King's Business - 1910-03


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VOL. 1

MARCH, 1910

NO. 3

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This striking testimony was borne by Dr. Wilbur Chapman in his address at the meeting held in Chicago to welcome him and Mr. Charles M. Alexander on their return from their evangelistic tour in the east: "Wherever in Australia, or China, or Japan, or Korea, people were standing on the old Book, believing in its integrity and preaching its power, wherever they held absolutely to the Deity of Christ, and the power of the cross, the work was flourishing marvelously. May we say with great care, wherever in all our jour- ney we found men questioning the integrity of the , Scriptures, or doubting the Deity of Jesus Christ, or questioning His resurrection, we found the work lang- uishing, and it seemed as if the black hand of death was upon it."—Exchange.

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Published Monthly by the BIBLE INSTITUTE

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Forever, O Lord, Thy Word is settled in Heaven.—Psalm 119:89

Itblf MmtxtuU (Incorporated ) 260-264 South Main Street (Second Floor) L o 6 Ange l es, Cal i fornia


E. A. K. Hackett W. E. Blackstone

S. I. Merrill W. L. Green

Lyman Stewart, President Rev. A. B. Prichard, Vice Pre«. B. C. Atterbury. M. D. Secretary-Treas. T. C. Horton, Superintendent R. A. Hadden, Supt. Extension Work

The Institute is interdenominational. Its chief text book is the Bible. The management holds to the Divine Origin, Inspiration, Integrity and Supreme Authority of the Scriptures of the Old and New Testament. I t is in accord with the historic teachings of the church, and holds neither new theologies, fads nor vagaries.

Doctrinal Position


The Institute trains accredited men and women, free of cost, in the knowledge and use of the Bible.

(1) The Institute Classes held daily except Satur- day and Sunday. (2) Extension Work. Classes and conferences held 1 in neighboring cities and towns. (3) Evangelistic. Meetings conducted by compe- tent evangelists under our- direction. (4) Spanish. Mission. Meetings every niglit for Spanish-speaking people and house visitation. (5) Shop Work. Regular services in shops and factories all the year. (6) Jewish Evangelism. Personal work in homes for the Hebrew people. (7) Bible Women. House-to-house work and neigh- borhood classes. (8) Aqueduct. Work among the 4000 men on the new aqueduct. (9) Oil Fields. A mission to the men on the oil fields. \ (10) Books and Tracts. Sale and distribution of selected books and tracts. PRAY FOR THE WORK AND WORKERS OF THE INSTITUTE, Departments If ye abide in me and My Words abide in you, ye shall ask what ye will and it shall be done unto you.—John 15:7.

The Blood of Jesus.

J . H. Samrais.

A red cord runs through all ropes of v the British navy and a. crimson line through all the Scriptures. The finger of inspiration like that of Moses sprinkles " t h e Book i t s e l f" (Heb. I X: 19 A. B. V.). The blood of Jesus is named more than thirty times in - the New Testament,'and indirectly referred ,. to many more. It is representedas: First. Precious blood. The previous blood of Christ (1 Pet. 1:19). I t is precious as the blood of a spotless' lamb (1 Pet. 1:19), of i( .tender, lkmb (Bev. V:6 Greek); as the bjood of: the .King of kings (Bev. XIX: 16), of the Prince of life (Acts 111:15), of God's dear Son (Col. 1:13), of God's well beloved (Matt. 111:17), of His Only Begotten (Jno. 111:16), of God Himself (Acts XX:28); and as the only hope of par- don and salvation (Heb. IX:22). Second. Atoning blood. It is the Blood that maketh atonement for the soul because of the life; for the life-is in the blood (Lev. XV t t : l l )- there- fore in shedding His blood, Jesus poured out His soul unto death (Isa. LXIII:12); and by so doing He over- flowed and covered our sin (Psa. XXXI: 1), for the Hebrew word translated " a t o n e " means to cover, to hide fr,om sight. God says, 'When I see the Blood I will pass over you (Ex. XII:13). Although that blood stood for the greatest sin man ever committed (Acts 11:23), God sees neither that, nor any other sin where He sees that blood ap- plied by faith. Third. Covenant blood. This is my blood of the covenant (Greek) which is poured out for many for the remission of sins (Matt. XVI:28). It may be called the blood of the Head and Heel covenant (Gen. 111:15). It ratified the covenant with Abraham (Gen. XV: 7-16), and of " t h e better c o v e n a n t" —that of works (Heb. IX:18-23). This covenant sealed with " b l o od drawn from Immanuel's v e i n s" can not be broken. Fourth. Justifying blood. Being no% justified by His blood we shall be saved from wrath through Him (Bom. V:9), whom God hath set forth to be a

propitiation through faith in His blood,, to declare His righteousness (justifica- tion) for the remisison of sins (Bom. 111:25). By this blood we are justified from all things—sin, sins, disposition, feelings, thoughts, words, acts—from which we could not be justified by the law of Moses (the law of works) (Acts XHI : 3 9 ). • Fifth. Redeeming blood. In whom we have redemption through His blood (Eph. 1:7); for ye were bought with a price (1 Cor. VI:20). We are the church of God which He has purchased with His own blood (Acts XX:28). For God was in Christ, the Son of Man who came to give His life a ransom for many (Matt. XX:28). Thou art wor- thy, for thou wast slain and hast re- deemed us to God by thy blood (Bev. Y:9). < Sixth. Sanctifying blood. It sets us apart for God, as did the blood of consecration on Aaron and his souls (Lev. VIII:24, 30, 31; so that we have sanctified ears, sanctified hands, sancti- fied feet. But the blood of Jesus also sprinkles the inner man, as the Apostle says, How much more shall the blood of Christ . . . purge your conscience from dead works to serve (as priests, a ritualistic word) the living God (Heb. I X : 14), Seventh. It is conquering blood. They overcame him (satan, the accuser) by the blood of the Lamb (Bev. X I I: 11). Who shall lay anything to the eharge of God's elect, it is God that justifieth? Who is he that condemneth, it is Christ that did? (Bo. VIII:33, 34, 35). " T h e blood stained banner of the cross'' is borne by the armies in heaven as well as by the church on earth. Christ bore the blood into (Heb I X: 11-12) and that casts satan out of, the heavenly places (Bev. XII:7, 9, 11). Thank God, thank God for the blood of Jesus; drawn from His brow, by the thorns; from His back, by the scourge; from His side, by the spear; from His hands and feet, by the nails; and from every pore of His body, in the sweat of His agony (Luke 22:44). A great painting shows an angel under the emp- tied cross with the thorny crown in his hand; tears are on his «heelt, and his finger is pressing the sharp points of that bloody diadem.

I Believe the Bible

J. H. Sammig.

fers a judicial ground of peace to "a guilty conscience. Because—It is the only power to re- new a soul to conscious fellowship with God in Christ Jesus. Because—It is able instantly to change a degraded, criminal, or -be- sotted soul into a saint. Because—Its power to convict and convert its bitterest enemies is daily demonstrated. Because—Its predictions are fulfilled and fulfilling around us with Jew, Gen- tile .and Church of God. Because—Itself fortells the ev^r cur- rent scepticism of prejudice, ignorance, and science falsely so-called. Because—Its manifold foreshadow- ings in the Old unfolded in the, Ne,w Testament must have been God-ar- ranged. Because—Of its amazing aptness throughout to suggest and illustrate, moral and spiritual truth. Because—It is adapted to our deep- est spiritual needs in all times, moods, trials and circumstances. Because—Of its unfailing freshness and inexhaustible fullness shared in common with all other works of God. Because—It does in regeneration, consolation and sanctification that, and all that it promises. Because—Its universal application to individual, social and political life would produce universal peace, plenty and happiness. Because—Its loss would plunge the race into the darkness of despair, with- out God, without Christ, without hone. Because—It has saved my soul, mani- fested my Saviour, cheered my sor- rows, illumined my future— ' 'Holy Bible, Book divine, Precious treasure, thou are m i n e !"

Because—It was believed by Our Lord, and by those contemporary with the writers of its record. Because—it has been, and is be- lieved by the mightiest and most criti- cal intellects of all the ages. Because—It has produced the great- est and most perfect characters of all the ages. Because—Its evidence both in quan- tity and quality is better than that for any other historical record. Because—Its truthfulness is based on the same sort of evidence that guar- antees all other such documents. Because—Its falsity would end con- fidence in all criteria of human and monumental evidence. Because—Its falsity would prove a greater miracle than any it records, viz., a holy lie, by holy liars. Because—Its forty writers were thir- ty generations on sixty-six books now seen to be one indivisible whole. Because—It would without doubt be unquestioned did it not claim super- natural authority over men. Because—It continues unconvicted of error into the critical light of the twen- tieth century. Because—It is its spiritual light that blinds natural men who deny its clear marks of divine origin. Because—Its negation by doubters can never cancel its confirmation by believers. We have an experience. Because—Its philosophy of nature, history, and humanity alone stands the test of time and reality. Because—The philosophy and theol- ogy of its rejecters are contrary to critical reason, conscience, practice, ex- perience. Because—It produces unfaltering and cumulative conviction of its truth: I know it is true, , Because—Its ideal of manhood, as taught, produced, and exemplified by Jesus Christ, is perfect.. Because—Of its uncompromizing ab- horrence and condemnation of sin in word and deed and essence.- Because—Of its insistence on righte- ousness with God and man in all-em- bracing, self-denying love. Because—It is the only word that of-'

THE MIGHTY GOD. God is for us (Rom. 8:31). God is in us (Phil. 2:12).

God is with us (Genesis 28:15). God is before us (Exodus 13:21). God is behind us~(Psalm 18:16). God is underneath us (Dan. 33:27). God is around us (Psa. 125:2). God is over us (Song of Sol. 2:4).

Truth and Grace in the Peace Offering m From S. H. Kellogg's Leviticus. j • „t-„,„ sacrificial feast at which man shall Profoundly suggestive and mstruc- w i t h G o d i s p r 0 v i d e d tive is this contrast between the m a n f o r G o d j b u t by God for i. h e a t h en custom in this offering (the m a n j a n d j s to be eaten, not in our r,eace or feast offering), and the Levi- house, but spiritually partaken m t he peace, or bj , d presence of the invisible God. What a 11 tieal ordinance (Lev. I I I . l - l ? )- £ t i f u l s y m b o l ! Who can f a il to ap- , we not strike here one of the deepest l w a ^ ^ o ^ ^ i points of contrast between al1 of man s P ™ i a £ e f a in g t h a t through some 1 religion and the Gospel of G o d r Man s our | f r l e n d has become . idea always is, until taught better by tauit ot ou a n d d r i n k a t God, " I will be t e l &o u? but there has been none of K God my friend h / n r ^ f , - God on t h a t n o w f o r a 1 < m g ^ * T ' giving something for God. uoo^ on d h a s e e k 0 u t one who the ^ » t r a r y teaches us in this symbol trouo ^ ^ a n d a j s 0 our ism, as in all Scripture, the exact re is o interest we in- i | verse; that we become truly religious triena to w r e / o n e i l e t o u s the by taking, « r f ^ g g S one w e ^ a v e offended. He has gone to ness and 3 ©y, what He has proviaea ior . anxiously await his re- r us. A breach of friendship between mediate we 7 c o m e b a c k man and God is often implied in the t u r n ; out o invitation f r om him W heathen rituals as « X wasTstranged, just in the old lov- Leviticus, we also find in both a desire w | ^ e a t w i t h of its removal, and renewed fellowship ing way^ g Anyone of us would with God. But in the former man ever him at his house y s n r e a t seeks to attain this ^ e r - c o mm u m on of S f ^ t k f W S r t S U a d Sealed t he 1 Timely Topics for Young People's Meetings ! T. C. Horton. i ASSTJBANOE OP SALVATION (judgment;> (Bom V I I L l ) . ^ 7 The mission of the Lord Jesus Christ They nav p m n e d o r judged „ to earth was the saving of sinners. * " T h e Son of Man is come to, seek_and ( , J n o .V ^ c h r i s t i found J to save t h at which was l o s t " (Luke J ^ e y j v e £ J ^ ^ (Gal 11:20) •

neying to a land of light (1 Pet. 11:11). Thei word " s a i n t " means separate, set apart, and is used over sixty times in the New Testament. They are called to be saints or sep- arated ones (1 Cor. 1:2). Chosen to salvation through separa- tion, for sanctification means separa- tion (2 Thess. 2:13). For a believer to live like a world- ling is a reproach to Christ and a re- flection upon the Chureh. The word Church occurs over 100 times in the New Testament. The word means that which is called out, a minority. 1. The Famishing Multitude. Near- ly 1,000,000,000 without the Gospel. How Jesus sees them, as sheep with- out a shepherd (Mark VI:34). How He is affected, moved with com- passion (Matt. X I: 14). What He became for them—"Living B r e a d " (Jno. VI:48). Their condition without H i m—" No l i f e " (Jno. VI-.53). Their prospect if fed by Him— " E t e r n al l i f e " (Jno. VI:54). 2. The Faithless Disciples. Unbelief's plan: " S e nd them a w a y " we supply them with bread? (Mark VIII:4) How reach so many millions with the Gospel?" Unbelie's plan: " S e nd them a w a y " (Mark V I: 36). " L e t them take care of themselves." This is the attitude of most Christians. Selfishness centers its eyes on the little substance (Luke IX:13); so the Church is engaged with its own weak- ness rather than His strength (2 Cor. 111:5; Eph. 3:20). Unbelief, selfishness and indifference characterize the attitude of too many in the professing Church toward the perishing world. 3. Thé Failthful Command. " G i ve ye them to e a t " (Mark VI; 37). ^ "Go. into all the wo r l d" (Matt. XXVIII-IÔ). Give the Gospel to the whole world; there is bread and to spare (Luke XV: 17: Jno. VI:33). Give what you have (2 Ki. IV:42-44). Give yourselves (2 Cor. VIII:5). Give your property (Acts IV:36-37). Get God's blessing on your offering (Luke I X: 16). MISSIONARY THEME. Feeding the famishing. Luke IX:12-17.

They •will be raised up at the last day (Jno. VI:40). Jesus is preparing a place for them and will come again and receive them (Jno. XIV-.3). The Holy Spirit within us (1 Cor. V I: 19, 20) is the testimony to us that we are saved. We know whom we have believed and are persuaded that He is able to keep. We know that if our earthly taber- nacle is dissolved, we have a building of God. We know that when He shall appear we shall be like Him. SEPARATION OF BELIEVERS. God's people are a separated people. They are called out of the world. Abraham, the father of the faithful, was called to a life of separation (Gen. XI:1). When he went down into Egypt, which is a type of the world, he fell into sin and was out of fellowship with God until he came back (Gen. XIII:1). Israel was a separated people (Lev. XX: 24). The priests were a separated body, chosen of God to minister in behalf of the people (Num. XVI:9). The Levites were separated to bear the Ark and assist in the Tabernacle service (Deut. X:8). Israel was God's chosen people to whom was committed the Oracles of God (Horn. 111:2). They represented God in the midst of the nations of the earth; they preserved the Word of God, and from them the church came. When the Lord Jesus took up His ministry, He called His disciples to fol- low Him,, which implied coming out of the world. God has given the believers to His Son out of the world (Jno. XVII :6). They are not of the world (Jno. XVII:6). They are admonished not to love the world (1 Jno. 11:15), but to come out and be separate (2 Cor. VI:14-17). The believer represents his Lord, who is a rejected King and died with- out the camp; they are to follow Him there (Heb. XIII:13). They are not of the world, therefore they are to live a different life. They are representatives of another world and should live as becometh such (2 Cor. V:20; Acts 1:8). Their citizenship is in heaven (con- versation-citizenship, E. V.) Phil. I l l : 20). They are pilgrims and strangers jour-

t h i n g s" 1 Cor. 11:10-11; Jno. XIV:20; Jno. XVI;12-i3). He is equal to the Father and Son, His name coupled with theirs (1 Cor. XII:4-6; Matt. XXVIII: 19; 2 Cor. X I I I: 14). He is called God (Acts V:3-4). The Holy Spirit is the Executive of the Godhead, to officiate in behalf of the Father and Son (Jno. XIV:26; Jno. XV: 26). He is called the Spirit of God and of Christ (Rom. VIII:9). His abiding place is in the hearts of believers, whose bodies He makes His Temple (1 Cor. VI: 19-20). There are many names given to the Holy Spirit in the Word: " S p i r it of Holiness," " T r u t h , " " L i f e , " " G r a c e , " " G l o r y ," " E t e r n al Sp i r i t ," " T h e Comforter," each of which is significant and suggestive. INSTITUTE INTERCESSORS. A number of friends have enrolled themselves in our Prayer Circle, tak- ing the work of the Institute upon their hearts for daily prayer. We covet a larger list. Any of our readers who are led to unite with us in this ministry are requested to send their names to the superintendent. We desire the names that we may send to you special requests from time to time.. The spe- cial objects for regular prayer will be found on the inside cover. .The " N e w Theology" is the religious lie which ignores sin, ignores the blood of atonement, and robs Christ of His Deity, and was well described by a pa- tient who went to consult his doctor. The physician asked him to describe his complaint, whereupon he said, " I think I ' ve got the New Theology.'' ' ' Nonsense,'' said the doctor, ' ' what are the symptoms ? ' ' He explained that he " H a d a swimming in his head, and didn't know exactly where he w a s ." " Y o u ' ve got i t , " admitted the doctor.—Selected. Keep in the midst of the path, and no hurt shall come unto thee—Bunyan. He, indeed, is rich in grace whose graces are not hindered by his riches. —Flavel. I will go wherever I am sent, and if necessary can start in an hour—ffm. Duncan (missionary).

Break the bread to the multitude (Jno. YI:11). Giving insures getting; the more you give, the more you will have (Mark VI: 43). •Tesus gave His life for many (Matt. XX:28). God gave Him the Church (Jno. XVII:6). God's law is multiplication by divi- sion. Go, look upon the multitude— look upon God's Word. Let your heart be touched with sympathy—filled with obedience. " F r e e ly ye have reecived." Give freely, fully, faithfully. THE HOLY SPIRIT. The Holy Spirit is the third person in the blessed Trinity and the teaching concerning Him is of the utmost im- portance. T. HE IS A PERSON. Personal pronouns are used concern- ing Him. " T he Comforter whom I will send, He shall testify of Me (Jno. XV:28). " I will send Him to you— He shall reprove the world of sin (Jno. XVI:7-8). When He, the Spirit of Truth, is eome —He will not -speak of Himself (Jno. XVI:13-14). Personal Qualities Are Ascribed to Him. He that searcheth the hearts know- eth what is the mind of the Spirit (Rom. VHI:27). The things of God knoweth no man but the Spirit of God (1 Cor. 11:10-11). ' ' I beseech you brethren—for the love of the Spirit (Bom. XV:30). The Holy Spirit thinks, knows, feels, loves, wills, etc. Personal Acts Are Ascribed to Him. He speaks, crying " A b ba F a t h e r" (Gal. IV:6). He teaches, " H e shall teach y o u " (Jno. XIV:26). He leads, " L e d by the S p i r i t" (Rom. VIII:14). He forbids men. "Forbidden by the Holy Gh o s t" (Acts XVI:6-7). He calls men, " T h e Holy Ghost s a i d" (Acts XIII:2). 2. THE HOLY SPIRIT IS A DI- VINE PERSON. He is eternal, ' ' Who through the Eternal Spirit (Heb. I X: 14). He is omnipresent, "Wh i t h er shall I go from thy ¡spirit (Psa. CXXXIX: 7-10).• He is omnipotent, " T h e power of the H i g h e s t" (Luke 1:35). He is omniscient,.. "Searcheth all

Brief Thoughts For Busy Teachers

International Sunday School Lesson As Taught by T. C. Horton at the Bible Institute, Los Angeles, Cal.

The leper's request. " L o r d if thou w i l t . " There is a recognition of Christ as Master; he believed and worshipped. He had confidence in Christ's ability to heal, but not in the advisability. It was not a question of eould He, but would He; not one of power but Of pur- pose. Jesus had said He had not come to destroy the law, but to fulfill it. What would or could the law do for him? He reasoned from analogy: He had healed others, would He heal him? If we live as we should and may, we can compel others to reason from the analogy of our lives that Christ can do wonderful things for them. He came t o the right Person (Mark 1:40), took the right place (Luke V:12), he ac- knowledged his need, his f a i th wavered, but-he found relief. The Lo r d 's Response. Mark tells us that the Master was moved with com- passion (Mark 1:41). He stretched out His hand and touched him. He bridged the barrier which separated them, and lifted the load which oppressed him, setting him free. When the leper felt his fingers and the force of His Word, " I W i l l ," he was conscious of the cleansing work. The finger upon him identified the Lord with him. Jesus broke no law in touching him, but He became, ceremonially, unclean. Christ stooped to this world and touch sin. He took the defilement; therefore, the need of the atonement. I t is not His will t h at any should perish, but that all should come to the knowledge of the truth (1 Tim. 11:4). Christ wills. ' ' Whosoever wills may come (Rev. XXII:17). The leper was healed and cleansed but he was sent to the priest, according to the L a w 's requirement, that he might be certified and received again into the fellowship of the Jews (Lev. X I V : 3 ). The renewal of the leper was considered a Divine act (2 Kings V:7), and Christ used it as a proof of His Divinity. Lepers are cleansed (Matt. X I : 5 ). The sinner goes to Christ for healing and cleansing and comes away clean, every whit. While .Tesus sought to hinder the publicity of His miracles, the method of modern healers is herald theirs.

LESSON X. March 6th. J E SUS THE HEALER. Matt. VIII:2-17.

Golden Text—Matt. V I I I: 17: " H i m- self took our infirmities and bare our diseases.'' Theme—Health at the hand of Jesus. OUTLINE. 1. Falter Faith (1-4), 2. Full F a i th (2-13). 3. Fulfilling the Word (14-17). Jesus went up the Mount to deliver a discourse and came down to deliver the distressed. He put His own ser- mon into action. In the eighth and ninth chapters there are twelve specif* mens of His grace and power. Lep- rosy represented the depraved condi- tion of Israel, to whom He ministers first, following this with the ministry to the Gentiles. The Lord is set forth in four characters: to the leper, the Son of God; to the Centurion, the son of Abraham; to P e t e r 's w i f e 's mother as the Messiah and to multitude, healing all manner of diseases and casting out demons, as the Son of Man. L Falter Faith. " I f thou w i l t ." Jesus was anointed to preach the Word of God and appointed to put into practice the work of God (Luke I V : 18). If the sermon was a manifesta- tion of the high and holy demands of God upon the sons of men, the Son of God manifested the heart of God for the souls of men. He had pronounced a blessing upon the meek and mourn- ful, now He will confer a cure upon the cursed. Leprosy was the most hide- ous and hopeless of all diseases. I t was unclean, contagious and incurable. In Lev. XIV:2-32, the whole process of the cleansing of the leper is set forth. I t was specialized by Divine legisla- tion. It was symbolic of sin. There was no known cure for leprosy in Israel; God, only, could meet the need (Acts I V: 12). I t was hereditary. The leprosy of Naaman was transferred to Gahazi and his seed (2 Kings V:27). Lepers were compelled by law of Moses to separate themselves (Nump. XII:14), cover their lips and warn others by the cry, unclean, unclean (Lev. XIII:45-46).

2. Full Faith.

" On ly say


capacity for a full faith unless there be a full fellowship with the Lord. A professional Christian life is a dead weight. Too often, the church lives at & poor dying rate. The Lord responded to the faith of the Centurion; gave him the desire of his heart; his servant was healed with a word. 3. Fulfilling the Word (14-17). " T h a t it might be fulfilled." The third miracle was wrought in the home of Peter. Peter had a home; the Lord had none. Perhaps He made His home with Peter. Mark and Luke tell us that they besought Him for her. He never refused a call for help. Her condition touched His heart and moved with compassion, He touched her with His hand. Luke says He rebuked the fever. The word rebuke means to chide, as though some personality was instigating the fever, just as He re- buked the waves and the crouched at His feet (Mark IV:39). The fever fled and the woman acknowledged His mer- ciful ministry by serving. How happy, the home where Jesus is hailed as guest! He comes when bidden and brings a blessing. The evening saw a wonderful work. Demons were cast out, sick were healed. The Scripture must be fulfilled some time and now the words of Isaiah were verified (Isa. LIII:4). The miracles were wrought in anticipation of the atonement, as the Old Testament saints were saved in an- ticipation of the death on the cross. Surely He hath borne our griefs and carried our sorrows. This Scripture was but partially fulfilled, its full Ail- ment awaits the next dispensation. These three miracles are not recorded in chronological order by Matthew; the last one occurred first and early in the ministry of Christ—but there is a logical sequence in the order. The con- dition of the Jewish nation is repre- sented by the leper. Blessings were of- fered first to the Jews, afterwards to the Gentiles, as represented by the Cen- turion. Again it will be to the Jews and finally to the multitudes. Peter's house is typical of the rela- tionship of Jesus to the Jews. After the fullness of the Gentiles is come in, the Lord restores His own people, and drives out the fever, then the casting out of the demons and healing of all diseases will mark the millenial period. POINTS PRACTICAL. He is willing to cleanse those who will to be clean. The certificate of our soul cleansing

word. ' ' There is a marked contrast between the leper and the Centurion. The lat- ter was a man of high social position; he was a Eoman officer, with a sick ser- B vaut. He had become interested in the Jews; had built them a synagogue (Luke YII:4-5). His regard for his servant stamps him as a man of unusual sweetness of character. Luke tells us that the elders of the Jews came first to interview the Lord in his behalf; af- terwards, hé sent his friends to insist that it was unnecessary for Him to 11. trouble Himself to come to his house. Here is a remarkable type of faith—a lowly faith. He was conscious of his unworthiness and Said, ' 4 There is noth- ing worthy in me which should make me fit to receive Thee under my roof. " This is charming! A Pharisee invited Jesus into his house and failed to treat Him with common courtesy (Luke VU : 44). The Gadarenes invited Him to leave their coasts (Mark V:17). This man recognized the superiority of Christ, and shrunk from His coming to his home. His was a large faith. "While he -felt his own unworthiness, he also felt the deep need of his servant and believed that the Lord Jesus could speak the servant back to health. He believed in the Deity of the Lord Jesus (Luke IV:35-36-39, Mark IV:39), and he was right. The Lord was omnipo- tent, His Word, powerful (Psa. XXX I I I: 9-10-20). " H e spake and it was done, He commanded and it stood f a s t . " " H e sent His Word and healed t h e m" (Psa. CVII:20). We do not know by what means this man attained this wondrous faith, but we know that faith cometh by hearing (Bom. X:17). Christ marvelled at his faith: how refreshing it was to find it. He looked for it among the Jews and found it in the heart of a Gentile. Twice He marvelled; once at unbelief, in His own home in Nazareth, and here, at faith. Faith pleases the Lord (Heb. XI:6). Unbelief hinders (Matt XV I I: 20). All things are possible to him that has faith (Mark I X: 23-24). Great faith is commended (Matt. XV: 28). Little faith is deplored (Matt. VIII:26). Misuse and neglect of op- portunities results in a blighted faith. If not cultivated, faith fails and dies. A worldly atmosphere is not conducive to the cultivation of faith. We are in- fluenced by the company we keep, by the teaching we receive. There is no

glad of an opportunity to rest. The storm broke suddenly upon the little craft, though it was nothing unusual upon that lake lying so much below the level of the sea. The wind swept down fro mthe east, lashing the waves into a f u ry and they covered the deck ^ i of the vessel (Mk. IV:37). The dis- ciples were accustomed to the storms, but this one seemed of unusual severity, threatening the destruction of their . lives. Their hearts gave way to fear y- and they turned naturally to their Leader, " b u t He was a s l e e p" (Luke < VIII:23). How beautiful the picture! Contrast the pallid faces of the men i H and the peaceful face of the Lord. How could He sleep? The storm seemed to sing Him to sleep. In this time of dan- ger the fishermen turn to the Carpen- i . ter. They were seamen and He was a landsman, but they feared the fury of the storm and they turned to Him, as the Source of strength. Stirred from His sleep. " L o rd save * u s , " " Carest Thou not that we per- i s h ? " (Mk. IV.38). How their fear and their faith struggled the one against the other, as it did in the heart of Martha, at the feet of Jesus (John XI:21-22). They knew that the Lord was able, but they thought He had lost ^ sight of them and that they would all perish together. The storm without had ' The wind and waves battered the boat and fear fc and unbelief beat against their hearts. Picture the Master as He arose: how « like the pieture of Elisha when awak- ened by his servant, who staggered in k unbelief in the presence of a great host T ' of Syrians and who was quieted by the " f e a r n o t " of the prophet (2 K b VI: 15-16). Silencing the sea. First He rebuked V* the disciples, lovingly, tenderly, but faithfully, " W h y are ye f e a r f u l ?" The wreck of their boat is of less con- sequence than their want of faith. He puts them in the " l i t t le f a i t h " family, where they belonged. Their charge against Him was a severe one, equiva- lent to saying, " w h y are you asleep?" " W h y do you not keep awake, and look after u s ? " At a later day He had to charge them with being asleep when they should have been awake (Matt. XX"VT:40-41). His reply throws the blame over upon them. They should have believed in Him; have trusted, that as long as He was with them, they were safe. They should have said, " Wh a t time I am afraid, I will trust , fl ' caused the storm within.

is in the wounded hands of our High Priest. The more honorable we esteem the Lord Jesus to be, the more humble will we ourselves be. The greatest sign of worth is the sense of unworthiness. The condemnation of the faithless Jews was the commendation of the faithful Gentile. The ground of great faith is heart fellowship with the person and power of the Lord Jesus. Let the touch of your hand show the tenderness of your heart. Golden Text—Verse 27. OUTLINE. ii Demanding Obedience from Wind and Waves. 2. Delivering the Demoniac of Gadara. Matthew continues with the story of the mighty miracles in Capernaum and vicinity, as confirmatory of His mission as the Messiah. He does not follow the chronological order, the events oc- curring between the healing of the Centurion's servant and this lesson be- ing: (Luke VI I: 11-17) raising of the 18-35) the mission of the disciples of John and Jesus, (Luke VII:36-50) anointing of Jesus in the Pharisee's house, (Matt XII:22-451 healing the demoniac, (Matt. XII:46-50) the visit of the mother and brethren to Jesus, Mk. IV: 1-34) parables by the seaside. Demanding Obedience. " H e rebuked the winds and the s e a ." A part of the mission of the Messiah in the saving of souls was the destruc- tion of the works of the devil (1 .Tno. 111:8). Our lesson gives an illustration of the power by which He is finally is to accomplish it. He is called to Ga- dara and takes one of the fishing smacks at the port of Capernaum. The Master is weary with His work, and stretches Himself for rest, perhaps pil- lowing His head on an old sail. Sleeping in the storm! One of the most interesting pictures in the life of our Lord is this one, as He lies like a child, sound asleep. He was perfectly human. " T h e Word became flesh and dwelt among u s " (Jno. 1:12). Touched with a feeling of our infirmities (Heb. IV: 15). At the well of Jacob He was tired and hungry (Jno. IV). He was LESSON XI. March 13th. TWO MIGHTY WORKS. Matt. Yin:23-24.




in T h e e" (Psa. LVI:3). Little faith becomes apparent in the midst of great trial. They had faith enough to awak- en Him, but-not enough to wait for Him to awake. He rebuked the winds and waves, ' ' Hold your peace, be dumb, be muz- zled," as though the howling wind was a wild man and needed the manacles. Why does He speak as though the ele- ii mts were personified? Was it because the Prince of the power of the air had soug!>t to destroy the lives of the dis- ciple» and to prevent the party from reaching their destination? Has satan power .0 hinder? (1 Thess. 11:18). Does he control the elements? (Job 1:12-19). What might and majesty are manifested as the Master issues His edict to the elements, and the wind withdraws from His presence and the waves crouch at His feet. Storms await us on the sea of life, but if the Lord is with us in the ship, there can be no shipwreck. 2. Delivering the Demoniac. " A n d He said unto them, Go ." The destination of the Lord is the country of the Gadarenes. There are two satan-bound men there whose con- dition appeals to Him. When the boat reaehed the shore, the men meet Him. To understand the condition of these men, we must read the parallel pass- ages in Mark and Luke to speak of only one man. Doctrine of Demons. This lesson af- fords the opportunity of presenting Bible teaching concerning demons. It must be done briefly. The fall of Adam and Eve brought man in subjection to satan-. In yielding to satan's snare, they took themselves out of God's hands and surrendered their wills to the enemy; through this act they became followers of the evil one and partook of his nature (Eom. VI: 16; Jno. V I I I: 44; Eph. 11:2-3). Demons are disem- bodied spirits, under the powers of darkness, seeking to inhabit a body. A wicked heart is an open door. Men who give themselves up to unrestrained passions are fit subjects for such tenants, and the Scripture justifies the statement that men become possessed by demons. That they are still active in this matter is proven by the state- ments of missionaries, who have had the joy of seeing men and women deliv- ered from their power, through prayer. Why should we doubt that men are still subject to the presence and power of these evil spirits? As the days darken

down into the gloom of the awful night that must fall upon the end of the age, will there not be more and more out- broken manifestation of their presence? Evil men shall wax worse and worse (2 Tim. 3:13). Heading the accounts in Mark and Luke we are struck with the struggle between the man and the demons, sometimes one speaking and sometimes the other. The., demon-possessed man. The demons recognized the Lord and make the first public confession of His Deity. " J e s u s, thou Son of God," ver. 29. The demons also manifested knowledge of the purpose of God. They recognized the torment that awaited them (Jude VI; Rev. XX:10). They acknowledged the authority of the Lord Jesus in re- questing the privilege of going into the swine. How much better posted they were than many of our teachers today, who deny the personality of demons, and the Deity of Christ; in whose phil- osophies there is no place for a place of torment. One thing ought to be noted; the devil nor his angels ever ask for mercy or forgiveness, and there is not a shadow of foundation for a second chance for them or for anyone else. Th'ese men dwelt in the tombs, defied all restraint, defeated all attempts to tame or chains and were destroying their own bodies. The Deliverance of Christ. Mark tells us that the Lord com- manded the Spirits to come out of the man, thus mauifesting the authority which they recognized. The demons believe and tremble (Jas. 11:19). A le- gion of Roman soldiers comprised 6000 men. Is it possible that so many could have housed themselves in these men? In no instance is there any sign of re- sistance to the authority of Christ upon the part of demons. The departure of Christ. The demons take to the swine and the swine to the sea. The loss of the swine affects the business interests of the neighborhood and Jesus is invited to leave. The man, sitting clothed and in his right mind is a marvelous testimony to the power of Christ, but this does not compensate the owner of the swine. They pray Him to depart. His mercy is shown in His seeking the deliverance of these men; His majesty is manifested in the driving out of the demons; His meek- ness is proven by His modest departure. Whoever will not have Jesus must have the demons. The garnished house must have some tenant (Matt. XII:44). He

able to tell of His wondrous power and compel men to say, " W h a t manner of man is this—winds and waves and demons obey His voice and do His w i l l ." POINTS PRACTICAL, The bark that bears His "Beloved S o n " is safe in any sea. In times of trouble, the heart turns to the tried and trusted Lord. His Word worked wonders midst the fear of soul and the f u ry of the sea. The human heart can become the home for the demons of hell. There is Divine deliverance from the devil and his demons. The swine have sense enough to seek to strangle the evil spirits in the sea. The manner of The Man is made man- ifest in His mastery over the elements and the evil one. LESSON XII. March 20th. A PARALYTIC FORGIVEN AND HEALED. Matt. I X: 1-13. Golden Text—Matt. I X: 6. Theme—The Physician and His Pa- tients. OUTLINE. 1. The Palsied Pardoned and Cured. 2. The Provision for Publican and Sinner. Again we find Matthew fitting the works of the King into a logical order, that His power to provide for the deep- est need of men might be proven. The eall of Matthew antedated the healing of the paralytic. Matthew is not chronological. Mk. 11:3-14, Luke Y: 18-29, should be prayerfully read. 1. The Palsied Pardoned. " T h y sins be forgiven thee—arise, take up they b e d . " The Lord responded to the request of the Gadarenes and left this coast; we knew not t h at He ever returned. He came to Capernaum, which city was, in a sense, His own (Ch. IV: 13, V I I I: 14; Mk. 11:1. Sins removed. Jesus was in His home teaching crowds gathered to hear Him. A man, sick of the palsy, borne of four men, was brought for healing. This is one of the beautiful pictures: four men, associated in sympathy, seek- ing relief for their fellow. They are taking him to the right place, " t h e great Physician now is near—the sym- pathizing Saviour." There were difficulties to overcome,

" t h e y could not come nigh for the p r e s s" (Mk. 11:4). There were ob- stacles to be surmounted; they had to ^ break through the roof, but they had an overcoming faith and ceased not their efforts until they were effectual. He is at the feet of Jesus (Luke Y: y * 19), the place of privilege and of power, the place to bring the sinner and the place to bind the saint. He ' saw their faith, by reading their hearts and knowing their motives, and by their \ works (Jas. 11:18. He saw, also, the need of the poor paralytic, and His soul ' was moved with sympathy. It is the unexpected that happens. The crowd Lm must have had an expectant attitude, when this man was so unceremoniously let down from the roof. The Lord does not reach out to touch him, as He did ( , the leper, but He speaks to him, " S o n, ^ cheer up, thy sins are forgiven t h e e ." He had never spoken such words be- 1 fore; it is the King in a new role. He is putting first things first. God gives # the best gift first and in that gift all else is included (Eom. VIII:32). Forgiveness of sin transcends all other works; it is God's incomparable work. Sin is satan's masterpiece. Sin is the source of all human suffering. The Lord seems to identify this man's condition with his conduct. No law can be violated with impunity—sowing in- ' volves reaping. Every sickness cannot be traced to some definite sin (Jno. IX:3. The Lord looked into the heart of the man, saw the longing there and < ministered, first of all, to his deepest ' need. Do we not err, in that we are £ spending too much time in providing v * for the physical needs of men and women; are we not too much occupied * with the temporal affairs and making them the special, rather than the sec- i^i ondary things? The ship has sprung a leak; the house is on fire; what is the most important thing? Men are heavy hearted, bowed down with the ^ burden of sin; what is the imperative obligation ? The Scribes were horrified. They * said to themselves, " N ow we have Him, He is a plasphemer—no one but God # can forgive s i n s" (Job XIV:4; Psa. CXXX:4; Isa. XLIII:25). They were right in that, and He would have been a blasphemer had He not have been God. Only the offended can forgive 2 Sam. XII:13), and all sin is first and foremost against God (Psa. LI:4). He was God and authorized to sit in judg- leaves witnesses, however, who will be

ment, to hear the ease and render the verdiet (Jno. V:22-27). He had power on earth to forgive sins because sins were committed on earth and must be judged here"; if forgiven, milst be for- given here. He was anointed for this (Acts Y:31). He was accessible to the sinners (Luke XV:l-2), and by His atonement, provided the basis for forgiveness. Blood is the foundation for forgiveness. " T h i s is my blood of the New Cove- nant, which is shed for many, for the remission of s i n s" (Matt. XXVI:28). ' ' Without shedding of blood there is no remission" (Heb. IX:22). How can men know that their sins are forgiven? Not by any emotion; not by sorrow for sin; not by the word of preacher or priest, but by the Word of God. " I n whom we have redemption, through His blood, even the forgiveness of s i n s" (Col. 1:14). Forgiveness does not in- clude bodily healing, any more than bodily healing includes forgiveness of sins. The Sick Restored. The proof of His power to forgive sins was to be proven by His ability to restore the man to health. He said, "Arise, take up thy bed and w a l k ," and the man did it. The same voice that spoke for- giveness spoke healing. There could be no proof to men that sins were for- given, but there was ocular demonstra- tion of healing. The challenge of Jesus is to the Scribes to believe. The bed that bore the man" he now bore. The proof to the world that our sins are forgiven is the power He gives us to overcome the habits that held us as slaves. , The Scribes rebuked. The Scribes reasoned in their hearts (Mk. 11:8), and He read their hearts. They were ready to believe that His words were devilish; slow to believe that they were Divine. Had they been fair, they would have acknowledged that only God could read the hearts of men (1 Cor. 11:10; 2 Chron. YI:30). Their own hearts laid bare, the paralyzed man healed was the answer He gave to their evil hearts. The multitudes glorified God. This is the aim and end of all the works of the Lord. 2. The Provision for Publicans and Sinners. " M a ny publicans and sinners came." To Matthew, as he sat in his office, the King said, " f o l l ow Me . " He was a despised tax-gathered, but Jesus read his heart and saw in it the willingness

to respond to His call. ' ' The publican's trade is dirty and sordid." " T a k e not a wife from the family of a publican," were orthodox maxims. From such a class came one of the disciples who proved to be a trusted and trustworthy apostle. Gentiles, who refused to obey the law of Moses, were counted sinners (Gal. 11:15; Kom. V:8). Feasting the Teacher. Matthew made a feast and invited his friends, both publicans and sinners, to the banquet. In obeying the call of the Lord, Mat- thew forsook all (Matt. X:24; Luke I X: 57-58). He knew something of the pain of persecution, being a publican, but in that he profited pecuniarily; now he was to know thè sorrow of separation from his own and from his possessions. He lost prestige with the politicians, but he gained the fame of a name that has been heralded through centuries and the world around. Matthew may have made this feast on purpose to bring his sinner friends into contact with the Lord. Finding fault. The fault-finding Pharisees were there, with their quib- bling questions, " W h y does your Mas- ter ' eat with publicans and sinners?" The question afforded the Lord an op- portunity to declare the purpose of His coming into the world; He came to call sinners (Jno. XIX:10; 1 Thess. 1:15; Luke XV:1). He was a Physician and He came to minister to the sick. The Pharisees recognized a teacher of the Law as a "Physieian of the soul." The world is a great hospital, full of impotent folk—blind, deaf, dumb, halt, fever-stricken, paralyzed, lepers. The whole need no physician. The Phari- sees were among those who say " S t a nd by thyself—come not near me, for I am holier than t h o u ." Of them, the Lord says, " T h e y are a smoke in my hose; a fire that burneth all the d a y " (Isa. LXY:5). They, alas, were sore in need, though they knew it not; the publicans and sinners pressed into the Kingdom before them. Faithful reproof. ' ' Go and learn what that meaneth, I will have mercy and not sacrifice." Sacrifices were be- ing offered there upon the Jewish al- tar, but it availed nothing for them. When He came into the world, the Messiah said, "Sacrifice and offering thou wouldst not, but a body hast thou prepared me (Psa. XL:6-8; Heb. X:5- 10). They were punctiliously particu- lar concerning the formal observances, but they knew no mercy; all such are

worthy the rebuke so tactfully admin- istered by the Lord. And what is the lesson for us? Is the world not full of sinners and are we not to mingle with them in order that we may minister to their needs? Answering His call, forsaking all, fol- lowing Him, finding the lost ones and bringing them into touch with the Phy- sician who can heal them, are we not thus fulfilling His holy will? There are no righteous and none are such great sinners as those who boast of their own sufficiency. What infinite compassion and patience was His! At what incomputable cost did He prepare the way for sinners and publicans i o come into the Kingdom! POINTS PRACTICAL. The persistence of faith, putting the paralytic in the presence of the Lord. Four men bore him into the house; before men he bore back his bed. Faith in His sacrifice is the founda- tion of forgiveness of sins. The marks of the Master's Deity were—seeing faith, searching hearts, speaking forgiveness, and saying ' ' arise.'' Who follows Christ, must forsake all at His call. Publicans and Scribes sat down with Him, but He sat down on the Pharisees and Scribes. Christ on the cross cer- tifies that there are sinners to be saved. REV I EW LESSON. March 27th. Lessons, Chapters 1 to 12. Golden Text—Matt. 1:9. For today's study we are given a choice between a review and an Easter lesson on the Resurrection. We be- lieve that every teacher should exer- cise liberty in teaching. It is often profitable and wise to turn from a cur- rent lesson to some special theme, need- ed by the class by reason of existing conditions. Such subjects as Prayer, Inspiration of the Word, Surrendered Life, Soul Winning, or a Missionary topic can well be utilized. Teaching sometimes becomes stilted and perfunc- tory, lifeless; a change of some kind is helpful to both teacher and class. Change the order, have a heart to heart talk, give a Bible reading, have an ex- perience meeting—keep out of the ruts at any rate. Any one of the four les- sons prepared for the young people would afford a good subject. For those who prefer we give a brief review and also a brief lesson for Easter.

1. THE PROPHET AND PROPH- ECY OF THE KING (Matt. 111:3). (a) The Child of the Desert. John Baptist was a voice of one crying in the wilderness. The time was ripe: the wilderness blossomed and brought forth its flower—rough, rugged John (Ki. 1:8, Matt. XVI I : 1 0 2 ). He breathed a mes- sage strong and sturdy—make way for the coming King. " H e is coming" is the old, old message, the vital message of the Bible from Gen. 111:15 to Matt 111:1-5, and IY:l-3. Everything cen- ters in Him. .John is the last of the old prophets and but echoes the voice of them all—the King cometh. (b) The Chosen One. He was to be God's King and was to have power to save and sanctify the people (Acts I I: 2-3), and to separate the wheat and the chaff and to burn them with unquench- able fire. He was to reveal God to men and redeem men for God. 2. THE PREPARATORY WORK OF THE KING. (a) Coming into the World. Her- alded by angels; hailed by wise men; hated by Herod; hidden in Egypt; hu- miliated for thirty years in obscurity is the simple story of His life. (b) Consecrated at Jordon. In the midst of His people the King took His place, with no sins to confess. Ile ful- filled the righteous desires of God by acknowledging, in baptism, John's au- thority. The Holy Spirit anointed Him and sealed Him for service. ' (c) Conquest over the Prince of this World. By the power of the Spirit, through the Word, He conquered satan and made possible a life of victory for every one of His followers. (d) Choosing His Followers. He made Capernaum His home and from the little lake He took the toilers who were to become His faithful followers. He found them fishermen, and made them masters in the art of catehing men. All of His disciples are dele- gated to be lovers of thé lost, and soul savers. 3. PROCLAMATION OF THE KING. He opened His mouth and spake won- derful words: they were authoritative and in strange contrast with the quib- bling, controversial style of the Scribes. (b) He, first of all, prescribed the conditions of blessing in the Kingdom. His followers were to be so different from the world's men; they were to be meek, lowly, persecuted peacemakers.

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