(Jas. 1:6; Eph. 4 : 1 4 ); (2) no courtier, with a soft nest, soft raiment, soft speech, and diplomatic policy. A coat of skins, and fare of the desert left him free of earthly courts, -and loyal to the heavenlies. 2. John was a Prop, bet. Prophets do not doubt their tes- timony; nor is it to be doubted. 3. He was a subject of Prophecy (Mai. 3:1; Isa. 40:3; Jno. 1:23). 4. He was more than a prophet, the chosen herald of the King. But "he that is less in the King- dom of heaven (to come), is greater than he" (the last prophet of the past age.) 5. Was he "Elias" ( E l i j a h )? John said, "No" (Jno. 1 : 2 1 ); Jesus said, Yes (Mat. 11:14; 17:12, 13.) But Jesus also said, " I f" (11:14), and again, "Elias shall come" (17:11). Gabriel's word reconciles all this (Lk. 1:17). Those who rejected one who came in t h e spirit of Elijah would have rejected Elijah himself. Elijah himself shall yet come and restore them. 6. John had done well. Since his days men thronged to Jesus eager for the Kingdom, though ignorant of, and indifferent to its true character and conditions. They would " d r ag it to them by force." They pressed upon Him, impatient of His delay (Jno. 7:3-6; Lk. 19:11) they laid hold on Him to force Him to be King. It is so today. But no man can force the King- dom. He can not enter it by force but by birth alone. He . can not establish it by force. That is reserved for Christ (Rev. 19:11-20:4). "Not by might nor by power, but by My Spirit, saith the Lord" (Zee. 4:6). VI. A SIMILITUDE. Far from pressing into God's King- dom men are not reconciled to God's ways (Rom. 8:7). Neither law nor gos- pel, neither John nor Jesus please them. Like children that "won't play," they will pout alike whether you propose to play funeral, or wedding. They will neither follow the procession mourning or dancing. Believe on the Lord Jesus a s the Christ and thou shalt be saved (Acts 16:31). Be a herald of i^ie King and He will honor you when He comes. THE PHARISEE AND THE PENITENT Lesson XII. J u ne 23. Luke 7:36-50. I, ORIENTAL CUSTOMS. 1. Uninvited guests. A traveller dining in the Orient says, "Many came in and took their places on the side- seats, uninvited, and yet unchallenged. They spoke to those at the table on busi-
ness, or the news of the day, and our host spoke freely to them." 2. Table arrangement. Imagine a cushioned or upholstered couch six feet wide extending around three sides of a low table. The guests reclined on an elbow with the feet to the wail. The woman stood thus "behind" at Jesus' feet. 3. Courtesies.- Guests removed their sandals. Their feet were bare. The host welcomed them with a kiss. Oil was smeared upon their hair. Servants' bathed their way-soiled and fevered feet. (Gen. 18:4; Ex. 18:7; Psa. 23:5). II. OBSERVATIONS. 1. What motive prompted this Phar- isee to ask Jesus to dine? Love? He loved little (47). Hospitality? He gave Him no kiss. Curiosity? Perhaps (Lk. 23:8.) To catch Him in His words? Likely (Mk. 12:13). But more profit- able: what are our motives in inviting guests? Are we courteous? Are we sincere? Is Christ always an invited and honored guest at our table? What was Jesus' motive in going? Did He like such society? Was He fond of feasting? Jesus was social. We meet Him early at a wedding feast (Jno. 2: 1, 2). "The Son of Man came eating and drinking" (Mat. 11:19). We can be Christians and yet be sociable (1 Cor. 10 : 27 ); and we may enjoy God's gifts (1 Tim. 4:4). But when we go to a feast "let our conversation be as becom- eth the gospel of Christ" (Phil. 1 : 2 ); and so, as here, the guest shall feast the host. 2. The unwelcome guest. "A woman in the city" ("of the town") who was a sinner." Not a woman in the city but was a sinner. But being innocent of her particular sin they eagerly branded her "a sinner," and boasted that they were righteous. But she a self-condemned •sinner penitently seeking her Savior was accepted and justified rather than they. 3. At Jesus' feet.' A penitent heart instinctively co.mes where Jesus is. It will press into His presence through a crowd (Mk. 5 : 2 7 ); a roof (Mk. 2 : 4 ); from a tree top (Lk. 19:3, 4) or at a Pharisee's feast. It does not say, as hypocrites do: "Christ is in a Phari- see's house; or Pharisee's are in Christ's house, I'll not go to Him." It says, "Oh, that I knew where I might fiind H im!" (Job 23:3). It says: "I'll go to Jesus through my sin A mighty mountain rose; I know his courts, I'll enter in Whatever may oppose." The precious ointment of penitent de-
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