love and respect for the members of the body of Christ, which they
secretly smite for personal gain. R3887:6
The mind and conscience must be perverted before each step of sin. R5552:5
All such should be an abhorrence to every one who possesses the true,
noble, Christ-like spirit. R4909:4
The Greek indicates that he kissed the Lord repeatedly. R3887:2
Friend -- Not the Greek word philos, beloved, or loving friend; but from
hetaire, which signifies comrade or partner. R3887:3
Mark the calm, dignified fortitude as a result of his Gethsemane prayers.
R1801:6
One of them -- Peter. R3887:6, 4711:3, 3367:4
Drew his sword -- Which was carried as proof that our Lord was not taken
contrary to his own will. R3367:4, 5922:2
The having of the swords made possible the exhibition of the courage of
the disciples and the willingness of Jesus to submit. R5922:4, 2468:4
Put up again thy sword -- Never afterward do we hear of the disciples
using force or violence in the service of the Lord. R3887:6
Never was there a time when this admonition was more needed by nominal
Christendom than today. R2779:4
That take the sword -- The blending of carnal with spiritual warfare is
impossible, and such a course is sure to cultivate, more and more, the
carnal mind. R1954:1
Shall perish -- A general principle. R5922:4
With the sword -- He who prepares for warfare will be pretty sure to get
plenty of it. R5922:4
We are never to use earthly power in seeking to promote the cause of the
Master. The only sword we may use is "the sword of the Spirit." (Eph.
6:17) R3888:1
Give me more -- His request would have been honored. Having violated no
law, his life was not forfeited, and we believe could not have been taken
from him. R2037:5, 5046:3
He who declined to ask for personal help was nevertheless perfectly at
liberty to call upon these powers in the interests of his followers--in
the feeding of the multitude, the stilling of the tempest and the
providing of the taxes. F650
He could have escaped the awful experience, but he did not do so, but
willingly gave himself a ransom for sinners. R959:6
Legions of angels -- If I were willing to use divine power for my
personal comfort. F637, 650
Christ never prayed for deliverance from his natural troubles, but
cheerfully endured them as part of his sacrifice, and so should we. F636
He did not exercise this power for his own defence. R2787:6, 3902:1
But how then -- Likewise those who now tread the same narrow way refuse
to ask to escape sacrifice for the same reason, that they may complete
their covenant of sacrifice. R749:5
Our Lord does not indicate by his language that he could ask for angelic
protection and yet retain the full measure of the Father's approval.
R2037:5
Hence we are debarred from asking for restitution blessings and
privileges. R2009:2
Thus it must be -- It would have been sin for him to have called on the
divine power for his relief or protection from any part of the dying
processes, because he had made a covenant of sacrifice. F636; R379:1
Those who consecrated to God, to be "conformed unto his death" (Phil.
3:10) must not only not keep back any part of the price, but see so
clearly the dependence of their glory on suffering with him that they ask
no physical healing for themselves. R379:1
He laid aside his own will and carried out the will of God, though it cost
him privation at every step and finally a death most painful and
ignominious. R1041:2
The temporal favors were withheld that the divine purpose might be
accomplished in the sacrificial death of his beloved Son. R1689:6
Forsook him -- Are we prepared for the time when there will possibly be
a general scattering, as these "all forsook him and fled"? R3887:1
And fled -- Our Lord had said, "Let these go their way." (John 18:8)
R3888:1
And they -- Their policy was to curry favor with the Roman Emperor and
to seek to hold the common people in subjection to themselves. R4711:1
Led him away -- Our Lord surrendered voluntarily. R5922:2
At probably three o'clock in the morning. R5561:1
Probably about one o'clock in the morning. The examination and trial are
supposed to have lasted until half past five in the morning. R2312:3
To Caiaphas -- Evidently the ringleader in the conspiracy against Jesus.
R2780:6
Some of their highest offices were held by irreligionists. The Chief
Priest was a Sadducee who wholly disbelieved in the promises of God to
Israel. R4710:6
Amongst Christians there are D.D.'s who are unbelievers. R4711:1
We hearken to St. Peter's words respecting the transaction, "I wot that
through ignorance ye did, as did also your rulers." (Acts 3:15-17) R4710:3
Were assembled -- Contrary to the Jewish Law, which forbade the trial of
any man between sunset and sunrise. R3367:5, 4711:4, 3888:2, 2781:1
This, being the night of the paschal supper, made it still more
objectionable. R1809:2
Carefully excluding, evidently, a few such men as Joseph of Arimathea,
Nicodemus and probably a few others known to be favorably inclined toward
the new teacher. R1809:2
High priest's palace -- The house of Annas, a superannuated high priest,
whose son-in-law Caiaphas officiated in his stead. R5561:1
All the council -- The Sanhedrin, composed of seventy of the most
influential Jews, an ecclesiastical court, whose voice properly had great
influence with the Roman governor. R5561:2
The examination was merely a preliminary one to get together such
evidence as could be rushed through rapidly at a prearranged session the
following morning. R4711:5
Sought false witness -- They did not wish true
witnesses who would tell what they knew about the Master. R3888:3
Everywhere there is a tendency to make excuse and depart from the laws and
from the principles of justice, under the claim that the circumstances and
the conditions of the case make necessary such a violation of law and just
principles. R5560:3
Through bribery. R5561:2
But found none -- They found many who willingly bore false witness
against him, but none whose witness agreed together. R1809:3
It is to the credit of those connected with the court that they neither
seriously misunderstood our Lord's teachings nor were willing to
misrepresent them. R3888:3
Came two false witnesses -- Who falsified by slightly perverting our
Lord's statements. R2312:5
The Jewish Law required at least two witnesses to any such trial. R2781:2
No attempt was made to bring any of those whom Jesus had relieved of
various sicknesses. R5561:2
I am able -- Nothing about this was false evidence. It was what the
majority of those who heard probably understood our Lord to mean. R3888:3
Destroy the temple -- Not the Jewish Temple, "But this he spake of the
temple of his body." (John 2:19) R638:3*
The true Church. T70
In three days -- The fifth, sixth and seventh thousand-year days. R3375:2
The Sanhedrin decided that he was a blasphemer for saying this. R5421:2
The high priest arose -- To give the effect that very damaging testimony
had been given. R2781:2
And said -- Caiaphas, not only high priest, but in this particular case,
acting as prosecuting attorney. R5561:2
Answerest thou nothing? -- A different and illegal plan, to excite the
prisoner so that he would make some incriminating confession. R2781:2
Jesus held his peace -- He was not there to defend himself; and, if he
had been, there was no need for defence. There was nothing criminal in
what he had said respecting the Temple. R2781:2
Knowing that the truth was not desired and would avail nothing with these
men who so warmly cherished murder in their hearts. R1809:5
I adjure thee -- I put thee under oath. R2781:2
The Son of God -- Not Jehovah himself. R2781:4,5
The charge of blasphemy was based upon his claim of being a Son of God,
not the Father himself; that thus he was placing himself on a parity with
God, as being of the same kind or nature. R2781:5
For Jesus to keep quiet would have been to deny this great truth and to
have failed to give proper witness. R5561:4
Jesus saith -- Our Lord was not bound to answer this question, which he
well knew would be used to incriminate him as a blasphemer. R2781:3
To have remained silent would have been to deny himself, denying the
truth, and denying the High Priest of the nation the knowledge and the
corresponding responsibility of the hour. R3888:5
Thou hast said -- That is my name. R3888:5
That is, I assent to what you have said; or, I am the Messiah, the Son of
God. R3888:5, 2781:3
Hereafter -- In the Millennial age, at his second coming. R3888:5, 5408:6
Ye shall see -- A declaration that those who there witnessed his
humiliation and mock trial should in due time recognize him as the honored
of God. R2781:3
Right hand of power -- Right hand signifies the chief place, position of
excellence or favor, next to the chief ruler. A92
"Sit thou on my right hand until I make thine enemies thy footstool."
(Psa. 110:1) A92, 93
Seated at the Father's right hand in the sense of being given this
permanent position of honor and dignity. R5408:6
Honored with a superior station, a position above all others. R2935:2
Jesus will be on the right hand when coming, and will remain on the right
hand during the Millennial age and forever. A93
The power and glory of his Kingdom, which he had previously affirmed was
not of this world but of the world to come, wherein dwelleth
righteousness. R1809:5
In the testing of mankind, after the Mediatorial reign, Jesus will be the
Father's representative. R4999:4
In the clouds -- The time of trouble. B138
Of heaven -- The powers of spiritual control. A318
Rent his clothes -- Greek, simla, or upper garment. R2781:3
His very robes were symbolic of the blessed one who stood in their midst,
fulfilling to the letter the predictions of the prophets. R1809:5
Implying to the Sanhedrin that, as a representative of God amongst them,
he had heard something awful indeed. R5561:4
As an expression of his pretended righteous indignation. R3889:1
Spoken blasphemy -- No charges of treason or sedition were made. Such
would have been out of order. Because Jews held their right to freedom
from the Roman yoke, treason to Rome would have been loyalty to Judaism.
R2312:6
What think ye? -- Apparently only two refrained from this
vote--Nicodemus and Joseph of Arimathea; both had great respect for Jesus.
R5561:4
They answered -- As prearranged. R2781:3
Guilty of death -- Condemned by the high priest as a blasphemer and malefactor. R5561:5
The Jews, who caused the crucifixion of Jesus, certainly did so in much
the same spirit which led St. Paul, then Saul of Tarsus, to cause the
stoning of St. Stephen. R4710:6
Then -- During the interim between the 3 a.m. examination and the 5 a.m.
formal conviction of our Lord. R2470:5
Did they -- The servants, manifesting the same spirit as their masters.
Their methods were ruder because they were more ignorant and coarse.
R2470:4
Spit in his face -- "He shall see of the travail of his soul and shall
be satisfied." (Isa. 53:11) E52
Low minds delight in the misfortunes of those whom they realize to be
their superiors. R2470:5
How do we receive the buffetings, the trials, the "contradictions of
sinners"? Are we similarly patient and long-suffering? R3889:4
Others smote him -- "I gave my back to the smiters and my cheeks to them
that plucked off my hair; I hid not my face for shame and spitting" (Isa.
50:6) E52
"Consider him who endured such contradiction of sinners against himself."
(Heb. 12:3) R2781:6
Peter sat without -- St. John, because of an acquaintance with the high
priest's family, penetrated further into the palace than St. Peter, who
stood in the courtyard. R4712:4
In the palace -- Courageous enough to enter, even after having cut off
the ear of one of the priest's servants. (John 18:15,16) R5202:2, 4711:4
But he denied -- Peter had been too sure of his own stability, too
confident of his loyalty. He was entrapped by the Adversary along the very
line of his boasting. R4712:5
The weaknesses, faults and blemishes of his character were of his flesh
and not of his real heart intention. R4711:6
Then -- An illustration of God's Temple class upon those who leave
symbolic Babylon, following the casting off of nominal Israel. C188
Began he to curse -- Foreshadowing the testing of the sanctuary class
now. C189
I know not the man -- But this sin was before the Spirit was given. F224
And wept bitterly -- We know not what his prayers were, but we may be
sure they were full of deep contrition that he had denied the Master.
R5312:5
It is said that for the rest of his life Peter arose every morning at
cock-crowing to remember afresh this denial of his Lord. R3368:1
The weeping showed that the denial was merely the result of weakness of
the flesh. R5202:2
The weaknesses, the faults, the blemishes of his character were of his
flesh and not of his real heart intention. R4711:6
Peter was sifted (Luke 22:31), and almost failed; but, being "clean," true
at heart, he was enabled to come off victorious. Judas also was tested,
and he proved to be unclean. C189
Those who fail today should, too, weep bitterly for transgressions and
repent and profit by their experiences. R4712:5
Morning was come -- As early in the morning as possible, before the
people would be generally astir. R5570:2, 4712:3
The Sanhedrin having been called together so as to legally confirm the
illegal trial of the night previous. R3368:1, 4712:3, 2781:5, 1809:3
To Pontius Pilate -- Tradition has it that Pilate had heard previously
of Jesus, and even met him by appointment privately, making inquiry
respecting his teachings. R5570:2
The governor -- The Roman Governor of Judea, the representative of
Caesar's government. R5570:2
When he saw -- Implying that he was surprised when Jesus was condemned.
Apparently he surmised that Jesus, brought to the crucial test, would
assert himself as the Master and triumph over his enemies. R5552:4
Repented himself -- Judas was not without conscience, but lacked the
genuine loyalty of heart which, in the Lord's sight, is indispensable; the
absence of which, in Judas' case, was inexcusable. R3760:2
Were Judas' tears better than those of Esau (Heb. 12:17)? Did his
repentance lead to a renewed and reformed life, or to self-destruction
(Heb. 6:6)? R2283:6
See thou to that -- Greek, optomai, attend thou to that. R140:3
And hanged himself -- Acts 1:8 says that, falling headlong, he burst
asunder. Both are true. If he chose the branch of a tree overhanging a
precipice to hang himself, the rope might readily break under the strain
and the fall take place. R5552:6
The rewards of unrighteousness never yield the honors and blessings
coveted. R2469:4
"Woe to that man by whom the offence cometh." (Matt. 18:7) R3760:3
Every suicide, by his act, confesses his wish that he had never been born.
R3364:3, 5552:5, 4907:3
There may be hope for other suicides because of the ignorance and because
Christ died for all. R5552:5
Thirty pieces of silver -- The price of a slave. R2745:1
Equivalent to about twenty dollars of our money. R2468:2
Children of Israel -- The whole twelve tribes. C293
Potter's field -- Burial place for strangers. R5552:3
Art thou the King -- Realizing that Pilate would not recognize blasphemy
as a cause for death, the charge against Jesus before Pilate was a totally
different one, namely, that Jesus was a seditionist and raiser of
disturbance. R4712:3, 5570:3, 2312:6, 1809:6
Thou sayest -- He makes no response to the various charges and calumnies
which the Jewish elders and priests heaped upon him. R2313:1
Priests and elders -- Having been rejected by them as the king. B251
Never a word -- Jesus made no defense. He knew that the time had come
for him to die. He would not attempt to turn aside that which he knew to
be a part of the divine program for him. R5570:3, 2313:1, 575:4
The governor marvelled -- Amazed that anyone should be so indifferent to
the preservation of his own life. R2313:1, 1810:1
Barabbas -- A highway robber. R5571:2
He evidently thought that, because Barabbas was so undesirable a person to
have at liberty, the Jews would finally conclude that of the two they
would prefer to have Jesus at liberty rather than Barabbas. R2313:2
For envy -- Typified by the envy of Joseph's brethren. R3971:4
Because he and his teachings were having more influence with the common
people than could be exercised by the chief priests and scribes. R4712:6,
2316:2
Realizing their own inferiority and unfitness to be the leaders, they
could not brook the appearance of a rival of superior talents and ability.
R1964:1
His wife -- Possibly one of the Lord's followers. R3896:4*
They said, Barabbas -- The world's natural choice is for one of
murderous spirit rather than a saint. R3896:2
Religious fanaticism is the deepest, wickedest and most conscienceless of
hatreds. R2313:2
They all say -- At the close of Jesus' ministry only about 500 worthy
ones had been found. Most Israelites were not ready to be used of God in
the blessing of the other nations. R4593:5
Three classes of criminals come to view: the Pharisaical class, who for
envy delivered him up; the Judas class, hirelings, ready to sell their
services for bribes; and the cold-blooded menials, who watch on with
complacency and indifference. R1964:1-4
Let him be crucified -- The most ignominious and cruel method of death,
so that his memory should be ever covered with infamy. R1810:4
What evil -- Answering "No" to their cry. R2313:2
But they cried -- Judas loved money, and these loved the approval of the
priests and rulers and wanted to be on the popular side. R1964:2
Let him be crucified -- The Jewish aristocracy and democracy united in
demonstration of untruth that "The voice of the people is the voice of
God." R3369:5
A tumult was made -- As a representative and mouthpiece for the Roman
empire, Pilate was required to preserve peace at any cost. R2313:2
And washed his hands -- As a symbol of his own disagreement with the
death-decree which they were compelling him to render. R2786:3
To indicate his dissent and clearing himself from responsibility. R3896:5
I am innocent -- Manifesting far greater concern than the Papacy would
have done under similar circumstances. B330, 331
Remembering that Pilate was neither a Jew nor a Christian, but a heathen
man, we cannot condemn him as others have done, but commend him as a man
who loved justice. R2786:4
This just person -- While the world blamed Jesus, yet in the private
counsels they recognized the fact that he was harmless. R4797:1
See ye to it -- Greek, optomai, attend ye to it. R140:6
It was policy that he rule justly, but justice was to be sacrificed at any
time in the interests of the Roman Empire. R5570:2
Look to yourselves, that you are likewise free from blood-guiltiness.
R2313:4
His blood be on us -- The full responsibility of what followed was left
with the Jews. R3896:6, 5721:1; Q356:1
The curse of blindness came as requested. D571
The Lord took them at their word. OV77:T
Alas! poor Jews! With what judgment you judge, you have been judged.
R2313:4
The curse which they brought upon their own heads remains with them. They
can only escape the curse of the Law and this additional curse by having
the merit of Christ's blood implied to them. R3062:3
There is no way to escape from your self- pronounced curse of his blood,
except by accepting his blood. R2313:4
The better educated Pharisees and Priests who incited the multitude had
more responsibility, and Judas was the real crucifier because of his
knowledge and willfulness. R4909:2
And on our children -- And they also expressed the desire that their
posterity should bear it. Q356:1; R5721:1
It has been so! They have since suffered as aliens from God, without
prophet, priest, sin- offerings or Atonement Days. R5571:4
The turning point of Israel's history. OV77:T
Scourged Jesus -- Possibly hoping that the scourging would satisfy his
adversaries' thirst for blood. R3369:1
He delivered him -- Influenced more by considerations of policy than of
principle, and willing to satisfy the people. R1810:4
The Roman government expected their governors to be absolutely just in
respect to Roman citizens; dealings with others were to be conciliatory.
PD69/83
They stripped him -- "He shall see of the travail of his soul and shall
be satisfied." (Isa. 53:11) E52
Mocked him -- The trials, sufferings and contradictions which our Lord
endured, while no part of our ransom-price, were expedient in the Father's
judgment as being a part of his testing. R2316:3
Crown of thorns -- They jeered him upon his claim to kingship. R2786:5
Reed in his right hand -- Without a surmise that he really was the one
to whose scepter every knee shall bow. (Phil. 2:10) R2786:5
They spit upon him -- "I hid not my face from shame and spitting." (Isa.
50:6) E52
And smote him -- "I gave my back to the smiters and my cheeks to them
that plucked off the hair." (Isa. 50:6) E52
A man of Cyrene -- Where now were Peter, James and John! R3369:6
To bear his cross -- The portion of it which dragged. R3369:6
Because, according to tradition, our Lord had been compelled to carry the
cross and fainted under it. E123
The opportunity to bear the cross for the members of the Lord's body is
still with us. R2787:1, 3370:1
The Lord will send the aid necessary, even though, as in this case, it be
impressed. R3370:1
Golgotha -- In Latin, Calvary. R3900:6, 3370:2
Place of a skull -- Here, in the perpendicular face of a limestone
knoll, is the most remarkable likeness to a skull. R3900:6, 3370:2, 1394:6
Mingled with gall -- To deaden the pain. R3370:2, 3901:1
Not as an injury, but as a kindness. It is supposed that the mixture would
assuage thirst to some degree. R3562:6
Tasted thereof -- As a token of his appreciation for the kindness
expressed by it. R3370:2, 3901:1
He would not drink -- Preferring to experience the full measure of the
pain and suffering which the Father's wisdom and love and justice had
prepared for him. R3370:2, 3901:1, 2473:3
Parted his garments -- The clothing in which Jesus appeared after his
resurrection was as specially created for the occasion as was the body in
which he appeared. B128
The usual dress of a Jew consisted of five parts: the head dress, the
shoes, the outer garment or toga, the girdle (one part for each of the
soldiers) and the tunic. R3562:4
Some in Christendom are willing to divide among themselves day by day the
blessings and advantages which have come through his death, but without
appreciation or gratitude. R3562:4
Upon my vesture -- His seamless robe, beautifully representing his own
personal perfection; probably a gift from one of the noble women mentioned
as being among his friends. R2316:1
Cast lots -- For the "chilton," the tunic or coat; a kind of shirt
fitting somewhat loosely and reaching from the neck to the ankles. R3562:4
And sitting down -- Presuming to have no responsibility in the matter,
caring nothing for the honor of justice or the vindication of right.
R1964:2
They watched him there -- Depravity of fallen human nature was
strikingly illustrated in those who witnessed the Lord's many wonderful
works, and then his unresisting sacrifice for our sins--they were cold,
without appreciation. R2315:6
Resembling, to a considerable degree, the whole of Christendom who have
heard of Jesus and are still totally unmoved, unconcerned, without
thankfulness or appreciation. R3562:4, 2316:2
There are still the cruel cold-blooded menials who, with complacency and
indifference, and yet with curiosity, sit down and watch the sufferings of
the body, and wonder what will happen next. R1964:6
God of Heaven! forbid that I should gaze with pitiless eye on a suffering
child of thine. R5837:6*
Instead of falling at his feet and exclaiming, "My Lord and my Redeemer."
Many in our day similarly view the Lord's sufferings with calm
indifference. R2316:1
Set up over his head -- The crime of each culprit was, by law, inscribed
over his head. R4713:5
His accusation written -- In three languages--Hebrew, Greek and Latin.
R3562:2
KING OF THE JEWS -- Little did Pilate think that this was the true title
of the wonderful man Christ Jesus whom they caused to be put to death.
R2316:2
Two thieves -- Crucified as an evildoer. R2316:2
From the standpoint of the priests and Pharisees, the Lord's crucifixion
with the two thieves was specially desirable; it would help to keep the
people from thinking of him as a martyr. R3561:6
Every noble or pure man or woman, prizing purity in his own heart, would
find it specially detestable to be so misunderstood as to be numbered with
transgressors. R3561:5
They that passed by -- Some of them had probably seen his "many
wonderful works"; yet when they saw the tide turn against him, they seem
to have been easily swayed. R2316:3
Reviled him -- "As he was so are are we in this world." (1 John 4:17)
R2316:5
Wagging their heads -- "We did esteem him stricken, smitten of God, and
afflicted." (Isa. 53:4) R2316:5
The temple -- The true Church. T70
In three days -- The fifth, sixth and seventh thousand-year days. R3375:2
Come down -- Weakened by his sufferings, tortured by his merciless
enemies, hanging helpless between heaven and earth, Satan challenged him
to demonstrate his deity by descend- ing from the cross. R5848:2*
He cannot save -- He could have saved himself. (Matt. 26:53) R5195:4
How little they knew that it was necessary for the Son of Man to suffer
these things to enter into his glory. R2316:4
If Jesus had saved himself, he could not have been the Savior of the
world. R5578:1
King of Israel -- Synonymous with the term "King of the Jews" (verse
37). R2085:1
The whole twelve tribes of Israel. C293
Come down -- We are so glad he did not come down and leave us in our
sins. R3370:6
The thieves also -- The only little word of sympathy, however, that he
received on this occasion, so far as the record goes, came later from one
of these thieves. R2316:6
From the sixth hour -- Nine o'clock in the morning, the hour of the
morning daily sacrifice. R2316:6
There was darkness -- It was fitting that nature should veil her glories
before such a scene. There was darkness, not dense darkness, but, simply,
darkness. R2316:6
It must have been supernaturally dark for, as it was the full moon, a
solar eclipse could have lasted but a few minutes at the most. R2316:6,
1816:4
Picturing the temporary triumph of the power of darkness over him who was
the light of the world. R3902:6
Typifying the alienation from God which came upon the Jewish people as a
result of crucifying the Lord. R1816:4
Unto the ninth hour -- Three o'clock in the afternoon, the time of the
offering of the evening sacrifice, the time when Christ died. R2316:6
My God, my God -- Jesus did not claim to be the Father, but the Son of
God. R5578:5
The wail of a breaking heart. R84:2*
It is claimed that he died of a literally broken heart, evidenced by the
fact that both blood and water proceeded from the spear-wound inflicted
shortly after his death. R2316:6; E123
Why -- What have I done that I should be denied fellowship with thee?
R4683:5
Hast thou forsaken me -- An actual withdrawal of the Father's favor and
communion, a necessary part of the Lord's suffering as a sin-bearer. The
penalty of Adam's transgression was not only death, but additionally
separation or alienation from God. R2317:1
He had borne the contradiction of sinners, Peter's denial, and the fact
that all his disciples fled; but the Father's spirit of fellowship
withdrawn was more than he could bear. R2316:6
He bore the sinner's penalty in all particulars. CR392:5; E128
It was necessary that the Father should hide himself from him as though he
had been the sinner. R4713:5, 5578:5, 4683:5, 3903:1
That was the most terrible moment of all his experiences. CR392:5; R4713:5
Such a dark moment might be permitted to even the most worthy follower of
the Lamb. F143
The language of real, not pro forma, agony. E94
Gave him to drink -- Doubtless with a fever raging, such as would be
induced by the crucifixion, he had been thirsting for quite a while.
R3562:6
Let be -- It is evident, from these words, that Christ's last prayer was
heard even by his enemies. R2252:1
When he had cried -- Matthew does not record the words, but we have them
from Luke and John, "It is finished! Father, into thy hands I commend my
spirit." R2317:2
Yielded up the ghost -- Literally, dismissed his spirit; that is, drew
his last breath, or ceased to live; expired. R700:4, 3903:4
That is, the spirit. Not his spirit body, for at this time he had no
spirit body. R2317:4
Veil of the temple -- 60 feet long, 30 feet wide and about four inches
thick. R3371:2, 2788:4
Was rent in twain -- Representing the opening of the way between the
spirit-begotten condition and heaven itself. R3371:2
And the graves -- There are serious reasons for doubting the genuineness
of this verse and the following; but a portion of it, at least, appears in
the oldest Greek manuscripts yet discovered. R1509:3, 2811:6
Of the saints -- Not the ancient worthies or the saints of the Gospel
church. R2811:5, 833:2
Which slept arose -- The very most that could have taken place at that
time would have been that some might have been awakened in just the same
sense that Lazarus was awakened. Q289:2; R2811:5, 1509:6, 833:2
The word "sleep" used instead of the word "death." R2197:6
Came out of the graves -- The narrative does not call it a resurrection;
it merely says that they came out of their graves, as Lazarus did. R833:2
His resurrection -- The Greek word is not anastasis, but egersis, an
unusual word for resurrection, signifying resurgence or re-animation.
R1509:3; F703
The centurion -- All three centurions mentioned in the New Testament
(Luke 7:2; Acts 10:1) were reverential. R3755:4
Ministering unto him -- Providing for the physical wants of Jesus and
the twelve. Christ never solicited alms. F286
A rich man -- "He made his grave with the wicked [the sinful human race]
and with the rich [in the tomb of the rich man, Joseph of Arimathea] in
his death." (Isa. 53:7,9) R1394:4, 1360:1
His own new tomb -- Which contained no other corpses; hence, there could
be no question respecting the body of Christ and its burial. R2476:2,
3903:3
A great stone -- This was not a large boulder, but was shaped like a
wheel, like a large grindstone rolling in a groove. R4713:6
The next day -- Saturday morning. R4212:5*
Be made sure -- The evil suspicions of the religious leaders were
overruled by the Lord for good, and became a testimony of the truth and an
assistance to faith on the part of believers. R2318:1
Ye have a watch -- Giving the chief priests the privilege of hiring some
of the soldiers as watchmen, much the same as anyone today can employ and
pay a policeman for extra service as a watchman. R2476:3
Sealing the stone -- Rendering it secure against intrusion. E246
Setting a watch -- Saturday night. R4212:5*
End of the sabbath -- Hindered from coming the previous day because it
was the Jewish Sabbath, the day now known as Saturday, the seventh day of
the week. R2477:5
As it began to dawn -- How great the reward of these devoted women--last
at the cross and first at the sepulcher. R1816:6
Improving the very earliest opportunity to honor him whom they so loved.
R1505:5
The same is true of the resurrection of the Church, in the dawn of this
great seventh day. R92:1*
"God shall help her and that right early." (Psa. 46:5) R3375:3
The first day -- Sunday. This day is reckoned as the third day and night
which Christ spent in the tomb. R4212:5*, 3903:6, 3375:1
Symbolizing a new beginning, a new dispensation. Q366:2
Typifying the beginning of the seventh thousand-year day when the Church
shall be raised. "Destroy this temple and in three days I will raise it
up." (John 2:19) R3375:1-3
Mary Magdalene -- Out of whom Jesus had cast seven demons and who, from
thenceforth, became one of our Lord's most earnest followers. She had much
forgiven her, she loved much, and her love had brought her early to the
sepulcher. R3375:6
Woman's love and tenderness, specially endearing charms of the sex, are
well illustrated in this incident. They came with no thought of the
resurrection, but to embalm his body more elaborately than they had had
time for previously. R2477:5, 2317:3
Seemingly the Lord recognized that women can exercise faith more readily
than can men, and here he used them as his servants and mouthpieces to
prepare his disciples. R3905:2, 2317:3
And the other Mary -- It does not appear that they came together, but
rather that Mary Magdalene was first to arrive. R2477:5
Rolled back the stone -- Not necessary to our Lord's resurrection,
because the body which he has now is no more his former body of flesh than
that body of flesh was his former spirit body. R2318:2
In their eagerness, they forgot the great obstacle of the stone; but the
sweet incense of their devotion arose to heaven, and God sent his angel to
remove the obstacle. R1816:6
Like lightning -- The angel appeared in dazzling brightness, that he
might not be mistaken for a man. R4714:1
Spirit beings are glorious in their normal conditions. A183; R579:1;
HG25:5, 28:5
Became as dead men -- Almost swooned or fainted; but, recovering,
hastened from the spot to make their report to the chief priests, at whose
instance they had been appointed to this service. R3375:4
Fear not ye -- The angel, so terrible to those out of harmony with the
Lord, spoke graciously to those who were his friends. R3905:1
He is not here -- The removal of the crucified body from the tomb was
necessary to establish, in the minds of the disciples, the fact of his
resurrection; had it remained, it would have been an insurmountable
barrier to their faith. R1817:4
It is not for us to say what became of the natural body of Jesus. God has
not revealed particulars respecting it, except that it did not corrupt.
Perhaps it is yet to be produced by the Lord as evidence of the truth of
the whole transaction. R3376:6
He is risen -- The one that was raised from the dead was the
spirit-begotten new creature. R5158:1
The doctrine of the resurrection of the dead is peculiar to the Jewish and
Christian religions. R3903:5
As it was necessary to know that Christ died before we could believe in
him as our Redeemer; so it was necessary to believe that he rose again, so
that he might be our justifier. R3903:2
The account proves three things: (1) the fact of the resurrection; (2) the
Lord's change of nature in the resurrection; and (3) his personal identity
notwithstanding the change of nature. R1816:5
They departed quickly -- Though fearful and surprised when they received
the angel's message that the Lord was risen, yet they grasped the fact by
"intuitive" faith. R2317:3
And as they -- With the exception of Mary Magdalene, who separated
herself from them to go and tell Peter and John. B112
Jesus met them -- His second appearance after his resurrection. R3905:3
Appearing first to Mary, who seems to have been a woman full of faith as
well as full of zeal, and one whose word would have influence upon the
apostles. R2808:2
Possibly the same appearance as that recorded in John 20:14. R2802:3
He appeared as a man, but under varying conditions, showing that he was
not bound by the limitations of the human nature. R3904:2
Had our Lord appeared in his real body, as to Paul, the effect would have
been less favorable; he therefore adopted the method used by angels sent
on special missions to men. R2318:5
All hail -- In the Greek, the usual salutation, practically signifying,
Rejoice! R3375:6
Held him by his feet -- Had he appeared in the body crucified, they
would certainly have seen the prints of the nails in his feet. R2801:5
His words, "Touch me not [don't hold on], for I am not yet ascended to my
Father and to your Father, to my God and to your God" (John 20:17), were
doubtless uttered at this time. R2317:3
We are not to assume that we are merely to hug the truth to our own
hearts, but are to remember that it is for others also. R3375:6
And worshipped him -- It is undoubtedly proper enough for us to address
petitions to our Redeemer and Advocate. R1410:2
Be not afraid -- Do not hold me as though fearful you will never see me
any more. R2317:6
Tell my brethren -- After we have found the Lord, we have a great duty
toward the brethren. R3375:6
Into Galilee -- Their home. B112
Shall they see me -- It was necessary that the twelve apostles should be
able to bear witness to the fact that Jesus had risen from the dead.
R5579:2
When they were going -- Having the true love which manifests itself in
obedience, Mary immediately undertook the mission assigned her. R2478:3
An indication that, while never using women in the public preaching of the
Gospel, yet they have a place in the less public mission in connection
with the promulgation of the Gospel. R2316:1
While we slept -- How foolish would be the testimony of men who would
say what took place while they slept! R3375:4
And secure you -- The assurance of protection, security against the
ordinary penalty for a Roman soldier sleeping while on duty. R3375:4
Until this day -- Up to the date of writing Matthew's gospel, which is
supposed to have been written some nine years after the event. R3375:4
The eleven disciples -- Manifesting Jesus' particular selection of them.
F214
The apostles were the special witnesses of the Lord's resurrection,
although he was seen by others. R1522:5; F214
Went away -- Quite probably three weeks intervened without the slightest
communication. Meantime the apostles had re-engaged in the fishing
business. R3905:4, 3377:1, 2809:1
Into Galilee -- Perhaps remembering the message sent to them by the
women (verse 10), that he would go before them into Galilee and meet them
there. R3377:1
Most of our Lord's ministry was spent in Galilee, and the majority of
believers were Galileans. R3376:1
Appointed them -- Hence there was an opportunity for all the deeply
interested ones to be gathered together. (Article specifies 107
individually, plus others). R2808:6
When they saw him -- Gradually they were taught the fact of our Lord's
resurrection, that he was no longer dead, but alive; and that he was
changed, no longer "the man Christ Jesus." R2809:1
The promise to us now is that we shall see him as he is--not as he
was--because we shall be changed, that we may be made like him. R4185:5,
2318:6, 1817:5
But some doubted -- An evidence of the candor of the Evangelist's
record; showing, too, that the Lord's followers were not over-credulous,
but disposed to sift and weigh the evidence. R2809:3
Some of the five hundred brethren, probably none of the disciples. R2809:3
It was for the convincing of such waverers that Jesus remained during the
forty days. R5587:5
And Jesus came -- His eighth appearance after his resurrection. R3905:4
According to our reckoning, the sixth occasion. R2808:3
It was probably at this time that he appeared to the five hundred brethren
mentioned by Paul. (1 Cor. 15:6) R2808:3
A new organism, but the same being; not flesh, but spirit; not weak, but
powerful; not corruptible, but incorruptible; not dishonored, but honored.
R1692:1
All power -- Authority. F397; R5587:5
Physical and spiritual. R61:5*
As the agent and representative of Jehovah. E59
Over angels and men, the dead and living alike. R43:5*
In itself a proof that Jesus is no longer human. B111
If the Lord is now merely still a man, he is still "lower than the
angels." (Heb. 2:9) R5223:1
Including a knowledge of the times and seasons of the divine plan; also
intuitive knowledge. R2082:5, 5922:6
He had not lost anything, but had gained much in passing into death and
then out of it. R5625:5
Not that the Father had abdicated or surrendered any of his own power or
authority; rather, the Father is always excepted. (1 Cor. 15:27) R2809:4
"He is Lord of all"--next to the Father, for "the head of Christ is God."
(1 Cor. 11:3) R296:3
Although Jehovah is the head of Christ, we see him delighting to honor the
Son, making him in turn the head of all principality and power. (Col.
2:10; 1:16; Eph. 1:10--Diaglott) R1550:1
"It pleased the Father that in him [the Son] should all fulness
dwell"--"the fulness of the Godhead bodily" (Col. 1:19; 2:9)--so that all
God does is through Christ, and all Christ does is by the power of the
Father. R27:2*
Not that our Lord could set aside, overrule or violate any feature of the
divine law and plan. R2809:4
Nothing should be done except at his command. R2888:3
The title and authority promised of the Father to belong to the Messiah;
that which was once his reckonedly or prospectively was now his actually.
R2809:4
He had delegated power and prospective authority before. R810:1
His human nature, when sacrificed, could do nothing more; but the new
nature, fully developed in the resurrection, has all power. R3951:6, 713:6
The might, authority or power was gained by his sacrifice, recognized of
God and declared to men by his resurrection. R810:1
Strictly speaking, it was from the moment of our Lord's resurrection that
the Father committed all judgment unto the Son. (John 5:22) F397
It is one thing to have the power, and quite another thing to use it.
HG149:5
The exercise of the power is delayed for a purpose. D621
At the time appointed, he will take unto him "his great power and reign."
(Rev. 11:17) R1352:2
To be claimed in the kingdom. Infallible laws will be strictly enforced.
That will be the strictest government the world has ever known; absolutely
no liberty will be granted to do wrong. R1163:6
Eventually all things shall be subdued under him. R1269:6
Consequently, it is only since his resurrection that he could be called
the Almighty, as in Rev. 1:8. R1515:1
In sharp contrast with his previous utterances: "Of my own will I can do
nothing; as I hear I speak." (John 8:28) R2318:6, 745:4
Our Lord alone was able to keep the divine law and to inherit the divine
promise. R3789:5
"The keys [power to open] death and hades." (Rev. 1:18) R485:3
The glory of Moses has been "done away" (2 Cor. 3:7), the glory of
Christ "remaineth." (2 Cor. 3:11) R1323:3*
"Let all men honor the Son even as they honor the Father." (John 5:23)
R3161:2*
Is given unto me -- Since my resurrection as a spirit being. C240; E281;
R1352:2
He rose again, qualified for the great work of the world's deliverance.
OV429:T; R1670:2
But not exercised until the Body is made perfect through suffering and
joined to the Head. D621
Not until all the members of the Church have finished their sacrifice in
death--then will the Christ be fully empowered for the great subsequent
work of restoring all things. C240
He had not this power and authority previously, during his earthly
ministry. Now he was no longer under human limitations, or under the
limitations of the death covenant. R5567:6
Though he had always occupied the place of honor in the heavenly courts,
it was not until his obedience had been tested in the changing of his
nature to a man, and in providing a ransom, that he received his present
unexcellable glory and honor. R1514:6
Illustrated by the honor and distinction of Joseph being seated next to
Pharaoh. R2888:2
In heaven and in earth -- Full authority in respect to both heavenly and
earthly things; among spiritual as well as among human beings. R5587:5,6;
A289
"That at the name of Jesus every knee should bow, of things in heaven and
things in earth." (Phil. 2:10) A289; R5587:6
Go ye -- Now that the Father has accepted the work finished at Calvary
and recognized me as the Messiah. R2809:5
Primarily the eleven apostles, but subsequently it included St. Paul, who
took the place of Judas. They had no successors; they are with us yet.
R5588:1
All true disciples, fully consecrated, are authorized to preach the Gospel
in any and every way, publicly or privately, by word, pen or printed page.
R1720:1
Each royal priest is the peer of each other one in authority and dignity
of priesthood; though in talents, intelligence, etc., and therefore in
fitness, they are not all equals. R1137:4
Some stewards do not quickly enough note talents which might be utilized
in the Lord's service. R1047:5
The commission divides itself into three parts: (1) make disciples of all
nations; (2) baptize them; and (3) teach them. R2809:5
Any neglect of this commission and its order of procedure means
comparative failure. R2810:1
When the dragnet (Matt. 13:47) is ordered ashore, this commission should
be understood to be at an end. C215
Similarly today, we are following what we believe to be the direction of
the holy Spirit in sending forth the pilgrims to proclaim the good
tidings. R4360:4
Satan perverts the commission: first, making it mean the conversion of the
world; second, destroying the real idea of baptism; third, confusing the
matter of discipling; fourth, by making them think this is all that is
needed, downgrading teaching; fifth, by misrepresenting the Apostle's
statement: "Ye have no need that any man teach you." (1 John 2:20,27)
R2810:5
Therefore -- Their commission to go and spread the truth of his being
their Messiah was based on the fact that the Father had accepted his work,
finished at Calvary. R2809:5
Omit, not in the oldest manuscripts. R3004:3
And teach -- A different Greek word than in verse 20; this word
signifies proselyting or making disciples of. R2809:5, 5588:2, 4714:5,
4360:4; Q546:4
Not to make the nations disciples, but to gather out of all nations those
willing to be disciples of Christ. R5588:2, 4786:4, 4714:5, 2809:5; Q546:4
First, informing those who have ears to hear that they are sinners through
the fall, but that God has made a provision for their rescue. R2810:2; F447
A commission to the apostles and each member of the Church, according to
opportunity and ability, to proclaim the Gospel. R5588:1
The work of the Evangelist comes first, to make disciples. The word
"disciple" signifies pupil, in the school of Christ, in the primary
department. R2810:1
It is not necessary to preach in the usual formal manner. Preach as the
twelve disciples preached, by the wayside or wherever you find a hearing
ear. If you lack talent for preparing a discourse, read forcibly and
clearly something touching the subject you consider most needful to your
hearers. R1047:5
All nations -- "This Gospel shall be preached in all the world for a
witness unto all nations." (Matt. 24:14) C215
People of all nationalities. R4360:4
You are no longer restricted to the Jews. R3200:1, 5045:4, 4786:4, 4714:5,
3004:6, 2872:1, 2319:1; Q547:T
It required very special instructions for Peter to preach to the Gentiles
also. R3005:1
The disciples seemed to understand that he meant every Israelite scattered
throughout all nations; and it was not for some years that they learned
that the Gentiles were to be fellow-heirs of the same promises. R1095:2
Gather out of all nations those willing to be disciples of Christ. R5588:2
"Ye shall be witnesses unto me, both in Jerusalem and in all Judea and in
Samaria, and unto the uttermost parts of the earth." (Acts 1:8) R3005:1
It is the will of God that the Gospel should be preached everywhere.
R2141:5
To the less degraded first, and to the more degraded later. R1545:6
The "Gospel of the Kingdom" is clearly set forth in the Scriptures, which
are now published in all languages (not dialects) of the earth. R2872:2
This permission to disciple people of all nations did not begin until
3-1/2 years later. R4714:5
Not a command to convert the world. R4714:5, 3004:3, 2872:1, 2809:5
"Nevertheless, when the Son of man cometh, shall he find the faith on the
earth?" (Luke 18:8) R2809:6
Baptizing -- Immersing, the correct translation and the original method
of baptism, as acknowledged by many authorities. F453, 454
The outward symbol by which believers were to confess him. R1540:3
Water baptism is only a picture of the true; they are to be thoroughly
immersed into the name of Christ. R5588:4
"Know ye not that so many of us as were baptized into Jesus Christ were
baptized into his death?" (Rom. 6:3) F445, 446
All authorized to teach are equally authorized to baptize. That includes
every follower of Christ, not excluding females, only that modesty
indicates that they should avoid such public services except in rare
necessary cases. R1541:4
All baptized would be commissioned to perform this symbol for others; and,
if no consecrated could be found, an unconsecrated believer, or even a
worldly person or unbeliever, might do it. F454
The Lord's Supper and Baptism are the only injunctions of a symbolic
character commanded us, and they are new ones from those of the Jewish
dispensation. R1526:6; F228
Not here the Pentecostal baptism of the spirit, because it was not in the
power of the apostles thus to baptize anyone. NS54:1
Them -- Whoever you can make into a disciple, baptize him. Q547:T
Those who consecrate themselves. R2810:1,3
In the name of -- By the authority of. R2810:3; Q31:2, 33:2; F447
Into fellowship, or accord, with. R5588:4; F455
Not into the name of the Father, Son and holy Spirit; on the contrary, we
are baptized into Christ, as members of his body. (Rom. 6:3-5) R2810:3
We recommend the following words: Brother ..., in the name of the Father,
and of the Son, and of the holy Spirit, by this authority, I baptize thee
into Christ. F455
The Father -- Become dead to every other principle than
that which his name represents, and be thoroughly immersed into His name
of righteousness, justice and truth. R5588:4
Does not imply three baptisms in one. The use of the three names is as if
you were using a firm name, such as Smith, Jones and Brown; all three
names would be used to show that it has the authorization of the whole
firm. Q33:2
The Divine Three--Father, Son and holy Spirit--are related to our faith in
the Creator, Redeemer and Regenerator; and this suggests the three steps
in bringing men into the divine image. R197:3*
Of the Son -- Ignoring all sectarian names, Protestant or Catholic.
R5588:4, 2810:3
To recognize his name and to be his members, his Body, his Church. R5588:4
Holy Ghost -- Holy Spirit. R5588:5; F455
Their own spirit or wills being dead, God's holy will and mind are to be
their will and purpose. R5588:5; Q31:2,6
Approved by the spirit of holiness, the spirit of God, the spirit of the
truth. Q31:2
It is proper to use the expression "holy Spirit" when performing symbolic
immersion because the Lord so instructed, and because it is the holy
influence and representative of the Father and the Son in directing the
Church into all truth. R2001:2
Teaching them -- Instructing them regarding the divine character and
plan, the graces of the spirit and the rooting out of the spirit of
worldliness and selfishness. R2810:2
Not astronomy, geology, nor any of the vain philosophies about which the
world speculates, but "the things which I have commanded you." R5045:4,
3200:2
Observe all things -- That all men are sinners, that Christ came to give
himself a ransom, that he is the only way to life, that whosoever would
come must take up his cross, that all believers are one with him, that
every branch in him must bear fruit or be taken away, that those who trust
in him are to hope for and expect his second coming, that the ultimate end
of our hope is in a resurrection, and that love is the fulfilling of the
law. R2319:2,4
I am with you alway -- By the holy Spirit and by the Word. A89; E204;
R2455:6, 531:2
With his faithful followers, to bless, comfort, to strengthen, to
fellowship and to safeguard their highest interests, though often at the
expense of their temporal interests. R4714:5, 3166:6; B105, 203
In love and thought and care for you. B105, 203
As the Chief Messenger, or Angel of Jehovah. R5634:4
To sanctify to them their deepest distress. R5095:6
Not that he would personally be present in the world throughout the age;
rather, through the holy Spirit, the power of God. R4185:4, 2810:6
He is absent in body, yet present in spirit. R102:4*
Meaning that he would supervise the work. R2811:1
Our Lord has been with his representatives in all their labors of love and
self-denial throughout the entire age. R3166:6
Now we are not alone. We have the companionship of him who promised, "I
will never leave thee nor forsake thee." (Heb. 13:5) NS451:3
While he would be absent from his people during the age, his power,
spirit, care and love would be with them to guard their interests.
R2319:5, 1820:6
Showing that the Lord gave the great commission, not merely to the
apostles, but to all who should believe on him through their word. R2810:6
He was able to provide for them in one place as in another. R5625:4
Our Lord's statement no more signifies that he did not leave the world
than it signifies that his hearers would continue to live until the end of
the age. R2319:4
Even unto -- He did not tell us how long the age would last, nor all the
trials and difficulties which would intervene; it has been to our
advantage that he has left us in ignorance on this point. R4185:2
End of the world -- Greek, suntelia, end. R223:1*
End of the age. R5727:3, 5625:4; B105
Down to the time when the Gospel age will have accomplished its divinely
purposed mission of gathering out a sufficient number of disciples to
complete the divine purpose. R5588:5
In the end of the age, he is to be specially near and precious. R4784:2
How specially true in the end of the age, in the time of harvest, in the
time of our Lord's second presence! R3166:6
Then he would come again in a personal and official sense to exalt his
Church, establish his Kingdom, bless Israel with the New Covenant, and
thus bless all mankind. R4714:6, 2319:5
We are now down at this end of the age. CR476:1