[NTC - John]
John's Gospel was written after the other three, and quite evidently with
a view to setting forth matters not set forth in the other Gospels. Thus
we find that it does not attempt to give a full history of the Lord's
ministry in all particulars, but chiefly deals with matters omitted or
with details not given by the others. R3481:3, 4l22:3; OM329:3
John evidently recollected matters which, in whole or in part, had been
overlooked by the others, and his Gospel sets forth some very interesting
incidents and prayers and discourses, whose omission would have been a
serious loss to us. Thus we see how God operates in various ways to
accomplish his purpose. He could have miraculously used any one of the
Evangelists to give the full and detailed account, but he chose rather to
allow each to state himself in his own manner, and to supply the details
in four narratives, in preference to one. R2435:2
St. John was naturally loving, gentle and meek; and that very disposition
would make it difficult for him to sever the many ties of human friendship
which such dispositions always draw about them. Yet he was faithful to his
Master, regardless of human ties. He was a patient, faithful teacher of
the doctrines of Christ, and willingly suffered banishment to the lonely
isles of Patmos for his faithful witnessing to the truth. Similar was the
course of all the apostles. They were bold, faithful advocates of the
truth, and examples of its power to sanctify them wholly, as they
gradually grew in grace submitting themselves to its transforming
influence. They were men of similar and varied dispositions like
ourselves. R1041:4
See also "THE FOUR GOSPELS--GENERAL."
In the beginning -- The beginning of God's creation, when Christ as a
spirit being became "the first born of every creature." R4098:1
The Lord's beginning, when Jehovah created him. Q41:1
He was not with the Father before the beginning of creation, for he
himself was "the beginning of the creation of God." SM483:3
Genesis goes back to the beginning of things earthly; but this goes back
to the beginning of all beginnings, when God was alone--"the beginning of
the creation of God." (Rev. 3:14) R5351:3, 3474:2; F18
Before anything was created, and when none existed but Jehovah. R338:1
Long before man was created, or our earth was brought from its chaotic
condition, long before angels and cherubim were created, divine power
brought forth a Son on the spirit plane. SM491:2
Not Jehovah's beginning, for he had no beginning; but the world's
beginning, or man's beginning. E86; F18; R5748:1, 3474:2, 1060:5; NS257:2
While Jesus was born of a woman, this was not the beginning of his
existence. NS751:2
The word "beginning" is rather an indefinite word. It is difficult to
imagine Jehovah without a beginning because we have finite minds. Q40:6,
360:4
Was -- The Logos, the Word, existed with God in the beginning of earth's
creation, as mentioned in Genesis. R2408:1
He was both the first created and the first or highest in rank. R1063:6*
The Word -- The Logos. R5748:1, 5768:1, 5352:1, 4964:3, 2408:5; CR290:1,
195:6
The Greek word logos would be properly translated by the words intention,
plan, purpose, or expression. R338:1, 2408:1
Greek, Logos, signifies mouthpiece or special messenger. R5351:3; Q377:6
The name of Jesus before he became flesh. CR290:1
As the mouthpiece of Jehovah, he was commissioned not only to redeem the
world, but to uplift it out of sin and to restore the willing and obedient
to all that was lost in Adam. SM51:1
His name, the Logos, signifies the Divine Message or Messenger, the One
through whom Jehovah's utterances and decrees went forth. HG661:6
Dr. Adam Clark says, "This term (Logos) should be left untranslated, for
the very same reasons why the names Jesus and Christ are left
untranslated." E85; R1514:3
It is said that in olden times kings, when addressing multitudes, sat
behind a screen, while in front of this stood the king's interpreter or
representative, who spoke the king's words in a loud tone to be heard by
all who were there. E85; R4964:2, 4107:3, 3474:3, 338:3; PD54/67; CR195:5,
247:2
Our Lord, before he came into the world, before the world was made by him
as the Father's agent, was the Logos. R4165:2
More literally, "the Expression," a full and complete expression of the
divine will, mind, purpose, character. R2408:1; SM491:3
Jehovah's Prime Minister. R1125:3; HG292:4
The "messenger" at the burning bush (Ex. 3:2). But the highest and most
honored messenger should not be confounded with the One whom he represents
and in whose name he speaks and whose power he exercises. E43
One of our Lord's titles. (Rev. 19:13) R1060:5
The same evangelist, in his epistle, uses the same title in respect to our
Lord again, denominating him the Word of life, or the Logos of life. (1John 1:1) E85
Plan, intention or purpose of God. God had a well defined and matured plan
in his mind before it found expression in the slightest development. R338:1
Primarily the word refers to the plan of God, and it is afterwards applied
to the messenger of that plan, the Son of God. R338:3
The Old Testament writings are God's written Word, and could not be fully
understood until God's living Word, Jesus Christ, came and stood beside
them, showing their signification. R444:4*
Christ, in every stage, is called the Word. Here, in his pre-human
existent state; in verse 14 of the first advent; and in Rev. 19:13 in his
future glory. R21:2*
We are confident that it was he who was the special messenger of Jehovah
to Abraham in Genesis 18. R3946:3
A position aspired to by Satan. R1686:2
Was with God -- Was with the God. CR195:6; R5768:1, 5748:1, 5352:1,
4964:3
The God; the Greek emphasizes the word here rendered God. R1060:5, 2408:5
The Greek prepositive article is sometimes used so as to give the effect
of the God in contrast with a God. E70
Here we see most clearly and beautifully the close relationship existing
in the very remote past between the heavenly Father and the heavenly Son.
R3474:5
Introducing us to our Redeemer in his pre-human condition, a spirit
condition, higher than the angels. R2408:3, 5768:1; Q363:1
Scholars are well aware that the word that is translated God in the Old
Testament is not equivalent to the word Jehovah. Although its significance
is mighty one, it is frequently used for others beside the All-mighty,
Jehovah. It is used for angels, great men and false gods. In the New
Testament, the word theos is equivalent to elohim, and signifies mighty
one. R2408:4
This makes two--the Word, and the God whom he was with, or represented.
R4107:1
And the Word -- Jesus is here called the Word because Jehovah reveals
his word, plan or purpose, through him. R338:3
Was God -- Not contradicting the previous statement, but the distinction
is considerably lost in the translation. The Greek article does not appear
before the word translated God, and hence the thought in the statement is
a god, as in contrast with the previous statement, the God. R3474:5
Accurately translated, it reads, the Logos was a god. R5352:1, 5768:1,
5748:1, 5352:1, 4964:3; CR195:6
Although the KJV is not a bad translation, it fails to give to the English
reading the force and significance of the Greek--"In the beginning was the
Word, and the Word was with the God, and the Word was a god; the same was
in the beginning with the God." E86; R4107:1, 3474:6, 1514:3; HG661:6;
OV114:3; PD54/67; SM497:3, 491:1; NS255:6
We do not claim originality as to the proper translation of this verse.
Our attention was called to it by the Diaglott, an interlinary
word-for-word Greek and English New Testament in general use and of high
repute. R3076:2
In the Diaglott, "the" represents the article in the Greek text, while "a"
shows that the article is lacking. R1514:3
The Greek article ho precedes the first word "God" in this verse, and does
not precede the second word "God," thus intentionally indicating God the
Father and God the Son in a case where, without the article, the reader
would be left in confusion. E86
A God, a mighty one, superior to the angels. R4165:3
This translation can be verified by consulting any Greek Testament or any
Greek scholar. R1514:3, 2408:5
Professor W. G. Moorehead (whose article on R3075 contradicts the
Diaglott) acknowledges that the article "the" must be omitted in order to
show that Christ is not the God but a God. R3076:4
"To us there is but one God" (1 Cor. 8:6) is not out of accord with the
record that Jesus was a god with the God, because the name Jehovah was
never permitted to any but the Father supreme, while the title "God"
(Hebrew, elohim) might be applied to any mighty one in authority and
power, Jehovah himself being superior to all elohim. NS255:6
The word god signifies mighty one, and is used not only respecting the
Father, but also the Son, and also in reference to angels, and in one
instance to men, influential men, the 70 elders of Israel whom Moses
appointed. R3474:6
"God" is a translation of each of four Hebrew words--el, elah, elohim and
adonai, all signifying the mighty, or great. It is a general name. R338:2;
SM497:1
With the proper conception of the meaning of the word God, as used in the
Scriptures, namely, a mighty, a powerful being, we see the propriety of
applying the name to the Logos. R1060:4
He is distinctly shown to be the Son and not the Father--to be a God and
not the God. R5352:1
While the Father was the God above all others, the Son, the Logos, was a
God above all others, next to the Father but subservient to the Father.
R3861:5
This subservience and dependence upon the Father was true of our Lord not
only while he was in the flesh and before he was made flesh, but is
distinctly asserted of him since his resurrection. (1 Cor. 15:28) R3861:5
The word god signifies mighty one; but there is only one God whose name is
the Almighty. R5352:1
As the pendulum swinging from one extreme to the other, so are the
conceptions of Christians respecting our Lord--one extreme declares him
simply a good man, while the opposite assumes that he was the Father.
R4106:2
The Almighty did not inquire of the angels whether or not they would
accept the glorified Jesus as their Lord; he autocratically elevated our
Lord Jesus. In his prehuman condition, our Lord Jesus was from the
beginning the head, the chief of all the Father's creatures, works and
arrangements. R2985:1
"All men should honor the Son, even as they honor the Father." (John 5:23)
They should not honor the Son instead of the Father, however. SM498:2
Our Lord Jesus is a mighty one, a great one amongst the mighty ones, and
as our Lord himself declares, all should "honor the Son even as they honor
the Father." (John 5:22) R2726:1
In the beginning -- Of creation, himself the first creation. R1060:5,
338:3
"The beginning of the creation of God." (Rev. 3:14) E87
Before the creation of others. R3474:6
Not only was the Logos the beginning, or Alpha; he was also the last, the
Omega, of divine creation. (Rev. 1:11; 21:6) R5351:3, 5064:1
When we consider the length of time that must have elapsed during the
creation, we may have some idea of our Lord's intimate and long
acquaintance with Jehovah and his plans. No marvel, then, that Jesus said,
"No man knoweth the Son but the Father; neither knoweth any man the Father
save the Son." R1060:1; HG292:3
The one who had known God's character longer, more fully and more
intimately than any other being. R1125:3
With God -- With the God. R5768:1, 5352:1; CR195:6
Therefore they were two, and not one in person. R3474:6
All things -- Angels, worlds, mankind--all things. R3475:1
Angels, principalities and powers, cherubim and seraphim, as well as man,
were all the direct creation of the Logos, though not by his own power.
R5372:1, 5351:6
Not one of whom was like himself--the direct creation of Jehovah. SM492:T
Made by him -- He it is who in all things has the pre-eminence in
Jehovah's plan and work. E86; R1278:3
Not only showing his intimate acquaintance with Jehovah and knowledge of his
plans, but exhibiting him as his honored agent in their accomplishment. R1059:6
Not that the Son was superior to the Father, that the Father had created
nothing because of lack of ability to create, but that the Father was
pleased to use this particular channel in his great work. R3475:1
The Father is the Creator, although all things were made by the Son, as
the Father's agent. R4085:3, 5135:3, 4964:2, 4085:3, 2199:5, 1904:5, 338:3
Our Father is the first cause of all things. R369:3
All things are of the Father, all things are by the Son. (1 Cor. 8:6) The
power was of the Father, but it was exercised through the Son, the
beginning of his creation, and hence "without him was not anything made
that was made." R4107:3
By the Father's energy or spirit; yet that energy was exercised through
his Son. R370:4
The same point is emphasized by the plural form of the pronoun in Gen.
1:26--"We will make man in our image, after our likeness." R1609:3 SM497:1
God not only began the work, but he also completed it, through his Son,
his agent in all things. R1266:1
Jesus was the direct creator of all things. He was the divine power,
agent, work, messenger, the Logos of Jehovah. R4964:3; CR247:2, 195:6
As it pleased the Father to create all things through the Son, so in all
things it has pleased him to exalt our Lord Jesus as his honored
instrument. F397
We find him also the agent in the development and perfection of all
things. It was Jehovah's powers delegated to the Son, and it was Jehovah's
glorious plan which he delighted to accomplish. R919:3; F65
Already he had been used of the Father as his special agent in the
creation of angels and men when the Father proposed to him that he should
become man's Redeemer. NS83:4
Whether we contemplate the vastness and grandeur of the physical universe,
or the innumerable host of intelligent creatures he brought into
existence, we are overwhelmed with a sense of the glory that he had with
the Father. R1247:2
The Only Begotten of the Father, the beginning of the creation of God, was
the superintendent of the various affairs connected with the creation of
the earth and its inhabitants. R3921:4
Jehovah's chief and honored, intelligent and active agent in creation, the
Almighty entrusted with the work of redeeming and restoring mankind.
R1125:3
While he joyfully worked out the grand plan of creation, he probably knew
nothing of God's purpose for the subsequent permission of evil and the
necessity for the great work of redemption. R3160:3
Without him -- No suggestion that the Father is the Son, and that the
Son is his own Father, but that there are two persons, both Gods, both
Creators, but the one the superior, the other his honored representative.
R3475:1
Jehovah is the Creator of all things; yet he does this by proxy through
him who was "the beginning of the creation of God." R2426:6
The key is in the oneness of purpose and of work between the Father and
the Son--"I and my Father are one." (John 10:30) R2431:4
Not anything made -- Other Scriptures defeat the argument that if he
made all things, therefore he was not made, and that if not made then he
must be an uncreated or self-existent God. R1063:5*
In him was life -- Absolute life, perfect life, because his life had not
come from Adam through an earthly father, but was directly transferred
from his pre-human state or condition to the womb of Mary. R3475:2
Jesus was the only one who had life. PT381:T*
Perfection of life. R3885:6
Implying that he did not receive his life, as did other men, from an
earthly father. It was because Jesus had life in this special sense that
he could be the Redeemer of men. R4154:3, 4107:4, 3475:2
Our Lord's separateness from the human family is thus pointed out; in no
other man than "the man Christ Jesus" was there life. R2408:6
Is there not life in every man? No! From the divine standpoint, a death
sentence passed upon Adam and was inherited by all his descendants. R4154:3
Not a deathless life, which could not die, but life everlasting, so that
he would not die, had he not laid down his life. R677:1*
Father Adam once had life, but he lost it through disobedience in Eden.
R3475:2
This text has a special application to the new creature--"In him was
life," the new life, life as a new creature, partaker of the divine
nature. R4155:1
When he was immersed in the symbolism of death, he received of the Father
a begetting of the holy Spirit--he was begotten to a newness of life, to a
spirit life. R4155:1
In the Son of God--the Word--Jesus, from 30 years of age, was the divine
life which he never before possessed. R338:4
"As the Father hath life in himself, so he has given unto the Son to have
life in himself." (John 5:26) R4155:1
Even Jesus did not possess this wonderful kind of life, immortality, this
essentially divine quality, until after his resurrection from the dead.
R1642:1
The life was -- Christ is the judgment of the world because he is its
love, and he is its love because he is its light, and he is its light
because he is its life. R1329:2*
Light of men -- Light is here used in a figurative sense, signifying
hope, intelligence, instruction. R3475:6
Everywhere throughout the Scripture light is used to represent God, his
truth, his righteousness, his servants and their messages. SM240:2
This life constituted the light amongst men. They perceived that he was a
remarkable character--"Never man spake like this man." "They marveled at
the gracious words that proceeded out of his mouth." (John 7:46; Luke
4:22) R4107:4
The life that was in him, the perfection of manhood that was in him, was
the light of men in his day. R4155:3
The power of the holy Spirit in our Lord Jesus, shining in perfect accord
with his perfect flesh, was indeed the light of men, not only reflecting
the divine character in his doings and words, but enabling him to speak to
his followers the wonderful words of life. R4155:4
To know God we must gain knowledge of him, and knowledge is assured belief, enlightenment,
acquaintance with or understanding of God, his plans and purposes as
revealed in Christ. R493:1*
Not only through his recorded discourses and instructions, but also
through the lives of his disciples, and that in proportion as they were
and are truly his. R3475:3
Having bought us with his blood, he became the light-giver, hope-giver.
R2408:6
In darkness -- Darkness is the synonym for Satan, the Prince of
Darkness, and all the deluded followers, the children of darkness, and the
wickedness with which he is identified, the works of darkness. SM240:2
It is the nature of light to scatter darkness. SM241:T
The darkness -- Darkness was not confined to the ignorant then, nor is
it today. Indeed, the powers of darkness are greatest in the more
influential and the better educated. SM241:1
Comprehended it not -- They did not arise and shine (Isa. 60:1), and
therefore darkness came upon them; and as a nation, blinded to their
highest interests, they stumbled into the complete wreck of their national
polity. R2036:1
It is still true that the darkened class comprehend not. "The god of this
world hath blinded the minds of them that believe not." (2 Cor. 4:4)
R4107:4 3475:3
Some of the world are asleep, others are awake to worldly aims, ambitions,
schemes, but thoroughly blind to the divine purposes. R4444:3
Notwithstanding the faithfulness of Jesus and the few light-bearers
enlightened with the holy Spirit of which they are begotten, still
"darkness covers the earth and gross darkness the heathen." (Isa. 60:2)
R4987:6
Even Christians, the Apostle intimates, see only in part, but may see
increasingly in proportion as they come into line and accord with the
divine plan respecting them. R3475:4
As they would consider his perfection and how, as represented in him, the
light shined in darkness and was not appreciated, so they would expect
that the light shining from them would not be appreciated either. R3313:5
For a witness -- Six months prior to the Jewish harvest there was a
message to make manifest to Israel the coming of Messiah; six months
before the Gospel harvest the jubilee arguments came out to make manifest
to "the Israel" the coming of Messiah the second time. HG71:6
That all men -- Only a minority have yet seen this light. R2409:1
Not that Light -- Greek, phos. Also used with respect to the Church,
which is the body of Christ, and with her Lord, partaker of the holy
Spirit. R2409:2
The Apostle carefully distinguishes between the messenger of the light and
the Light itself. Subsequently (John 5:35), when speaking of John (the
Baptist) as a burning and shining lamp, a totally different Greek word is
used. R2409:2
John was particular not to take any honor in respect to these matters to
himself, but declared plainly that his mission was to introduce the
Messiah. R3475:5
Was sent -- Neither John nor Jesus could begin a public service until
thirty years of age, since this was one feature of the law, but John,
being six months the elder, was thus privileged to begin his ministry six
months in advance of our Lord. R2417:1
The true Light -- Anti-typical, real, genuine; not counterfeit or
typical. R2409:1
Whose mission it was to reveal, to make known, the Father's love. R3475:5
Implying that there are false, or imitation lights. Of these we know that
there are many--lights of heathendom and lights of Christendom. R4988:3,
3197:4
In the end of the age. R2319:5
He has not yet been the Light of the world, but merely a light to his
people. R5352:5
Jesus was the great light which came into the world, and his followers
were to be lights or candles also. R4558:5
The Savior and his Church in glory will be the great Sun of Righteousness
which will arise over the earth, and shine forth for the healing of the
people. R4988:4, 4967:6, 4677:2, 4107:6, 3686:4, 2573:6, 2550:3, 1645:4,
1311:5, 244:1*; HG353:4; SM244:1, 560:3; NS860:1
Which will shine forth for the blessing of mankind, to bring order out of
present confusion, to scatter present darkness, ignorance and
superstition, to cause the knowledge of the glory of God to fill the whole
earth. R3770:6, 5008:1
Shining in its strength from the exalted divine Christ, head and body.
R338:5
"The light that shines in the face of Jesus Christ." (2 Cor. 4:6) D238
The Morning Star. (Rev. 22:16) R1063:3*, 390:4*
When he who was lifted up at Calvary, and afterward lifted up in
resurrection power, will be manifested in power and great glory. R5316:4
The light was not prior to Jesus Christ, for we read that he is the light.
This wisdom was first promulgated by our Lord. Q66:1; R5105:5, 5544:3,
4967:6; SM249:2
We may walk in the light for we are in the presence of the "true light."
R159:4*
Bartholdi's Statue of Liberty Enlightening the World is true to the facts,
but whatever blessing there is in the light which shines from Liberty's
torch is the light of the Gospel. NS666:1
Which lighteth -- Ultimately. R3686:4, 1711:2
When the clouds and darkness of error shall pass away, and the clear light
of truth shall shine forth, and the glory of the Lord be revealed, and all
flesh see it together. (Isa. 40:2; 11:9; 60:5) HG272:6
Not only to redeem man's life, but also to enlighten him and to restore as
many as may be willing to accept sonship. This work has not yet been
accomplished. R2409:3
He engaged not only to save man from death by a Ransom, but to bring man
to the knowledge of that truth. (1 Tim. 2:4) R77:3*
The same wisdom which instructed his disciples guides men back to the
Father, instructs them as to what discipleship means, makes them wise in
order that they may take the steps by which discipleship is to be gained.
R5105:5
"What think ye of Christ?" With the question and with the light that makes
possible an answer to the question comes a responsibility which none may
shirk. R3788:5
None will dispute that this light is the truth, the knowledge of God's
plan; yet it must be evident to all that thus far only few have seen it.
R1311:4
As the vast majority of our race, heathen and imbecile, have not yet been
enlightened, they cannot have committed mortal sin, and hence are not
under sentence of the second death. R1984:6
Every man -- Every man ever born into the world. R331:5
A prophetic statement, for our Lord at his first advent did not even
enlighten all of his own nation, and made no attempt whatever to enlighten
the world of mankind. R4107:5, 2550:3; SM240:2
Our dear Redeemer is not only the Redeemer of the Church and the light of
the Church, but the Redeemer of the world, and the light of the world.
R3475:6
This includes all the heathen and all those of imbecile mind, who could
not in this life grasp the truth, as well as all infants who have died
before reaching the age where they could know of God and his truth in
Christ. R5575:5, 5352:5
Including the nation of Canaan. R5336:4
All were included in unbelief and blindness, that God might have mercy
upon all and recover every one of them from that blindness and bring every
one of them to that full, clear knowledge which will render every man
without excuse and fully responsible for his choice of life or second
death. R4781:3
He cannot be light to any man until he has heard of him; therefore every
man is to hear of him. R691:1*, 659:1*
All who have died without the true light will be enlightened in the
future, and the words of the angel will be verified, "Behold I bring you
glad tidings of great joy, which shall be to all people." (Luke 2:10) R9:6*
If only a few have yet heard the good tidings in any sense, must there not
be a restitution to life as well as a future proclamation of the only name
given? R412:6
Some things are universal. God's sunshine is universal; it shines from
pole to pole, upon both the just and the unjust. So is his love. Light and
truth are yet to be universal, and so is the testimony of the ransom.
R2632:6*
How many will so make use of the blessing--the light, the drawing and the
knowledge--so as to conform to the requirements of the New Covenant is
another question entirely. R2127:6
None will be destroyed in the second death without having this
enlightenment. R3725:2; SM250:T
In the coming Millennial age, all the blind eyes shall be opened and all
the deaf ears shall be unstopped. R5279:1, 2550:3
As there was a fullness of time in which our Savior should be born, so
also there is a due time in which the knowledge and blessing flowing from
his redemptive sacrifice shall be made effective to all. R2490:1
Jesus is not only to be the glory of Israel, but the light of the world.
R2125:6; PD55/67
As the vast majority of mankind have never been thus enlightened, and
thousands more have been only partially so, it follows logically that the
full enlightenment of the world tarries until the Millennium. R1674:2
Before the world will be enlightened, a saintly class, the Church, the
bride of Christ, must be enlightened, and must be completed and glorified
together with her Lord. R4988:4
Thus far Jesus has not been dealing with the world, but merely with the
blessed ones who have the eye of faith and the ear of faith. R4967:6,
4677:2; CR126:4; SM249:1
Our Lord's mission is not merely for an elect class, but in conjunction
with that election he is to give an opportunity for life everlasting to
every man. NS352:5; OV36:T
As a consequence of misdirection of efforts into mission work, slum work
and work for the heathen, some are doing works now which God intends shall
be done in the future age, and which can and will be done then to very
much better advantage every way. R2690:2
The resurrection of the just will be necessary to bring the Church to
glory and joint-heirship with her Lord, but the resurrection of the
unjustified will be for the very purpose of permitting them to see the
true Light. R5352:5
Sodom and Tyre, who did not have as good an opportunity as Capernaum and
Bethsaida, will, in the regeneration, find their condition even better
than theirs. R351:2*
Even in this comparatively enlightened day, millions of heathen give no
evidence of such enlightenment. A104 HG343:6
The world -- Including every individual of the human race, from the
first man to the very last of his posterity. R1328:1*
Made by him -- The Lord was ushered into the world, which as a Logos he
had made, in a most humble manner in his birth at Bethlehem. R3702:5
And the world -- Of mankind. R338:4
Knew him not -- Still more surprising, his own nation, the Jews, knew
him not! although they had been instructed from the beginning of their
nationality to look for the Messiah, and although a description had been
given to them. R4107:6
Jesus was the great King of Glory in disguise. (Illustrated in referenced
articles by the story of a British prince in disguise.) R4687:6; Q365:6
The Jews did not know whom they were crucifying, and they were not a bit
more to be blamed than was Paul for assisting in the killing of Stephen.
Q368:T
Unto his own -- The Lord came (AD 29) not to the true Israelites only,
but to the entire mass. C150
This was a crisis in the affairs of the seed of Abraham according to the
flesh--a testing time--a judgment as to whether or not they were fit to be
God's holy nation. NS442:2
And his own -- The house of servants, under the bondage of the Law
Covenant. R1725:6
The Jewish nation. R338:4, 5768:6, 5172:4; CR23:5
As a nation. R4013:4, 3476:1, 2633:3; F433
Received him not -- Excepting the few. R189:3
After our Lord's three and a half years ministry only a little more than
five hundred had become Jesus' disciples and had remained true. R5768:6
And thus identified themselves, for a time, with the Adversary. NS74:5
Fulfilled, not by the rejection of our Lord at Nazareth, but by his
rejection by the whole nation of Israel. R3302:4
The promised Messiah came, not in glory as they had expected, but in a
lowly condition, to die for sin. PD35/46
They could not receive spiritual things, for spiritual things were not for
natural men. CR23:5
Their rejection of Jesus and his testimony showed that they were not as a
nation fit for his purpose. NS442:2
Seeing that they put away the favor of God from them and proved themselves
unworthy of it, he turned to the Gentiles to take out of them a people for
his name. R1696:1
They were rejected--not cast into eternal torment, but rejected from the
special favor which they had previously enjoyed as inheritors of the
Abrahamic blessing. NS370:2
The Lord said to them, "The kingdom that was for you shall be taken from
you and given to another people" (Matt. 21:43), those whom he has been
taking out of the Gentiles for it. HG153:5
So far as the spiritual part of God's great promise to Abraham is
concerned it has passed from the Jewish nation; but there still remains
for them a glorious earthly portion, to which they will be introduced at
our Lord's second coming. NS780:4
"A man's foes shall be those of his own household." The Master was a Jew.
The Jews were his brethren according to the flesh, and it was they that
hated him without a cause and persecuted him. SM218:1
As Moses came to his own people and they rejected him, and he fled for his
life to the land of Midian, from whence he came to them a second time. So
Christ, also, has come a second time. R4058:2
It makes us sad when we see what they might have had, but lost; yet on the
other hand, we are glad, for because of their casting off we have been
permitted to come in. CR48:2
A parallel: At our Lord's second advent he comes to Christendom as his
professed people; and, in harmony with the prophets, he is again rejected,
yet not by all. R3302:4
The majority of persecutions have been by those who professed to be the
people of God, many of whom really thought they were. R5172:5
But -- He burned the chaff, but the wheat he gathered into his garner.
R628:2*
A still greater and more glorious hope, one in which all others center and
are bound up, the hope of being made perfect in Christ, of being made
partakers of the divine nature, of completing our adoption as sons of God.
R351:4*
As many as received him -- As many of the house of servants. R1416:6
Who would leave the house of Moses, the house of servants, and attach
themselves to Jesus, the Son of God, that they might be members of the
house of sons. NS201:4
While the nation, as a nation, was rejected by the Lord, the faithful
individuals who became his disciples were received of him. R3302:4
Every faithful "Israelite indeed" at the first advent had the primary
consecration typified in the Levites. To such God gave the Gospel call to
consecrate to death. Such as obeyed this invitation were accepted as sons
of God. F124
All the wheat of that nation, all who were ready for the Kingdom. NS626:3
Believed his message. R342:6
God's favor toward that people was manifested by the fact that he rejected
none of those who were fit for his purpose, "Israelites indeed, in whom
there was no guile." NS442:2
Every Jew who would get free from that Law obligation could have done so
only by confessing his shortcomings and inability and by accepting a share
in the sacrifice of Christ. R4559:2
A considerable number; nevertheless but a "remnant" of that nation, after
it had been sifted. Fortunately for us Gentiles, these were not enough to
complete the elect number. R2401:5
Only a remnant at the first advent were found possessed of the faith of
Abraham, and accepted by our Lord as members of the new house of sons.
R2442:3
A small remnant, as compared with the whole nation. R3476:1, 2401:5,
2371:6; SM366:1
Of these were the twelve apostles, the seventy (Luke 10:1), also the "five
hundred brethren" (1Cor. 15:6), and those Jews subsequently reached
on the Day of Pentecost and afterward during the entire harvest of their
age. R4108:1; CR48:3
It was necessary and expedient that the message should go unto all
nations, though they did not receive it. The few who did receive it
thereby received "power to become sons of God," while it also served as a
witness to the nations. R517:5*
Comparatively few, even of those who do recognize him as the Redeemer and
granted this liberty, have availed themselves of the great privilege and
become sons of God. R1008:1
Liberty to become sons of God will not be given to all men. This liberty
is connected with the special high calling of this Gospel age, and ceases
with it. R1006:3
Those of the spiritual house now accepting the Lord are in due time to
receive a great blessing--the antitype of the Pentecostal
blessing--glorification. R3302:4
To them -- The elect, the worthy. F177
Publicans, harlots, etc. R342:6
Gave he -- Blessed them with the power and privilege of becoming sons of
God, whereas previously their highest possibility had been to be God's
servants and friends. Here we note the change of dispensation from the
Jewish to the Christian. R2409:3
Power -- By a begetting of the holy Spirit. R5068:6
By regeneration. R2129:2
Ability. R1416:6
Privilege, opportunity. E177
Liberty, privilege. R5510:3, 5775:1, 5370:3, 5352:6, 5295:5, 4939:6,
4013:4, 3841:5, 1005:5; PD58/70; SM9:T
Liberty, freedom from condemnation, otherwise known as justification
through his blood. R1007:1
In the merit of the sacrifice of our Redeemer, even as fleshly Israel
gained a standing before God through the typical broken body and shed
blood of bullocks and lambs. R1336:3
"Tarry ye at Jerusalem until ye be endured with power from on high." (Luke
24:49) NS201:2
Not granted immediately, but merely in a reckoned way, up to the time when
Jesus finished his course, ascended up into heaven and poured out the holy
Spirit upon his followers. R5310:3
No such privilege was given to the Jews, nor to any of the fallen race,
until Pentecost--after Jesus had appeared in the presence of God to make
atonement for our sins. R5352:6, 5775:2, 5370:3, 5207:3, 2788:2, 2225:5,
1509:6
In the midst of the house of servants, not yet begotten of the Spirit, not
yet granted the privilege of sonship, our Lord could do and teach on no
higher plane than the earthly. R2455:1
Those Jews who were not faithful were not even servants. But when Christ
came, he made it possible for some to come out and pass from the house of
servants into the house of sons. R5310:3, 4108:1, 4013:4, 3476:2, 3433:6,
2796:6, 2283:4, 1416:6
Signifying the purchasing of the Jewish people from under the dominion of
the Law, and the liberation of believers from it, that they might become
sons of God. E430
He did not make us sons, but simply gave us the liberty or privilege to
become sons. The patriarchs and prophets of the preceding four thousand
years could not become sons, because they were not given that privilege or
liberty. R1005:6
Only those who have "escaped the condemnation that is in the world," and
who have gotten back into harmony with God, through Christ, are
Scripturally authorized to consider themselves the sons of God. E108
To become -- Until the ransom had been paid to divine justice, the
condemned ones could not be received back to the condition of sonship
enjoyed by father Adam, but forfeited for himself and posterity when he
became a sinner. R2409:3; NS662:6
Sons of God -- To join the Order of Spiritual Sons, the Melchizedek
Order of Priesthood. SM9:T
The first opportunity for any of the house of servants to become sons of
God was at the first advent, after our Lord had made a consecration of his
life as man's redemption price. R3277:1
To step from the House of Servants over into the House of Sons, from
fleshly Israel over into spiritual Israel. CR23:5; R3433:6; PD58/70;
NS662:3
The real Israel of God is spiritual Israel. The promises and
opportunities, however, went first to natural Israel; and as many out of
all the tribes who were of right condition of heart and received the
Master were granted the liberty to become members of the House of Sons.
SM727:2
With all that this implies of divine favor and eternal life, and all the
proper privileges and liberties as sons. E28; R1725:6, 1007:5
To become associated with himself, to become identified with himself, as
members of his Body. R5119:4
The first invitation to fallen men to become sons of God dates from the
time of Jesus, particularly after he died, rose, ascended and, as a
result, shed the holy Spirit on his waiting disciples, begetting them to a
new nature. R5760:4
The place and time for the adoption of these believers was in the upper
room at Pentecost, when the spirit of adoption was granted unto them.
R3476:2; E209
Sons of God in an especial sense, in a sense different from Adam, even in
his state of innocence. These are invited to be sons of God on a plane of
sonship higher than the angelic sons; viz., as heirs of God of the divine
nature. R2409:4
These sons are all begotten of the holy Spirit. Theirs is not a fleshly
sonship. Their birth of the Spirit will be the resurrection change, when
they shall be made like their Master, see him as he is and share his
glory. R5352:6
Attaining the divine nature. (2 Pet. 1:4) R5859:5
The Scriptures clearly point out the Heavenly Father as the begetter in
the regeneration of the Church, the Bride of Christ. E143
The Lord who redeems or purchases all is not the life-giver to the Little
Flock, but under the mantle of his merit he introduces us directly to the
Father to be begotten by him as new creatures. R1006:6
This power to become sons of God is not granted to sinners, but to the
justified. R2409:4
Before that time none could become "heirs of God, and joint-heirs with
Christ"--heirs of the Abrahamic promise. (Rom. 8:17) R5207:4, 2279:3
Previously, the very highest claim that they could make was that which the
Jews made--that of being servants of God. E28; R5623:2, 4958:2; HG131:5
The Jews never claimed the title sons of God for themselves, nor would it
have been proper for them to have done so. NS256:4
The very highest expression of God's favor toward any of them was shown in
Abraham, and he was called only a friend. R5310:3, 5206:3; CR93:4
The heart-loyalty of the "Israelites indeed" God appreciated, and they
were granted the privilege at Pentecost of stepping from the house of
Moses, as faithful servants, into the house of Christ, as faithful sons.
(Heb. 2:5,6) R4939:6
Adam was originally a son of God (Luke 3:38), but none were so called
subsequently until the Gospel age. The term "sons of God" is a general
term applied to angels. (Job 1:6; 2:1; 38:7) R2843:5
Our Lord Jesus was the first human son of God after Adam. OV427:4
The chief cause for joy lies in the fact of being accepted as sons into
God's family. R2675:5
The Church will always be in covenant relationship with the Father. Every
father is in covenant relationship with his children, and they with him.
Every child has a responsibility to its father, and the father to the
child. R5163:5
These, coming into the relationship of spiritual Israelites, were enabled
by this begetting of the holy Spirit to appreciate the spiritual things
given to these Israelites. All the truths that we have are drawn from
those things God gave to the natural Israelites, and we can understand
them, though the natural Israelite could not. R5295:6
A relationship implied when Jesus taught them to pray, "Our Father, which
art in heaven," assuring them that God recognized them not as servants,
but as sons, a term of special endearment. R3352:1
Although tests are applied and qualifications imposed on these,
nevertheless it is a step of grace, because there were no obligations
resting upon God to confer upon us such a "high calling." R2284:3
As sons of God, with the new life begun, these are to realize that
everything of the present life is quite unworthy to be compared with the
future and eternal interests. R2686:5
The highest manifestation of the holy Spirit is the spirit of adoption,
which in due time, the Millennial age, shall be poured upon all reconciled
to God. R2070:4
It is by reason of the spirit of adoption that the Church during the
Gospel age is enabled to worship God still more pleasingly than could the
Ancient Worthies. R2071:1
This new name brings new and exalted privileges, even fellowship or unity
with God and his Son Jesus Christ. This gives a new basis for action--love
instead of fear--and leads to certain success. R91:1*
Accepted as sons, they become his tabernacles, his dwelling-places. (Psa.
84:1) R1401:6
The Great Company, who do not fully and freely fulfill their covenant,
will be sons of God. R1008:5
To them that believe -- Not belief that such a person lived, or that he
was a fine man and taught excellent precepts, or that he set an example;
but a belief in his name Savior, the recognition and acceptance of him as
one who saves his people from their sins. R1006:1
Only those who after believing in the only name, Savior, followed on and
consecrated themselves, took up the cross and sufferings of Christ and
shared them, are presented before the Father as sons. R1008:3
Who accepted him as the Savior, the Sent of God. NS442:2
Believers in the Messiah are thus brought within reach of the great
privilege of sonship and joint-heirship. R2425:2
To as many of the Jews as would come into harmony with him, as many as
would walk in his steps of self-sacrifice and thus have God's favor. In
substance he said, "This is the way. Trust in me and walk in my steps.
Thus you shall be my disciples." R5083:2
On his name -- On his greatness as Messiah. NS832:1
Which were born -- We render the Greek gennao begotten, and not born,
for although the same Greek word is used interchangeably, the construction
of the Greek sentence here fixes it as signifying begetting. R4108:2,
3476:3
Westcott bears out this thought, saying, "Literally, begotten, as in 1
John 2:29, 3:9." R3476:3
God being associated with the action, the word should be rendered
begotten. R837:1
Begotten. This spirit begetting was not possible in its full, proper
sense, until Jesus had made reconciliation for the sins of the world, or,
at least, had prepared the way for reconciliation by his own death. R5623:2
Begotten again. R3140:2
Begotten again as a new race, a race separate and distinct from all
others; therefore new creatures in Christ Jesus. (Gal. 6:15) R2129:1
There is a likeness between an earthly birth and the new birth necessary
to a share in the Kingdom. R3486:1
There must also be a period of gestation for this spiritual new creature
that will precede its resurrection birth. All who share the spiritual
Kingdom as spiritual beings must first be begotten of the spirit and
subsequently be developed of the spirit. R3486:1
All who are spirit begotten by the holy Spirit during this age, are
promised a spirit birth, to spirit-being in the resurrection. NS803:3
Not of blood -- Not along family lines of blood relationship. R4108:2
Not of heredity. R3476:3
Nor of the will of the flesh -- Either directly or indirectly, not of
the will of man in any sense of the word. R3476:3
To be begotten of an earthly father and later to be born of an earthly
mother would insure that the progeny would be earthly also. "That which is
born of the flesh is flesh." (John 3:6) R3486:1
Not along fleshly lines of worldly sympathy and judgment, not according to
man's wealth or wisdom. R4108:2
But of God -- God alone does this begetting. God alone accepts to
membership in this new creation. God alone imparts the seal of adoption.
R3476:3
No man can sanctify himself in the sense of causing himself to be accepted
and adopted into God's family of the new creation, begotten by his Spirit.
F120
"No man taketh this honor unto himself, but he that is called of God, as
was Aaron." (Heb. 5:4) F77
Ishmael was born in the ordinary course of nature, but Isaac, who typified
the true heirs, was not so born, but on the contrary came by the exercise
of divine power, not of the will of flesh, but of God, for Sarah was not
only barren, but aged. R1140:5
And the Word -- The fourteenth verse goes back to take up the subject at
the same point as verse five, and to repeat the narrative from another
standpoint. R2409:5
Made flesh -- The Revised Version renders it, "The Word became flesh."
Both are correct, and both contradict the two extremes of view held by
Christendom. R4108:3
He became human. R1015:2, 611:3
The Logos was made Jesus. The work of Jesus in the flesh, however, is not
the completion of the divine plan, but merely the beginning of it. R5352:5
Without dying, our Master underwent a change of nature. R4098:2, 2410:1
Nature is simply organism, and varies according to the form or quality of
the organism. The element of life is always the same. Q808:T
The spiritual nature is one thing and the fleshly nature is another. The
blending of the two natures would produce a hybrid nature or being. Q807:4
Jesus had not two natures, but one nature, having changed the higher, the
spiritual nature, for the human nature. R5748:1
He exchanged his spiritual being or existence for the human, which he made
"a sin offering," and which was typified by the Atonement Day bullock. T52
This meant the complete laying aside of the spirit nature before enjoyed,
a change or transmutation to another nature, the human. R3946:5
Why should it be any more incredible that Jesus' nature was transformed
from the spiritual to the human without retaining his former nature under
cover than that the Church "shall put on immortality" and yet not retain
the flesh and blood nature. R677:4*
The thought contained in the word ransom did not call for a God to redeem
a man, nor could a spirit being of any rank do so; for there could be no
correspondency between them. SM659:T
He was transformed from the spiritual to the human nature, so that in
giving his life for the world's redemption he might give the exact
equivalent or corresponding price for that which was lost. R1673:3
Nothing less than this great stoop or humiliation enabled him to be our
Redeemer, and qualified him to give to God the ransom price for man's
transgression. R2409:6, 1603:6, 1583:1; A178
While there was a sacrifice of power, of honor, of glory, yet no sacrifice
of life was involved. The life principle was the same that he had before,
therefore the personality was the same. It was important to have identity
of mind, and this he had by divine arrangement. R5064:2
Necessary, because it was a man who had sinned, and because the divine law
required a man's life for a man's life as the ransom price. R3946:5, 2476:6
Man is of human or flesh nature; hence if the spiritual Son of God
would give to dying men the bread of life, it must be flesh, full of
life-giving nutriment. R1014:6
In being "made flesh," and then sacrificing that flesh, he gave his all on
our behalf. NS478:4
Proof that the perfect man is not a spiritual being. A177
It was not an angel that had sinned and hence an angel could not be the
Redeemer. Nothing but the sacrificial death of a perfect man could redeem
the race from their death sentence. Any perfect man could have been thus
substituted, but there was none. Hence the necessity that Jesus be "made
flesh." R4587:6
To be the Redeemer of man it was necesarry for him to become a man, not to
pretend to be one, for the divine law required like for like--"life for
life." (Deut. 19:21) R5622:6
The primary step in man's recovery was necessarily that the Logos should
be made flesh and taste death for every man. It is for this first step
that we celebrate the birth of Jesus. R5135:3
His human body was the body of his humiliation, the "body prepared" for
sacrifice (Heb. 10:4, 5), which was sacrificed; and which, being
sacrificed, was never taken back; it was given as the price of our
redemption. R1806:2
"Verily, he took not hold upon the nature of angels [as though referring
to the angels which sinned], but he took hold on the seed of Abraham...he
also himself took part in the same [flesh and blood, human nature] that
through death he might destroy him that hath the power of death, that is,
the devil." (Heb. 2:14, 16) E425
Jesus was born a descendant of Abraham, through the virgin Mary. He kept
the Jewish Law inviolate, and thus proved himself worthy to be that Seed
who would bless the world. OV429:T
The Word, made flesh, did not rise again; but it was the Lord of glory,
newly begotten as the son of God at Jordan, the new creature, that rose
again. R4108:4
If merely a spirit being veiled in flesh--"incarnate"--he could not have
been the Redeemer at all. E94, 296; R5622:5, 5352:2, 5064:3, 4106:3,
4108:3, 3476:3, 2409:5
A totally different thing from merely appearing in a body of flesh, like a
man. R1952:3, 1856:3
Denied by those who claim that the spirit being came into the flesh, but
was always separate and distinct, and no flesh; also by Universalists and
Unitarians who claim that our Lord had no existence before and was born
after the ordinary manner of men; also by Swedenborgians and Spiritists.
R980:6
Not, however, fallen human nature, not sinful flesh, but the human nature
unfallen, the likeness of humanity free from its blemishes through sin and
death. R2409:6
The Greek word sarx does not mean sinful at all, nor sinful flesh; it
means flesh, simply and only, and is used in reference to Adam and Eve
before they sinned (1 Cor. 6:16), as well as after. Twenty-five times it
is used referring to our Lord's flesh. R1223:2
Lest we should get the wrong thought, that he had become a sinful man, we
are guarded by the assurance that he was "holy, harmless, undefiled,
separate from sinners." (Heb. 7:26) R5352:2
The idea of this change is not so much that from one locality to another,
as it is from one nature to another. R1328:2*
His body was especially prepared, separate and different from others of
our race, all of whom were of Adamic stock and all tainted with sin and
the seeds of death. (Heb. 10:5-9) R5352:2
What was needed was not merely a sacrifice for sins, but a sinless
sacrifice, which would thus pay the sinner's penalty. E96
Only for a limited time. He was not humbled to a lower nature forever. The
object of the humiliation is clearly stated to have been "for the
suffering of death." (Heb. 2:9) R1952:3
He did not deceive the people by getting into a body. CR290:5, 247:4;
R5157:1, 2409:5
If his being called the Word, in his pre-human existent state, proves that
he was not a person, then he is not now and never has been a person, for
he was the Word when in the flesh. R106:2*
After his human existence had served its purpose and he had been raised
from the dead a quickening spirit, no more to become a man, we may be sure
that he had no less power to appear as a man than he had in the days of
Abraham. NS177:4
We beheld -- We may not surely know the thought. He may have meant that
they beheld his glory when he manifested himself to them subsequent to the
Lord's resurrection; or he may have referred to the dignity and honor of
his human perfection--God manifest in the flesh. R4108:6
His glory -- Pilate exclaimed "Behold the Man!"--not only "the" Jew
above all other Jews, but "the" Man above all other men. E154
There is a glory and honor which belong to perfect manhood. "Thou hast
made him [man] a little lower than the angels, and hast crowned him with
glory. Thou madest him to have dominion over the works of thy hands."
(Psa. 8:5,6) R4155:2, 3476:4, 1060:4, 338:6
The grandeur, nobility and perfection of the "man Christ Jesus," a
perfection and glory seen in no other, because all others were sinners.
R3476:4, 2410:4, 1005:4
Attesting fully that he was not of the sinner race of Adam, but that he
was indeed an exception to all mankind. R2410:4
The only begotten -- The thought conveyed by this expression is that the
Logos was himself the only direct creation or begetting of the Heavenly
Father, while all others of God's sons (angels as well as men) were his
indirect creation through the Logos. E88
The Alpha and Omega, the Beginning and the Ending, the First and the Last
of Jehovah's direct creation. (Rev. 1:8,10; Col. 1:13) HG297:1; PD54/67;
Q377:6
He was not only the first of God's creation, but the last. R1514:6; SM492:T
In no other sense or way than as the "only" direct creation of God,
through whom all else was created, could our Lord be the first and last of
God's creation. E93; Q377:6
Christ was God's Son in the sense of being begotten by him. Christ called
God his Father, and God acknowledged him as his Son. (Matt. 3:17; 17:5)
R944:4*
Our Redeemer, prior to becoming a man, was a spirit being. OV353:7
He never acknowledged Joseph to be his father; nor did he ever acknowledge
his earthly life to be the beginning of his existence. E89
Full of grace and truth -- In whom dwelt all the Father's fullness, thus
designed in all things to have pre-eminence above all others. R1904:5
Jesus had the glory of the Only Begotten of the Father. This was the way
above all others in which God was manifest in the flesh. R5291:1
John bare witness -- John the Baptist had the great honor and
distinction of being the first of God's witnesses amongst men respecting
God's only begotten Son. R3477:1
In proportion as the people believed John's message and acted thereon, in
that same proportion they were ready for Jesus' ministry and the further
truth of the Gospel. R4115:5
The fact that John was given the honorable position of identifying and
declaring Jesus as the Messiah was of itself an assurance that the great
One thus introduced was very great in the estimation of Jehovah God.
R4107:5
This was he -- The one appointed of the Father to carry out the great
plan. CR453:5; R1059:6
Cometh after me -- The manifestation of Jesus to Israel is also called a
coming. R114:6*
Of his fulness -- In him all the fullness of perfection dwelt, and of
his fullness have all we received. They who get none of his fullness, have
none of his righteousness imputed to them, reap no benefit from his
sacrifice for our sins. R440:1
Of that same fullness of favor with God which Jesus enjoyed because of his
sinless perfection. R339:1
The spirit given to Jesus without measure was given by measure to all his
disciples and members, and is the spirit of adoption. R182:2
We received -- Because of our justification through faith in his blood.
R339:1
Grace for grace -- More literally, favor upon favor. The blessing coming
first in relationship to the Lord is by no means all of his favor. One may
grow in grace, grow in knowledge, grow in the fruits of the Spirit, and
possess favor upon favor additionally, continuously to the end of the
course. R3476:6
Grace upon grace, favor upon favor. (Diaglott) The high calling is not a
salvation at all, but a gracious favor of God beyond the favor of
salvation. R1442:2, 1262:3
Or, favor on account of favor. Being lifted from the condition of rebels
to that of justification by faith was one act of favor. That favor opened
the way for another favor--the call to become partakers of the divine
nature. R339:1
The law -- The shadow of good things to come in and after the Gospel
age. R339:1
Here a contrast is drawn between the Jewish and Gospel ages. R339:1
We may still use the old rules to guide us as to the Master's wishes, but
to refer to those rules to seek the mind of the Master, and to esteem them
as a covenant over us, are different matters. R976:6
Given -- Of God. R3177:5
By Moses -- God dealt with only one man in connection with the making of
the Law Covenant, Moses, who stood at the position of a father to the
whole nation, the nation being regarded and treated as children under age.
R1725:3
It was as God's representative on the one hand, and as Israel's
representative on the other, that Moses could be and was the Mediator of
the Law Covenant between God and that nation. R5046:6
The typical mediator, the head of the typical house of Israel. R3476:6
To suppose this to mean that there was no divine law previous to the
giving of the Law at Mt. Sinai would be as unreasonable as to suppose that
neither grace nor truth was known until our Lord's first advent. R1723:2
Since the government of God is universal and eternal, it follows that
there never was a time or place without law, nor a being not subject to
his law or under its control. R1723:2
God's Law was made known at Mt. Sinai, through Moses, in a different
manner than it had previously been made known. R1723:3
But grace -- The payment of our ransom price. R339:1
So then ye are not under law but under grace, favor. (Rom. 6:14) You are
not acceptable with God because there is no fault in you, but because
favor covers your unwilling imperfections of thought, word and deed. R971:4
Those in Christ, whether they were Jews or Gentiles, are in no sense under
the Law given at Sinai. Love to God and men, laid down by Jesus and the
apostles, is the only rule under which the new creature of Christ is
placed. R971:1
And truth -- The additional favor of the knowledge of God's plan and our
high calling as revealed through it. R339:4
Even Israelites indeed, whose hearts were sincere toward God, in ancient
times were still in the dark respecting the divine plan. No revelation of
God's great salvation had yet been made. R3447:4
By Jesus Christ -- A condition of knowledge and opportunity for eternal
life did not obtain in the world until our Lord came. R4598:2
By full obedience to the Law Covenant he had the right to life
everlasting, and superseded Moses as the Lawgiver. R1725:4
No man hath seen God -- If the Father would show himself to humanity it
could only be either by miraculously opening man's eyes to discern the
spiritual glory (thus exposing man to death), or else by God's manifesting
himself in "a body of flesh" in such a manner that men could discern
something of his character by contact and intercourse. E77
Seeing with the natural eye and hearing with the natural ear are not all
there is of seeing and hearing. All God's children have seen him, known
him and held communion with him. B122
Jesus revealed or caused his disciples to see the Father by making known
his character, revealing him by words and deeds as the God of Love. T86
Yet so undeniable is nature's testimony, and so logical the reasoning from
cause to effect, that the conclusion that there is an intelligent, wise
and powerful Creator is so irresistible that the Scriptures declare the
man a fool who does not accept it. (Psa. 14:1) R1158:2*
Those who share the Kingdom with Jesus will be "changed" from human nature
to spirit nature in the resurrection, and see God. R4558:2
The spiritual phase of the Kingdom of God will always be invisible to men,
as those composing it will be of the divine, spiritual nature, which no
man hath seen nor can see (1 Tim. 6:16); yet its presence and power will
be mightily manifested, chiefly through its human representatives. A288
Only begotten Son -- A son can never be his own father, nor can it be
claimed that a son never had a beginning, for the term, son, implies a
life existence, being, which had a beginning, and which was derived from a
father. R2408:5
God's bosom friend and confidential companion, ever in fullest harmony,
sympathy and cooperation with him. R247:2
In the bosom -- Previous to his human existence--the Father's only
begotten Son. R1247:2
Hath declared him -- Interpreted him (Rotherham). E77
Revealed him. R2454:5, 2781:4; CR472:4
As it was impossible for the Lord's followers to actually see God, the
only way in which they could see God was in the representative sense,
through our Lord Jesus, who was "God manifest in the flesh." (1 Tim. 3:16)
Q781:T
"The man Christ Jesus" was the perfect representation of the Heavenly
Father, so that he who saw the Son, who was the express image of the
Father's person, saw the Father also. R2781:4; Q781:T
In seeing Jesus they saw the most that was possible to be seen of the
divine character--its likeness, its perfect image in flesh. "He that hath
seen me hath seen the Father." (John 14:9) R2454:6
He was the first expression or manifestation of the divine attributes.
SM483:3
The Ancient Worthies when perfected in the flesh will be absolutely
perfect representatives of God, Jesus and the Church. CR472:4; E77
The record of John -- Doubtless he notes this fact because many of the
Jews evidently had great confidence in John the Baptist, though rejecting
Jesus. R3476:6
The Jews sent priests -- It was while Jesus was away in the wilderness
that the Pharisees and scribes asked John whether or not he was the
Messiah. R4115:2
"All men were in expectation of him," thus it was not
surprising that the Jews urged the leaders of the nation, priests and
Levites, to go to John and interview him and advise them respecting his
message. R3477:3
To ask him -- It was in harmony with the general expectation of Messiah
that John's preaching drew such large crowds when he announced that the
Kingdom of Messiah was nigh. R4115:5
Who art thou? -- What a temptation to claim to be some great one and to
exalt himself in the estimation of his fellow-men. R1694:6
Art thou Elias? -- The Greek form of the word Elijah. R3477:3
John came with the same disposition, zeal, energy, power of eloquent
persuasion, that characterized Elias. Even his dress and abstemious mode
of life were marks of similarity. R1687:3
The fact that John the Baptist simulated Elijah in apparel, general
demeanor and forceful teaching, attracted the people much more than
otherwise would have been the case. R3477:2
John in the flesh introduced Jesus in the flesh and thus fulfilled the
work of forerunner, so the Church in the flesh during this Gospel age has
been the antitypical Elijah, whose business it is to announce the second
coming of Christ. R4113:4
I am not -- Jesus said, "This is the Elijah if ye will receive it"
(Matt. 11:14). As Jesus in the flesh was the forerunner of the Messiah in
power and glory, so John was a forerunner to a greater one than himself, a
more important witness, composed of many members, introducing the greater,
glorious Christ of many members. R3477:4, 3293:1
Jesus' statement was conditional: If ye receive it, this is Elias; if not,
he is not the Elias. They did not receive it, hence John could truly say,
"I am not'" HG68:5
Though John came in the spirit and power of Elias, and would have fully
answered as the antitype of Elias had he been received by the Jewish
people (Matt. 11:14), yet he was not the Elias referred to by the prophet
Malachi. (Mal. 4:5,6) R1687:6; Q772:4, 817:2
John the Baptist did not fullfil by any means all that was predicted
respecting the antitypical Elijah and his ministries which would be
introductory to the Christ of glory. NS143:1, 273:3
John was not the Elijah mentioned by the Prophet, and yet he did a work of
Elijah to those amongst the Jews who received his message. B253; R3477:5,
3293:1
He boasted nothing of himself; his main mission was to prepare the people
for the Messiah and point them to him. Our success, as members of the
antitypical Elijah, will be in proportion as self is ignored and Christ is
made the theme of our discourses, the center of our teachings. R3477:6
We, too, are not to honor ourselves, but to honor him whom the Father has
honored, our Lord and our Head. R4115:3
I am the voice -- Merely a forerunner, a herald. R2570:6, 3477:3, 4113:3
Merely a nameless voice. R3477:3
John himself claimed to be the fullfilment of Mal. 3:1 and Isa. 40:3--not
the Messiah, but the forerunner of the Messiah. R1736:3
In the East in olden times, and still, great personages in their travels
are preceded by heralds or forerunners who clear the way. R4113:3
The voice of the Church's message is again heard in the world, though they
are still separate--in spirit at least--to Christianity, Babylon, and the
world, Egypt. NS143:3, 273:6
In the wilderness -- John the Baptist did literally enough dwell in the
wilderness and preached there, thus typifying the experiences of the
Church, which, during a large portion of this Gospel age, has been in the
wilderness or hidden condition as respects the world and worldly history.
NS143:2, 273:3
Revelation tells us in symbolical language of how the Church fled into the
wildeness condition for 1,260 symbolical days--1,260 years--which period
ended with the year 1799. NS143:3, 273:5
This, along with his unusual clothing and diet, evidencing complete
separation from the world and complete devotion to his special ministry.
R3477:2
Make straight -- The Church of Christ in the flesh has been witness to
the world that they are in a wilderness condition, and need the presence
of the great King to bring order out of confusion, and that those who hear
should walk circumspectly. R4113:5
Way of the Lord -- The world is probably less prepared for the Kingdom
than at any other time of their history so far as governments are
concerned, so far as the preparation for the Kingdom by any highway of
righteousness and holiness, the straightening of crooked things and the
smoothing of rough conditions are concerned. NS274:3
Mankind has not responded to this appeal to cast up a highway of holiness,
but the Lord is about to set up his Kingdom and set up the highway of
holiness. That which mankind will not naturally respond to in the present
time will be forcibly established in the future time. NS144:3, 275:1
Why baptizest thou -- "If you are a person of no special authority,
neither the Messiah himself, nor his forerunner, nor a special prophet,
why do you start in to do a special reformatory work, and introduce as a
symbol of cleansing this baptism, which is wholly without precedent among
the Jews?" R3341:3
The same thought prevails today. Unless some boastful title or authority
is claimed, the right to preach, the right to witness for the Lord in
public, is called in question by many. R3478:1
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
I baptize -- We have no record that John the Baptist was ever immersed
himself, nor would he need to have been, since he evidently was a godly
man, to the best of his ability living up to the standard of the Law
Covenant. R2417:5
With water -- The spirit of God had directed him to baptize with water.
R1695:1
One among you -- Present. B260
A kingdom is always represented by its king. Jesus as King was present in
their midst. R5455:3
So it must be in the end of this age; the work of the John class or Elijah
class closes with the announcement that the Kingdom of Heaven is at hand,
and the King is present. B260; R968:5
Our Lord's baptism was the beginning of the Christian's baptism. It
symbolized the consecration which he had just made to do the Father's
will, even unto death. R2417:5
Whom ye know not -- Whom you do not recognize. R3478:1, 5455:3
Similarly, all through the Gospel age, his "body" has been undiscerned by
the world. R5455:3
At the second advent it will be as it was at the first advent. We are not
to expect the second coming of Christ in the flesh, but as a spirit being.
R4692:6
We believe that there has been One with us, the Present One, the King God
has appointed, and the world knows him not. He is not revealed unto them.
He has come as a thief in the night. (2 Pet. 3:10) Q92:3
Now none can see him present but those who have spiritual eye-sight and
are looking. Such walk by faith and not by sight, and may well endure "as
seeing him that is invisible" (Heb. 11:27) to humanity. R242:5
Though you cannot see the "reaper" you can see his work going on around
you in the nominal church, the wheat and tares being separated. R242:6
The epiphania of our Lord is already affecting the world, though not
through the eyes of the understanding, for they have no eyes for such
spiritual things. R2983:4
He it is -- Calling the attention of the Jewish people to the fact that
the King's Son was in their midst. R5510:5
The mission of those who see the present one is to declare him to the
nominal church, the ripe wheat of which will hear and recognize, while
others will in this respect be blind. R242:5
Not worthy to unloose -- Not even worthy to be the menial servant of the
great Messiah. R4115:2, 3475:5
It was this meekness, this complete self-abnegation and singleness of
purpose to accomplish the righteous will of God, that constituted the
moral greatness of God. R1916:2
The chief priests, scribes and Pharisees were not in heart-readiness for the
Messiah, not having this humble, unselfish spirit of John the Baptist. R1735:6
Let our boasts be that we are merely servants, not lords; merely
witnesses, not great, honorable or reverend, not priests. R3478:1
We, who are the antitype of John, may feel very humble in respect to all
of our privileges in connection with the announcement of the glorious
kingdom. R4113:6
In Bethabara -- Called Bethany by the revisers, thus giving the
suggestion that our Lord was acquainted with the family of Lazarus and
Martha and Mary before he began his ministry. R4117:1
Jesus coming -- Having passed through his temptations in the wilderness
as a victor, Jesus went back to where John had been baptizing and
preaching. R4115:2
He returned to John, seeking companionship with those who were nearest to
the Lord and waiting for divine providence to guide him in his affairs.
R3482:1
His return from the wilderness was to the vicinity of John's mission work,
where not unreasonably he might expect to find some of the Israelites
indeed. R2570:3
Behold -- Speaking as a prophet, producing surprise amongst his hearers:
Look! See! Behold! R4750:5
Let us behold him, not as the Pharisees and scribes did, with eyes of
malice, envy and hatred. Let us look at him in the light of divine
revelation, and perceive that he was without spot or blemish. NS477:4
Observe the humility and self-abnegation of John in pointing out his
cousin according to the flesh as "the Lamb of God," whose rising
popularity must soon eclipse his own. R1694:3
As part of Elijah's work was to point out the true and acceptable
sacrifice of Jehovah, so it was a part of John's work to point out the
antitype of those sacrifices. R556:6
The Lamb of God -- Even John did not know in what sense Jesus was the
Lamb of God. The Jews offered the typical sacrifice every year; but no Jew
had the least idea what it meant. R4750:6
The completeness of the ransom is the very strongest possible argument for
the restitution of all mankind. The very character of God for justice and
honor stands pledged to it; every promise which he has made implies it;
and every typical sacrifice pointed to the great and sufficient sacrifice.
A157 All the sacrifices of the Law, all the blood shed upon Jewish altars,
pointed forward to the great sacrifice for sin slain on our behalf. E446
Look at all the emblems of heraldry and note how various ferocious beasts
and birds are used as symbols of the earthly great. But look at our Lord's
emblem--a meek, innocent, gentle lamb. NS477:1
The gentle, patient, unmurmuring one, who would die on our behalf. NS477:2
While our Lord is styled the "Lion of the tribe of Judah" (Rev. 5:5),
picturing his mighty power as the Millennial King, the picture of a lamb
is certainly very appropriate in connection with his earthly ministry and
sacrifice for our sins. R4114:1, 1063:2*
He was God's Lamb in the sense that his offering for our sins was the
divine arrangement, the Father's plan. R4114:1
Which God himself provided. R1052:6*
The sacrifices for sin, under the Law, were sin-offerings unto Jehovah.
R685:4
The priest carefully inspected the victim that had been selected, to be
sure that there was no blemish in it, and then sealed it with the Temple
seal, in token that it was fit for sacrifice and for food. R967:2*
We may regard the morning and evening sacrifice of the lamb as the same
sermon daily repeated for 1500 years. We need not do exactly that, for
there is abundant variety in the Bible, but the subject of our preaching
is one that never changes--the Lamb of God that taketh away the sin of the
world. R573:1*
The Lamb led to the slaughter. (Isa. 53:7) R77:6*
"Christ our Passover" (1 Cor. 5:7), a substitute for the Jewish Passover.
R325:2
Each house of Israel represented the household of faith, each lamb
represented the Lamb of God, and the first-born of each family represented
the Christ, Head and Body. NS74:3
There could be no "Church of the first-born" (Heb. 12:23) saved, except
through the slain Lamb. R5180:5, 4703:5, 4555:6
There are pictures of the Church which represent her as participating with
the Lord in his sacrifice; but this Passover type is not one of these.
SM559:2; NS476:6
As they rejected him as King, so likewise as their Passover Lamb he was
not accepted nor received; thus, as a nation, they were not passed over or
saved, but, contrariwise, their national destruction followed. NS631:1
We announce him now to spiritual Israel as the Lord of Life and King of
Glory. R242:5
Taketh away -- The only way by which any and all of the condemned race
may come to God, is not by meritorious works, neither by ignorance, but by
faith in the precious blood of Christ. A103
By laying down his life, giving his life a corresponding price for Adam's.
R5356:4
The Scriptural proposition is that God did require and did accept the
death of Christ as man's ransom sacrifice. E450
The taking away of the sin of the world is divided into two parts: (1) the
taking away of the sins of believers reckonedly; and (2) with his body
members, as the second offering of the great Day of Atonement sacrifice,
for all the people. R4114:3
The members of his body are Scripturally shown as having something to do
with the cancellation of "the sin of the world" because of their
association with the Head. The Great Company has nothing whatever to do
with this cancellation. R5463:3
Not, "which took away the sin of the world." His work is not yet finished.
It begins with the appropriation which clears believers, it will reach its
full accomplishment when the sins of the whole world will be cancelled.
R3478:4
John spoke of the Lamb as being present, but of the cancellation of the
sin of the world as being a future work. This work is still incomplete.
R4114:3
The thought of a future awakening for the purpose of punishment for past
sins is entirely incongruous with the Scriptural conception of divine
justice. NS247:6
The sin of the world -- A general sin which involved the whole race.
NS246:5
The sin of Adam. But there are other sins aside from Adamic sin, which was
brought upon the race by the fall. R5463:3, 77:6*; Q681:4
The original sin was disobedience, including not only the act by which sin
got possession of the world, but everything incidental to the penalty.
R5356:3
The cancellation of the world's sin is effected by the payment of Adam's
penalty. R5640:6; E449
The Jews were specially expecting Messiah to take away the sins of the
Jews, but John's declaration goes further and includes all the Gentiles as
well. R4114:2
Our Lord is declared to come to take away the sin of the world, not merely
the sin of the Church. These are different sins. HG177:6; OV230:5
The sin of the world has not yet been taken away. Our Lord has not yet
applied his merit for the world, but only and expressly for the household
of faith. SM559:2; R4493:5, 4398:3
The propitiation, satisfaction, for our sins, the Church's, and not for
ours only, but also for the sins of the whole world. (1 John 2:2) R3013:6
The salvation here taught does not depend on acceptance of him now. R108:5*
He who is the Savior of the Church by the grace of God "tasted death for
every man." NS249:2
With the end of this age Christ will offer to justice full satisfaction
for the sin of the world. R4494:2, 4555:6, 4493:6
The Lamb of God and the Lamb's wife will prosecute the work of actually
taking away the sin of the world during the Millennium. R4556:1, 4493:5
Be made manifest -- By being anointed with water and that which it
represented--the holy Spirit. R60:4*
The birth of Christ was the beginning of the Gospel in fulfillment, but he
was not "made manifest to Israel" until the baptism of John, when Jesus,
at age 30, entered on his public ministry and the harvest work. R114:3*
To Israel -- Not Judah, but Israel. C293; R2085:2, 1341:1
Baptizing with water -- What he did in the way of water baptism was
insignificant, unimportant in comparison with the work of Messiah and his
baptism of the holy Spirit. R3478:2
I saw -- God gave the outward sign of the dove, not for all, but for
John. E212; R5264:5, 2565:5, 2417:6, 2237:4; Q35:4, 36:8; CR401:2
We must see for ourselves that Jesus is the Son of God, the Lamb of God
which taketh away the sin of the world, before we can be God's witnesses
respecting him. R3478:6
The Spirit descending -- John saw and bore record that our High Priest
was thus anointed. T37; R72:6
Jesus was baptized into death before he went into the water, in the sense
that he had given up his own will. But God's manifestation of his
acceptance of Jesus' sacrifice of himself apparently waited until after
Jesus had performed the symbol. R5264:2
Like a dove -- A previously appointed sign which God had given him.
R2570:6
Not that the holy Spirit is a dove, nor that it has bodily shape like a
dove, but that it is a divine power or influence. R2565:5
The dove represented fittingly the meek and quiet spirit which is one of
the striking ornaments of all those who possess the spirit of holiness
unto the Lord. R2565:5
A most fitting emblem of the spirit of meekness, patience,
long-suffering, brother kindness, love, and faithfulness, which is the
spirit of the Father--the holy Spirit. R2237:4
A dove was a favorite figure with the Jews as an emblem of peace and
salvation. R2565:5
Abode upon him -- From that time onward the spirit of Jehovah rested
upon him, and was in him a spirit of wisdom, understanding, counsel,
strength. (Isa.11:2) R2373:3
Jesus began to be the antitype of Isaac at this time. R5967:1
Knew him not -- Not that he was not acquainted with Jesus, but that he
knew not that Jesus was the Messiah. R4114:5, 3478:5
Thou shalt see -- Our Lord was already dead to his own will; otherwise
he could not have gone to John at Jordan. But God's manifestation of his
acceptance of Jesus' sacrifice of himself apparently waited until after
Jesus had performed the symbol. Q36:8
With the Holy Ghost -- Jesus baptized none with the holy Spirit during
his ministry; at Pentecost believers received the baptism of the holy
Spirit. R3478:2
The baptism of the Church at Pentecost was to be done by Christ. Peter
confirms this, declaring that Christ did shed forth his holy Spirit. (Acts
2:33) E212; CR254:3
We can witness to the Lord and perform the symbol of baptism into his
death, but further than this we cannot go. Our glorified Head must give
the great blessing by bringing the consecrated under the favor of the holy
Spirit. R3478:2
I saw -- It was because John had been a witness of the anointing of
Jesus that he bore record. R240:1
Bare record -- If the multitude had seen and heard, John would not have
needed to bear record that Jesus was the Anointed of God. R5157:4
The Son of God -- John did not announce that Jesus was the Father, but
that he was the Son of God. R4114:6
The next day -- At least forty-two days after our Lord's baptism. R3478:3
Shortly after, our Lord departed from the vicinity, so that a simultaneous
work by John and by Jesus was for a time in progress in different
localities. R3478:3
The gathering of the first apostles to the Lord illustrates the diversity
of the Lord's dealings and providences as these are still exercised in the
world in the drawing of others to himself, some in one way and some in
another. R3481:3
Two -- The name of the one is given as Andrew; the name of the other is
omitted, but it is presumed that it was John, the writer of this Gospel.
R4115:6, 3482:2, 2571:3, 2418:1
Through modesty John refrained from bringing himself into special
prominence in his own records. R2418:1
A less modest man, in writing of the matter, would probably have told of
how he first thought of following Jesus and invited Andrew to accompany
him. R4115:6
Others did not appreciate these things so much and remained with John the
Baptist, perhaps becoming the disciples of Jesus after John was dead.
R4750:6, 3482:2
Of his disciples -- They had been with John because he was a reformer.
R4750:6
Doubtless we will find today that some who are engaged in works of reform
from proper motives are specially prepared for deeper truths and grander
privileges in connection with the present harvest work. R2572:1
Looking upon Jesus -- No doubt wondering how our Lord's Messiahship
would be made known. R2570:6
Behold -- This must be our witness, too. The world must be pointed to
the great sacrifice for sins, and not to Christ as the great Teacher.
After they have received him as the Lamb, they will be ready to be taught
of him. R3478:4
The Lamb of God -- Meek, gentle, patient, unassuming, the passover
sacrifice for Israel and the whole world. R3478:3
We might consider this an allusion to the Passover lamb, if this had been
at the Passover season, at the time of the killing of the lamb; but it was
at the opposite end of the year, at the time of our Lord's birthday.
R4750:6
God's Lamb, provided by him as the sacrifice for our sins, as the price of
our redemption from the curse or sentence of death. R3478:4
The same testimony, only abbreviated, which he had given to the priests
and Levites. In their case it fell upon dull ears. Note the difference
here--the two disciples, "Israelites indeed," immediately followed Jesus.
R2570:6
They followed Jesus -- It was not sufficient that a testimony should be
given or that curiosity be aroused; it was necessary additionally that the
interest awakened should be so powerful as to lead to action on the part
of those who were drawn. R2570:6
John's testimony became to them the drawing power of God, because they
were in a condition of heart to be susceptible to that influence. Some are
drawn and others are not drawn by the same message. R2570:6
To seek his fellowship, and if possible identify themselves with his
ministry. R4115:6, 4116:1
This is their first introduction to Jesus; their calling came some six
months later and is recorded in Matt. 4:17-25. R2245:2
To ascertain what further blessings the Lord had, and what further service
than that in which they had engaged with John the Baptist. R3482:2
They had not the partisan spirit to say, "We belong to John the Baptist
and must stand up for him," as some of the Lord's dear people are inclined
to do in respect to the various denominations. R3482:2
John doubtless knew and expected that some of his disciples would cease
cooperation with him, to follow Messiah. R2417:6
Our Lord did not begin to teach until after he was anointed, when he
invited his disciples to join him. They were to proclaim the message
without understanding the matter at all. R5157:4
Jesus turned -- The Lord was the first to speak, thus illustrating his
own words respecting those drawn of the Father to him, "He that cometh
unto me I will in no wise cast out." R2571:1
What seek ye? -- A good question for each to put to himself, and to
suggest at the proper time to all others who are manifesting any interest
in present truth. R4116:2
It is appropriate that we should give heed to the Master's words as though
they were addressed to each of us individually, What are you seeking? Or
we might translate it into the form of today, Is there anything I can do
for you? R4116:3, 1
Are you seeking loaves and fishes of earthly advantage? Are you seeking
earthly honor and social and political influence and preferment? R2571:1
We know what the world is seeking--wealth, honor, fame, ease, etc. R4116:2
To seek the Lord truly is to seek after righteousness, fellowship with the
Father and with the Son. This means the forsaking of sin so far as the
heart is concerned, and so far as possible, the purifying of the flesh.
R2571:2
We should "seek for glory, honor and immortality." (Rom. 2:7) In
conjunction with this seeking for the Kingdom we should remember our
Master's words that we should seek chiefly the Kingdom of God and his
righteousness. (Matt. 6:33) R4116:3
Where dwellest thou? -- They seem to have understood that like
themselves he was a Galilean, and that like themselves and others he was
merely visiting in that vicinity on account of John's mission work.
R2571:2, 4117:1
They wanted to have a personal interview with him, and therefore sought
the retirement of his dwelling. R540:6*
Come and see -- The very fact that the Lord has granted us the privilege
of his fellowship is an assurance that there is something in us that he
does not despise and is willing to take over. R4116:5
Note our Lord's generous reception of them and hospitable invitation to
his home. R4116:2
Where he dwelt -- When the interests of the work required it, he chose a
regular dwelling place. R540:3*
Abode with him -- This may refer to the temporary stay of one day, but
it may with equal propriety be understood to mean that they remained with
the Lord as his disciples thereafter--to the very end of life. R3482:3
So it should be with all of us who have become the Lord's followers. We
are not his disciples for a day, but for all eternity. We abide with him
in loyalty of heart whether we go to seek others or whether we listen to
words at his feet, and he abides with us. R3482:3
Our Lord, while dismissing the self-satisfied, fault-finding quibbles of
the Pharisees with dark or evasive answers, took time and care in making
truth clear and plain to the humble, earnest seekers. B27
The tenth hour -- As it was about four o'clock in the afternoon, they
remained with him the remainder of the day. R4116:1
Andrew -- Had these men not had the spirit of consecration, they never
would have left their affairs to join with John in his ministry, and then
they might not have been so well prepared to be the honored apostles of
Jesus. R4117:2
He first findeth -- The Revised Version may be understood to imply that
both disciples sought their brothers, but that Andrew found his brother
first. John's brother, James, was also later brought to the Lord. R4116:4,
3482:3, 2571:3
Not content to have the great blessing of fellowship with the Lord alone,
they desired to make known their great find. R3482:3
His own brother -- These disciples, in beginning the service of the
truth, went first to their own brethren. This implies that they had
brotherly love in their hearts. R4116:4, 3482:4
Our first duties lie toward those who are near to us, as neighbors,
friends, and especially as members of our own family circles. R3482:4,
2571:3, 2418:5
If a wife should receive the truth, her first joy should be, if possible,
to bring the matter to the attention of her husband; and vice versa.
R4116:5
There is frequently a diffidence about mentioning the Lord and the truth
to those who are of the family and home circle which is certainly much out
of place. True love for our kin should lead us to make an extra and
special effort on their behalf. R2418:5
Let the husband arrange home matters so that the wife may have time for
studying the truth and attending meetings; and the wife arrange matters
for her husband to enjoy the blessings and privilege of study. R4116:4,5
They went first to their brethren, among whom they were esteemed as men of
character and principle. If any of the Lord's people feel impelled to
first go to strangers with the good tidings, it would be a less favorable
sign as to the esteem in which they were held. R4116:4
We have found -- They did not attempt to influence others until they
were fully satisfied themselves and could give a definite positive
message. R3482:3
Note the importance of finding the Lord, and not merely of gaining
information about him. R2572:5
The Messias -- Messias is the Greek spelling of the Hebrew word Messiah,
and is equivalent to the Greek word Christ, which means the Anointed One.
R3482:4, 4116:6
The long-promised seed of Abraham. R5300:5
The word Messiah, Anointed, signifies the great Prophet, Priest and King,
for prophets, priests and kings were anointed to their offices, signifying
that in due time Christ would combine all three of these qualities in
himself. R3482:6
Many have seen or heard of Jesus, as those who were with John the Baptist
heard of him, but have not learned to know him as the Messiah--the Christ.
R3482:5
He brought him -- Like Andrew, we should seek not only to acquaint our
friends with the facts, but to bring them to the Lord for personal contact
with him--spiritual contact that they may see him with the eye of faith.
R2571:4
It is proper and important to seek out the "brethren" and to bring them not
merely to a knowledge of abstract truth, but to bring them especially to the
Lord, and to intimate communion and fellowship with him. R2572:5
Jesus beheld him -- Or, as we might express it, "read him through and
through." R2571:4
Thou art Simon -- Signifying a listener. R2571:5
Thou shalt be called -- Although Peter was the only one of the twelve
whose name was changed, we may readily suppose that the characters of all
were considerably changed. So it is with us all, we will be "transformed
by the renewing of our minds" (Rom. 12:2), and the Lord promises all such
that they shall have a "new name" which none can appreciate except those
who receive it. (Rev. 2:17) R2571:5
Cephas -- Hebrew for Peter (Greek, petros, a stone). This may be
understood as a kind of prophecy on our Lord's part respecting a great
change in Peter's character. Peter was naturally very impulsive, not
sufficiently solid, too easily carried about; and yet our Lord foretold a
change which would make of Peter one of the staunchest and most
substantial of his corps of disciples. R2571:5
A stone -- Thus early did Jesus indicate his knowledge of the man,
recognizing him as one of the living stones for the glorious Temple of the
future, as Peter himself afterward explained. (1 Pet. 2:4, 5) R4116:6
Findeth Philip -- Note the varying methods: John the Baptist announced
Jesus. Andrew and John heard him and sought the Lord. In turn they sought
Peter and James--and now, a third method, the Lord himself found Philip.
Nathanael's case was still different: Philip found him. R3483:1, 2571:5
Bethsaida -- The disciples here mentioned all came from Galilee (Judas
alone being a Judean). Why were they so far from home? We suppose that
they were among the masses who heard of John and left their business to
hear what he had to say, and to join with him in helping to prepare the
way for Messiah. R4117:1
The city of Andrew -- Although Simon Peter and Andrew were natives of
Bethsaida, a few miles north of Capernaum, they evidently settled in the
latter city, perhaps because larger and more favorable to their business.
R3309:1
Philip was doubtless acquainted with Andrew and Peter, since they were of
the same city. R2571:6
Philip findeth -- In line with this principle, sometimes one tract in
the right place has a very far-reaching influence, as was indicated in one
city where one tract under a door reached four persons. R2743:2*
Nathanael -- Commonly understood to be another name for Bartholomew. He
probably, like the others, had been in attendance at John's mission.
R2572:1, 2418:2
Of whom Moses -- It was in types that Moses wrote of Christ and the
blessings to come through him. B177
John had specially drawn attention to the prophecies concerning him, and
by his correspondencies with those prophecies they recognized him. R1695:1
In the law -- In the Pentateuch, the first five books of the Old
Testament. R2571:6
Did write -- He was not a mere enthusiast, but he had been making a
study of the fact that Messiah had been described by Moses and the
prophets and had evidently been endeavoring to test our Lord's title by
those predictions, and had found satisfactory evidence that Jesus was
indeed the Christ, the Sent of God. R2571:6
The son of Joseph -- The reputed son of Joseph. They had not yet learned
that Joseph was not the father of Jesus. R2418:2
Can there any good thing -- Naturally sceptical, fearful that his friend
was being led astray by a false hope to follow a false Messiah. R3483:1, 2572:2
His question and the reasoning which it implies were evidently very
proper. R2572:2
Out of Nazareth -- Nazareth did not have a very savory reputation for
wisdom and piety. On the contrary, the Nazarenes were looked upon as
rather a fanatical people. R3483:2 2572:2
As though to say, "That is a mean city of itself; no great people of any
reputation would ever come from thence; no prophecies, as far as we know,
make any reference to that city." R4117:3, 4556:3
He was of course ignorant of the fact that our Lord was born in Bethlehem,
and taken as an infant to the home of Joseph in Nazareth. R2572:2
Jewish expectation was greatly disappointed. R629:1
Applied to all Galilee. R4556:6
For instance, some of our English friends tells us that when the present
truth was first brought to their attention, they were inclined to
disregard it simply because it came from America. R2418:2
Others will inquire, What denomination backs these religious teachings?
R2418:4
The Lord hides his truth in the sense of permitting it to come through
unpopular channels. Sometimes the unpopularity is deserved and sometimes
undeserved, but it always serves to keep away those who are not in the
right attitude of heart. R3483:2
So it is today, when we say we have found the truth on a subject, they
ask, From whence comes this message? When they are told it is not from the
great and mighty, they ask, "What could you expect from such a source?"
R4117:3
As the wrong impression that our Lord was born in Nazareth reflected upon
him, some today scoff: Can any good come out of the prophecies relating to
the second coming? R5374:2
Come and see -- Investigate, test the matter for yourself by the Word of
God, if you are not satisfied. R4117:3, 3483:2, 2418:4
Come and see for yourselves that the power and wisdom of Jehovah rested
upon his Anointed. R1695:4
Philip did not attempt to explain matters which are difficult to be
understood, and which had not yet been explained to him; nor did he waver
in his faith because of this suggestion of doubt. R2572:2
Matters often look different on the outside from what they appear on the
inside. Philip suggested, Come on the inside and see how it looks; take
the standpoint of faith in the divine revelation, and from that standpoint
note the grandeur of the divine plan. (Illustrated by an anecdote of
Spurgeon's.) R2572:4
Nathanael coming -- How glad we would be if all our dear friends were to
take the course that Nathanael took to seek the Lord and his protection
and his guidance, and then to investigate, proving all things by the Word
of God! R4117:4
An Israelite indeed -- Giving the suggestion that it is entirely right
for us to express at proper times our confidence in the religious
character of those with whom we are conversing, in no sense manifesting a
doubt of the sincerity of any who are not fully with us in every point of
faith and doctrine. R3483:4
Pure in heart, pure in motive. R5809:6
Not only of the circumcision of the flesh, but also of the heart. SM403:1
The Lord first gathered out the faithful remnant from amongst the Jews,
and not finding enough, he proceeded to gather them from all nations.
R4964:5, 5809:6, 5470:3
In whom is no guile -- Without hypocrisy. R3483:4
His honesty of heart made him worthy of the blessings of which the mass of
his nation were not worthy. R4117:5
Whence knowest thou me? -- Evidently taking it that the Lord was
flattering him, he rather repelled at first this forwardness on the Lord's
part to speak of him in such praiseworthy terms without a knowledge of
him. R3483:4
Under the fig tree -- We are not told what took place under the fig
tree, but we imagine that he there prayed to the heavenly Father for
wisdom, guidance, instruction and protection from deception. R3483:5
Doubtless he went to the fig tree as a closet for prayer, for the fig tree
has foliage which hangs low and would constitute quite an arbor or shelter
and a very suitable place for privacy and prayer. R3483:5
I saw thee -- The power of discerning of spirits (of reading the
thoughts and intents of the hearts) and of working miracles was granted to
him. Later the same gifts were granted to the apostles, and for the same
purposes. R1695:4
Rabbi -- Master. R4117:6
Thou art the Son of God -- To hear this one refer to his very prayer, of
which not a soul in the world had knowledge, meant to Nathanael that the
Lord had supervised in the matter and had full knowledge of all his
affairs. R3483:5
The one who could know about his prayer and could thus answer it and
reveal himself must indeed be superhuman--all that he claimed; the
Messiah. R4117:6
King of Israel -- Not the ten tribes only; the term Jew had come to be
synonymous with the term Israel, and the terms are used interchangeable in
the New Testatment. The people never thought about a King of Judah. The
twelve tribes as one nation is meant. R2085:1, 1341:1
Ye -- All of his disciples, all who follow in the narrow way. R3483:6
The angels of God -- The messengers of God, the "princes" of the new
dispensation, Jacob himself being one of the communicating messengers. D629
Communication between the two phases of the Kingdom will be easy and
direct, the "princes" being the channels of divine communication. D629
Ascending and descending -- Calling attention to Jacob and the vision
which he had at Bethel of a ladder (Gen. 28:10-12), illustrating the
methods of divine grace. Our Lord himself was the ladder upon which
communication between heaven and earth would be re-established. R3483:6
Jacob's dream of the ladder between heaven and earth, and the passing to
and fro of the messengers was a prophecy as well as a dream, foreshadowing
the coming close communication between the Heavenly Kingdom and the world.
D629
Upon the Son of man -- Our Lord Jesus and the Church associated with him
constitute the ladder of communication between God and the world of
mankind during the Millennial age. R4118:4
The third day -- The third day from the calling of Nathanael to
discipleship. R2418:3
The marriage of the Lamb will be in the third thousand-year day of her
existence as the Body of Christ, and in the seventh of the world's
history. R1695:5
A marriage -- The Lord's consecrated people are symbolized not only by
the water-pots and by the servants who fill them, but also by the bride at
the marriage. R3164:5
The joy and blessings of Christ's Kingdom, both to the Church, his Bride,
and also to the world, will follow the marriage of the Lamb. R1695:3
In Cana -- Cana was near to Nazareth, for many years the home of Jesus,
and quite probably those who invited him, his mother and his disciples,
were either relatives or close acquaintances. R2418:3
The home city of Nathanael, one of the latest additions to the number of
our Lord's disciples. Apparently it was Nathanael who had invited our Lord
and the other disciples to be his guests at Cana. R3484:1
To the marriage -- The fact that our Lord was willing to attend the
wedding implies a sympathy with the marriage institution. R2418:3
The asceticism illustrated by monks and nuns was not a part of his
teaching, either in word or in example. His consecrated life was lived in
the midst of ordinary social conditions. R3484:2
There is no suggestion of revelry or foolishness in our Lord's conduct,
but it is reasonable to assume that he participated in the proper joys and
fellowships and social amenities of such an occasion. R3484:2
Saith unto him -- Mary's long acquaintance with and dependance on her
son had made her aware of his superior judgment and resourcefulness in all
events and on all occasions. R3484:1
They have no wine -- The customary hospitality of the Jews indicated an
abundance of wine would have been supplied for the large number of guests
anticipated because of the Lord's presence at the marriage feast. R3484:2
Not only running low, but exhausted, so that the miracle would not be
minimized by the admixture of the new with the old. R3484:6
Implying that Mary knew the hosts intimately, for such scarcity of
provision would be carefully kept from the knowledge of outsiders who
might be guests. R2418:3
From this it has been assumed that she anticipated the miracle. We cannot
agree because it is particularly stated that this was the beginning of
Jesus' miracles. R3484:1, 2418:6
Woman -- While a proper translation, it does not give the elegant
shading of the Greek original, which would much more nearly signify lady.
The word is the same that the Emperor of Rome used in complimentary
address to the Queen of Egypt. R3484:5
The "woman," the Church, need not yet inquire for the new wine of joy. The
hour for exaltation and glory has not yet come, and as yet we have to do
only with the dregs of the cup of humiliation and sacrifice. R1695:5
What have I to do -- More properly, "Do not attempt to dictate to me. I
will know what to do when the appropriate time comes." R3484:5
Calling his mother's attention to the fact that while he had, in every
sense of the word, been a dutiful son for thirty years, he had now reached
the period of manhood, according to the Law, and was now consecrated to
the Lord. R2418:6
"What [is that] to me and to thee, O woman?" (Diaglott) R1695:5
Not yet -- Mary was intent on hiding the fact of the shortage of wine;
Jesus performed the miracle, less for the assistance of the bridegroom
than for the lesson which, through the servants, would become known to the
entire company. R3484:5
Come -- Greek, heko, signifying to arrive, or have come, or came, as
when the action of coming is completed. B158
The first six months of the Jewish harvest was almost a blank. The time
for Christ to really begin was at the spring Passover. And next to nothing
was known of the Gospel harvest until the spring of 1875, after the first
six months were passed. HG73:2
Do it -- The Christian cannot do better than adopt these words as one of
the mottos of his life--Whatsoever my Lord saith unto me, I will do it.
R3163:3
How important the lesson that it is not merely the hearing of the Gospel
which brings blessings to the heart, but obedience to the glad tidings.
R3163:2
In due time faithful obedience to all his directions will be amply
rewarded by the privilege of participating with him in the joys of the
Kingdom, the "new wine." R1695:5
A further evidence that she was on terms of very close intimacy in that
home, for otherwise servants would not be prepared to take orders from one
of the guests. R3484:6, 2418:3
Six -- Might indicate that it refers to the Lord's people in the present
time of evil, because the number six is a symbol for imperfection and evil
conditions, as seven is the symbol for completeness and perfection. R3164:1
Waterpots -- The water-pots symbolize the Lord's people. R3164:1
Probably intended for the use of the guests for washing their hands, which
had become an important part of Jewish observance. We nowhere find these
washings and water-pots referred to in the Law. R4919:1
Ordinary water-jars, to prevent any suspicion of their containing any
powders or mixtures that might constitute a basis for the miracle.
R3485:2, 2419:1
Purifying of the Jews -- Divine truth, having accomplished its
cleansing, purifying work by its blessed inspiration to godliness and
holiness, will be gloriously realized in the blessings and joys of the
Kingdom. R1695:5
Two or three -- Our vessels may not be all of the same size; capacities
and opportunities may vary, but each must be filled full--no more, no
less. R3164:3
Firkins -- Containing nine gallons each. R3485:1
The six held about one hundred and twenty gallons of water for the supply
of the many guests. R2419:1
Jesus saith -- As one of the guests whose entertainment had helped to
exhaust the wine, he would be pleased to take some steps to assist in
replenishing the supply. R3484:6
Fill -- "Be ye filled with the spirit." (Eph. 5:18) Draw abundantly from
the fountains of grace and truth, nor cease until we are filled with the
spirit to the brim--completely. R3164:1
Those who neglect to use their opportunities zealously, neglecting to be
filled with the spirit of truth, are correspondingly partially filled with
the spirit of the world. R3164:5
So with us, as members of the human family, our life forces are well
exhausted through the fall. The filling foreshadows full and complete
justification to life. R3485:4
Thus during the Millennial age the servants of the truth will fill up all
of mankind who are suitable vessels and all thus filled with the truth,
under our Lord's direction, shall find the truth in them transformed into
the wine of joy. R2419:4, 1695:5
With water -- Water is used in the Scriptures as a symbol of life, the
"water of life." (Rev. 22:17) R3485:4
The symbol for the truth. R3164:1, 2419:1, 1695:5
To the brim -- To hinder anyone from thinking that something was added
to the water by our Lord. R3485:2
Draw out now -- The change from water to wine being evidently
instantaneous. R3485:2
The ruler -- The governor of the symbolic feast who pronounced the new
wine to be of the very finest quality, aptly symbolizes the Heavenly
Father. R3164:5
Made wine -- Illustrating the impartation of a new nature by miraculous
change. We are "transformed by the renewing of our minds." (Rom. 12:2)
R3485:4
Likewise the Lord has promised a still greater change to his faithful
followers who receive the treasure of divine truth into "earthen vessels."
They shall be "changed" in a moment from the human nature to the divine
nature. R3164:2
The water will ultimately be changed into wine--the symbol for unalloyed
pleasure, heavenly joys. R3164:2
We recognize in the exhilarating wine an apt symbol of joy and gladness.
R1695:2
It cannot be claimed for our Lord Jesus that he was a total abstainer from
alcoholic liquors; and the claim made by some that the word "wine" here
mentioned signifies a non-intoxicating wine, is not true. R2419:4, 509:5
Everything seems to teach that it was slightly alcoholic, the alcohol
being produced in the wine through the processes of fermentation,
resulting in what is known as light wine. R3484:6
It can be said that many of the wines of that vicinity and time contained
much less alcohol than do many of the wines of today. R2419:1
We believe in total abstinence because of the present distress, because of
the increased expenditure of nervous energy and consequent increased
danger of inebriety, and not because the Scriptures specially enjoin total
abstinence. R3485:1
Under the rule which Paul gives (1 Cor. 8:13), the disuse of wine as a
beverage is certainly commendable under present conditions, while its
limited used as a medicine is warranted by 1Tim. 5:23. R1695:6
It is our opinion that if the Lord were living where we do, and now, he
would be a total abstainer from alcoholic liquors, not only on his own
account, but also as an example for others. R2419:1, 1101:5
This occurrence has no more bearing on the temperance question than had
the taking of a colt to fulfil the prophecy of Zech. 9:9 (Matt. 21:5) a
bearing on the question of the rights of private property. R1695:6
Well drunk -- Not implying that the people were drunk, intoxicated, and
that they had thus lost their taste or judgment. R3484:6
The good wine -- We cannot think that at an ordinary feast simple grape
juice would be regarded as superior wine, nor on the other hand need we
suppose that the wine which Jesus made contained such a proportion of
alcohol as would make it injurious to the users. R3485:2
Until now -- Already we partake of the "wine on the lees" (Isa. 25:6);
but present joys are but foretastes of coming realities. The best of the
wine comes at the end of the feast, when our heavenly Bridegroom shall
have changed us to his own image and likeness. R3164:3
Beginning of miracles -- Giving emphatic contradiction to the apocryphal
legends which accredit to our Lord various miracles previous to this time.
R3163:2
Manifested forth -- Showed beforehand. R2000:5
Foreshadowing things to be done by and by. R5065:3, 5780:4; OV214:4
Or, typifying. R1695:2
Manifesting beforehand the glorious blessings which the Kingdom, when
established, will exercise amongst men. R4557:5, 4137:3, 526:5; PD64/74;
SM569:1
Justifying the thought of a spiritual significance to the wine. R3485:5
Many of our Lord's works were of an outward, visible kind, intended for
the enlightenment of his followers, for the establishment of his
Messiahship, and for the manifestation of his future work for the world.
R5920:6
Our Lord's miracles were not foolish deeds for the benefit of the curious.
It was by these that the Israelites were to recognize him as Messiah, in
fulfillment of the predictions of the prophets. R1314:6
Thus did Jesus preach by word and illustration the coming emancipation of
mankind from the thraldom of disease and death. R241:1; SM569:1
His glory -- The coming glory of the Millennial age. R2000:5, 5920:3,
5485:1, 1695:2; OV214:4; SM569:1
After this -- Residing in Nazareth with his mother and brethren until
the time of John's imprisonment and the consequent stoppage of his mission
work. R2245:2
His mother, and his brethren -- At that time our Lord, his mother and
brethren moved as a family to Capernaum. R2245:3
The Jews' passover -- It was a requirement of the Jewish Law that the
devout of the nation should assemble at the Passover season. Josephus
tells us that sometimes the population of Jerusalem on such occasions was
swelled to the number of two millions. R4122:6
In the temple -- Not in the Temple proper, but in its outer courts, the
whole of which was designated the Temple or the house of God. This trading
was probably carried on in what was known as the Court of the Gentiles.
R4123:1
That sold oxen -- The multitude of strangers from afar rarely brought
with them the doves, pigeons or lambs which they presented in sacrifice.
The supply of these animals for sacrifice became quite a business on such
occasions. R4122:6
Changers of money -- There was a certain Temple tax levied, which must
be paid in a particular kind of money called the shekel of the sanctuary.
The last coinage of these was in BC 140, hence they were quite scarce in
our Lord's day, and sold at a premium. R4122:6
Roman coinage was circulated throughout Palestine in general
merchandizing, hence not only visitors from foreign lands needed to
purchase shekels of the sanctuary, but also the home folk. R4122:6
Scourge of small cords -- A fit emblem of the harmonious doctrines of
Christ, which are accomplishing the cleansing work here. R1696:1
These could not have done serious damage to anyone, but we do not even
know that our Lord used it upon humanity. He may have driven out the
animals, whose owners would follow them. R4123:2
Drove them all out -- The antitypical cleansing of the Lord's Temple has
been in progress since the spring of 1878. R4123:3, 1696:1
In this time of cleansing, sifting and purifying of the Temple of God,
none will be permitted to remain in it whose purpose is in any way to make
merchandise of God's holy things. R1696:4
It is claimed that any Jew under the Law had the right to do as Jesus did
in the matter of driving out the traders, but very evidently no Jew had
previously attempted it. R4123:1
Because the incident is grouped with others which occurred in the
beginning of the Lord's ministry it is assumed, we believe without
sufficient authority, that there were two cleansings, the one at the
beginning, the other at the close of our Lord's ministry. R4122:3, 1695:4
Perhaps the apostles, unlearned men, not regularly educated historians,
recorded the wonderful works of their teacher and saw little necessity for
order or sequence; or perhaps our Lord designed the confusion of the
record that only the faithful might rightly divide the word of truth.
R2332:1
Poured out -- Not only stopping their usurious exchange business, but
keeping them busy looking after their coin. R4123:2
And said unto them -- The cleansing of the Temple has a peculiar
significance when we remember that it followed our Lord's assumption of
the office of King. R4122:3, 4123:2, 2332:1, 1695:6
Take these things hence -- He did not set at liberty the doves, which
could not so easily have been recovered. R4123:2
House of merchandise -- Within the hallowed precincts of the nominal
temple of today are many who have long been making merchandise of their
privileges, opportunities, and knowledge. R4123:3
Roman Catholics are expected to pay the priesthood for every birth and the
baptism of a child; at every service, that they may be participants in the
blessings of the common mass; for every blessed scapular sprinkled with
holy water; for every funeral service and for every prayer; as well as for
the privilege of being buried in holy ground. R4123:3
As Protestants represent a more intelligent class, the exactions upon them
by the clergy are the more refined. Nevertheless strong impression is
sought to be made upon all that membership is necessary to salvation, and
that liberality to the church of one's choice is a necessity. R4123:4
As the necessities of the people were taken advantage of, and high prices
charged, our Lord called the place "a den of thieves." (Matt. 21:13)
R4123:1
The zeal -- Our Lord's zeal in cleansing the Temple of all merchandise
would be considered by some as very appropriate, and by others as very
extreme. R5250:1
Zeal is that which is warm, aglow, hot. R5250:2
Of thine house -- The Lord's house, in that case, was the Temple; but a
still deeper meaning is indicated by the declaration that the Church is
his house, the house of God. The real house of God for which Jesus had
zeal was the house of sons. R5250:1, 1453:6
Hath eaten me up -- We use the word burn, consume, in much the same way
as we use the word rust in iron. The zeal for the Lord's house, for the
Lord's people, consumed his time and strength in helping them. R5250:2
The Lord invites the Church to be similarly consumed with him, consumed as
the Master was consumed, in the service of the Church, which is his body.
R5250:2
Our Lord's zeal has not cost him his heavenly home, his heavenly estate;
but, on the contrary, God has highly exalted him to a higher position,
preparing him for the high reward of the divine nature R5250:4
Fulfilled just before the crucifixion. R4123:2
What sign -- What sign of authority by which he cleansed the Temple.
Jesus pointed forward to his future power, after his death and
resurrection. He had no authority to begin the actual work then; that
which he did was only typical. R1696:1
Destroy -- The Sanhedrin decided that Jesus was a blasphemer in saying
this, and also in claiming that he was the Son of God. R5421:2, 4711:5,
3888:4
In three days -- Our Lord died in the year of the world 4161. Four days
had passed, the fifth day had begun. We are now in the beginning of the
seventh day--"very early in the morning" (Psa. 46:5), when the Lord
promised the resurrection should be completed. R3375:2
Rearing them up on the third day, the third thousand-year day from the
time of his death, the dawning of the great Sabbath. R5714:4, 4124:1,
2874:2, 2795:2, 198:3*
"I do cures today and tomorrow, and the third day I shall be perfected."
(Luke 13:32) R2294:4
The same three days mentioned in Hos. 6:2, "After two days he will revive
us; in the third day he will raise us up, and we shall live in his sight."
R2294:5
What was true of him personally on the third day, of twenty-four hours, is
true of his Body, the Church, in the third day, of a thousand years each.
R92:4*
Called to mind by the two on the way to Emmaus. (Luke 24:13-35) B114
Harmonizing this with the fact that our Lord knew not the time of his
second advent, he either here spoke prophetically (by the spirit of
prophecy) or, knowing it as the third thousand-year period, did not know
what day and hour in that period he would be present and his work begin.
Q635:1
I will -- He himself was raised from the dead "on the third day,"
literally, but it was not by his own power--God highly exalted him.
R2874:3, 2795:2
Raise it up -- Raise the Church, his Body, from ruin to the perfection
and glory of the Millennial Kingdom. R3081:1, 2294:4
Of the temple -- The Scriptures repeatedly tell us that the Church is
"the body of Christ." The Apostle Peter declares that each of the Lord's
saints is a living stone prepared for and being placed in the glorious
Temple. R2294:2
Of his body -- The Temple of God being the body of believers,
individually and corporately, "the habitation of God through the Spirit."
This is the primary and literal use of the phrase in the New Testament.
R638:3
His body is the Church. The Jews destroyed the Head, and all down through
the Gospel age the various members of the Body of Christ have been called
upon to "suffer with him." R3375:2, 3375:2, 2294:4
As Solomon dedicated the Temple, so the Church of Christ will be
dedicated, formally presented to the Father. R5714:4
The disciples evidently got the thought that he referred to his fleshly
body as the Temple of God, and supposed that the Lord's prediction was
fulfilled three days after his crucifixion. We cannot so view the matter,
it was the new creature, and not the flesh, that was born on the third
day. R4123:5
His fleshly body was not his Temple, but merely his tabernacle. R3375:2
Because he knew -- Jesus did not trust them; for he knew the fickleness
of their hearts, and having the gift also of discerning of spirits, he
needed not that any man should testify of them, for he knew what was in
them. R1696:4
Nicodemus -- An influential man amongst the Jews, a member of the
Sanhedrin, and widely known as a professor of holiness--of full
consecration to God--a Pharisee. R4124:3, 2572:3
Above average in piety and considerably impressed with what he had heard
respecting the Lord's teachings. NS98:3
His wealth and learning gave him advantages over many of the poor and
unlearned, and yet they also brought disadvantages: "How hardly shall they
that have riches enter into the kingdom of God." (Luke 18:24) R2572:3
On various occasions he manifested sincerity and considerable faith in our
Lord and sympathy with his cause. His sympathy continued, as evidenced by
the fact that he requested the privilege of burying our Lord's body.
R3485:3
We know not what may have been the end of his course, but we fear that
while he was too good to be an opponent of the truth, he had not enough
stamina in character to be one of the Lord's disciples. R3485:3
The same came -- Evidently early in our Lord's ministry. R3485:3
Nicodemus discerned the wide difference between the Jewish hopes of an
earthly kingdom and the kind proclaimed by Jesus and his disciples. We may
reasonably infer that his queries were along this line. R2572:3; NS100:5
To Jesus -- It was his desire for the truth which led him to seek it
from the lips of one of no reputation amongst the worldly wise. R2421:2
By night -- Semi-secretly. R2572:3
Not necessarily from fear; possibly wisdom guided him, a prudent
recognition of the interests of others as well as of his own. Possibly
because he might have a better opportunity for private conversation with
the Master. R4124:3
No fault for this: during the day our Lord was busy teaching and a visit
would have been an interruption; besides, Nicodemus had no right to cast
the influence of his presence and office on the side of our Lord until he
had in some degree satisfied himself on the subject. R3485:3
Probably because of adverse public sentiment, especially among the
Pharisees. He was anxious to solve the mystery, yet apparently ashamed to
acknowledge publicly that such claims had any weight upon his mind. A277
Being prominent, so that the common people might not be encouraged
thereby, and that the ecclesiastical leaders might not be offended. NS98:3
To protect influence and social standing, as well as possibly with a hope
to have a more quiet conversation. R2572:3
He displayed the ignoble element of his disposition by coming privately,
secretly, at night, whereas he should have acted up to his convictions
fairly, and have come forward to inquire of the Lord, if not in public, at
least in daylight and openly. R2421:3
Many Christians of the Nicodemus type have a standing in the nominal
church and great respect for the "honor of one another." (John 5:44)
R2421:3
Similarly, there are people today hindered, as was Nicodemus, by their
station, education, reputation, etc., from taking a stand for the truth.
Their riches and reputation are hindrances to them. NS98:3
And said -- Evidently but a small portion of this conference is
furnished us, the questions being asked relating to the Kingdom of God,
which John the Baptist had declared was at hand, and our Lord declared to
be at the door. R2421:6
Rabbi -- Or, Teacher. R4124:4
He was very reverential and courteous. R4124:4
Our Lord's strict observance of the Law no doubt made him at first a
favorite with the Pharisees. R1459:6
Thou art a teacher -- You and your disciples proclaim "The kingdom of
heaven is at hand." But you have neither an army, wealth or influence, and
to all appearances your claim is a fraud. A277; R837:2
Nicodemus had nobility of mind to discern that Jesus was not an imposter.
R2421:2
Come from God -- A servant of God, in whom God evidently delighted, as
manifested by his miracles. R4124:4
Except God -- I am convinced that you are a teacher sent of God, for
your miracles attest this. R837:2
My fellow Pharisees regard you as an imposter, but as I said before, I am
sure there must be some truth in your teachings, for no man can do these
miracles except God be with him. R837:3
Evidently he had been impressed by the teachings and miracles, although
not ready to confess him the Messiah. R2572:3
With that much evidence in hand he would have been fully justified in
going to our Lord in a public way, acknowledging as much as he saw and
asking for further proofs. R3485:6
Evidencing that the Pharisees were blinded by their own willful prejudice
beyond that prejudice engendered by the fall. R724:1
Except a man -- If only those regenerated by the holy Spirit
are to be saved, then the entire heathen world and almost the entire bulk
of Christendom will be lost. Therefore many prefer not to believe this
doctrine. NS99:2
Be born again -- Born anew. R4124:5, 2572:6
Therefore a new creature in Christ Jesus, to whom "all things have become
new." (2 Cor. 5:17) NS102:1
Regeneration by the holy Spirit is the same thought. NS98:6
The same Greek word gennao is used in referring to both the begetting and
the birth. A278; R4125:4, 2573:1, 1445:5; HG366:4; NS100:3
It is our opinion that the translation "born" is correct, except in verses
3 and 7, where we think the significance is begotten. R837:2
Sometimes the translation is dependent upon the nature of the act, whether
masculine or feminine. Thus used in connection with ek, signifying from or
out of, it should be translated born. A278
In our common translation it is rendered beget, conceive, begotten, as
well as born, delivered, bear. R836:6
When God is associated with the matter he is always regarded as of the
masculine gender; hence gennao, when used in connection with God, as in
this instance, should be always rendered beget or begotten. R837:1
Begetting of the Spirit should be understood wherever the word is used in
connection with the present life, while birth of the Spirit should be
understood as relating to the future life entered upon by a resurrection.
HG366:4
Whenever the word "gennao" is used figuratively respecting the beginning
of the word of grace in the heart it should be translated begotten or
begetting; and whenever it refers to the completion of this work of grace,
in the resurrection, it should be rendered birth or born. NS100:4
Should be rendered begotten, because to introduce the subject of the
second birth (resurrection) so abruptly would be unreasonable, while to
introduce the new begetting would be highly proper. R837:2
There are two thoughts behind this one word--the thought of begetting,
and, after gestation, ultimately birth. R3486:2, 1445:4
Except a man be both begotten and born again he cannot see the Kingdom of
God. R1445:5
Not merely the begetting of the Spirit, as at consecration, but also the
birth of the Spirit, in resurrection. R2980:4, 3175:1, 1510:5; HG129:3, 145:3
Only one who is begotten of the Spirit can be born of the Spirit, just as
birth in the natural life follows only upon begetting. HG132:4, 366:4;
NS101:3
Just as there is a begetting of the fleshly being, then the quickening and
finally the birth, so also with the spiritual ones. The Christian is first
begotten of the Spirit (begotten again--1 Pet. 5:3), then quickened by the
Spirit (Rom. 8:11) and then having attained to full development as an
embryotic new creature, he will be "born of the Spirit" in the
resurrection. Q749:2; NS101:4
To participate in the resurrection to spirit nature we must now be
begotten of the holy Spirit, and must then be chastened, developed and
fitted for the spirit conditions. NS101:6
As Jesus was begotten of the Spirit at his baptism, so he was born of the
Spirit at his resurrection. R1278:4
Beyond all contradiction, the resurrection is a birth. Hence, if
conversion is also a birth, a man must be born three times in order to
inherit the Kingdom of God. HG63:3
The begetting of this new nature comes only to believers, already
justified by faith in the Redeemer. R1510:5
The Master used the natural order or arrangement to represent the
spiritual. Q749:2
The word "born" is properly enough used here and in verse 5, and thus we
learn that the Lord had reference to the future--to the resurrection
birth. R3485:6
A Scriptural use of the word, for we read that our Lord Jesus in his
resurrection was the "first-born from the dead." (Col. 1:18) R2573:1,
2422:2, 189:1
Our Lord's resurrection is referred to three other times as a birth from
the dead, but our Common Version has beclouded the thought by giving the
word begotten instead of born. (Acts 13:33; Heb. 1:5; 5:5) NS101:3
When we present ourselves to God in consecration, and our sacrifice is
accepted of him, we die as men; but we are likewise begotten to the new
nature. This new life, begotten from above, continues to grow by the
assimilation of spiritual nourishment, until it will, in due time, be born
a fully developed spirit being, like unto our Lord. R5580:1
For God to interfere with human pro-creation and insert a Platonic "spark
of deity" into every babe would make this text meaningless, by implying
that man's begetting and God's begetting are simultaneous. R3774:2
Throughout the New Testament, the regeneration of the Church is the topic,
because this Gospel age is chiefly intended for the development of the
Little Flock. Nevertheless, those of the world who would attain eternal
life in the next age must pass through like experiences. The world must be
born again, or regenerated--not, however, to spirit nature, but to human
nature. NS102:2
Jesus calls the great Millennial age and work regeneration--Greek,
palingenesia. This is not the same word rendered "born again," but
signifies more nearly restitution, restoration or renovation. R2574:4
Children are not begotten of the spirit unless they accept the privilege
at maturity. HG129:4
Cannot see -- For flesh and blood cannot inherit the Kingdom of God. (1Cor. 15:50) T23
Greek, eidon, to know or be acquainted with the Kingdom of God. Translated
"consider" in Acts 15:6 and "behold" in Rom. 11:22 and 1John 3:1,
substantiating that Jesus meant that except a man be begotten of the
Spirit he cannot know, understand, or be acquainted with the doctrines and
facts relative to the spiritual kingdom. R837:3; A278
Your request to have a full understanding regarding the Kingdom of heaven
cannot be answered to your satisfaction; not that I do not know about it
fully, but, in your present condition, you could not understand it. A278;
R837:3
The intimation was that the kingdom would be an invisible kingdom, that
none could even see it, except he would be born again. R2421:6
The Kingdom of Heaven would be so different from what he was expecting.
The Kingdom of God will be a spiritual one, and all who will be members of
it will be spirit beings, as invisible to mankind as are the angels at the
present time. NS100:6
As a man cannot see trees, houses and flowers, nor enjoy these, until
after being born of the flesh, so likewise no one can either see or enter
into the heavenly Kingdom, except he be born of the Spirit. R2572:6
Earthly beings can see earthly beings, but as "no man hath seen God at any
time" (John 1:18), none will be able with the natural eye to see the
glorified Church. R3175:1
These born-again ones out of the resurrection alone enter into the
Kingdom, alone see the Kingdom. Mankind in general will not see the
Kingdom members, the Bridegroom and the Bride, because these will all "be
changed." (1Cor. 15:51) HG366:5
Since flesh cannot see, cannot enter into, cannot inherit the Kingdom of
God (1 Cor. 15:50), we should not imagine the King himself to be flesh;
and the members of his Body, the Church, must be "changed" and be made
like him. (1 John 3:2) R1952:6
The Jews restored will be natural men, bearing the image of the earthly,
and such can neither see nor inherit the real Kingdom of God. R56:5*
We, the Church of translation, must go up into the great Kingdom--enter
into the joys of our Lord and be in his likeness--before we can see as we
are seen and know as we are known. The Bride can only be seen from the
standpoint of the Kingdom. R113:1
"The glory of the Lord shall be revealed, and all flesh shall see it
together." (Isa. 40:5) Yet none but the holy see the King, and none but
those born of the spirit--spiritual bodies--can see the Kingdom of God.
R153:5
Our Lord would not put a patch upon the Jewish system and call it
Christianity, but he established a totally new thing; those who would
enter his Kingdom must first be begotten again, and ultimately born again,
before they would share it. R2134:2
The kingdom of God -- As a student of the Scriptures, he knew to expect
the Kingdom. Having confidence in Jesus, he wished to learn particulars
respecting the Kingdom. R4124:5
How can a man -- Such a question was desired by our Lord and gave
opportunity for the explanation that the first birth to human nature with
a flesh body is a type of a higher spiritual birth to a spiritual nature
with a spirit body. R2572:6
Nicodemus had never heard of a spiritual kingdom, and failed totally to
realize our Lord's meaning. NS101:1
Be born -- Correctly rendered born, as the association is feminine.
R837:2
Into his mother's womb -- You cannot mean that he must be born again
from his mother? R837:4
Be born -- In verses 5, 6 and 8, "born" is undoubtedly the correct
translation, because water, flesh, and spirit, are treated as feminine,
the literal meaning of the Greek being "born out of water, flesh and spirit."
R837:2
Of water -- The reform of heart and life. R837:4
No Jew could become a follower of the Lord Jesus and enter into the
Kingdom, until first of all he had experienced reformation and been
baptized, "born of water"; in addition to this there must be the begetting
of the spirit, and then, in the resurrection, the birth to the spirit
nature. Q796:4
The reference to water would probably, in the mind of Nicodemus, recall
the water baptism for the remission of sins, and as a sign of repentance
which John the Baptist and his disciples had been preaching. R4124:6
Associating John's baptism of water unto repentance with the spirit
begetting which began at Pentecost. Repentance from sin was essential to
the right condition of heart which would prepare a Jew for transfer from
the earthly kingdom to the heavenly. R2572:6
The baptism of John the Immerser represented in symbol a change of mind, a
beginning of life anew. R837:4
Israel was a consecrated nation, a covenanted people, baptized into Moses
in the sea and in the cloud. The baptism of John signified a repentance,
and not the new birth. A279; Q796:4
Water may have a fuller significance. We see that symbolical water
represents truth, and that our begetting of the holy Spirit is said to be
also a begetting "through the Word of truth." (Jas. 1:18) R4124:6, 3600:6,
2422:1
Our regeneration or begetting again of the holy Spirit, and our renewing
by it, comes to us in conjunction with the washing or cleansing which is
effected to us by the operation of the Truth--the divine message. R4125:1
Symbolized in Israel's Tabernacle service, in which the priests, before
entering the Holy and thus typically becoming new creatures, washed at the
laver. R4125:1
The Apostle refers to the bath of a new birth, the making new by the holy
Spirit. (Titus 3:5) R2422:6
At the laver the new life of the Christian begins. Here the begetting of
the Spirit and the Word takes place. It is reckoned as a full birth and
symbolized by the rising from the watery grave--the grave of the old
carnal nature. R117:5*
The Word does teach water immersion, and all of the Lord's people who
discern this teaching would and should be glad to obey it, but we fail to
see that the Lord has laid such a stress upon water immersion. R3600:6,
2422:5
The Lord refers here to the true baptism, which is merely symbolized by
immersion in water, and the rising out of it. R2422:5
And of the Spirit -- Such a change of heart and life, as shown by John's
baptism, was necessary, but more is necessary: the still higher begetting
and birth of which I am now telling you. R837:4; A279
Repentance will bring you back to a justified condition; in that condition
you will be able readily to recognize me as Messiah; and thus consecrating
to me, you will be begotten of the Father to a new life and the divine
nature. A279
Born from the dead, by the power of God, as a spirit being. R2422:5
From the Spirit. R1189:3
Enter into -- In the sense of share, or partake of, as in other cases
where the same Greek word is used. The Lord spoke of those who would share
in, or be members of the Kingdom or ruling power as royal officers, and
not of those millions who should be blessed by the Kingdom, and be under
it as subjects, blessed and ruled by it. R837:6
Born of the flesh -- All recognize that this expression does not mean
merely begotten of the flesh, but a birth into independent flesh-life as a
result of the begetting and gestation. R2422:1; NS100:3
As there cannot be any birth of the flesh without first a begetting of the
flesh, so there can be no birth of the spirit without first a begetting of
the spirit. R4125:3, 2573:1
Is flesh -- Human nature. R4793:6
The term flesh as used in the New Testament evidently refers to humanity
as a whole, and not to what covers our bones, in common parlance called
flesh. R89:2
To be begotten of an earthly father and later to be born of an earthly
mother would insure that the progeny would be earthly also. R3486:1
The natural birth of the flesh is a figure or symbol illustrative of a new
birth, a spirit birth. R4124:6, 3486:1, 3250:3
The claim is made that Adam died a spiritual death; but nothing in the
Scriptures informs us that he was a spirit being. On the contrary, the
Scriptures tell us that he was of the earth, earthy. R2841:1
Fleshly beings cannot see spirit beings. HG366:3
"Flesh and blood cannot enter the kingdom of heaven." (1 Cor. 15:50)
NS100:1
Jesus as a man was born of a woman and was flesh, thus taking human
nature. R122:3*
Born -- Whoever is not begotten of the Spirit can never hope to be born
of the Spirit. R2422:4
There must also be a period of gestation for the spiritual new creature
that will precede its resurrection birth. All who will share in the
spiritual Kingdom as spirit beings must first be begotten of the Spirit
and subsequently be developed of the Spirit. R3486:1, 2422:2; Q822:3
Of the Spirit -- The article "the" does not appear in the Greek text.
R4124:6
The holy Spirit, in this sense of the word, is guaranteed only to the
house of sons. E177
The Spirit of God, the spirit of holiness, the spirit of the truth. R2422:1
Is spirit -- Since there are two distinct kinds of bodies, we know that
the spiritual, whatever it may be, is not composed of flesh, blood and
bones: it is heavenly, celestial, spiritual. A182
The spirit-begotten and spirit-born class, the Little Flock, which will
inherit the Kingdom, will not be flesh-beings in any sense of the word,
but spirit beings. R2422:1
The human body would no longer be suitable. He must have again a spirit
body. R2318:2
The Spirit's work for us will not be finished until we are born of the
Spirit, and then we will be spirit, and being like him, we shall see him
as he is. R103:4*
The Church is spoken of as being spiritual, inasmuch as she is in harmony
with the Lord and is declared to be begotten again by the Spirit to a new
nature, a spirit nature. E175
From this statement he would understand that the Kingdom would not be a
fleshly or earthly one, but a spirit Kingdom, a heavenly Kingdom. R4124:6,
3082:3, 2422:1
Therefore our Lord's resurrection body was not the same body that hung
upon the cross and was laid in Joseph's tomb, merely caused to shine and
therefore called a glorious body, a spiritual body. R1856:3, 274:2
That which is produced by the divine spirit is divine. R89:3
Jesus at his resurrection was not flesh but spirit. R122:3*
When Jesus was raised it was by the Spirit, and therefore not in the
flesh; and when the saints are raised "it is raised a spiritual body" (1Cor. 15:44) for the same reason. R27:6*
If Jesus is, and has been since his resurrection, a spiritual body, why
should we look for him to be a fleshly body at his second coming? R242:4
There are two kinds of bodies--earthly and spiritual. Adam was the head of
the earthly, human family, and a pattern of the perfect human being.
Christ Jesus was the firstborn of the dead to the perfect new nature, the
spiritual, and he is spirit, an illustration of a perfect spiritual body.
R277:2, 205:6
There is a great lesson here for many pre-millennialists, who vainly
think, as Nicodemus, that the Kingdom of God will be a fleshly kingdom.
R2422:1
Modern spiritualism, like modern theology, teaches that all men become
spiritual beings at death. The Bible teaches that one must be born of the
Spirit in order to become a spiritual being. HG29:6
Marvel not -- Nicodemus must not be too surprised at the great mistake
he had and others had made in regard to the terms and conditions which
would qualify them for a place in the Kingdom. R3486:3
That I said -- Wonder not at my first statement, that you must be
begotten from above ere you can understand, know and appreciate the things
of which you inquire. A280
Be born again -- A reiteration of our Lord's first statement in verse 3,
and should be rendered begotten. R837:2
The wind bloweth -- While Jesus was talking, quite probably the wind
whistled through the apartment in which they were sitting, rattling the
doors, and Jesus seized upon this as a good illustration. R2573:1
Greek, pneuma, translated ghost, spirit, life, spiritual and wind. E174
Canst not tell -- We must repel the suggestion that he meant that the
Spirit of which we would be begotten is invisible, for although that is
true enough, it is not what our Lord is saying. R4125:2
Not that the Lord means that the holy Spirit passes hither and thither
throughout the world, begetting some and passing others by, and that we
know not who may be begotten of the Spirit. R4125:2
So is -- Like the wind which can go and come, can be heard and to some
extent felt, but which cannot be seen. R3486:3
Men in the flesh will be unable to see them, as they are unable to see the
wind, though they will be everywhere present and influential, as is the
wind. R2573:2
Intangible, invisible, while present and powerful. R4125:1; NS101:2
His Kingdom will be invisible to mortals, but it shall act through visible
agencies and produce visible results. R210:6
This is as good an illustration as I can give you of those born of the
spirit in the resurrection. Those who will constitute the Kingdom will all
be invisible as the wind, and men not thus born of the spirit will neither
know whence they come, nor whither they go. A280; R837:5
Like Jesus after his resurrection, appearing and disappearing as he had
never done previously, but as angels had frequently done. A231; R2801:5,
2478:1, 2455:3, 2422:3, 2081:6, 1856:6, 1817:1, 1416:2, 579:2, 274:2,
262:4, 189:1; HG63:4
Every one -- Everyone who experiences a resurrection to the spirit
nature. R3904:2
Only these born-again ones of the spirit-resurrection can go and come like
the wind. HG366:4
Even as are the angels and all spirit beings. Q749:2, 838:4
Born of the Spirit -- "Changed" in the first resurrection. D618
It will be within their province to appear as men, as the angels have
done, if there be necessity for so appearing, although we are inclined to
think that there will be no such necessity, as God has already provided an
earthly class as the representatives of the Kingdom amongst men. (Heb.
11:39, 40) R2422:3
How -- Could it be possible that himself and all the great teachers of
the Jewish nation had such a misconception of the Kingdom? R3486:2, 4125:2
Can these things be -- Your claims seem more unreasonable to me the more
I hear them. I cannot conceive it possible for beings to be present yet
invisible. R837:5
To him it seemed as though an invisible spirit being would be nothing.
NS101:1
A master -- You are of the Pharisees, who professedly believe in angels
as spirit beings. A281
Of Israel -- Evidence that the house of Israel was no longer regarded by
our Lord and the apostles as the "ten tribes" merely. C293; R1341:1
Knowest not -- Evidently, therefore, a proper study of the matter from
the Scriptural standpoint might have led true Israelites indeed to more or
less of an appreciation of the character of the Kingdom. R3486:4
This should not have been so strange--the powers which our Lord described
were the very powers which in the past from time to time had been
manifested through holy angels. R2573:2
As a thoughtful student of the Law and the prophets, Nicodemus should have
seen that there were insurmountable difficulties connected with the
prevailing thought that God's Kingdom would be an earthly one. R4125:2
Our Master's words were not chiding, but rather a declaration of facts,
because, as the Apostle declares, it is impossible for the natural man not
begotten of the holy Spirit to understand spiritual things. R4125:4
We may, with much greater point, say to the Christians who cavil today,
Are you begotten of the Spirit and taught of God, and yet ignorant of
these things? R2422:4
Undoubtedly this is the trouble with the great majority of the people
today also--they have not been begotten of the holy Spirit, and hence are
unable to understand spiritual things. R4125:5
These things -- That spirit beings can be present, yet invisible. Have
you, who attempt to teach others, never read about Elisha and his servant,
or about Balaam's ass? A280; R837:5
We do know -- I have been telling you such things as are known and to a
considerable extent have been demonstrated amongst men through the
ministry of angels. R2573:3
The intimation is that our Lord could tell heavenly things, but that he
was not disposed to do so, because Nicodemus and others found it difficult
to receive even the earthly things. R5065:6
Ye -- Pharisees. A281
Receive not -- Nicodemus was unable or, because of prejudice, perhaps
unwilling to believe. R2422:5, 3486:4
The trouble with Nicodemus was that he was not ready to be taught. He had
called our Lord Teacher, and yet was unready to receive the testimony of
the only one who was capable of giving him the instruction. R4125:4
We are to tell heavenly things, but not to the natural man. R5065:6
Our witness -- Our message. R3486:4
Earthly things -- Our Lord does not even class this teaching of begettal
and birth as being especially spiritual, but rather earthly, such as
natural man should be able to understand and appreciate. R2422:5
Many of our day look at the matter similarly, and refuse to believe the
things beyond the range of their natural senses--they lack the sixth sense
of faith, or spiritual apprehension. R3486:5
Believe not -- Are unable to receive them. R4166:4
How shall ye believe -- It would be useless for me to attempt to tell
you of heavenly things, for you would not be convinced, and my preaching
would seem the more foolish to you. A281
Nicodemus would not have been to blame for not understanding spiritual
things, for only the spirit begotten can clearly grasp and appreciate
these things. R2573:3
Obedience to the natural things, which they can see, is a prerequisite to
advancement in knowledge; as during the entire Gospel age it has been a
prerequisite to begetting to the new nature. R838:1
Those whose minds are on so gross an earthly plane that they cannot
appreciate so simple a matter as this are not in the condition to be
inducted into the deeper things of God. They are babes who need milk
instead of strong meat. (Heb. 5:12) R2422:5
The person who cannot grasp with clearness and distinctness the features
of God's plan which relate to the world in general, certainly need not
expect that he would be in any condition to understand or appreciate the
things which pertain to the spiritual conditions. R3486:4
This is the explanation of why our Lord Jesus did not present teachings as
deep along spiritual lines as did some of the apostles. It was not
inability on his part to present them, but those truths would have been
meat out of season to his disciples. R4166:4
The Lord's works were on a fleshly plane as a matter of necessity because
the holy Spirit had not yet come. After Pentecost the Lord's people, as
his representatives, began to do greater works than those which he himself
had performed. R2455:1,4
Seeing that his hearers were not prepared to understand the heavenly
things, our Lord gave his attention chiefly to discourses on earthly
things, and to parables and dark sayings which the Spirit would
subsequently make known. R3307:3
If what I have taught or illustrated by earthly things, which you could
and do understand, has not brought conviction, it would be no more
convincing to you if I were to tell you of heavenly things of which you
know nothing. A281; R837:6
If you would be led of God into all truth, and find a position in the
Kingdom which I am announcing, you must follow the light, step by step. As
you do so, more light will come; and this as rapidly as you will be
prepared for it. R837:5; A279
When any are found who have not the hearing ear for the Truth, we should
not seek to pound it into them, but rather should take a different tack,
and seek their consecration. R4125:5
An ability to appreciate the deeper things comes only to, and is only for,
those who have come into the spiritual covenant relationship of the sons
of God as new creatures. R4125:5
Hence it was necessary to give the proofs of a spiritual matter (namely,
that Christ has been raised from the dead a spirit being) along lines
which the unilluminated could appreciate. R2081:3
If I tell you -- A natural man, not begotten, cannot know or be
acquainted with spiritual truths, even though the great Master were the
instructor. R838:1
Of heavenly things -- Not until Jesus finished his sacrifice and
ascended on high could any receive the holy Spirit, and not until then
could any understand spiritual things. R4314:3
The fact is that the revelation of heavenly or spiritual things dates from
Pentecost, after he was gone. R507:1; F632
A knowledge of the heavenly things can be received only after the
begetting of the Spirit. How much more will the realities mean when, born
of the spirit, we shall be like our Lord and share his glory! A282; F729
It is impossible to describe heaven with its beauties and charms. In line
with this, the Bible makes no attempt to describe heaven itself, nor its
inhabitants. R4966:3, 4675:3; CR117:1
To talk of heaven with its pianos, harps, organs, etc., is to merely think
of the blessings God has provided for the faithful and obedient of the
world on earth, and not of the "heaven of heavens" promised to the Church.
R4966:3, 4675:3
As to how and when our Lord came to an appreciation of his pre-human
condition, we have no direct revelation. Of one thing we are assured, that
during our Lord's ministry he had a clear knowledge of the heavenly
things. R5156:6
No man -- The words in this verse were intended to remind Nicodemus that
he need not look to fellow human creatures for information respecting
heavenly things, as they could not know them any more than himself. R2423:1
The Kingdom of Heaven class was not started until our dear
Redeemer's first advent, when he gave himself a ransom for all, and began
the selection of the Little Flock. R2342:1
There is no suggestion that when his servants would die they would go to
that "far country" to be with their King, and there receive their reward
for well-doing or ill-doing. HG664:2
Including Enoch, Elijah, Moses and David, or any of the patriarchs.
R5772:3, 5333:5, 5207:2, 5188:5, 5179:5, 4757:1, 3417:4, 3378:4, 2342:1,
838:5, 619:6; F676; HG347:5; Q713:4
Therefore Moses and Elijah, on the Mount of Transfiguration, only appeared to
be present, but they were not actually present, because it was merely a vision.
R2659:5, 2288:3, 1761:2
Therefore Adam did not go to heaven. Q742:4
Therefore when the Prophet David declared, "Thou wilt not leave my soul in
sheol; neither wilt thou suffer thine Holy One to see corruption" (Psa. 16:10),
he was speaking of Jesus and not of himself. NS663:4
Elijah is said to have ascended to heaven; but, from this statement, that
must be understood to refer to the air, not to the heavenly condition.
R2153:3, 558:5
Everything in the Scriptures agrees that the prophets of old as well as
the apostles, and all the faithful as well as the unfaithful, fell asleep
in death, and "know not anything" (Eccl. 9:5) until awakening in the
resurrection morning. NS429:4
God does not perfect separate individuals, but works by dispensations.
Under the Jewish dispensation, not a Gentile could be saved; even the Jew
could not be made perfect, without us. (Heb. 11:40) No man could ascend
into heaven. HG15:5
Therefore Lazarus, when dead, had not been to heaven. R4161:4, 3531:4;
PD61/72; SM100:1
Dorcas, whom all the creeds of "Christendom" would send to heaven, when
she was awakened to life, had no wonderful experiences or mysterious
visions to relate, nor any disappointment to express at being recalled to
this mundane sphere. R1450:6
St. Peter's words (Acts 2:34,29) imply that
if King David had ascended to heaven he would have no sepulchre on earth,
for the very thought connected with the word sepulchre is that of a
personality awaiting a resurrection. R5132:4
Entirely incompatible with the teaching of modern theology, that the
righteous dead are not really dead, but more alive than ever in heaven.
R1378:2; CR21:2
There could be no resurrection of the dead if there were no dead--if the
dead were really more alive than they ever were. NS519:6
John Wesley said no human being had gone to heaven. He said they went to
hades. Nobody has gone to heaven; nobody will go to heaven until after the
resurrection and judgment. HG124:3*, 145:4
Those who, at the point of death, see visions of angels or hear celestial
strains of music see merely a phantasmagoria induced by an excited
condition of the imaginative powers of the mind, with a correspondingly
dormant state of the reasoning facilities. Q762:1
There is no indication that his disciples would die and go to the Lord,
and be reckoned with and rewarded then; but that our Lord will come a
second time, to receive his people unto himself, and to then reward them.
R2765:2
What a peculiar place some people must fancy heaven to be: full of
infants, idiots and heathens, with an occasional "saint" from civilized
lands. R3398:6; HG644:1
Hath ascended -- This statement by our Lord would cause no particular
surprise to Nicodemus, for nothing in the Law or the prophets or teachings
of orthodox Judaism ever held to the idea prevalent amongst the heathen
that the dead were alive. R4125:6
To heaven -- Hence none could corroborate my testimony. A281
None had ever been there, or seen heavenly things. R2573:3
But he that came down -- The Son of man, who alone had come down from
heaven, was alone able to speak with knowledge and authority respecting
heavenly matters. R3486:6, 1059:5; A281
He had recollection of his previous existence as a spirit being with the
Father. Our Lord's success against temptation was as a result of being
rightly exercised by this knowledge of God. (Isa. 53:11) R1125:5; HG293:1
He alone left the glory which he had with the Father before the world was;
he alone exercised that wonderful faith in the Father which permitted him
to sacrifice everything with joy. R3912:2
If our Lord Jesus, when on earth, was nothing but flesh--a mere man--then
he could not be truly said to have come down from heaven. R106:5*
Unitarians and others take away from the dignity and honor of our Lord,
beside contradicting much Scripture, by denying that he had an existence
before his conception in Mary. R505:2*
The Son of man -- The Scriptures identify "The Son of Man" with the Lord
of glory, and with the man Christ Jesus who gave himself, and with the
pre-human Logos, which came down from heaven and was made flesh. E150
Which is in heaven -- The oldest Greek MSS (the Sinaitic and the
Vatican) omit the last four words of verse 13 with evident propriety, for
although our Lord is now in heaven, he was not in heaven at the time he
addressed Nicodemus. A282; E92, 150; R3487:1, 2573:3, 2422:6, 506:6, 445:6*
And as Moses -- The verses from here on were not spoken to Nicodemus,
but combined various of our Lord's teachings which the writer here brought
together conveniently. R4125:6
Our Lord did not stop with a mere answer to his visitor's questions about
the Kingdom being heavenly, but proceeded to give him in brief form an
outline of the entire plan of salvation. R3487:2
Our Lord turned the subject by way of showing the grand basis for this
spiritual Kingdom, and that he himself could not enter into that Kingdom
while still in the flesh. R2573:4
Lifted up -- The remedy for the bites of the serpents was to look at a
brazen (copper) serpent fastened to the top of a pole, said pole probably
being carried throughout the camp of Israel, that all the sick, suffering
ones might have the opportunity of looking upon it and thus being healed.
R3101:6
"And I, if I be lifted up from the earth, will draw all men unto me."
(John 12:32) Not lifted up by glorifying, but clearly the lifting up of
the cross. Moses did not glorify the serpent. R1054:2, 669:3
The serpent -- Of brass (literally, copper), which is a type of the
human nature. R1849:2
Apparently of immense size and capable of being seen by the Israelites
from quite a distance. R4048:3
To which the Israelites, who would exercise faith, might look and receive
healing. R3487:2
The serpent on the pole represented Christ on the cross, and represented
the atonement transaction better than any other emblem could. R3101:6,
3102:1
The serpent represented sin in every sense of the word; and as the whole
world was serpented or inoculated, our Lord must take the place of the
sinner in order that the sinner might get free from the sentence. R3102:1
We can think of only one way that our Lord was viewed as a serpent--in the
sense that he underwent all the experiences which a sinner could have been
required to undergo. R5253:4, 5577:5, 5239:1, 4704:2, 2423:4, 1696:2
A symbol of the punishment for their sin. R837:6
A synonym for sin, because it was the tool for sin. R5238:6
The fiery serpent of sin has bitten our race. We are all dying. Only by
the exercise of faith in the Crucified One can any be healed. R5316:4,
4126:1, 3102:1, 2573:4
Even so must -- There is an object in my coming, and before you or
others could be begotten of the Spirit, I must perform my mission. R837:6
The drawing of the world could not take place except he were lifted up as
the sin-offering. R2467:4
Be lifted up -- Be crucified. R5577:5, 5065:1
Christ, who knew no sin, was made a sin-offering on our behalf, that we
might be made the righteousness of God in him. He is the antitype of the
brazen serpent. R1696:2, 5577:5, 5054:3
On the cross, and thus made to appear as the sinner--to take the place of
the sinner--so that the whole world of mankind, bitten by sin and dying as
a result, might look unto him by faith and be healed. R3487:2
It was not divinely intended that our Lord should be stoned, but that he
should be treated as a cursed one--hanged upon a tree. (Deut. 21:22,23)
R5221:3
Comparatively early in his ministry Jesus stated this. As he came down
nearer to the time of his humiliation, his degradation, he realized all
that it meant. R5421:3
The result of the lifting up of Christ will eventually be the drawing of
all men unto him. "And I, if I be lifted up, will draw all men unto me.
This he said, signifying what death he should die." (John 12:32,33) R1849:3
The only ground for hope that any of the fallen race of Adam will ever
know anything about the heavenly condition is then stated by our Lord to
depend upon his own justifying work on man's behalf. R2423:1
Whosoever -- The Israelites bitten by those serpents represented or
typified sinners bitten by sin and suffering from the consequences
thereof--the fall. R4048:4
Believeth in him -- Bitten by sin, they must by faith recognize in him
their sin bearer, the one upon whom their penalty was placed, and by whose
sin-offering they were redeemed; that believing on him thus, they might
have life. R837:6
The serpent-bitten had to look with their physical eyes, and the
sin-bitten have to look with their mental eyes. R1328:6*
Not only was it necessary that Christ should die for our sins, but that
none could be saved through his death except by looking unto him,
exercising faith in the merit of his great atonement-sacrifice. R4048:5
It is not sufficient for us to believe in Jesus as the great Teacher, but
also that there was a redemption accomplished by our Lord in his
crucifixion. R4048:5
Many may get some blessing morally, mentally and physically from looking
at Jesus as a great Jew or a great teacher, but only those who view him as
the antitype of the serpent in the wilderness have his promise of
forgiveness and acceptance with God unto eternal life. R3102:4
Should not perish -- Lose life altogether. R5608:2
As unfit to live and enjoy God's blessing. R5275:4
In the second death. R883:1
Let no one be deceived regarding the duration of the punishment of the
wicked as it is repeatedly put forth in the Scriptures that it is for
eternity and not merely for a season. However, it is not a question as to
the duration of the punishment, but it is a question as to the nature of
the punishment. Q768:2
Not a word respecting any danger of the world going into eternal torment,
nor did he utter a word respecting the salvation of any in ignorance.
R2573:4, 2423:4; HG707:2*; NS646:2
In sending Israel relief, God foreshadowed the greater relief he would
afterward send to mankind in general--Christ, the sinner's ransom-price.
R1849:2
For -- A brief statement of why the Heavenly Father has provided the
blessing which he had been describing--God's sympathetic love for
humanity. R2573:5
Luther called this verse the "little Bible." We would express it, "the
Gospel in a nut shell." The whole message of God is contained in condensed
form: (1) man's need, his perishing condition, is shown; (2) God's love is
declared, proven in the gift of his Son; (3) our Lord's willing
cooperation is evidenced; (4) the lengths and breadths of this love and
redemption are declared to embrace the whole world; and (5) the
limitations of divine grace are plainly stated, that the blessing can be
obtained only through a true acceptance of Christ. R3487:4, 2573:5, 2423:4
God so loved -- The love prompting man's redemption was not phileo or
duty-love, for God had not wronged his creatures in the sentence of death.
It was agapee, or disinterested charity, benevolence, love. R2807:4
Divine sympathy exercised toward the race of sinners. NS740:5
The love of pity and sympathy toward all those who have fallen below the
standard of moral excellence, or who suffer in any way. R1670:2
A love for the world which will not only be glad to see them lifted up out
of degradation and sin to holiness, but will be glad to cooperate to these
ends as opportunities may offer. R2755:2
God loves the world with a broad, sympathetic love; but he has a special
love for his true Church, those who have consecrated themselves fully to
him during this Gospel age. OV423:3; CR473:2
Before Jesus came into the world. NS524:4
While we were yet sinners. R4133:4, 1833:4, 1693:6, 1266:6; NS384:3
Including those who lived before Jesus came, as much as those who had not
yet been born. NS384:3
This perfect love extends even to enemies and those who injure us and
speak evil of us falsely for Christ's righteousness sake. R2755:2
The difficulty with the world and with the church in the past has been
that we have not emphasized the love of God. R5353:3
God is not bound by justice to give any future life to anybody, but he has
arranged so to do. R5314:4
God was a God of love prior to the sending forth of his Son, but his love
was hidden--not revealed, not manifest to men. It was manifest for the
first time when he sent his Son to be man's Redeemer. NS406:3
Some deny God's love in the matter and claim that all the love was
Christ's, but it was God that devised the plan as it is being carried
forward. R1572:3, 77:1*, 9:2*
Orthodoxy says that it was Jesus that so loved the world. The Father did
not love them, but Jesus loved them and threw himself between them and his
angry Father. R405:3*
God from the beginning foreknew his intention to send his Son into the
world for human redemption. HG595:3
Christ likewise so loved the world as to freely become the instrument of
Jehovah for its salvation. R2099:3
Would it not seem that if God loved the world so much, he might have made
provision, not only that believers might be saved, but also that all might
hear in order to believe? HG343:6; OV225:T
We are to love the world only in the sense of having sympathy with it, as
our Heavenly Father has, while we are unsympathetic with its arrangements.
R4766:5, 3804:6; SM390:2
The love which is worthy of our emulation is that which benevolently
ignores personal antagonisms and animosities, and, overleaping all selfish
considerations and vengeful feelings, considers only the possibilities and
the ways and means for peace and reformation and salvation. R4766:4
God's love for mankind, as well as divine justice and wisdom, prepared
man's penalty. Had they continued to have access to the trees of life, and
thus to continue existence, it would have meant everlasting life for
sinners. NS645:5
God's love for sinners was so great that he would not allow them to have
everlasting life, because that would mean to them everlasting imperfection
and sorrow. NS646:1
There was nothing in the fallen man that God could really love, in the
sense of fellowshiping him. R5724:3
Not only passive love for sinners which would not arrange for their
eternal suffering through a perpetuation of life out of harmony with
himself, but the active love which arranged for their recovery. NS646:1
Does love plan torture? Does loving provision not imply wisdom in the use
of power, that the creature may not be injured, if he shall not be
benefited by the program. NS645:3
God's mercy is his love in active operation for the relief of the
condemned. Although God is love, and hence must have always been loving,
kind, and merciful of disposition, yet this quality of his character was
held in restraint as respects condemned men for more than 40 centuries.
NS863:4
God does not love the world with a love of fellowship, nor are we to do
so. R3804:6
The world -- As well as the Church. R5597:2; HG132:3, 178:1
Not only the Church, but also the world; not only redeeming the Church,
but also redeeming the world. R5354:4
Greek, kosmos, the people, or world of mankind. R206:3
The human family; though not in the sense in which he loves the Church of
Christ. R5138:2
Note the different kinds, or degrees of love: first, we have love for the
world; second, in a much higher and special sense, "The Father himself
loveth you"--you who have accepted Jesus Christ as your Redeemer. (John
16:27) R3033:6
The whole world, including the Canaanites, as well as the Israelites.
R5314:4
The whole world was loved of God. The whole world has been provided for in
the glorious sacrifice of Jesus, and the whole world is to have the
benefit resulting from that sacrifice. Christ's death is not merely for
the Church, the elect few. OV380:4
It would surprise none of us to read that God so loved the holy
angels--they have always been loyal and true; nor that he so loved the
saints, who have turned to righteousness. NS645:2
"The earth" is not "the world," nor is "the age." The primary idea of it
appears to be "an arrangement," the human race under an arrangement,
including every individual of the human race, from the first man to the
very last of his posterity. R1328:1*
Giving the thought of the wideness of God's mercy and of his provision for
our race. R2423:4
The whole world. R405:3*
Some things are universal. God's sunshine is universal; it shines from
pole to pole, upon both the just and the unjust. So is his love. Light and
truth are yet to be universal, and so is the testimony of the ransom.
R2632:6*
That he gave -- To humiliation and sacrifice in death. R2573:5, 884:3*
The birth of Jesus, to be rightly understood and esteemed, must be
considered from the standpoint of a gift of love divine. R5135:2
Suggesting the cost of the world's salvation to our Heavenly Father.
R1696:5
It is plain therefore that the salvation which God has provided is purely
an act of his free grace--an act to which he was in no sense obligated,
and to which he was impelled only by his abounding love. R1266:6, 1265:4
This is a gift--not called for by divine justice, but prompted by divine
love. HG595:4
Salvation is thus a free gift to all men, the conditions being accept,
believe, obey. R1965:2*
Not that God compelled his only begotten Son to die for us, but rather he
set before him a great prize, so that Jesus counted it all joy to lay down
his life. NS646:3
Only begotten Son -- Only begotten from the very beginning of his
existence. At age 30 he made his consecration. Then he was begotten of the
Spirit to a spirit nature; but he was the only begotten Son of God the
whole time. Q372:1
More than a begotten son by the word of truth. Jesus claimed to be the Son
of God, and consequently the Messiah. If Christ was the son of God only as
we are sons of God, then he was not the Son of God, but a son. R944:4*
A Son on the higher plane before he was sent. R1059:5, 445:6*
It is impossible for us to tell the riches of divine grace toward us--the
numberless blessings and mercies which are ours through our Lord. He
represents to us the very fullness of every divine provision for our
eternal welfare. R5927:6
Our sins were laid upon Christ, our Redeemer, and his righteousness is
transferred correspondingly to our account. R1262:1
This phraseology brings us into conflict with an old
theory--trinitarianism. R405:6*
By God sending his Son, he manifests his sympathetic love which otherwise
neither angels nor men might ever have known. R5430:4
Whosoever -- Of mankind. R5430:4
All the willing and obedient may thus come into relationship with the
Life-giver and obtain the everlasting life. R5354:5
Believeth -- Obediently. R2120:5
He limits his favor by two conditions: (1) the blessing through his Son
shall only go to those who intelligently know of it and by faith accept
it; and (2) it shall be available only to those who desire to come into
harmony with divine laws as obedient children. NS646:5
None can obtain everlasting life except through a personal relationship to
Christ, the Redeemer, and the exercise of faith in his redeeming blood and
obedience to his counsels. R5354:2
Those who claim that all infants and the mass of the heathen will be saved
without believing do violence to these texts. R936:1
Knowledge will be forced upon all, and obedience will be forced to a
certain limit, but in the end the sinner himself must determine whether or
not he will accept the grace of God for the remission of his sins. NS648:1
As the effects or results of Adam's failure were inherited by those in
him, so the results of Christ's obedience will be shared by all who
believe into him. R1601:6
Here is the truth that sanctifies. Q638:3
The Scriptures make specific mention of the necessary faith, but always
imply a character consistent with the faith. R3114:2
"How then shall they call on him in whom they have not believed? and how
shall they believe in him of whom they have not heard? and how shall they
hear without a preacher?" (Rom. 10:14) R405:6*
Should not perish -- Our pardon, sealed with the precious blood of
Christ and signed by the great Sovereign of the Universe. R1494:3
The penalty that is upon the world is not an eternal torment penalty, but
a penalty of destruction. R5597:3, 5353:6, 2423:4; HG120:4, 163:2
Webster gives the primary meaning of "perish" as "to die, to lose life, in
any manner." Liddel and Scott define the original word "to destroy
utterly, kill, slay, murder." The text really defines its own meaning by
placing "perish" as the opposite of "life." R406:1*
We know what perishing signifies. The brute beasts, when they die, perish,
because God has made no provision for their resurrection. R5353:6; NS647:5
Let us get rid of the thought that "perish" means to preserve in eternal
torment. NS647:4
The sentence of perishing was eternal, were it not for the fact that God
provided a redemption through Jesus Christ. HG120:4
All will perish who will not accept of Jesus' finished work, the ransom
sacrifice which he gave; but their perishing will be as a "second death,"
because all must at some time be brought to a knowledge of this truth (the
ransom) and must reject it and the life (or escape from perishing) which
it offers. R884:4
Nevertheless, all who will refuse this grace of God in Christ and fail to
come into vital union with him will perish. R5354:5
But have -- Obtain. R2573:5
He who believes in me and becomes my true, faithful follower, may reckon
that he has already begotten in him the new life, and that I will assist
him and carry him through to a share in the first resurrection. R3730:6
Everlasting life -- In due time, recovering from the death penalty
through faith in Christ and obedience to him. R5597:3
After God applies the various temptations or tests so as to demonstrate
whether or not they are worthy of eternal life. R4760:6
The word here translated "everlasting" does not necessarily mean endless.
Competent authorities render it "age-lasting"; and the age may be long or
short, according to the nature and circumstances of the case. R1328:4*
The awakening from death is only the beginning of the salvation or
restitution which will be completed within the limits of that age. R936:4
That in him all families of the earth might be blessed. R5180:3
They shall, by resurrection processes, return to full harmony with the
Lord and to repossess the blessings and favors lost by Father Adam when he
sinned. NS647:3
To attain to all that was lost in Adam, all that was redeemed by
Jesus--eternal life, fellowship with God and the Son and communion with
the holy Spirit, and fellowship in all the rights on both the heavenly and
earthly planes. NS647:6
The Scriptures set forth two salvations, entirely separate and
distinct--that of mankind, shown here; and that of the Church, shown in
such texts as Eph. 5:25-27. HG252:5,3; NS768:1
For God -- This is perhaps in answer to another question, or perhaps
merely a part of the further discourse to Nicodemus. R2573:5
Sent not -- He does not intimate that the world had yet been saved, or
that anything had yet been done for the world's salvation, except the
sending of the one who would redeem the world by the sacrifice of himself.
E425
Our Lord's first advent was not with a view to increasing the Adamic
condemnation but the reverse of this, to effect the sacrifice by which it
might ultimately be canceled. R4126:4
Our Lord Jesus in all matters acts as a representative of the Father,
Jehovah, in the work of salvation. E35
His pre-human existence is implied in this sending and mission. E88
His Son -- This feature of the Master's teachings especially angered the
Jews, for they declared that in claiming to be the Son of God, he was
establishing himself upon a pedestal of honor, dignity, glory, in
competition with Jehovah. R5768:1; OV329:2
Into the world -- Here signifying the world as a place. R97:3*
To condemn -- Greek, krino, sentence. R699:6
The governments are to be destroyed that the people may be delivered. A255
The world has already been condemned, for it had shared in Father Adam's
condemnation as his race. It needed no more condemnation, but it did need
salvation. R4126:2, 4702:1, 857:6; HG617:1
Our word damned, from misusage and the bad theology of the Dark Ages, has
a sulphurous odor, whereas its plain, simple meaning, is the same as the
word condemn. NS860:3
"To judge" (Revised Ver.). The world had been judged previously. God did
not send his Son into the world to do that over again. R1328:3*
Be saved -- From the damnation or condemnation under which they already
were through Adam's death. R857:6
God merely overlooked or "winked" at the ignorance and superstition of the
period from Adam to the death of our Redeemer. But as soon as Jesus had
died, God offered forgiveness and reconciliation to those who would
believe in Jesus and accept the divine terms. Such have their sins
forgiven, come back to fellowship with God. And, in the next age, such
shall eventually attain full human perfection. SM150:1
One of Jesus' titles is The Savior which, in the Syrian language spoken in
Palestine in Jesus' day, signifies "The Life-Giver." All human life was
forfeited through Adam. All mankind are dying as a result. A Life-Giver, a
Savior from death, was what was needed. R4702:1
He that believeth -- These believers are such as not only believe that
such a person as Jesus lived and died, but that his death was accepted of
God as a ransom price. R1229:5
Is not condemned -- Believers in Christ are reckoned as justified by
their faith--as passing out from the remainder of the world, freeing
themselves of the original Adamic condemnation. NS402:5
Believeth not -- There is no suggestion anywhere in the Scriptures that
God has made provision for salvation in blindness, ignorance and
superstition. There must be faith, and there must be knowledge preceding
faith. HG114:6
Condemned already -- Condemned six thousand years ago, and, if a Jew,
additionally bound by the Law Covenant, and has not escaped the
condemnation that is on the world. R1726:1, 970:6, 688:6
The whole human family originally came under divine sentence or
condemnation through father Adam's disobedience. Children were born
sharers in his blemishes by heredity, and sharers likewise in his
condemnation. NS402:5
Before they believe in Christ, men are in the attitude of condemned
beings, condemned on account of father Adam's sin. R2059:2
All men are lost until found, or recovered. R857:5
The wrath of God (death, inherited from Adam) abides on him (verse 36). No
man is on trial individually until brought to a knowledge of Christ.
R2059:4
The question is not, What shall we do to escape coming under condemnation,
but, How shall we, who are already condemned of God as unworthy of
everlasting life, get free from that condition in which we were born, and
back into the condition of perfection which God will approve? HG651:1
Hath not believed -- These will be brought to a knowledge of the great
foundation truth of the ransom in the times of restitution, and when they
accept it, their sins will be blotted out. R1229:5
This is the condemnation -- Quite separate and distinct from the Adamic
condemnation, which was inherited; this condemnation, resulting from an
intelligent rejection of light, bears an individual penalty. R4126:4
A measure of increased condemnation in proportion as the light is seen by
any one and rejected. R4126:4, 1655:5
Those who violate their consciences and ignore the light which they enjoy
and sin against it, will find themselves proportionately degraded when
they shall come under the Kingdom influences and tests. R5037:5
At the first advent of our Lord an increased measure of light came to men,
and to that extent increased their responsibility. R2612:6
The light which then shone and which has since shone through his
followers, has carried with it a measure of responsibility--a measure of
condemnation to all who have resisted the light. R4126:4, 722:1
The condemnation already upon men, justified by their course. R2573:6
Judgment; this is the testimony of God, that Christ is the judgment of the
world. R1329:2*
Although there will be rewards and "stripes" according to the deeds of the
present life, the verdict in the end will be in harmony with the choice
expressed by the conduct of each during that (Millennial age) of trial.
R2611:5
Condemnation is no more the equivalent of judgment than damnation is. The
process of judgment will result either in justification or in
condemnation, according to the merits or demerits of each case. R1330:1*
Christ is the judgment of the world because he is its love, and he is its
love because he is its light, and he is its light because he is its life.
R1329:2*
Light is come -- Jesus is the true light which ultimately, in the
Kingdom, shall be a great Sun of Righteousness with healing in his beams.
R2573:6
An increased measure of light, which increased to that extent their
responsibility. R722:1
There is a measure of light in the world, emanating from our dear
Redeemer, his words and his works, and still shines forth from all those
who are truly his, but this is not that light of the world which is to
scatter all of earth's darkness and cause all to appreciate the glory of
God. R3686:2
Since the death of Jesus a measurable blessing of knowledge of God has
come into the world. NS559:1
His Church is invited to become associated with him as lamp-bearers; and
if faithful in permitting their light to shine now, they will by and by be
parts of that great Sun of Righteousness which shall heal the world with
its beams. SM560:3
Whether of conscience or of revelation. R2612:6, 722:1
And men -- Strange to say, darkness was not confined to the ignorant
then, nor is it today. It is no respecter of stations. Indeed, the powers
of darkness are greatest in the more influential and better educated.
SM241:1
The Scriptures plainly declare that blindness in part is upon all the
children of Adam through the fall, yet from Jesus' words we must conclude
that these Pharisees were not totally blind. R723:6
Loved darkness -- Mankind has become so depraved, so in sympathy with
sin, so out of accord with absolute truth, justice and righteousness, that
it was not attractive to them--or rather, less attractive to them than the
error. SM240:3
It will be less tolerable for those who reject the light of divinely
revealed truth, and thus prefer the darkness to the light, because their
deeds are evil. R1618:4
He who loves the darkness remains in the darkness, and he who loves the
light comes to the light. R1329:5*
Rather than light -- In proportion as any who have seen even a glimmer
of the true light have hated and refused it, in that proportion they have
added to their responsibility. Such is the condition of Churchianity
today--so-called Christendom. NS559:1
Throughout the Scriptures light is used to represent God, his truth, his
righteousness, his servants and their messages. Contrariwise, darkness is
the synonym for Satan, the Prince of Darkness, and all his deluded
followers, the children of darkness. SM240:2
Evil -- Here "evil" is the opposition of "truth." He that doeth evil is
the opposite of him that doeth truth. R1329:4*
The world is in an evil condition; it has not the spirit of the Lord, the
spirit of love. R4445:3
Hateth the light -- For it is the nature of light to scatter the
darkness. SM241:T
The darkness of sin and error is in direct antagonism to the light of
truth. The effect of light upon the darkened world is to awaken
opposition, antagonism, and thus to disturb and make uncomfortable those
in sympathy with darkness. R4813:3, 4761:2, 2415:1
It is altogether a mistake, therefore, to suppose that you or I or any other person, or all
of the Lord's consecrated people, letting their light shine faithfully
before men, could convert the world. CR126:2
The reason for every willful act. Error abides in darkness. The brilliancy
of a light attracts blinded bugs--big bugs as well as lesser ones--which
vainly try to destroy the light. HG712:4*
All who do evil intentionally, in the light, thereby manifest their hatred
of the light. R4126:5
Even where there are no selfish motives to impel the persecution, there is
ever present the distinction between "light" and "darkness." R2501:2
Even those who have gotten out of the extreme darkness of moral pollution
into a kind of twilight of civilized reformation and moral reform, cannot
endure the clear, searching light of the true Gospel. R4813:5, 2415:2
Jesus' persecutors were those who had some light, but who hated the
brilliancy of the great light which shone upon them. Similarly, the Lord's
consecrated ones have been hated almost exclusively by those who had some
light, but whose light was as darkness in comparison with the great light
of the holy Spirit shining through these. R2415:2
The faithful servants of the Lord will be ostracised by the world. Their
attitude of full consecration to do the Father's will is not appreciated,
for to the world it seems foolish--it is a reproof. R5173:6
There are many dark places now into which they can get away from the
light, but the light-bearer is at hand, and though they shall call for the
rocks and the mountains to cover them that they may remain in the dark,
yet the light will shine. (Isa. 40:5) R192:6
Where such is the case in marriage, separation may follow, whether
accompanied by a decree of divorce from earthly courts or not, but the new
creature is not at liberty to remarry, except for the ground of
unfaithfulness. F505
Spiritualism hates the light, and their works are done under cover of
their favorite principle--darkness. Their work of proselyting, too, is
dark, covered--secret. R266:3
The condemnation of Jesus was a triumph of darkness over light only in
appearance; for God's plan was thus being carried out. R5561:2
The theory of erroneous religious teachings is that ignorance and
superstition are necessary for the preservation of sacerdotal power.
R5561:2
Be reproved -- Made manifest, lest they should thus be obliged to
confess that for years they had been teaching errors which His Word does
not authorize, in the name of the Lord. R1035:5
The effect of the light is to make manifest the evils of darkness which
would not otherwise appear; and thus to disturb and make uncomfortable
those in sympathy with darkness. R2415:1
To the sinful, envious, hateful heart of the fallen nature everything akin
to beauty, goodness, truth and love is distasteful, there is no beauty in
it, nothing desired--it is a reproof. E161
The world wants a man good enough to be honest, temperate, trustworthy and
faithful, but despises the higher forms of goodness because their own
heart is not in sympathy with such ideals and does not desire to be in the
presence of so high a standard. R2460:5
It makes manifest the error, the sin, with which they are identified and
which, to some extent at least, they love. R4126:5
He that doeth truth -- If something contrary to God's will may be
exposed in their own conduct or theories, they are glad of this also, that
they may have an opportunity for correcting the same. R4126:5
If we are doing the best we know how to do day by day, year by year, we
may rest in the Lord's unchanging grace toward us in Christ, however weak,
however imperfect our results. NS245:2
Thus all the doers of "many wonderful works in Christ's name" (Matt. 7:22)
lack the proper credentials, in that they do not have the truth which they
surely would have if they were in the Lord's favor and confidence. R3120:4
Cometh to the light -- Our perception of the love of God must lead to
appreciation, our appreciation to reciprocation, and our reciprocation
must never come to an end. R1329:4*
If our hearts condemn us, let us remember that God is still a higher and
more strict Judge than we are apt to be of ourselves. R1194:5
We are to prove the things which we receive, by their harmony with the
Scriptures and their ability to unlock them and make clear their meaning.
Whatever assists us in this direction is from God. R2532:5
Be made manifest -- They desire that their course in life shall become
manifest, that all shall know that, to the extent of their ability, they
are seeking to do the Lord's will. R4126:5
In Aenon -- Probably at a pool in the Jordan river. R1541:2
It matters not where one is baptized--in a regularly prepared baptistry,
which might be hired for the occasion, or the river, or any place where
there is plenty of water. R396:5
There was much water -- No one can for a moment suppose that if John
sprinkled his converts, the largeness of the water supply could be a
consideration. R1541:2
Hath the bride -- Here the Jewish marriage is set forth as the example
of the union between Christ and the Church--a very different figure from
our marriage custom of the present time. When a betrothal took place,
legal and binding documents were signed, but no actual marriage or union
took place for about a year. HG409:2
The bridegroom -- To the Jewish house Jesus presented himself in three
characters--as Bridegroom, Reaper (John 4:35,38), and King (Matt.
21:5,9,4). To the Christian house he presents himself in the same three
characters. (2 Cor. 11:2; Rev. 14:14,15; 17:14) B238
Jesus, personally, is the Bridegroom; not Jesus and the overcomers. R398:4
There is as much evidence of Christ being the Bridegroom in that typical
church, as that he was Reaper in the harvest of that typical age. For
example, the Jewish church is spoken of as the Lord's wife; John
introduced Jesus as the Bridegroom. R109:2
Christ came in the character of Bridegroom at the beginning of the Jewish
harvest as a part of the pattern, and at the beginning of the Gospel
harvest as a parallel. R51:3
It was just three and a half years after John had announced Jesus as the
Bridegroom to the typical house of Israel, that he came to them as their
King (parallelling AD 1874-1878). R88:5, 39:6*; B239
The friend -- Not the Bride, not a member of the Bride class, the
Church. HG132:2
The old custom was for the father or some friend of the man to make a
contract and arrange terms for him with the one to be invited to become
his wife and joint-heir. Such a one was called "the friend of the
bridegroom." R1388:4
John the Baptist occupied this position toward the Jewish nation--seeking
to have them accept of Christ the Bridegroom and become his Bride.
R1388:5, 5510:5
John the Baptist, the greatest prophet, did not claim the honor of being a
part of the Bride, but to be a friend of the Bridegroom, and to introduce
him. R219:1; SM251:2
Showing that John himself seemed to understand that he could not be of the
Kingdom class. His grand work terminated before the Redeemer's sacrifice
was finished. R4940:2, 5030:6, 4543:1, 1737:4
Rejoiceth greatly -- In the privilege of announcing the Bridegroom.
R4543:1
This my joy -- John declared that in introducing his cousin according to
the flesh, and thus accomplishing his part in the divine purpose and
prophecy, his joy was fulfilled. R1916:2, 219:1
He -- As the light. R1694:6
Must increase -- And so it was. After John was put into prison Jesus'
ministry became more and more public, especially by the numerous works
performed by him. R5037:1, 4644:6
Jesus (at the hands of his disciples) baptized more than did John and his
co-laborers. (John 4:1) R4130:2
I must decrease -- In influence. R703:4*
Observe the humility and self-abnegation of John in pointing out his
cousin according to the flesh as the "Lamb of God" (John 1:29), whose
rising popularity must soon eclipse his own. R1694:3
It was this meekness, this complete self-abnegation and singleness of
purpose to accomplish the righteous will of God, that constituted the
moral greatness of John. R1916:2
John's attitude here contrasted with that of the chief priests, scribes
and Pharisees. R1735:3
What he hath seen -- It was his knowledge of heavenly things, his
intimate and long acquaintance with the Father, begetting faith in the
Father's promises, which enabled him, as a perfect man, to overcome the
world and present an acceptable sacrifice for our sins. E91; R1060:1,
446:2*
Set to his seal -- Illustrated by endorsing a bank check. Each one must
personally accept, adopt, and endorse the promise of God by his own
individual faith, or he will derive no benefit from it. R1074:6*
That God is true -- That our Lord changeth not, but "is the same
yesterday, today and forever." (Heb. 13:8) E230
God giveth -- This anointing with the holy Spirit corresponded to the
anointing of Israel's high priests and kings with the holy anointing oil.
The oil was poured upon the head and ran down over the body. F443
Spirit -- The spirit of adoption. R182:2
Elsewhere called the Spirit of Christ, because in Christ the Spirit of God
dwelt richly and without measure. R2064:2
This is the secret of all power in the work of the Lord. No preaching, no
teaching is of value, except it be in the power of the holy Spirit. R1917:1
By measure -- Jesus, being perfect, received the Spirit "without
measure." Those who received the holy Spirit at Pentecost received it by
measure, that is, in limited degree. R2820:1, 1416:6; CR401:3
Without measure, unlimitedly; while his followers receive it by measure,
or limitedly--a measure of the Spirit is given to every man in the Church.
(Rom. 12:3) E185
We have only a certain capacity, and we can receive only according to our
capacity; only as we get free from the spirit of the world can we be
filled with the holy Spirit. In the case of our Redeemer, he was the
perfect one and had full capacity, and there was nothing to hinder him
from receiving the spirit without measure. Q183:T
When he was thirty years of age, on the banks of Jordan at the time of his
consecration, he was "anointed with the oil of gladness above his
fellows." (Psa. 45:7) T37
Unlimited or complete power, as in Col. 1:19, "For it was the good
pleasure of the Father that in him should all fullness dwell." R1063:6*
Loveth the Son -- There are two kinds of love: the intense, particular
affectionate love shown here; and the general love, or kindness. R1254:2
Given all things -- He bought all, and none can obtain life (complete,
perfect, everlasting) except through him. E143
He that believeth -- The believer referred to in this text is the one
who believes with the heart--not merely one with an intellectual
appreciation of the fact that Christ is the Son of God. R4840:2
Coming into full harmony with the Heavenly Father and with the Lord Jesus,
by the merit of Christ's sacrifice. It will mean a full turning away from
sin and a full devotion to God and to righteousness. SM153:2
None can obtain everlasting life except through a personal relationship to
Christ, the Redeemer, the exercise of faith in his redeeming blood, and
obedience to his counsels. R5354:2
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
(Matt. 1:21)--those who believe into him--for we read that the wrath of
God continues to abide on the unbeliever (verse 36). A107
All of Adam's posterity will have an opportunity to accept Jesus, either
as his brethren at the present time, or as his children in the next age.
R4819:2
The willing and obedient. R2122:1
On the Son -- God's good desires and plan are all centered in Christ. He
has appointed no other name by which we must be saved, and no other
conditions than faith in his blood and obedience to his precepts of
righteousness. R1273:4
Hath everlasting life -- Full perfection of life, everlasting life.
NS340:5
A right, privilege, or grant of life as God's gift. E386
Believers already possess eternal life. NS336:1
From the standpoint of God's reckoning, from the legal standpoint, the everlasting life provided
for such is already considered as theirs, while they abide under the robe
of Christ's righteousness. R5931:2
It is proper to say that we have a thing either when we are in actual
possession of it, or when we have a clear deed or title to it. A believer
has a clear title to life, signed by Jehovah himself and sealed with the
precious blood of Christ. R606:2
Our Lord has still a human life ungiven away. He does not give to the
Church human life. R5622:2
This is only a beginning of the resurrection, or raising up process, which
will not be perfected until the thousand years are finished. R2051:3
And he -- This verse expresses the results of the new trial for life
everlasting made possible by his ransom-sacrifice. R1598:4
Believeth not -- Man will be obliged to accept the great Mediator, but
upon those who do not accept God's arrangements, the wrath of God will
still abide. R4840:6
No man can be made alive in Christ or through Christ except by coming into
him and through him. All who would have life in that age must become
children of Christ, begotten of truth. R1219:2
It is because the death of Christ will save none but believers, specially
and everlastingly, that God wills that all shall come to a knowledge of
the facts. R1253:4, 1077:4
Not see life -- Perfect life. E386
Everlasting life. R4881:6
Eternal life. HG424:1
That is, get fully free from death. R1077:4
Has no right to, nor promise of, life. R1219:2
Although the Lord's provision is abundant for all, it is not applicable to
any except on certain conditions, namely (1) that they accept Christ as
their Redeemer, and (2) that they strive to avoid sin and live in harmony
with God and righteousness. E385
A recovery of what was lost (Adam's perfections and opportunities) comes
to all, but God's gift of everlasting life through Jesus Christ is only to
those who obey him. R1265:4, 1106:6
None out of Christ will be made alive, fully resurrected, though all
experience the awakening from death--the first step of the process of
resurrection and their trial to prove their worthiness or unworthiness.
R1592:4
There surely will be some lost, as well as some saved. R3083:2
The Apostles Peter, Paul, James and John--aside from the founder of
Christianity, certainly the greatest theologians of the Christian Church,
and the only ones whose teachings can be recognized as of plenary
inspiration--have not one word to say relative to the punishment for sin
being eternal grief or eternal torment. HG305:5
The wrath of God -- The sentence of God. SM315:T
The sentence of death everlasting. R4881:6
The pronounced penalty for sin, the curse, the sentence, death. E404;
R4881:6, 2841:3, 2320:1; Q328:T; NS230:4, 405:4; NS707:2
The remainder of mankind are still under the death sentence, the wrath of
God. They are not under the sentence of eternal torment, but under the
curse, the condemnation of death. R4840:3
A good God, perfect in justice, wisdom, love and power, would exercise his
wrath, his anger, along reasonable, just and merciful lines and not
devilishly. NS707:2
Abideth on him -- Will continue to abide on him because of his refusal
to accept and obey the message of mercy. NS230:4
Leaving the unworthy subject to the just penalty always enunciated by the
great judge of all, death. E404
If not removed, either in this age or the next. R606:3
Speaking of the dying race from the judicial standpoint, our Savior called
them all dead. None has even a reckoned life, except such as by faith have
accepted him as their Life giver--Savior. CR131:2
The "wrath," the "curse," will be lifted from all who come into harmony
with God through Jesus the Mediator, and all who do not avail themselves
of this grace will be swallowed up of the second death. E439, 468; Q328-329
While all are to come under the control of the great Messiah, they are not
to be turned over perfect, but as they are found--in a dying condition,
the wrath of God, because of imperfection, still being upon them, still
subject to the weaknesses resulting from the sentence of death. R4819:1
Those who at the end of the hundred years of trial remain obstinate in
heart, and only obedient outwardly, under compulsion, shall be judged
hopeless "sinners" and will be cut off from all further trial for life.
R1772:3
Such as shall accept of Christ as their ransom, we are expressly told,
"shall be saved from wrath through him." (Rom. 5:9) R787:3
Jesus made -- At the hands of his disciples. R4130:2
Jesus and his disciples practised John's baptism among the Jews. R5964:4
Baptized -- A similar work to John, using immersion as a token or sign
of the putting away of sin by the repentant one. R444:6, 5964:4; F428;
NS48:4; HG264:3
Baptized not -- Even as Paul baptized few, being an abler preacher than
others, while many could baptize as well as he. R1540:6
But his disciples -- James and John, as Jesus' representatives, had been
baptizing multitudes in water, "unto repentance and remission of
sins"--John's baptism. F442; NS53:2
He left Judea -- "He would not walk in Jewry, because the Jews sought to
kill him." (John 7:1) Thereafter we hear little of Jesus being in
Jerusalem except on festival occasions. R4130:2
In this he illustrated his instruction to his disciples, "When they shall
persecute you in one city, flee ye to another." Matt. 10:23 R3494:2
He must needs go through -- It was a difficult matter to avoid the
Samaritans, for the district called Samaria lay between Judea proper and
Galilee. R2423:2, 2574:1
Samaria -- A stretch of country lying between Judea and Galilee. We
might call it a county, and say that its chief city, of the same name, was
its county seat. R2574:1
Jacob's well -- 75 feet deep. It's mouth was so walled up as to form a
circular seat at its top. R4130:5
Jacob's well had a great reputation throughout that region because of the
purity of its waters. Most water was brackish, but Jacob's well struck a
crevice in the rock, which yielded a large supply of desirable water.
R2574:3
Dug 14 centuries before our Lord's time. A remarkably good well, deep and
abundantly supplied with water, well curbed at the top, with a small mouth
about 14 inches in diameter. R3495:6
Being wearied -- His weakness was not the result of inherited blemish or
sin, nor the weakness of imperfection, but of sacrifice. The gift which
costs nothing cannot be so highly esteemed as that which costs much.
R4138:2
Sat thus -- When Christ was weary, he rested; when he was hungry, he
partook of food, and never, in any case, worked a miracle for his own
present benefit, nor for his disciples. R1754:6, 379:1; F650
A woman of Samaria -- The Lord's principal communications all through
the Gospel age have been with the humble. R3496:1, 2574:4, 2424:2
It is remarkable that on so many occasions our Lord said remarkable things
to not very remarkable people under not very remarkable circumstances.
R3495:6
Unto her -- Our Lord was quite willing to mingle with any class. He
shunned no opportunity for doing good to any, either publicans or sinners.
He reproved and rebuked the scribes and Pharisees for their aloofness.
R4130:5
The opportunity of speaking to one earnest listener should be esteemed far
greater than that of addressing a thousand inattentive ones. R4132:1
Had there been a company of Jews to whom the Lord could have talked at
this time, we are bound to suppose he would have, to the neglect of this
disreputable Samaritan. But their being none of the "children" to be
"fed," he let some of the crumbs of knowledge and blessing fall to the
Samaritans. R2574:5, 2423:5
"Do good unto all men as we have opportunity, especially to the household
of faith." (Gal. 6:10) R2574:5
We should serve the household of faith wherever possible, but when this is
impossible, and an opportunity offers, we should seek to do some good to
others--to speak words which may help them by and by. R2423:5
Give me to drink -- A gift of water or of food, extended or received at
that time, signified fellowship, a covenant of good will. R4130:5
It was evidently with less of a desire for the water for his own comfort,
than from a desire to teach the woman, that our Lord asked her for a
drink. R2423:3
Thus putting himself in a measure under obligation to her. In one sentence
he broke down the icy barrier which had always existed between the Jews
and the Samaritans. R3496:1
This is one of the best methods of approaching all--condescension and an
expression of confidence in their generosity, with the implication which
it gives of willingness to return the favor in some manner. R2574:5
To buy meat -- He would not command stones to become bread to satisfy
his hunger, but rather sent his disciples to a village to buy meat. R379:1
How is it -- Her question has in it the element of boldness, which is
explained later on by her acknowledgment that she was not a virtuous
woman. R2574:3
This woman was a sinful woman, and a type of thousands of others, men and
women, who would act very differently if they only knew. R1712:1
Being a Jew -- At once recognizing each other's nationality, not merely
by facial lineaments, but also by distinctive features of dress--the Jews
having a white fringe in their garments, while the Samaritans used blue.
R2574:3
Askest drink of me -- She probably thought of him as one willing to
receive a favor in his extremity, but at other times regarding her and her
people as too far beneath him to have any dealings with her. R1711:6
Had she known and been able to appreciate her privilege of giving a cup of
cold water to the only begotten and well-beloved Son of God, how gladly
would she have rendered the service requested. R1711:6
Have no dealings -- Not that the Samaritans were averse to having
fellowship with the Jews, but that the Jews, imbued with the thought that
the promises of God were to the seed of Abraham exclusively, would "have
no dealings with the Samaritans." R2423:4
While dealing with them commercially, the Jews would have no intercourse
with them socially and religiously. R2574:1
Never eat with them, nor marry, nor have any dealings with them. R2604:2,
1000:3, 284:1; HG385:6
The Jews were right in not acknowledging the Samaritans. This was not a
matter of bigotry, but of divine regulation and prohibition. (Deut. 7:1-6)
R2574:2
Our Lord distinctly set the seal of approval to this course, saying, "Go
not into the way of the Gentiles, and into any city of the Samaritans
enter ye not; for I am not sent save to the lost sheep of the house of
Israel." (Matt. 10:5) R2574:2, 2069:3
There was a greater religious antipathy existing between Samaria and the
Jews than between the Jews and other heathen people because the Samaritan
faith came closer to the Jewish faith and was therefore more competitive
than the heathen faiths. R3495:3
The Samaritans -- A mixed people whom the Jews despised, and with whom
they would have no dealings. R3804:3
Being of mixed blood, Jewish and Gentile, they were counted by the Jews as
though they were Gentiles. R2960:3, 2069:3
Descendants of those heathen people planted in Palestine by the Babylonian
government when the Israelites were deported to the countries of Babylon.
R4130:2, 3495:3, 2574:1, 2423:2
Galilee had been settled by Gentile emigrants. Subsequently these Gentiles
gathered more particularly in the vicinity of the city of Samaria and
became known as Samaritans. Noting the hopes of the Israelites, they were
inclined to claim a certain share in the blessings belonging to the people
into whose lands they had been introduced. R3468:3
Some of the careless, ignorant and vicious amongst the Jews, disregarding
the divine law, intermarried with the Samaritans. Thus an element of
Jewish blood was intermingled amongst them. R4130:3, 2423:6
Jesus answered -- While probably thirsty, Jesus was more anxious to give
the word of truth than to receive the natural water. R3496:1
Although weary, he was ready to sacrifice his own convenience that he
might be helpful to another, even to a social outcast. R2574:5
If thou knewest -- Displaying great tact by not answering her query but
directing her attention to a deeper truth. Some mistakenly believe they
must use no tact, that to do so would be dishonest. Such should note, here
and elsewhere, our Lord's tactfulness. R4130:6
Similarly, let us in all the affairs of life try to turn the attention of
those with whom we have contact towards the heavenly, the spiritual
things. R4130:6
Observe the simple condescension of the Lord in thus endeavoring to make
plain the way of life to one who had strayed far from the path of
rectitude. R1702:6
The gift of God -- The very words customarily used by the
water-carriers, who, with water-skins filled with water from such wells,
went about the cities crying out in their own language, The gift of God!
The gift of God! R3496:2
Thou wouldest have asked -- While physically he was weary, and needed
the natural water, yet in a higher sense the woman was the weary one,
heavy-laden with sin, who needed the invigorating water of life of which
our Lord himself is the fountain. R2423:5
Let us offer the water of life to all as opportunities may present
themselves. R1712:4
He would have given -- Hungry and thirsty, yet dispensing living bread.
R1063:2*
Living water -- Flowing water, not stagnant, always fresh. R2574:6,
2423:6
Not the holy Spirit, for this is distinctly termed the gift of the Father,
and is symbolized by the anointing oil. The water of life is the truth,
which both cleanses and refreshes. R2423:6
Water is a symbol of truth. The invitation is to accept or partake of the
favor of everlasting life through obedience to the truth. R1363:3, 1878:3
The truth which brings to us the privilege of manifesting faith and
obedience, and thus "laying hold on eternal life," is called the "water of
life" and the "bread of life." E386
The river of water of life does not flow at the present time; it cannot
flow out to the "nations" until all the Little Flock as well-springs shall
be brought together in the Kingdom. R2424:4; HG410:5
Thou hast nothing -- The woman's slowness of comprehension is striking.
Our Lord's patience as a teacher, with a congregation of only one, and
that one a woman of a low caste, should be a lesson to all of his
followers who seek to distribute to others a taste of the water of life.
R2424:1
She perceived that our Lord was not provided with the necessary bucket and
cord. R4103:6
The well is deep -- The well from which our Lord gives us to drink is
deep, nor have we anything to draw with. Under the new dispensation of the
holy Spirit we are abundantly supplied--"The spirit searcheth all things,
yea the deep things of God." (1 Cor. 2:10) R2575:2
Our father Jacob -- Notwithstanding their rejection by the Jews from
heritage in the Abrahamic Covenant, they nevertheless trusted in some
blessing. R2423:6
These Gentiles, through contact with the Jews, and through intermarriage
with certain renegade Jews, obtained a smattering of knowledge of the
Jewish hopes and worship, combining these to some extent with false ideas
of their own. R2574:1
Their belief in God, and the fact that they worshipped the true God, did
not constitute them proper subjects for the Gospel call. R2423:2
Israelites, mixed and mingled with the Gentiles, abandoning the sign of
circumcision in the flesh, ceased to be Israelites, being as much
strangers to the Covenant as any other Gentiles. R2423:6
Thus, from our Lord's treatment of the Samaritans, we can readily see the
baselessness of the expectation of some who style themselves
"Anglo-Israelites" and claim to be descendants of deported Israelites who
abandoned circumcision. R2424:1
Jesus answered -- Again our Lord tactfully ignored the question in the
woman's interest--not to deceive her or take advantage of her, but for her
benefit, leading her mind from the natural water to the spiritual.
R4131:1, 2474:6
Shall thirst again -- Errors, falsities, may satisfy temporarily the
craving of those who have never yet tasted of the truth, the water of
life. R2424:2
Thirst is desire, craving, longing. Physical thirst is said to be much
more painful than physical hunger. There is also a soul-thirst and a water
of life which alone can satisfy it. R2574:6
As our physical systems call for water continually and cannot do without
it, so we have longings and ambitions and thirsts of a higher intellectual
order. These the world is endeavoring to satisfy, but the thirst for
wealth, influence and power is insatiable. R3496:3
A man's greatness is measured (1) by the number of his thirsts; (2) by the
character or quality of those thirsts; (3) by the capacity and intensity
of those thirsts. R2574:6
Alexander the Great wept that there were no more worlds that he might
conquer. Solomon, after having tasted of all the streams of pleasure and
novelty, cried out, Vanity of vanities, all is vanity! (Eccl. 1:2) R3496:3
Shall never thirst -- Nothing can give permanent, lasting satisfaction,
except the truth. R2424:2
Those who drink of it have no cravings for the
vain philosophies of men which make void the Word of God. We are still
drinking, but we shall soon be satisfied--when we awake in his likeness in
the first resurrection. R1703:4
The lesson of life is not that we should be without desires and plenty of
them, but that these desires should be transformed from sinful desires to
righteous desires. R2575:1
Improper longings are to be resisted, controlled, rooted out, while proper
longings are to be built up, cultivated, to be supplied and to be enjoyed
forever. R2575:1
What the whole world is seeking for and failing to get, our Lord Jesus
gives to his people--water of life, satisfaction. R3496:4
In him -- Each believer. R2507:6
A well of water -- Immortality. R5865:5
Fountains of truth for others. R2424:2
Water in its purity is a fit symbol of Christ our Life. Here at the laver,
the new life of the Christian begins. R117:4,5*
The laver of the Jewish age was but the brazen laver of the Tabernacle,
and later Solomon's brazen sea; now in the Gospel age it is a well of
water in each believer's heart, overflowing many times; then, in the
Millennial age, this pure water of life will flow wide and deep from out
of the city and over the world. R118:1*
The Bride is to become a "partaker of the divine nature." She is to have
within her "a well of living water [life] springing up," while the rest of
mankind may come to the fountain to drink. (Rev. 7:17) R252:4
God's grace, at the present time, is not comparable to a river, but a well
of water springing up, and those Christians in whom God's grace is a
fountain of life and refreshment are comparatively few. R2507:6
Each true follower of Jesus is a "well of water springing up unto
everlasting life." By and by when these well-springs are all brought
together and united with our Lord, then the Bride and Bridegroom will
constitute the great river of life or water of life. (Rev. 22:1) Q750:2,
823:2; R3410:5, 1703:1; CR216:3
Springing up -- A perennial well-spring continually rising up in her
heart. R1703:1
The "water of life" is now in his followers a "spring" of truth, grace and
everlasting life. The Father hath life in himself, and has granted unto
the Son life in himself, that he might share this life with his disciples.
R5088:6, 1642:4
You have a well-spring in your heart if you have the begetting of the holy
Spirit. CR216:3
Give me this water -- Evidencing by the quickness with which she grasped
the presentation and her eagerness to get the living water that she was no
ordinary woman. R4131:1
Jesus saith -- Again he turned the subject. It was necessary that the
woman should appreciate the fact that she was a sinner and under the death
sentence. R4131:1
Not answering her request for the true water of life (1) because the time
had not yet come; (2) she was a Samaritan and could not receive divine
favor until the appointed time; and (3) she was not yet in the condition
of heart to receive the water of life. It was only necessary to explain
the latter which she could the more readily understand. R2575:2
While he could not invite her, a Samaritan, to a place in the Kingdom, he
could nevertheless appropriately give her some food for thought which
later on might do her good and prepare her to have a hearing ear. R2423:3
Our Lord was willing to confer with her, though she was unprepared to
receive the blessings (1) because he was making the fullest use of an
opportunity; (2) despite her sinful course, he saw traits of honesty in
her character; and (3) he might reasonably hope that six years later, when
there was no restriction to Gentiles, she might inquire further. R2575:3
Not thy husband -- Many Christian people would utterly disdain to speak
to such a woman because they have imbibed the spirit of their religious
teachings, that God delivers such over to the devil. They need a clearer
knowledge respecting God's attitude toward sinners. R2574:5
The woman saith -- Shrewdly she led the conversation from matters too
personal to herself, and our Lord did not follow up the subject, but left
it. Many need to learn this lesson of first awakening a consciousness of
sin, and then leaving it to work at greater leisure. It is not for us to
break hearts, but to find those who are broken-hearted. R4131:2
Anxious to avoid any discussion of her own character and life, she
skillfully turned the question to a theological one. Men and women today
would rather discuss theological and denominational problems, than turn
their glance inward and note the inconsistencies of their own lives.
R2575:5
Yet she feared him not. She fled not from him. His kindliness, his
gentleness, his willingness to talk to a Samaritan woman, indicated that
she had found a friend. R4131:2
Our fathers worshipped -- They realized that the Jews had been God's
favored people, but thought of them as rejected from divine favor and of
themselves as having become their successors, not only in possessing the
land of Samaria, but also in some degree successors in the blessing of
Abraham, Isaac and Moses. R3495:3
In this mountain -- Holding that the simplicity of worship observed by
Abraham, Isaac and Jacob without tabernacle or temple, but in the
mountain, was the proper method of approach to God. They apparently
thought that Israel had drifted into a mere formalism of worship. R2069:5
The Samaritans, being excluded by the Jews, claimed that they had
something better--the very mountain in which Jacob worshipped God. R4130:3
The Samaritans today [1887] think that they are now living in the age of
"apostasy," which will only end with the appearance of Taheb, the Messiah,
who will re-establish worship on Gerizim in its pristine purity. R906:5*
In Jerusalem -- Pious Jews sought to come at least once every year to
the Temple in Jerusalem to present themselves before the Lord for his
blessing. R2069:3
Jesus saith -- Our Lord did not closely press the moral question. It is
sufficient that attention be called to a wrong. This is more efficacious
than if they be teased and angered and put on the defensive. R2575:5
The hour cometh -- That hour began after the Jewish house had been left
desolate, after the new dispensation had been inaugurated; and it still
continues. R4131:3
Nor yet at Jerusalem -- During past times he did indeed prescribe forms
of worship and times and places, but now all that come unto the Father "in
spirit and in truth" through Christ are accepted. R4131:4
Our Lord was not bent on making of her a Jewish proselyte. The time for
that was past. The harvest time had come. R4131:3, 2070:2
While it is true that forms and ceremonies are not commanded, on the other
hand some of the Lord's people fall through ignoring all regularity in
prayer, with too little formality in approaching the throne of grace,
without a sufficiency of humility and reverence. R4131:4, 2071:6
Ye worship -- While the Samaritans were not typical, we find in
spiritual Israel some like the Samaritans--strangers from the covenants
and promises because not of the same family, not begotten again of the
holy Spirit. R4131:5
Ye know not what -- Our Lord makes it clear that up to that time the
Jews were right in their place and manner of worship. It was according to
divine law; while the Samaritans were guided not by the divine Word, but
by their own impressions. R2069:6
Not being of the stock of Israel they were in no sense of the word heirs
of the Abrahamic Covenant. Not discerning this cardinal truth in its true
light, they were confused as to every feature of the divine plan. R4131:5
Not one in ten of the members of the nominal church know what they believe
or why they believe it. HG371:5
Undoubtedly, this is true of the majority of worshipers of all various
sects and creeds. They exercise the organ of veneration, partly under the
impulse of fear, but without particular desire to become acquainted with
Jehovah. SM79:2
In our conversation on religious subjects with those corresponding to the
Samaritans, it may not be using wisdom to say, "Ye worship ye know not
what," even though this be strictly true. R4131:6
Rejection of the doctrine of eternal torment as the punishment for sin,
and the supposition that that doctrine is taught in the Scriptures, is the
foundation for the skepticism which has spread so far as to undermine
their entire faith. R3905:3
We know -- Making clear that up to that time the Jews were right in
their place and manner of worship. R2069:6, 5321:5
The Temple at Jerusalem was called the house of God, and the people went
up to the Temple to pray. Apparently it was generally understood that they
might not pray anywhere and everywhere. Jesus here intimates that the Jews
were right in this claim. R5200:3
The Jews. R3468:3, 2684:2
The Jews understood that they were the natural seed of Abraham, and that
from them must come the great Messiah. R4131:5
"We Jews may worship God because, under the divine covenant made with our
nation, we have the privilege of coming to God in prayer, and of having
God hear and answer prayer. We are worshipping according to God's
directions." R5321:5
Salvation -- The blessing of mankind through an opportunity of a
deliverance from the curse by the promised seed of Abraham. R2069:6
Of the Jews -- He did not say, For the Jews, nor, To the Jews
exclusively. It was of them in the sense that the Master was of that
nation according to the flesh, the Messiah could not have been born of any
other nation. R4131:5
Christ, his apostles, and all the remnant were Jews. They received the
holy Spirit and became the light beams to the Gentiles. R66:1*
The Jewish "remnant" were the nucleus around which the gospel Church was
afterward gathered. R25:1*
In order that his special typical dealings with them as a people should
work them no injury, for the Jew was under a special law and its special
condemnation. R970:4
The hour cometh -- The hour came with Pentecost, and the time has
continued for the past eighteen centuries, in which these sons of God have
been permitted to worship God in spirit and in truth. R2071:1
A great dispensational change was imminent, in which all distinctions and
barriers of place and manner would pass away. R2575:5
Worship the Father -- Worship is that outward manifestation of reverence
for holy things which is pleasing to God, if done in a proper manner and
from the right motive. But it is possible to assume the attitude of
worship, and yet not offer worship that would be acceptable to God. R5321:1
Not simply prayer, praise, supplication and thanksgiving, but rather a
life of worship--a life in which, through the begetting of the spirit and
knowledge of the divine plan, the individual becomes so at-one with God
that it is his meat and drink to do the Father's will. R2071:6, 5480:1
When praying, we must come only in the name of Christ; and we must come
thoughtfully and earnestly. R5835:3, 5480:1
In spirit -- The new dispensation will be a spirit dispensation, and
those who in that dispensation will draw near to God and be accepted of
him must worship him in spirit and in truth. R2070:2
Those who delight to do God's will, to serve his cause, even at the cost
of sacrifice to earthly interests. R4715:6
We might have the truth, but if we did not go to him in spirit--in the
right attitude of heart--our worship would not be acceptable, no matter
how much we might know. R5321:2
Those who are appreciative of God's character should desire to have this
character-likeness. R5082:4
Those to whom God wishes to grant eternal life are those who will gladly
obey his laws. R4991:5
He would not compel our loyalty; he seeketh not the worship of slaves, or
any compulsory work or service. R2287:2, 4400:3, 770:2
The Christian learns to love his God and to wish to do the Father's will
only. Nothing is acceptable in the nature of a sacrifice that is not
prompted by that love. R4841:5
It would be contrary to this principle to define prayer as a duty, and to
stipulate a set time or place or a formal manner. R4984:4, 799:3
Church buildings of today are more for pride and show than to glorify God.
Let us not be deceived with vain pretensions of earthly glory; but,
shunning these things, let us remember that wherever two or three are met
together in the Lord's name, that is the house of the Lord. (Matt. 18:20)
R2010:5
Whatever is given to the Lord's service should be given with a free hand
and a ready heart. It is a privilege to give to the Lord and his cause;
for the Almighty is not poor, that he should need our gifts. R5781:3,
2511:2
Take for instance, Nathanael. Notice how the Lord addressed him as an
Israelite indeed in whom was no guile. (John 1:47) R2071:1
And in truth -- Intelligently. R5082:4
A knowledge of the truth is essential before we can worship in spirit and
in truth. As a spirit of worship without the truth is not sufficient or
accepted, much more a knowledge of truth is not sufficient or acceptable
without a spirit of worship. R2191:5
A man might be a heathen and yet have a great deal of the spirit of
worship, but he could not render acceptable worship unless he had the
truth. R5321:2
Cornelius had the right heart intention to come near to God, but God did
not accept him at that time because he did not have the truth. R5321:2
He had neither the truth nor the spirit of the truth which would have
permitted him to offer any higher worship than that of fear and obedience.
R2071:4
The truth which was sent to Cornelius is the essential thing we must all
have to come near to God and be acceptable--that, though he was a sinner,
God had provided in Jesus a Redeemer, a sanctification for sin. R5321:2
"In vain do they worship me, teaching for doctrines the commandments of
men." (Matt. 15:9) R2079:1
God's creatures need to know him well and truly in order to appreciate him
and in order to have confidence in his gracious promises. Such a knowledge
is necessary to a true worship such as the Lord appreciates. NS503:5
Seeketh such -- For joint-heirship with their Redeemer in the Kingdom.
HG447:6
The whole mission of the Gospel may be properly understood to be for the
purpose of seeking out from amongst mankind in general these true
worshipers. R2071:5
Any who will not worship from this motive shall eventually be destroyed.
R5429:5
The call is not to an outward gloss of morality, nor to an earthly church
membership, but a call to saintship, to a full consecration of heart and
life to the Lord. R3899:4
Not such as are moved by fear or dread; on the contrary, such as worship
from a heart appreciation of his glorious character and wonderful plan of
salvation through Jesus. NS344:4
Those who delight to do his will, those who delight to serve his cause,
even at the cost of sacrifice to earthly interests. Q553:5
In the end, even with the world, only such will be finally approved and be
granted life eternal beyond the Millennial age. R4410:6; CR431:2
Such as both love and trust him. F147
To worship him -- There is undoubtedly danger that some might render too
much honor to human instruments whom God is pleased to use in connection
with the service of the truth--a danger of man-worship. (Rev. 22:9) R2079:5
We want no homage or reverence for ourselves or our writings, nor do we
wish that any should be called by our name, nor would we have our writings
reverenced or regarded as infallible, or on a par with the holy
Scriptures. R2080:4
Let us resolve that we will worship only the Lord our God--that we will
neither worship nor serve sectarianism in any of its many forms, nor
mammon with its many enticements and rewards, nor fame, nor friends, nor
self. R2497:4
Thus the Apostle Paul's ministry was summed up by his accusers: "This
fellow persuadeth men to worship God contrary to the Law." (Acts 18:13)
R2071:5
God is a Spirit -- A spirit being of unlimited power, who can read the
very thoughts and intents of our heart. R4410:6
A spirit being; invisible to men, mighty, powerful, and influential. He is
an intelligent power. CR398:2
The Scriptures distinctly tell us that a
spirit has not flesh and blood, as we have; but they as distinctly inform
us of the divine personality, and use the members and qualities of the
human body to bring the Creator within range of our apprehension. SM623:1;
OV2:4
Intellectuals are accepting the thought of an impersonal God. From our
standpoint this is tantamount to saying, "There is no living and true
God." SM621:3; OV1:2
To have no personal God must eventually signify to the reasoning mind no
law-giver, no judge, no justice, no love, no mercy, no personal
relationship as between father and child. Thus would be lost the very
basis of Christian faith and doctrine. SM624:1; OV2:6
The Bible makes no attempt to describe heaven itself, or its inhabitants,
merely saying that "God is a Spirit." Men must discern God in his works,
the noblest of which is perfect man, made in his moral likeness, on the
earthly plane. R4966:4
God has not implanted a spark of this spirit, or immortal divinity, in man
through their first parents, but man was created a fleshly likeness of his
Creator, who is a spirit being. E310
In spirit -- Honest-hearted. R4410:6
Any who do not desire at heart to have communion with God would not be welcome at the throne of grace. Any
who merely pray in a formalistic manner are not heard at all, and might
better not pray at all. NS675:1; R3805:2
With the heart, sincerely. R2575:5
While men might be deceived with outward pretensions, God looks upon the
heart, and accepts only the soul's desires. NS673:1
It is only with your mind that you can worship God in a way he will be
pleased with. Many people worship God in an outward form, and their hearts
are far from him. CR398:3
And in truth -- In harmony with the divine arrangement, in the true
way--through Christ. R2575:5
No one can possess the spirit of the truth without having considerable of
the letter of the truth upon fundamental principles. R2079:4
Every error hides some truth; every misunderstanding of the character of
God or of the fundamental features of his plan is so much to hinder men
from becoming to the fullest extent possible worshippers of God. R2079:3
Not such as could not do otherwise, and not such as would do so under
constraint, but such who do so voluntarily, from love and appreciation of
his principles of righteousness, and of himself, which these represent.
E468; R5758:1
Not those who need to be forced; we are to work to the best of our
ability. R5119:1
And not such as are frightened into his service. B30; SM65:2
Can we "worship in spirit and truth" the God who the creeds tell us
arranged for all to be born damned, either to purgatory or to eternal
torment? Could we respect his honesty if he labeled this "good tidings of
great joy to all people"? (Luke 2:10) NS862:4; R2079:2
Although they might bow the knee in fear and submission, they would find
it impossible to bow down their hearts in full acquiescence. R2079:3
Messias cometh -- Her people accepted the five books of Moses, and from
them drew their hope of a coming Messiah. R906:2*
Am he -- Showing clearly that our Lord was the Messiah, the
long-promised seed of Abraham. R5300:5
Our Lord expressed to her more plainly, perhaps, than to any other person
during his ministry, the great fact that he was the Messiah. R4132:1
4:28
Saith to the men -- The selfish spirit which would have bidden her to
keep the information to herself, or the slothful spirit which would not
bestir itself to inform others--either one would have marked the woman as
unworthy of the Lord's favor. R4132:2
I have meat -- "The hidden manna." (Rev. 2:17) R1820:6, 1957:6
The same kind of spiritual food which Mary appreciated more than Martha,
when Jesus said "Mary hath chosen that good part." NS86:4
My meat -- As the burnt-offering represents the value of Christ's work
in the Father's estimation, so the meat offering sets forth his perfect
human character and conduct. R84:1*
"Man shall not live by bread alone." Our meat is to do the will of God. To
ask to be relieved from the legitimate effects of that course would be out
of harmony with the very spirit of sacrifice. R1689:6
To do the will -- Though tempted in all points like as we are, he
ignored his own will and all suggestions from others contrary to God's
plan and obeyed God implicitly. Therein lay the secret of his success.
R1125:5; HG292:6
The supreme principle upon which we have to run our lives is to adhere,
through good report and ill, through temptation, prosperity and adversity,
to the will of God, wherever that may lead us. R2694:3*
That was his life, and if we partake of his life on earth, we shall be
partakers of his resurrection life. R327:6*
Him that sent me -- The title of the Son of God officially applied to
the man Christ Jesus before his birth, and this title he continually
approved. NS256:6
The Son claims no higher honor than to be the Father's agent and
messenger. HG297:2
The Son never attempted to diminish the Father's glory,
but always to add to it. R920:4
To finish his work -- The finishing work was the harvest, and, so far as
related to the Jews, in favor, it ended when Jesus had left their house
desolate and said, "It is finished." (John 19:30) R27:1*
He was superintending a finishing work, which he calls reaping or harvest.
R114:6*
Later he says, "I have finished the work which thou gavest me to do."
(John 17:4) R116:4*
God is the great master workman and Jesus is the great chief agent in
doing all the work God intended should be done. CR346:3
Say not ye -- Jesus is again due to be present; say not now that there
are yet many years and then cometh harvest. R600:2
Then cometh harvest -- Greek, therismos, reaping harvest. R223:1*
A time of reaping rather than of sowing, a time of testing, of reckoning,
of settlement and of rewarding. C135
Each dispensation ends, not only with an advent of Christ, but with a
harvest. HG52:2
The harvest of the Jewish age being a type of the harvest of this age,
observation and comparison of the various features of that harvest afford
very clear ideas concerning the work to be accomplished in the present
harvest. C135
I say unto you -- He directs through the Word by opening the
understanding to discern the times and seasons there indicated, and the
work to be accomplished therein. R600:3
The fields -- The seed of which had been sown by Moses and the prophets.
B233
They are white -- Truths, as harvest sunshine, are warm and strong, and
tend to ripen the wheat. They also lead, through a clearer knowledge of
the truth, to a separation between the wheat and the tares. R1073:6
If the sowing has been a general one with a view to the gathering of the
Lord's Little Flock from every nation, people, kindred and tongue, we must
expect the harvest work to be similarly broad, widely extended. R4000:2
Already to harvest -- To the Jewish house Jesus presented himself as
Reaper; to the Christian house he does the same. B238
He that reapeth -- Our Lord's special teachings were such as to gather
the wheat, who were such already, and to separate the chaff of the Jewish
nation from the wheat. C135
All of the Lord's people filled with his spirit must be engaged in harvest
work in some manner--using their abilities and opportunities. R2490:5
Being already in the "harvest" time, harvest work should engage the time,
service and thoughts of the Lord's servants, who now, like the disciples
at the first advent, are to do the reaping work. B365
Let us fear lest having an opportunity of laboring in the harvest field
any of us should miss that opportunity through any disinterestedness.
CR309:5
Each one desiring to reap should first see what lies nearest to his hand
and in which department of the service he could most effectively and most
economically enlist his talents. R3985:5
The separation of the true wheat from the mere professors, the tares, goes
on as quietly but as surely as a similar separation did in the end of the
Jewish age. R1073:6
Receiveth wages -- Every day. Everyone who is doing any service ought to
look for his wages every day and see that he gets them before he goes to
bed--the blessing and joy of the Lord in his heart, the wages of his favor
and an appreciation of the fact that they are near to him. CR63:6
Even our smallest services are sure to be blessed and owned by our loving Lord.
R2457:5
Whoever would serve the Lord would be intent on serving the brethren; and
the more their need, the better the opportunity; and the greater our zeal
the greater our results for others, and the greater the blessing for
ourselves. R5824:1
Let us fear that if we don't reap enough, we cannot get as much wages as
we hope to get. CR309:5
Unto life eternal -- To the glory, honor and immortality to which we
have been called. NS713:6
Another reapeth -- Many laborers, though anxious to be at work, seem not
to know whether to sow or reap. Perhaps they want to sow and reap at the
same time. Failing to comprehend God's plan, they work haphazardly, as
they suppose God is doing. R628:4*
I sent you -- The work done by Jesus and his apostles amongst the Jews
eighteen centuries ago was a harvesting work. R4968:3
The Lord at the present time is the great reaper and supervisor of this
harvest. NS713:5
To reap -- The harvest of the fruitage of the Jewish age. R4968:3
To reap the fruits of those centuries of effort, and to test the people by
the message, "The Kingdom of heaven is at hand" (Matt. 10:7), and the King
is present. C136
Our chief work is where the Gospel has already been proclaimed, this being
the harvest of the Gospel age. R4360:2
Ye bestowed no labor -- The plowing and sowing connected with the Jewish
dispensation was in the far past: the Egyptian bondage served to do a
plowing work; the giving of the Law and the exhortation of their prophets,
all constituted a seed-sowing, harrowing and cultivating experience.
SM185:2
Other men -- The patriarchs, prophets and other holy men of old. C136;
R4891:3, 628:4*, 580:2, 263:5, 19:6
Other saints have labored faithfully in the past, sowing the precious seed
which we are now privileged to help in harvesting. R877:1
After his resurrection, Christ sent his disciples into all the world to
preach the gospel of the Kingdom--a sowing work. R628:4*
Into their labors -- Whether it was at the beginning, or now at the
close of the age--the time of the reaping--it is all one work, and there
is one purpose being served, the gathering of the elect. R5302:2
While the Lord's work was that of reaping, he blended it with a sowing.
R5018:3, 4891:3; C135
As reapers of the fruitage of others' toil. NS626:3; R4360:2
The saying of the woman -- Women, as well as men, are accountable to God
for the use of the talents in the Church, be they many or be they few.
R1549:2
He abode there -- In Acts 8 and 9:31 we have clear indication that the
work of grace flourished amongst the Samaritans after the door of
opportunity was open to them. No doubt this later fruitage developed from
the words of grace and truth which our Lord dropped on the occasion of the
visit here referred to. R4132:3
Into Galilee -- In one sense a better field for labor than Judea because
the people, while outwardly less religious, were more ready to receive the
Lord, being less shackled with sectarianism and the burdens of the law
imposed by the teachings of the Pharisees. R4132:3
Hath no honor -- It may have been in recognition of this proverb that
our Lord commenced his ministry at Jerusalem rather than in Galilee.
R3494:2
It is a trait of human nature to lightly esteem things with which we are
intimately acquainted. "Distance lends enchantment to the view." R2424:3,
3494:2
When a hero or saint is seen to be like an ordinary man--weak where others
are strong or ignorant of some things that others know--it is almost
impossible to recognize him as a hero or saint. The Lord's people must
look over these things and recognize the relationship to the Lord before
we can "love as brethren." R3494:3
Our Lord did not begin his ministry in Nazareth where almost 28 years of
his life had been spent and where consequently, he was well-known to the
people. R2579:1
Received him -- He had honor amongst his own countrymen because of his
fame in Judea, and hence they received him more respectfully than they
otherwise might have done. R3494:2
Things that he did -- It seems probable that after his first miracle at
Cana he was in Judea for the feast of the Passover, and at that time
performed many notable miracles, on account of which his fame went abroad.
R2424:3, 3494:1
For instance, Julius Caesar, who by all the world is acknowledged to have
been a great man, was lightly esteemed by Cassius, his intimate friend and
servant. His closeness hindered him from seeing the greatness which
others, less close, could readily discern. R2424:6
At Jerusalem -- Jerusalem was the representative city of that nation,
and properly enough our Lord's principle miracles and teachings would
thence reach the whole people better than from any other location. R3494:2
A certain nobleman -- The word rendered "nobleman" in this text might
more literally be rendered "king's officer," and the supposition of some
is that this was Chuza, Herod's steward, whose wife, Joanna, was one of
the women who subsequently ministered to Jesus. R4132:6
Jairus, an influential man and a ruler in the synagogue, was no doubt
acquainted with this nobleman. His knowledge of this case no doubt helped
to increase his own faith in the Lord's power manifested in the healing of
his daughter. (Mark 5:22-24, 35-43) R2617:1
At Capernaum -- About twenty miles distant from Cana. R2425:1
He went unto him -- Faith must grow, and before it can grow it must lead
to some kind of works. Chuza's primary faith led to his journey to our
Lord, by which he attested his faith. But generally there must be a
necessity, as in Chuza's case--his son's illness. R4133:3
Except ye see -- Testing his faith. Evidently this was a refusal of the
nobleman's request, and had his faith been slight, he probably would have
accepted it thus. R3494:4, 4132:6, 2425:1
Often the Lord does not answer our prayers immediately, but, delaying the
answer, tests our faith. He is pleased to have us hold on to him by faith.
R3494:5
Will not believe -- Implying that the highest order of faith would be
that which would not require such ocular demonstrations of divine power,
that could trust the Lord without the proofs of miracles. R3495:5
Ere my child die -- "Don't, please don't, wait to discuss a matter of
faith. Realize my position as a father and my interest in the subject--do
come now." R4133:1
Thy son liveth -- Having tested his faith and made it stronger, our Lord
answered the request and healed the son, but in a manner calculated to
still further strengthen his faith. R3494:5
When the Lord does grant our requests, the blessings frequently come to us
through a different channel or in a different manner from what we had in
mind. R3494:5
Our Lord did not heal all the sick nor awaken all the dead. That great
work belongs to the future, to the Millennial Kingdom. What he did do in
these directions was merely to illustrate his power. R3494:6
It is part and parcel of the laws of nature that the will should control
and direct the human system. Likewise the divine mind or will has control,
not only of the divine being, but also of all things in the universe.
R3495:2
The man believed -- His faith brought him a still greater blessing than
the physical recovery of his son's health, for it made him and his family
"believers" in the Messiah, and thus brought them within reach of the
great privilege of sonship and joint-heirship. R2425:2
And he went -- The nobleman received the blessing through faith, and his
faith was attested by his conduct. So must it be with all who would be
acceptable to God. R2425:4, 3494:5
Yesterday -- It may be assumed that Chuza came the 25 miles on horseback
that very morning in great haste. He might have returned the same evening
at the same speed, but he does not arrive at home until the next day,
evidently taking the journey leisurely. R4133:2
The seventh hour -- 1:00 p.m. R4133:2
The fever -- Quite probably there were many others in Capernaum
similarly afflicted, as the city was built near low, marshy ground, and is
noted in history as a malarial locality, unhealthful. R2425:2
Himself believed -- Did he not believe before, when he started to see
the Master, when he was speaking with him, when he accepted his reply and
started home? Yes, but it led to a belief in the Lord of a still higher
and still deeper kind--not only that Jesus was able to work miracles, but
that he was the Messiah. R4133:2
And his whole house -- No doubt it was as a result of this that his
wife, Joanna, in harmony with his wishes, became one of the active
supporters of our Lord's ministry. R4133:2
There was a feast -- Probably the Feast of the Passover. R2433:3
These annual gatherings constituted the very best opportunity for reaching
the devout Jews from all parts of the Holy Land, and from surrounding
countries. R2433:3
When, by reason of the multitudes gathered from every part, the Jewish
leaders who sought his life would think it unwise to make any
demonstration against him for fear of a riotous disturbance. R4137:3
Jesus went up -- Drawn thither, according to the Jewish usage, to
celebrate one of the great annual feasts. R3501:1
A pool -- Today known as the "Pool of the Virgin." R2433:3
Bethesda -- The word Bethesda signifies "House of Mercy." R3500:3
God's tabernacle in the Millennial age will be a house of mercy, not
merely for the elect few, but God, through his elect Church--the Christ,
head and body--shall "bless all the families of the earth." (Gen. 12:3)
R3502:1
Having five porches -- Built for a public sanitarium for the benefit and
convenience of those who desired to use the agitated pool. R3500:6
This scene is compared to historical accounts of the bath of Ibrahim, near
Tiberias, on the sea of Galilee, and to the crowds at the grotto of
Lourdes. R3501:1
Impotent folk -- Their infirmities are indicated to have been something
akin to rheumatism, paralysis and other muscular or nervous ailments,
causing lack of vital power, withering or wasting of the muscles. R4137:5
Waiting for -- Old Greek MSS (the Sinaitic and the Vatican) omit these
last seven words of verse 3 and all of verse 4, quite probably added as a
marginal note explanatory of the views held by the people, or possibly the
thought of the copyist who made the marginal note. R3500:6, 2433:3
An angel -- The phenomenon not being understood, many considered that
the agitation of the pool was miraculous, attributing it to an angel from
heaven. R3500:3
This portion is not accurate and is not found in the oldest manuscripts,
and is appropriately omitted from the Revised Version. R4137:5
Troubled the water -- It is presumed that the spring which supplied the
pool was connected with a reservoir of gas, which really imparted to the
water some curative property. Or possibly it was connected with a siphoning
spring which overflowed at times. R4137:5, 3500:3, 2433:3
Travelers whose word is reliable declare that they have seen this spring
rise twelve inches in five minutes, and then subside about as quickly.
R2433:3
First -- Suggesting that the benefit was from the gases, since only
those who entered immediately were profited by it. The impregnating gases,
upon entering the pool, would speedily be combined with the atmosphere.
The first to enter would also benefit by inhaling some of the escaping
gases--ozone. R3500:3
Made whole -- Partly by the energizing influence of faith and partly by
some medicinal quality imparted to the waters by the gases. The cures
effected by it would cause the pool to have considerable fame. R3500:3
A certain man -- The miracles performed by Jesus and the apostles were
not attempts to heal all sickness, to banish pain and sorrow. There was a
great multitude of impotent folk at the pool of Siloam needing healing;
Jesus merely observed one of that multitude. R4980:2, 4137:6, 3501:2;
NS730:3
There was no record that he had more faith in the Lord than had the other
ones about him. On the contrary, the context shows that he had no
faith--that he did not even know the Lord, and did not learn until
afterward who had healed him. R3501:5
We may not at first see why the Lord favors some more than others with the
knowledge of his grace and truth, but we may assume that it lies in the
direction of honesty of heart, repentance of sin and a "feeling after
God." R3501:4
Since our Lord did not perform miracles for all the sick, neither are we
to expect all the sick of today to be cured, either by natural means or by
miraculous power. R3501:3
While there were many widows in Israel in the time of the famine, Elijah
was only sent to the widow of Zarephath; while there were many lepers in
Israel, Elisha healed of leprosy only Naaman, the Syrian. R3501:2
He was more helpless than the majority, and his case was apparently
hopeless in that it was chronic, of 38 years' standing. R2433:6
Jesus saw him -- If such scenes of sorrow, pain and trouble touch our
fallen hearts sensibly and deeply, how much more intense must have been
the sympathy which our Lord experienced in the presence of such
conditions. R3501:1
Wilt thou -- He thus let the matter depend upon his own will. So it is
now with those who are now being healed of moral ailments, now being
spiritually enlightened--the assistance is with themselves. R3501:5
Only those who will can be benefitted in this age. Our Lord testified
again, "Ye will not come to me, that ye might have life" (verse 40). To
come unto the Lord means to accept his arrangements, to answer his query,
saying, Yes, Lord, I would be made whole. R3501:6
So, during the antitypical Sabbath, the Millennium, it will be declared to
all the world that "whosoever will" may have life and health eternal if he
will take the steps of faith and obedience. B40
Rise -- Our Lord did not even wait for him to manifest a previous faith
in his power, but allowed the man's faith to be testified by his
obedience. R2433:6
By these words the Lord awakened in the mind of the poor man desires and
aspirations which had almost died out. He was almost heartsick from
deferred hope. (Prov. 13:12) R4137:6
Take up thy bed -- Probably a very light mattress or comforter, after
the custom of that time. There was no real labor connected with this
injunction. R3502:2
His object in instructing the man to carry his bed was twofold: (1) the
act of itself would be a witness to the miracle; not only directly, but
(2) indirectly it would attract the attention of the doctors and scribes
of the Law, because they had formulated certain restrictions respecting
the Sabbath which were not Mosaic requirements. R3502:2
And walk -- One of 36 miracles, separately described, besides many
others not individually reported, but in groups. Yet this was not our
Lord's chief work, but incidental to his preaching. R4137:2, 3728:2, 3501:2
The sabbath -- So that the difference between his teaching and good
works, and the teaching and no works of the Pharisees, would be more
manifest. R3502:4
The Lord performed so many miracles on the Sabbath, not to signify any
disrespect to the day, nor to provoke the Pharisees; rather, to point out
the great seventh-day Sabbath, the Millennial day. R2434:1
Wist not -- He was too dazed and astounded to think of inquiring the
name of his benefactor, or to offer him his thanks. R4137:6, 3502:4
Evidence that he was not a believer. HG404:1; SM570:T
Conveyed himself away -- Our Lord, not wishing to refuse the great
multitude of sick ones there gathered, quietly withdrew, so that by the
time the miracle was known the healer was not to be found. R3502:4
Afterward -- He did not first discuss the man's sins and inquire
respecting his repentance and his turning over of a new leaf. He did not
give him the blessing of healing on condition that he would become a
servant of God. R4138:1
In the temple -- Corroborating the view that his healing was not
accidental, merely because Jesus passed by, or an arbitrary election; but
that this man, in his affliction, had been led to a repentance of sin, and
as a consequence was specially favored of God. R4137:6, 3501:4
Sin no more -- Without chiding for the past, Jesus counseled him for the
future. R4138:1
Prayer should be for the forgiveness of sins when sickness is a
punishment, rather than for release from the punishment. If the sickness
was a judgment, we should expect that when the sin has been confessed and
fully repented of, the Lord would remove the chastisement, either
partially or wholly. R2008:4
Those who now experience healing, doubtless will require healing for other
ailments, and to some extent their freedom from sicknesses will depend
upon their purity of life. R759:6
Healings were not performed upon those who were converts to the Lord; on
the contrary they were performed on those who were pronounced sinners.
HG403:6; SM569:2
Lest a worse thing -- Amongst the Jews serious sickness implied serious
sins. R4980:3
The penalty for original sin has been a severe one, yet for this original
sin God has provided a great atonement. But when thus liberated, a fresh
responsibility is upon us. As the apostle declares, if we sin willfully
after we have received a knowledge of the truth, there remaineth no more a
sacrifice for sins. (Heb. 10:26) R3502:5
If, after being released and justified, we sin willfully and deliberately,
we may expect nothing further in the way of divine mercy and forgiveness,
the penalty is death without hope of recovery. R3502:6
Sought to slay him -- A parallel to the opposition manifested by
present-day Christians, sectarians of the strictest sort; not that they
would literally kill, but many would assassinate character, if thereby
they could defend the falsities of their systems. R2434:1
My Father worketh -- God rested from his work of creation, although he
did not abandon the work in his purpose--that of raising a Seed which
would eventually deliver the race. R2434:5
Hitherto -- Before I came. R51:6*
I work -- Now, I work. R1685:2, 975:4, 27:2*
Now that I have come. R51:6*
Christ worketh now, as the Father worked hitherto. E395
The coming of Jesus in the flesh we regard as the dividing line between
the two works referred to here by the Savior. R51:6*
The closing work of the Jewish age was the turning point between the work
of the Father and of the Son. R27:2*
God has been resting from creative
work and will continue to do so until the close of the Millennium--leaving
all the restitution work for Christ to do. R1685:2, 2434:5, 1609:6, 975:4
Separating the works of the Father and the Son, the life-privileges which
come to the world come directly from the Son--he bought them with his own
precious blood. R1006:5
The work of the Son will not be complete until all evil has been
thoroughly subjugated, which will be at the close of the Millennial age.
R2434:6
Not that he does a work distinct from the Father--"The Son can do nothing
of himself" (verse 19); "As I hear I judge" (verse 30); "I am not alone."
(John 8:16) R52:1*
God was his Father -- The Jews would have been afraid to call themselves
sons of God, or to call him their Father. If they had spoken of themselves
as sons of God, they would have thought that they were doing something
reprehensible. R5219:2
The Jews never claimed to be sons of God, neither are they referred to in
the Scriptures as such. No greater dignity than that of being servants of
the Most High God could possibly have been dreamed of up to the time when
our Lord himself announced the privilege of adoption to the new nature.
R3476:2
Making himself equal -- Their anger was because, in claiming to be the
Son of God, he was claiming an honor and place so much higher than
themselves--implying a closeness of relationship and nature to Jehovah
which they considered blasphemous. R2434:2
Nothing of himself -- A contradiction of the common thought of
trinitarians, that the Son is the Father. R2434:3, 2408:4
Would any say of the Father, "the Father can do nothing of himself?" R803:1
What he seeth -- These words were used in connection with the healing of
the sick. They do not, of course, mean that the Lord had seen the Father
healing the sick, but that he had seen the Father's will, the Father's
plan. R5065:3
The Son likewise -- This is a oneness that results from having the same
mind or spirit; it is the same oneness that should exist between a heart
union of man and wife; they twain are one. R369:5
"There is no other God but one. To us there is but one God, the Father, of
whom are all things, and we in him; and one Lord, Jesus Christ, by whom
are all things, and we by him." (1 Cor. 8:4,6) E54
The Father loveth -- Greek, filio, has affection for. R2434:3
Filio, a love that is more or less respect, not for everybody; it
represents more of an individual or family love. R3949:5
All things -- Including "judgment" (v. 22) and "raising up the dead"
(verses 21, 29). R51:6*
And quickeneth -- A word not in general use today, but signifying to
make alive. NS336:2
To quicken is to make alive, and the double statement gives emphasis to
the idea of life by resurrection. R27:2*
The Son quickeneth -- Not referring to the awakening of Lazarus, the son
of the widow of Nain or the daughter of Jairus; rather, our Lord was
looking down to the future--to the resurrection of the Church in glory and
the subsequent resurrection of the world during the Millennial age. R2434:3
By giving to justice the price of their liberty from divine condemnation,
he secured the legal right to cancel the sentence of condemnation to death
against them, and hence the right to resurrect or restore to life. HG292:5
Whom he will -- He wills to restore all who shall prove worthy; and to
prove who are worthy of everlasting life is the object of the Millennial
reign. HG292:5
The Son has been given the privilege of giving immortality to whomsoever
he will--to the worthy ones constituting his elect Bride. HG752:2
The Father judgeth -- Greek, krino. This word is full of the thought of
trial, or testing, or criticism; but it does not imply finality of
decision. R2430:2
The judgment, criticism, or inspection represented by the word krino does
not wait for the harvest. It is practically the only kind of judgment that
has been in operation. The krino, trial or probationary judgment, as well
as the krisis, or decision, is committed of the Father to the Son. R2430:4
The Church is the Body of Christ, and as such is collectively at the
judgment seat of the Heavenly Father. Our Lord Jesus is not presented to
us as our Judge, but rather as our Advocate before the Judge. R2426:2
In 2 Thess. 2:8-12 the statements respecting the Father's part and the
Son's part are so intertwined as to prove that they are united in the one
work of judgment--of the Father, by the Son. R2426:5
He does not judge distinct from the Son, for we read, "God hath a
appointed a day, in the which he will judge the world by that man whom he
hath ordained" (Acts 17:31); and again of "God the Judge of all." (Heb.
12:13) R52:1*
No man -- It is because the Father has already judged all in Adam and
condemned all to death, that he could not treat with sinners except
through a Redeemer, who became a Mediator. R387:4
Up to the present time God has not been judging the world; that is,
rewarding and punishing each act of mankind. HG234:3
Because we are in a fallen condition we are incapable of a trial at God's
bar of absolute justice; by our best deeds none could be justified before
him. E408
God, whose "work is perfect" (Deut. 32:4), could not recreate or awaken
men in an imperfect condition. God does not judge imperfect man in any
manner. He has provided Christ as the Judge of fallen men--to judge them
in their imperfection and to bring them up to perfection. R1853:6
So far as the Father is concerned, the Adamic sin is forgiven and all
claims under it are set over to the Redeemer, the Purchaser, our Lord
Jesus. R1058:3
Implying that there is no judgment of any kind in progress by the Father
directly during this Gospel age. R2430:3
But hath committed -- Or, transferred. R1058:3
He first proved him, and found him worthy of confidence, and then, having
made known his plans to him, he committed to him their execution. R1550:2
Our Lord uttered these words before he had finished the work which the
Father had given him to do at Calvary, but he spoke from the standpoint of
that completed work. F397
It was from the moment of our Lord's resurrection that the Father
committed all judgment unto the Son. It was then he declared, "All power
[authority] in heaven and in earth is given unto me." (Matt. 28:18) F397
All judgment -- Greek, krisis. This word includes the thought of trial
culminating in a decision that is final, irrevocable. R2430:2
As the legitimate father of the race, the race is fully in the hands of
the Lord Jesus, to deal with absolutely and to judge of their worthiness
or unworthiness of eternal life. This he already does for his Bride now.
As the Father is the head of Christ, so Christ is the head of the Church,
as the husband he is the head of the wife and the family. E457
In that judgment of the world he has promised to associate with himself
the Bride class, whose judgment day is now in progress. R2434:4
The saints will be associated with the Lord in the work of judging those
in process of purgation during the Millennium. That will be the only
really Holy Inquisition (i.e., court of judicial inquiry on matters moral
and spiritual). R1469:4
Christ and the Church will regulate the world's affairs, and see to it
that every evil deed is punished and every good endeavor rewarded. The
result will be: "When thy judgments are in the earth, the inhabitants of
the world will learn righteousness." (Isa. 26:9) HG234:4
That this judgment of the world did not begin at our Lord's first advent,
we have his own testimony: "I came not to judge the world," and again, "My
Word shall judge you in the last day." (John 12:47,48). R2434:4
Though our Lord's mission at the first advent was not to judge, but to
redeem the world, the testimony is unmistakable that, at his second advent
he will judge the world, and his saints will be associate judges. R1383:6,
409:4
He will take mankind as he finds them and deal with each individual
according to his own particular condition, adapting himself and the laws
of his Kingdom to all the various peculiarities, blemishes and weaknesses
as he finds them. F114
Unto the Son -- Though the Father had tried and sentenced Adam, and had
now provided for the redemption in Christ, all future trial of the
imperfect fallen race shall be conducted by the Son, who bought all with
his own precious blood. (1 Pet. 1:19) R1287:1, 2269:5, 1068:2, 587:1
God purposed a redemption for Adam and his race through Christ. Thus the
race of Adam was bought by Jesus, divine law was vindicated, and the race,
by God's will, was in new hands for trial. R1983:6, 1853:6, 387:4
While the legal right to judge was secured through Christ's death, the
process of its accomplishment will require considerable time. "God hath
appointed a day [the thousand-year reign of Christ], in the which he will
judge the world in righteousness by that man whom he hath ordained." (Acts
17:31) R1247:6
God will have no direct dealings with the world until the close of the
Millennial Reign of Christ; the Son will deal with mankind throughout the
Judgment Day of a thousand years. The great Mediator will be the
"go-between," representing God to the world, and the world to God. CR486:1
When sin and Adamic death are wiped out, the dominion will be delivered up
to God, even the Father, by the accountability of men being made
thereafter directly to Jehovah, instead of to Jesus as during the
Millennial age. R470:5; A142
But the Son does not exercise that krisis authority until the harvest, the
end of this age. He then exercises krisis power in respect to the Church
and the world. R2430:3
That the judgment will be fair and impartial is vouchsafed by the
character of the Judge, by his perfect knowledge, by his unwavering
justice and goodness, by his divine power, and by his great love. R722:2
Hence the Father, aside from his Son, did not judge the Ancient Worthies.
R5073:3
There will never be another chance provided for any who have enjoyed a
full chance in the present life and have despised it. But no man is
competent to decide which of mankind have had, and which have not had, a
full opportunity. Only the appointed Judge is authorized or capable of
deciding this question. R2048:4
The new creatures are not competent to be judges one of another for two
reasons: (1) few of them fully comprehend and appreciate the divine Law of
Love governing all; and (2) few can read even their own hearts unerringly.
F403
Honour the Son -- As the Father's agent and representative. HG297:2;
R5922:6; OV351:4; Q770:2
The exalted Christ is to be honored, yea, worshipped, because the Father
has highly exalted him. SM498:2
In proportion as we value the work of the Atonement, our reconciliation to
God, in the same proportion will we esteem him whom the Heavenly Father
set has forth to be the propitiation for our sins. E83
In the work of creation God set forth the Son in great prominence and
glory, saying, "Without him was not anything made that was made." (John
1:3) In the work of redemption and restitution, God has set him forth so
prominently that his name is the theme on every tongue, almost to the
eclipse of the Father's own glory. R3161:2
The honor to the Son is as the Father's appointed representative and agent
in the great work. R2435:4
In acknowledging Christ and the Church and in bowing to them (Rom. 14:11;
Phil. 2:9), the world will be bowing to Jehovah; for the Logos, Jesus, the
Redeemer, forever will be the representative of the Father and his power.
OV351:4; Q770:2
Nothing should be done except at his command. All power in heaven and
earth was committed unto him. (Matt. 28:18) R2888:3
Although all things are of the Father in the sense that the original power and life proceeded
from him, nevertheless all things are by the Son, in the sense that he,
from the very beginning, has been the Father's active agent in every
feature of the divine plan. R2199:5
Although Jehovah is the head of Christ, we see him delighting to honor his
Son, for he is the Father's representative and the express image of his
person. R1550:1
The Church is referred to as the daughter of the Father, and as the Bride,
the Lamb's wife, and she is exhorted to reverence the King's Son as her
Lord--"So shall the King greatly desire thy beauty; for he is thy Lord
[Adon--not Jehovah] and worship thou him." (Psa. 45:11) E48
Although our Lord occupied the chief position next to the Father before he
came into the world to be our Redeemer, yet he now occupies a still higher
position. NS257:6
God had honored him by delivering to him the scroll of wisdom, and the
power and authority to execute all of its provisions. (Rev. 5:5) R2156:2
"Worthy is the Lamb that was slain, to receive power, and riches, and
wisdom, and strength, and honor, and glory, and blessing" (Rev. 4:11); a
proclamation eventually joined in by "every creature." E37
The exaltation of our Lord Jesus Christ to glory, honor, power and
dominion does not imply that the Heavenly Father abdicates the throne of
heaven in his favor. E38
No suggestion that the Father is the Son and that the Son is his own
Father, but quite to the contrary--that there are two persons, both Gods,
both Creators, but the one the superior, the other his honored
representative. R3475:1
Because he showed his obedience and his confidence, in that he humbled
himself to become a man and tasted death for every man, therefore God
highly exalted him. (Phil. 2:9) R1278:4
Although the Scriptures nowhere place the only-begotten and well-beloved
Son of God on equality with Jehovah himself, either while here on earth,
or as the Logos, yet now, in his highly exalted condition, he is partaker
of the divine nature. R2408:3, 1231:1
We are not to honor ourselves, but to honor him whom the Father has
honored, our Lord and our Head. R4115:3
As they honour -- We notice a oneness of honor. In honor, each seems to
prefer the other. R3161:2
If it be remembered that it is "God in Christ reconciling the world to
himself" (2 Cor. 5:19), it will be seen that we honor both the Father and
the Son. R27:5*
They should not honor the Son instead of the Father, however. "My glory
will I not give to another." (Isa. 42:8) SM498:2
Not honor the Son as the Father, but as the Father's direct
representative, heir of all things. OV351:4
Neither did the apostles contradict the Lord and say that he was the
Father, nor that he was equal with the Father. NS195:3
Although our Lord taught us to worship the Father and to pray, "Our
Father, which art in heaven," nevertheless the general sentiment of
Scripture seems to imply there will be nothing wrong in our addressing a
petition to our Lord Jesus direct. R3911:6; Q734:6, 540:10
Prayers can be to the Father or the Son or both, for the Father, as well
as the Son, loves us (John 16:27); and we have promise of communion with
both (John 14:23); and both are to be worshipped and loved equally. R1580:6
Nowhere are we authorized to pray to the dead--either saints or sinners.
On the contrary the Scriptures set forth our Heavenly Father as the
supreme object of worship, though they do intimate the propriety of
praying to our Lord Jesus also. NS732:6
The Father -- God is first; our Lord Jesus is first to us, as the Head
of the Church, because God has given him the preeminence. (Col. 1:18) In
recognizing Jesus' full authority and headship of the Church, we are
honoring him who appointed him, and thus we keep God first. R2985:3
He that heareth -- The judgment of the Church is here referred to. Those
who now hear, believe and obey, have everlasting life promised, as a
result of thus favorably passing the present judgment or trial. R2434:6
My word -- The Bible is God's Word because it reveals the Lord Jesus
Christ and the great plan of salvation. Our Lord Jesus is the spirit of
the Word. (2 Cor. 3:17) R21:2*
Hath everlasting life -- Equally true to say we have eternal life, or we
are reckoned to so have. What the Lord promises, we will have. Illustrated
by a person with a check saying he has the money, when what he really has
is a promise to pay the money. Q263:1
From the standpoint of God's reckoning, the legal standpoint. They are now
"saved by hope." From the standpoint of full accomplishment, Paul writes:
"If ye live after the flesh, ye shall die; but if ye through the Spirit do
mortify the deeds of the body, ye shall live." (Rom. 8:24,13) R5931:2,
4298:5
They hold a sure title to this glorious liberty, which all the sons of God
will possess when fully restored to the divine likeness. R1738:3
Those who are begotten of the Spirit are said to have begun their
resurrection now, figuratively. (Rom. 6:4) NS336:1
Not come into -- While these sons are not to be spared from the
polishing processes necessary to make them acceptable as sons, they are to
be spared from the great time of tribulation and to escape the thousand
years of judgment or trial coming upon the world. R2405:4
The Church will be receiving her reward when the world's individual crisis
or judgment is in process. But the Church is not exempt from individual
judgment; her crises takes place during the Gospel age. R669:5
They are counted already as having passed from death unto life, merely
waiting for the time when, their course completed, they will be like their
Lord and share his glory. (Rom. 6:5) Q137:1
Their present judgment will exempt them from any future judgment. R527:1*,
518:6*, 433:5*
"There is therefore now no condemnation [consequently no future judgment]
to them that are in Christ Jesus. For the law of the Spirit of life in
Christ Jesus made me free from the law of sin and death." (Rom. 8:1,2 Rev.
Ver.) R518:6*
Condemnation -- Greek, krisis, judgment, is here translated
condemnation. F399; R669:5
This word signifies judgment, and is so rendered in the Revised Version.
Compare 1 Cor. 11:32. R2435:1
Those who accept Christ here have their trial, or judgment, in this life;
that is, the sentence of life is pronounced and they shall not have
another trial. HG40:6
The great mass of mankind, outside the Household of Faith, are still under
the original sentence--eternal death. NS6:3
The whole world, during the thousand years of Messiah's reign, will be in
condemnation, and have the opportunity of coming out of the condemnation,
rising up out of it and getting back into harmony with God. Q137:1
Judgment is not executed until after the trial, but the trial is the
judgment, and with the saint ends at death. HG41:1
God will judge--grant trial to--the world in the next age, by Christ.
R2398:5
Is passed -- Already, in advance of the world. F399; Q137:1
The present time, the present life, is to each of the consecrated ones his
day of judgment, his day of trial, his day of testing--to determine
whether or not he shall be accounted worthy of life. F399
From death unto life -- Justified by faith and obedience as members of
his body. F399
Figuratively; but the real passing into life will be at the close of this
age, at the Second Coming of Christ, in "the First Resurrection." NS582:6
The change is only a legal one. Actually, according to the flesh, they are
still imperfect. But, by divine arrangement, their new minds were accepted
of God in Christ and their flesh ignored as dead; they were begotten of
God and became sons of God. As sons, they were free from all previous
condemnation that came upon them as members of Adam's race. CR131:3;
R5896:3, 527:3*
Therefore reckoned free--free from sin and its condemnation, death, the
righteousness of Christ being imputed to them by faith. R1738:3, 1726:1,
970:6
So that they might die with Jesus. PT389:1
Noah's Ark represented Christ. Whoever comes into Christ comes into safety
and salvation, out of danger and destruction. SM341:3
The hour is coming -- As the ransom of man has been paid, why do the
living continue to die, and the dead remain dead? Because the resurrection
hour has not come yet. In God's plan there is a time for everything.
R690:3*
The general judgment of mankind during the Millennial age is here referred
to. R2435:1
And now is -- Omitted in the Sinaitic MS. R1854:3, 1231:6, 1077:3 HG293:3
The harvest of the Jewish age was the dawn of the Gospel age. R27:3*
The dead shall hear -- First will come the awakening; second, the voice
of the Son of man--the message declaring the terms on which the life
enjoyed may be continued everlastingly. R3433:1
Those who have gone into the prison precincts of the tomb shall be brought
forth, so that they may hear the voice of the Son of Man, and, by obeying,
live. F701
But the coming forth is merely the awakening in the case of those whose
judgment, or trial, shall not have been previously passed successfully.
F708
Bearing in mind that the whole world is dead from the divine standpoint,
we see that the apostles and the early Church were called out of the dead
world and granted the opportunity of hearing the message of life from the
Son of God. F708
The whole world, from the divine standpoint, is spoken of as dead, because
it is already nine-tenths dead and under sentence of death to the full.
R2435:1, 1231:6, 1077:4
As the world is now counted dead from God's standpoint, so those in the
Millennial age who come forth from the tomb will still be dead in the
sense that they will not have perfection of life, and not be thoroughly
awake intellectually. NS670:5
Be brought to a clear conception of truth. R1854:2, 1231:6, 1077:4
Some of us have already heard the voice of the Son, while we were children
of wrath, and from a reckoned standpoint, we have begun to live, through
faith in Christ. HG139:1
Son of God -- The Bride of Christ will have to do with the life-giving,
but merely as the associates of the great Life-giver. The Ransomer, Jesus,
alone is the one who can dispense his own life-rights. R5967:5; Q126:4
Jesus is to be our Deliverer. He is the one who calls all the saints from
the sleep of death. Although the Father is the Great Deliverer, who raised
up our Lord Jesus, and who "will raise us up also," yet it will be by
Jesus. All things are of the Father and by the Son. Q124:4
How strange that we were so long deluded, that we heard the voice of man
instead of the voice of the Son of Man. SM311:3
They that hear -- The dead of mankind shall be awakened to such a
condition as will permit them to hear, comprehend, understand, though they
will still be dead from the divine standpoint. R2630:2
Hear the voice of God speaking peace through Jesus Christ--informing them
that they are still sinners, justly condemned to death, but God in mercy
has provided redemption through Jesus. Therefore they are awakened from
the tomb and caused to hear the message of God's grace. NS670:5
Obey his voice at that time. (Acts 3:22) R4793:2, 2435:1, 1854:2
Receive, or grasp it. R1231:6
Heed. R1077:4; HG293:2
The only condition upon which any may have everlasting life is obedient
faith. To be saved through Christ, each human being must hear in the sense
of understanding or appreciating perfectly God's plan, and his
responsibility to it. R698:4
Some may refuse to hear, refuse to obey. R3433:2, 433:5*
To ascertain which will "hear [obey]," all must stand before the great
white throne of justice, then established, and be judged according to the
things written in the "books [of the Bible]" even as the Church is now
being judged. R1903:3, 333:1
Some now hear the voice of the Son of Man and live, through justification
of faith, while others will not hear the voice of the Son of Man and come
to life and perfection until the Millennium, and then actually and not
reckonedly. R4398:2
Shall live -- Everlastingly. R1903:3
In due time. R1854:2, 1231:6, 1077:4
After hearing, comprehending, if they respond to the hearing, if they
obey, they shall eventually attain to perfection of life--gradually.
R2630:2, 1854:2, 1231:6; NS670:5
As with the Gospel Church, so with the world in the Millennium, the
hearing of the voice of the Son of God is a gradual matter, line upon line
and precept upon precept, the obedient coming to a clearer and clearer
appreciation. F709
In proportion as they heed they come into closer and closer vital
relationship with the Life-giver and share his rewards--in this and in the
coming ages. F708
These will progress step by step to the attainment of all that was lost,
and beyond this to the attainment of those things which God had in
reservation for Father Adam, which he might have obtained had he remained
obedient. R3433:2
A new trial is to be granted to Adam and all his race, an individual
trial, under the enlightenment and uplifting influence of the great
Messianic kingdom. R5443:6
They shall be rescued, not only from the tomb, but also from all the
imperfections, mental, moral and physical, which have come upon the world
through sin--be raised up to perfection of life. R2435:1
According to the general conception this should read, "they that live
shall hear," but this would not have been true. As a matter of fact, no
one will be judged in an unconscious state of death. R1854:1
While such as will not obey will be destroyed from among the people. (Acts
3:22,23) HG306:6
Life in himself -- Immortality. HG752:2; SM496:5
That is, his existence is not a derived one, nor a sustained one--not
dependent in any manner upon another or upon conditions, such as food,
light, air, etc. R1879:1, 715:1*, 279:2; A211; E396, 389
Independent of any support outside itself, subject to no conditions,
incorruptible, exhaustless, unlimited, eternal. R233:6
So hath he given -- Promised. R2435:4
As an immortal being cannot die, it seems clear that Jesus did not have
immortality when he died. It was given unto him after he died, at his
resurrection. R280:4
Indicating Jesus' knowledge of the fact that both he and the Church would
share in the divine nature and inherency of life. R5066:4
To the Son -- Hence he is now the express image of the Father's person.
A211
Life in himself -- Immortality. As the Father hath inherent life, so he
gave the Son to have this life; and as the Son had the promise of this
life during his earthly ministry, so he had the actuality of it in his
resurrection. The same promise is given to the Church, which is his Body.
(John 10:27) A211; R5608:3, 2435:4, 1642:4, 1052:5*, 715:1*, 279:2, 252:4;
Q502:5
The divine nature. SM67:T
The Bride is to have within her a "well of water [life] springing up"
(John 4:14), while the rest of mankind may come to the fountain to drink.
(Rev. 7:17) R252:4
Nowhere in the Scriptures is it stated that angels are immortal.
Immortality is ascribed only to the divine nature--originally to Jehovah
only, subsequently to our Lord, and finally, by promise, to the Church.
A186; R5731:3
A nature incapable of death. R673:6
"In him was life" (John 1:4), the new life, life as a new creature,
partaker of the divine nature. R4155:1
As the result of Adam's disobedience was humiliation, sorrow and death, so
the result of Christ's obedience was exaltation, joy, and the crown of
life, immortality. R4018:3*
To apply 1 Tim. 6:15,16 ("The blessed and only potentate, the King of
kings and Lord of lords, who only hath immortality") to the Father would
be to deny that our Lord possesses immortality. The Father is always
excepted as being inexpressibly above all comparison. (1 Cor. 15:27) E78
Given him authority -- Given commandment, authorization. R2435:4
Now that the life and power are given to Christ, do not be surprised if he
exercises his power in the giving of life. R27:4*
Execute judgment -- The divine will. R2435:4
Christ is the judgment of the world because he is its love, and he is its
love because he is its light, and he is its light because he is its life.
R1329:2*
The hour is coming -- Not far distant. D640
Chronologically we are already in the great Seventh Day, or Thousand-year
Sabbath. OV349:1
All -- Good and bad, just and unjust. R1592:2
Including those who have gone down into the prison-house of death, the
tomb. NS462:3, 664:2; OV215:2
Including those who lived before Jesus came, as much as those who had not
yet been born. NS384:3
Why should a ransom be given for all if it was not intended of God that
all should benefit by it, or at least have an opportunity of benefiting by
it? HG421:3
All were included in unbelief and blindness that God might have mercy upon
all and recover every one of them from that blindness, and bring every one
to full, clear knowledge which will render every man without excuse and
fully responsible. R4781:3
The divine plan is no respecter of persons. Every member of the race,
condemned through Adam's disobedience, and redeemed by the death of Jesus,
shall have a full opportunity of coming to a knowledge of the fact; and
using that knowledge, shall ultimately attain human perfection and
everlasting life. HG685:5
In 1 Cor. 15, St. Paul explains how this can be: "As all in Adam die, even
so shall all in Christ be made alive." R5612:1; HG646:3
This will include not only the Church of the first-born, but all the
remainder of mankind, all of whom, because redeemed, shall come forth unto
"judgment-trial." SM436:2; R5060:2; CR50:3
The precious blood will never lose its power till all whom it
purchased--all the ransomed of the Lord--shall have heard the voice of
their Redeemer. R858:5
It is estimated that 20 billion have died; the tomb is well filled with
almost enough to reasonably populate the earth. CR21:1; NS209:5
Resurrection, secured for all by our Lord's death, will be offered to all;
but it will be forced upon none. R1853:5; CR37:4
Nothing in the Scriptures implies that all men will eventually attain to
perfect life. On the contrary there is a provision for second death for
those who will refuse the divine favors. But the Scriptures do teach a
universal opportunity for life. HG385:1
Implied by the promise of the Oath-Bound Covenant, that "In thy seed shall
all the families of the earth be blessed." (Gen. 22:18) NS282:2
Therefore the thousands of Ammonites and others slaughtered in Old
Testament battles did not go immediately to the theological hell, but to
sleep in the tomb until the Redeemer shall begin his work of calling back
from the dead all that are in their graves. D640; R5635:6, 4729:3, 3998:5,
3085:3, 1618:1; NS60:6
Therefore such wicked men as Nero will also be called forth from the
grave. Q503:7; NS286:5
Robert Ingersoll and other modern unbelievers are thus assured a full
opportunity to profit by this "resurrection of judgments." R3559:4
In the graves -- Greek, hades, the prison, the tomb. The grave is really
a symbol of hope; for we would not speak of it as a prison-house were it
not for our hopes of resurrection. R894:1; NS282:3, 307:3
Wherever the teachings of the Bible have gone, wherever the resurrection
hope has penetrated, there the grave and cemetery are to be found, rather
than the funeral pyre and incinerating furnace. NS282:3
Preserved by the power of God in the great prison-house of death, ready to
hear the command of the great King and to come forth. NS635:4
Therefore not yet ascended to heaven. (John 3:13) R3487:1
All are in their graves, and not alive. All must come forth from their
graves, not from heaven, or purgatory, or hell. HG228:5, 194:1; PD61/72;
SM311:2, 100:1, 34:1; OV166:3
Resurrection power not only will take hold of the people who will not at
that time have fallen asleep in death, but also of those who have gone
down into the tomb. R2714:4
Hear his voice -- The voice of the Son of God. R5107:3
At his second advent. R5132:3
Some of us (verse 25) have already heard his voice; but here, speaking of
the world, there will be an opportunity for all who have never heard the
Son of Man to hear it then, and those who hear in the proper sense of
obeying will continue to progress to the attainment of life, in its full
sense. HG139:1
The resurrection of the world will not be done by the Father directly, but
will be committed to the Lord Jesus and will require the whole thousand
years for its completion. R5167:2
Calvary changed the future of the Adamic race, so that they may now be
said to "sleep in Jesus" (1 Thess. 4:14). The world therefore is not to be
considered as extinct, eternally dead, but as asleep, waiting to hear his
voice and come forth. R5107:3, 2618:1; HG293:5
In this sense, we speak of the dead as asleep. R5166:5, 3174:4; PD61/72;
Q763:2
Calling them to awake and come to a full knowledge of God and to a full
opportunity of everlasting life. E346; R1881:2; HG332:4
The Master's assurance is that by his death he has become Lord of all and
has the keys of death and hades. He has the right to open hades and to
call forth all who have gone down into it. R4645:3; OV215:2
"Thou shalt call and I will answer thee" and awake out of the sleep of
Adamic death. (Job 14:15) E346; R5402:5, 2109:5, 1881:2, 1506:5; HG332:4;
NS117:5
As he did to Lazarus, "Come forth," or as he did to Jairus' daughter,
"Talitha Cumi"--"Come, my child." R4588:6; HG139:1; SM100:1
"The tongue of the dumb shall sing." (Isa. 35:6) R1773:6
And shall come forth -- Come forth from the tomb, from the blindness of
the Adversary, from the dominion of sin and death. NS535:4
Awaken from the sleep of Adamic death, which would have been an eternal
sleep except for Christ's sacrifice. R2051:3
It is needful that we recognize a difference between mere awakening from
the sleep of death and full resurrection. The awakening will be similar to
that of Lazarus, but it will be only the first step necessary in that
"resurrection" by judgment. R1853:4; SM100:1
The coming forth from the tomb will be merely the beginning of the work of
regeneration. OV381:7; NS284:3
Not merely will all mankind come forth from the grave, but they will come
forth for the purpose of being resurrected out of present sin and death
conditions to the glorious perfection of perfect human beings which Adam
lost by disobedience. R4298:5, 4552:6
This awakening from death is what the Apostle had in mind when he said
that God is the "Savior of all men" (1 Tim. 4:10.) but this does not
necessarily mean everlasting life. Adam was perfect, yet he fell into
death; and his race, when fully recovered from the penalty, will be placed
on trial as was he. R5372:3, 4793:6
There will be two general classes of the dead to come forth: those who
have already passed their trial, and those who have not yet had their
trial. R4552:6, 3795:4, 1509:5; SM34:1
Not all at once, but gradually. R5531:1, 4795:5
"Every man in his own order" (1 Cor. 15:23) the Little Flock, the Great
Company, the Ancient Worthies, and the world of mankind. SM226:2; R4552:6,
4431:3
The Church first. R5612:5
It will be the "sheep" (Matt. 25:31-46) that will be especially interested
in praying for and preparing for those who are in the grave. In sympathy
with God and Christ, they will be co-laborers in accomplishing the work
for which Christ died. Any not so interested will be lacking the Lord's
spirit, like the goat-class. R5531:6
Not that all in heaven shall come down and all that are in hell come up.
R3074:6 CR278:3
As the world returns from the tomb, our thought is that they will come
back in answer to prayer, as did Lazarus. SM226:2
Come forth to have testified to them that Christ died for them, because by
that time the seed of Abraham will be completed and the blessing of the
Lord shall come upon the whole earth. HG118:1
Mankind has no option but to come forth from the tomb in due time, because
the ransom has been provided in their behalf. PT388:2*
That have done good -- Those who have had their trial and have passed it
successfully. R4552:6, 3795:4, 2617:6, 1854:5, 1478:6, 722:5; Q830:2, 220:T
Who have secured divine approval as worthy of eternal life. OV333:2
The trial of the Church, now in progress, is not a trial of men, to see
whether they are worthy of human life and perfection eternally, but it is
a trial of new creatures. R409:1
The righteous, faithful Christians. HG514:2
The justified and approved of God through Christ. R1853:3; Q218:T; NS316:4
Those who, during the present time, have heard the Gospel, and who have
and use an opportunity to do good. R5108:6
This will include both the Little Flock and the Great Company, perhaps
also the Ancient Worthies. R5105:3; Q309:3
Only the overcoming classes--the Church, the Ancient Worthies, and the
Great Company. These alone can be said to have done well in the Lord's
estimation--passed divine approval. F709; Q219:1
There will be different planes of perfection--human perfection, the
perfection that will be like that of the angels, and lastly the perfection
that will come to those who shall be like Christ, that of the divine
nature. Q309:3
Not done perfectly, up to the divine standard in thought, word and deed,
because there is "none righteous, no, not one." (Rom. 3:10) The nearest
approach to righteousness which is possible to any is purity of
heart--righteousness of intention. F709; NS283:4, 316:4, 535:1
We shall not in this life be perfect as Jesus was; but Jesus had a perfect
will, and we can also have a perfect will. To cover our defect, we have
our Advocate, in whom God has arranged that we may be accepted. R5108:6
Since there is none good, the only sense in which one could "do good"
would be by coming into accord with God by obedience. R4989:3
What the Apostle calls the just and the unjust (Acts 24:25), our Lord here
calls the good and the evil. NS283:3, 316:4
There is a general division line between the just and the unjust, those
who please God and those who please him not, the First Resurrection class
and the latter resurrection class. NS535:1
Dividing the human family into two classes, he declares that there is a
resurrection for both. It is for you and for me to determine in which of
these resurrections we prefer to have our portion. NS534:5
The resurrection of life -- Full perfection. OV333:2; R5132:4; SM35:1
The First Resurrection. F665; R3026:6, 2630:4; Q818:6; NS119:1
Greek, anastasis, occurs 43 time in the New Testament. It signifies to
stand again, or to raise up again; it is never used concerning the raising
of a corpse, nor the mere revivifying of the machinery of life. It means
the raising up again out of death into the full perfection of life from
which Adam fell. F703
Instead of emphasizing the word anastasis by adding the article, the
special resurrection is pointed out by calling it a resurrection of life,
because those who share it will be perfected in life at once. R1512:1;
SM34:1
The heavenly glory and condition, for which they have been prepared by the
trials, the disciplines, the lessons, the chiseling, the polishings, of
the present life. NS689:5
Their trial being ended, their full reward will be granted them in the
moment of their resurrection. HG384:5; NS535:3, 586:3, 689:5
"Changed in a moment, in the twinkling of an eye." (1 Cor. 15:52) Q503:7
This resurrection of the just began with our Lord and will be completed in
the resurrection of the Church which is his body. R1854:4
It will be unnecessary for them to wait for life until the end of the
world's judgment. R1854:5
They that have done good will enter immediately upon their reward of full
resurrection--human perfection. R1592:2
The faithful of past ages to perfect human life, the overcomers of the
Gospel age to perfect life as divine beings. R2613:3, 722:5
The resurrection of the dead, so prominent in the Bible, is one of its
unique features, one of its internal evidences that it is not of human
origin. NS281:2
That have done evil -- The remainder of the world who have not been
acceptable to God; not only heathen, but including all who, having heard
something respecting Jesus, have not responded to the privileges afforded
them--have not consecrated themselves fully and completely. F710; R5132:4;
NS283:5, 316:6
Includes many "highly esteemed amongst men" (Luke 16:15), many noble,
wise, rich, great and learned. F710; NS284:3
Those not having come up to the divine standard of worthiness for the
resurrection of life. NS284:3
Those of the spirit begotten ones, who willfully walk after the flesh and
not after the Spirit, having had their trial in the present life, will be
accounted worthy of the second death. NS689:5
That have not secured the divine approval as being of eternal life. OV333:2
All who have not been children of God. HG514:2
Unapproved, but redeemed. HG192:1
The ignorant and the undeveloped. NS664:2
That resurrection will be for all the "unjust" (unjustified by faith and
obedience); it will be for all the "evil"--all who have not been approved
of God in Christ as "good"--all who have not escaped "the condemnation
that is on the world." R3066:4, 4552:6, 2618:1, 1853:3; F665
None have been perfect; not even in their minds have they come up to a
standard that God can approve. They are unsatisfactory, which means unfit.
R5108:6
All who in this life repent of sin will form character which will be a
benefit to them in the age to come; their progress will be more rapid and
easy; while with others it will be more slow, tedious and difficult.
R2613:3, 722:5
While blinded ones will not be held entirely responsible for their
blindness, since they have been blinded by the god of this world, they are
nevertheless to some extent responsible and will be handicapped in the
future in proportion to their degree of present willfulness in sin. R3902:5
Those who take a thousand years to make good will not get as high a reward
as those who, by self-sacrifice, now prove their love for the truth and
die for righteousness sake. R5109:1
Unto -- "Unto," or, that they might have a resurrection "by" judgment.
HG232:3, 228:6; NS284:2
It does not say that all of the unjust ones will be raised up. This will
not be the case. Only such as conform themselves to the laws of the
kingdom will be raised up. R2630:4
The Revised Version labors with a false thought in speaking of a
resurrection of life and a resurrection of judgment. The proper
translation would be "a life resurrection" and "a judgment resurrection."
NS315:6
When all may have a trial, a judgment, under the favorable and righteous
conditions which his Kingdom will inaugurate. R2402:4
The resurrection -- The mere awakening of the sleeping dead is not a
resurrection. HG232:3, 228:6; NS335:6, 353:4
Greek, anastasis, an uplifting out of sin and death. R3388:6, 2630:4;
F703; SM312:T
Anastasis is without the Greek article and hence shows no emphasis,
indicates no special peculiarity. R1612:1
The whole work of the Millennial Kingdom will be a resurrection work.
R4298:5
This raising up, or restitution, will begin speedily after the Kingdom has
been established. NS335:6
It signifies to raise up again, and implies that a thing was once up and
got down, and is to be brought up again to the place where it originally
was, if not higher. NS284:5
Come forth, not to be tortured, but to be made acquainted with the fact
that the Creator is both just and loving, powerful and wise. NS384:3
Adam was 930 years in dying. Similarly man's resurrection will be gradual,
requiring the entire Millennial age. NS335:6
The gradual resurrection will be to their advantage in that it will permit
the development of character inch by inch and step by step. NS335:6, 535:5
The wages of sin being death (Rom. 6:23), it was Jesus' death, not his
three-and-a-half years' suffering, that was the ransom, making possible
the resurrection from the grave. (Matt. 20:28) R392:6
Awakened in practically the condition in which they died, but surrounded
by the new conditions of the Millennial Kingdom--Satan and every evil
influence "bound," restrained, and truth, righteousness and every good
influence surrounding them. HG384:6; OV382:T; NS520:5, 586:4
Adam will be awakened in the condition in which he died, but he will be
granted the opportunity of standing up again, of resurrection, of full
recovery from his fall into sin and imperfection. This is the meaning of
the word "resurrection"--standing up again. HG229:1
Full resurrection, full raising up to the life lost in Adam will not be
attained by any of the world until the close of the Millennial age.
R1853:5; NS353:4
We cannot suppose that any will be awakened until the knowledge of the
Lord shall be well established among the living of the nations. NS284:4
The salvation or recovery of the race, or so many as will accept the grace
of God in Christ when brought to a knowledge of the same, by a
judgment-trial and restitution, called resurrection. R3106:6
Resurrrection in its full, complete, Scriptural sense signifies a complete
raising up, out of sin and out of death, to perfection of being,
perfection of life. R4793:6, 4298:5; Q819:T
Of damnation -- Rendered damnation only here and in Heb. 9:27. HG41:3
The word damnation, in the Greek, signifies a crisis, a turning-point, a
decision. R4989:2
Greek, krisis, resurrection of trial, resurrection of testing, a gradual
resurrection. The awakening will be a preparatory work, not the full
resurrection, which will require the entire thousand years. R4989:5,
3066:4, 1853:4, 1592:2, 903:2*; F708; Q218:T, 818:4; NS335:6, 353:4,
535:5; OV333:2
The Greek word krisis is translated "judgment" in 39 instances, in only
two others is it rendered "damnation. The word signifies simply judgment
or trial, including the result or sentence, to enter life or death, at its
close. R1374:3, 1371:2; HG41:3
Four times properly translated in the context by the English word
judgment, as it should have been here. NS315:3, 284:1
Our English language absorbs words and phrases from all languages, and
thus it has absorbed krises from the Greek. We frequently use it,
especially in connection with fevers. NS284:2
Crisis, decision. They will come forth to demonstrate fully whether they
will come into harmony with God and prove worthy of life or not. Q504:T;
SM35:1
A "resurrection of judgment," mistranslated in our Common Version
"resurrection of damnation." R4793:5, 4791:6, 2705:6, 1853:3, 803:3; A147;
PD61/72; Q742:2; SM312:T; NS315:3, 534:6; OV361:3
Those who have not heard the Gospel and who therefore have not had an
opportunity of doing good. R5108:6, 2624:3; Q830:2
Not a judgment, or trial, for past sins; but another trial for life. F711;
NS285:2
The rendering of our Common Version, "resurrection of damnation," is a
serious error which has greatly assisted in beclouding the minds of many
respecting the true import of this passage. F708; NS315:4
The translators of our common English version supposed that there was no
hope except in the present life, and consequently could think of no object
God would have in calling the unjustified from their graves, except to
damn (condemn) them publicly. R1853:3; OV361:4; Q504:T
Not come forth to be damned or condemned. They were "condemned already" as
children of Adam because of his sin. It was from that sin and its
condemnation that Christ died to set them free. They will come forth free
from that condemnation in a judicial sense. HG434:2
The word judgment sometimes signifies merely the execution of a verdict,
or decision reached, but it means in a fuller sense the process of trial,
including also the decision or result of trial. R408:3
Meantime the unwilling, the disobedient, will be cut off in the Second
Death, the death punishment everlasting will be visited upon them, they
will have no hope of a future resuscitation. NS353:5
If they resist, they will die the second death; if they respond, they will
be raised up to perfection. Q504:3; NS670:6, 664:2, 635:5, 535:5
"By judgments"--chastisements, corrections, with reward for every good
endeavor. SM312:T, 34:1; NS782:6
With no outward show, the Kingdom of God will be in the midst of mankind,
a spiritual power, restraining and controlling, punishing sin and
rewarding righteousness, and thus affecting a resurrection, a raising up
by judgments, stripes, disciplines and rewards. NS513:2
Perhaps seeing in one the intention of robbery, allowing him to go to the
length of making every preparation, and then just before the committal of
an overt act, smiting his hands with paralysis. NS285:6
The future would teach all, not only what righteousness is, but what the
joys of righteousness are. Each would begin at once to have a reward for
every good endeavor, and thus experience the resurrection. NS286:2
Present wrongdoing, in proportion as it is committed against light, makes
its mark upon the characters of men; but this judgment, recorded in the
characters of men, is not the judgment here referred to. NS285:2
Illustrated by the trial of a child by his parent after chastisement to
see if he really will do better. F711
Signifying that the Millennial age arrangements will differ from those of
the present and past ages, in that while now judgments (rewards and
punishments) are deferred, whereas then they will follow immediately every
act and word of obedience or disobedience. R3066:4, 3063:4
The object of the ransom was not to justify sin, nor to bring back the
sinner to continue a life of sin, but to afford each an individual trial
for life. R408:3
Now the Lord does not judge among men. Earthly prosperity is not proof of
divine favor, and earthly adversity is not a proof of divine disfavor. (2Tim. 3:12; Psa. 73:7) NS285:4
"Know ye not that the saints shall judge the world?" (1 Cor. 6:2) We see,
then, that the judgment of the world is separate from the judgment of the
saints. NS285:2
Obedience of will or intent shall be the first requirement; and as this is
obeyed, restitution will commence. As gradually imperfection and weakness
shall give place to strength and perfection, correspondingly less
allowance will be made for transgressions by the Mediator-Judge. R1261:3
The trial of the world, when Satan and evil are bound (Rev. 20:2), will be
less severe, and the prize for which they will be running will be less
glorious, than that for which the Church runs. R409:1
They will be made more and more alive, and less and less dead, as the
thousand years progress, and none will get the resurrection life until
they are raised to the condition of perfection--perfect life in the image
of God, which was lost by Adam. R4989:6, 4794:1, 3410:2, 3026:3, 2833:2,
2714:5
Condemnation is no more the equivalent of judgment than damnation is. The
process of judgment will result either in justification or in
condemnation, according to the merits or demerits of each case. R1330:1*
Be judged again--they were tried and condemned once already through Adam,
and a second chance for life comes to all through Christ Jesus--an
individual chance. R408:3
They will come forth from the grave to have the truth testified to them,
for their acceptance or rejection. Their final judgment will be based upon
their course under trial after the truth has been testified to them.
R1478:6, 1359:2
It will be a restitution by judgment, or a resurrection by or according to
judgment: a judgment according to their obedience or disobedience. R1853:5
Of judgment (Revised Version); coming forth to shame and contempt, which
will continue until he shall, under the judgment of that time, learn the
lesson and form a better character; or, refusing to do so, be cut off in
the second death. R5396:5
A resurrection effected by "judgments," disciplines, chastisements, which
will develop in them character. R5017:6, 2613:4, 722:5
Illustrated by the case of Julian Renfro, 21, a Higher Critic, who
challenged God to strike him deaf and dumb, or blind. A moment later he
collapsed without the power of speech, afterward expressing in writing his
faith in the Lord. R3388:6
To be disciplined, to receive stripes in proportion to the willfulness in
which they have cooperated in their own downfall into mental, moral and
physical degradation, but to be helped by the stripes, to be corrected in
righteousness, if they will. R3795:5
In that searching judgment there will be a reckoning, even for every
pernicious word (Matt. 12:36). Then the masses of mankind who will to obey
are to be gradually raised up to perfection of being, as well as of
knowledge. R1654:1; F665
While judgment will pass against one who fails to make progress and will
cut short his further opportunity, the same judgment, by the same Judge,
will operate favorably to all who seek righteousness and make progress in
harmony with the laws of the Kingdom. R4794:1
In the new trial or judgment, the same principle as in Adam's case will
hold true again--the redeemed are appointed to life if they will obey the
great Law-giver; they are not "appointed" to die, and none will die except
as willful sinners in the second death. R2823:1
The "times of regeneration" (Matt. 19:27,28) are the same which St. Peter
styles the "times of restitution" (Acts 3:21), the times or years of the
Millennium, the times of "resurrection by judgment." R4556:3
"God hath appointed a day [1000 years--2 Pet. 3:8] in the which he will
judge [grant trial to] the world in righteousness [equity] by that man
whom he hath [afore] ordained [the Christ]." (Acts 17:31) R3028:6, 1505:2;
NS285:1
Of mine own self -- Our Lord Jesus in all matters acts as the
representative of the Father, Jehovah, in the work of salvation. E35
Do nothing -- When he was risen from the dead, he no longer said, "I can
of mine own self do nothing"; but on the contrary, he then declared, "All
power is given unto me in heaven and in earth." (Matt. 28:18) R745:4
On so important a question as the equality of the Father and the Son, we
must not rely upon any man's testimony except that of the inspired writers
of the Scriptures. R5747:6
As I hear -- Of my Father. R5378:3
I judge -- I speak. R2318:6
Testimony is to be taken. This indicates that the destiny of those who
come up to judgment (verse 29, Revised Version) is not fixed beforehand.
HG336:6
My judgment is just -- That the judgment will be fair and impartial, and
with due consideration for the circumstances and the opportunities of each
individual, is also assured--by the character of the Judge, the Christ.
R2612:6, 1383:6
Not mine own will -- The Father and the Son are one in mind and purpose
because Jesus gave up his own will and took the Father's, just as we must
give up our will, mind and spirit and receive the Father's if we would be
heirs of God and joint-heirs with Jesus Christ our Lord. R296:3
Though tempted in all points like as we, his brethren, he ignored his own
will and all suggestions from others contrary to God's plan, and obeyed
God implicitly. Therein lay the secret of his success. R1125:5; HG292:6
Self-denial, self-renouncing and fasting in the highest and fullest sense
of the word is enjoined, with fasting from both good and bad fleshly
desires in the interest of the new creature and for effective service.
NS154:2
He submitted himself to all the Father's will and thus proved his loyalty.
R5421:6
The will of the Father -- Therefore he and the Father were one. (John
10:30) SM493:1
Jesus' claim was that he was "a Son," an obedient son. R369:5
There was no disloyalty on the part of Jesus--he never said he was the
Father. CR290:2
Hath sent me -- Claiming no higher honor than to be the Father's agent
and messenger. HG297:2
Instead of being the Father masquerading as a man, Jesus was the Logos,
the Word, or Message of God, whom the Father had sanctified and sent into
the world to be the world's Redeemer. R5378:6
I bear witness -- In the next several verses Jesus refers to a few
witnesses: himself, verse 31; "another," verse 32; John, verse 33; his
works, verse 36; the Father, verse 37; the Scriptures, verse 39. R2011:6*
There is another -- This means that there are two persons, for in no
other way could one exalt and honor another. R4165:2
A burning -- Some lights are cold, austere, unsympathetic; but the kind
approved of the Master was the burning kind--warm, glowing, sympathetic,
helpful, intensive. R4967:3; CR125:3
Shining light -- The Apostle distinguishes between the messenger of the
light and the light itself. Here our Lord speaks of John the Baptist as a
burning and shining lamp (mistranslated light). A totally different Greek
word [phos] is used when our Lord is spoken of being the Light. (John 1:4)
R2409:2
For a season -- When he had announced Jesus as the Messiah his work soon
began to wane, as he had testified it should do, saying of Jesus, "He must
increase, but I must decrease." (John 3:30) B260; R968:5
The Father hath given me -- He ascribed always the honor to the Father.
He was merely the Finger of God. R5920:2
Recognizing our Lord Jesus as a god, a "mighty God" and that the
Scriptures clearly tell of his greatness, they also tell of his full
harmony with the Heavenly Father, Jehovah, and his full submission to the
Heavenly Father's will in all particulars. R4051:5, 2726:1
The same works -- Teaching that since he came, his work and the Father's
are one and not distinct one from the other. R52:4*
Bear witness of me -- Bearing out the thought that the miracles that our
Lord did were only intended to establish his identity, and not with a view
of establishing a precedent for the healing of the world or the Church.
R3495:5
Which hath sent me -- Proving that the Father and Son are not one in
person. If they are two persons, which was first? The names themselves
explain: Father signifies sire, life-giver; Son signifies offspring.
R1904:5
Nor seen his shape -- Seeing with the natural eye and hearing with the
natural ear are not all there is of seeing and hearing. "No man hath seen
God at any time" (John 1:18), yet all of God's children have seen him,
known him and held communion with him. B122
Search the scriptures -- Our Lord's words express the mind, the will,
the Spirit of God. Hence we have continually set before us, as necessary
to our victory, the study of the Word of Truth. E204
He who has not a knowledge of the divine revelation, the divine plan,
cannot have a Scriptural hope, cannot have the legitimate results of such
a hope, namely, the anchorage of the soul, sure and steadfast. (Heb. 6:19)
NS505:4
Only by coming into a condition of heart-harmony and teachableness, and then
by a full consecration receiving the holy Spirit, can we hope to understand
the divine message and obtain the eternal life it promises. R4334:4
Under divine providence apostles, prophets and teachers are necessary,
indispensable. But no words of man are to be taken as instead of the Word
of God. Man's presentations are to find acceptance only in proportion as
they are found to be in harmony with the Scriptures. R4334:4
The Jews came to Christ with their doubts; his reply was not for them to
pray, but to search the Scriptures. Prayer and intellectual activity
cannot be separated. R653:4*
God has so much more to tell us than we have to tell him, let him speak
much, long and often through his Word. R597:6*, 317:1*
More of a reproach than a command or invitation, "You search the
Scriptures because you think by them to obtain everlasting life, and these
very Scriptures you are searching also testify of me." R2011:6*, 692:1*
In them ye think -- Strictly scrupulous in the slightest ritual
performances, in the observance of these forms they thought they had
eternal life; but now he who was to bring life and immortality to light
had come. R358:4*
Ye will not come -- No one can expect to be taught of God while in that
self-sufficient and dishonest condition of mind which boasts of knowledge
and faith which it lacks. R2965:5
Although obedience to the laws of Christ's Kingdom will be enforced, no
man's free moral agency will be interfered with: these words will be true
of those who then know of and fail to gain life, as it is true of some
now. R2051:4
The love of God -- We are to distinguish between natural love and the
love of God. All mankind has some share of natural love--self-love, love
for family, friends. But the love of God is different--unmerited,
sacrificing love. R2648:2
In my Father's name -- Our Lord Jesus in all matters acts as the
representative of the Father, Jehovah, in the work of salvation. E35
Ye receive me not -- Not because of a lack of prayer, but because they
sought honor of another, and not the honor which cometh from God. (verse
44) R653:4*
In his own name -- Boastingly. B357
Him ye will receive -- Papacy's unparalleled success, as a counterfeit
Christ, deceiving the whole world, has amply fulfilled this prediction.
B357
How can ye -- Upon no class does this trial come with greater force than
upon ministers. With them it means truly the loss of all
things--reputation, friends, often those of the family circle, and the
present means of earning a living, and necessitates the turning to
something new and untried. R956:5*
Believe -- Continue in proper discipleship. R4208:1
Honour one of another -- Great power has been, and to some extent still
is, in the hands of ecclesiastics; but, in the name of Christ and his
gospel, it has been, and still is, selfishly used and abused. D61
The Protestant clergy receives much of the same homage and reverence
against which the reformers of the sixteenth century protested. It is a
general weakness of fallen human nature to take all the respect, honor and
authority others are willing to accord. R1135:6
Everything is done to impress upon the people the idea of the superior
learning, dignity, and sanctity of the clergy. R956:1*
There are many consecrated ones, desirous of the prize, begotten of the
spirit, who are partially overcome by the allurements of the world. They
try to walk a middle road--to keep the favor of God and the favor of the
world, forgetting that "the friendship of the world is enmity with God."
(Jas. 4:4) A214
A temptation comes to the Lord's people to guide their course not entirely
by the Word of the Lord, but with a deference to the sentiments of others.
This is the fear of man that brings a snare. (Prov. 29:35) R4208:1; D61
Hindering some of even God's true servants from faithfulness, while
apparently many of the under-shepherds never had any interest in the
Lord's flock accept to secure the golden fleece. HG715:4
The "wise and prudent" prefer honor one of another rather than that which
cometh from God only. Instead of coming out more and more boldly for truth
on unpopular subjects, they put their light under a bushel until it is
gone out. R2639:6
He that values reputation more than truth, how can he believe? R24:6*
Even Moses -- God dealt with only one man in connection with the making of
that Law Covenant, Moses, who stood in the position of father to the whole
nation, the nation being regarded and treated as children. R1725:3
In whom ye trust -- As in Jesus' day believers in Moses rejected Christ,
so now we find those claiming to trust in Christ, who reject Moses, in
spite of Jesus' having endorsed him. R691:6*
Had ye believed Moses -- Equivalent to saying that in the deeper sense
Moses, in telling of the Seed, covers the Gospel in its fullness, though
deeply hidden. This dept of Moses' writings is the cause of the Jews'
rejection of Christ, as well as of the modern Christian rejection of
Moses. R691:6*
The manner of the unbelief of the Jews was that of failing to see the
spirit of their sacred writings. To them the truth was veiled, because of
the veil upon their hearts. R692:4*
Disbelievers in Moses are of necessity disbelievers in Christ. To reject
Moses after Christ has endorsed him is not characteristic of a believer in
Christ. R691:3*
All who believed Moses and were taught of God were able to receive him
when he was present in the flesh. R40:1*
He wrote of me -- There is, it may be safely said, more gospel in
Genesis than in Matthew. This fullness of the gospel was given in Genesis
in the sense that the undeveloped seed contains all that can be produced
from it. R692:1*, 67:3*
The method by which Moses wrote of Christ was not direct statement, but by
figure, type and allegory. Even in his most direct words he did not say
Christ, though that was what he meant. R692:3*
In the Law, in types. R4352:3; B177
Moses wrote of the ransom (1) in every sin offering enjoining the life of
the beast; (2) when he told of how God clothed the guilty pair, expelled
naked from Eden, with coats of skins; (3) in the narrative of the offering
of Isaac; (4) by showing the ratifying of the typical Covenant with blood
representative of his own; (4) by showing the necessity that the firstborn
be under the blood of the Passover lamb; (5) in the types of the Day of
Atonement; and (6) in the typical Jubilee year, announcing the times of
restitution of all things. R692:6
Moses taught restitution in type, in the Jubilee arrangement, in which
land and all possessions lost were fully restored. R413:1
Moses, in some particulars, in some of his transactions, was a type of our
Lord. R4058:1
Proving that Moses did not die 500 years before the Pentateuch was
written, or that writing was unknown in his day. Q633:3
His writings -- The Lord thus authenticating the reliability of the
Mosaic record, as opposed to the concepts of the Higher Critics. R3724:4*
After these things -- A year after the previous chapter. John's Gospel
evidently was not so much to give a history of our Lord's life as to
mention incidents omitted in the other Gospels. R3502:3, 2435:1
These incidents are accredited to the early part of the third year of our
Lord's ministry. John the Baptist had been in the prison at Machaerus for
about a year and had just been beheaded by King Herod. R4138:3
The beheading of John, concern among the followers of Jesus over his and
their safety, the sending forth of his disciples and the seventy--all
called attention to Christ and his Messiahship. R4139:1, 3780:1
Somewhat previous to the martyrdom of John the Baptist, the Lord had sent
his disciples to preach in the villages of Galilee. The news of John's
death and the possible effect upon their work of the royal wrath seems to
have brought them all together again to take counsel. R1754:2
Over the sea -- From other accounts we learn that our Lord's crossing of
the Sea of Galilee at this time was for needed rest. R3502:3
Another reason was that his disciples, whom he had sent forth two by two
through the various cities had now returned to him, and doubtless needed
rest and a measure of peace and quiet to report and get needed
instruction. R3502:6
The third reason was that at this time the news had just reached Galilee
that Herod had caused the beheading of John the Baptist and his army had
been vanquished by that of Aretas, unquestionably stirring the people and
to some extent unfitting them for the hearing of the Lord's message.
R3502:6
Still another reason was to give the occasion for this miracle. R3503:1
Possibly he thought that his ministry was not yet concluded, and that
Herod, having shown such boldness against John, might seek to interfere
with his labors and the completion of his ministry. R3332:3
Possibly he feared that a rebellious spirit might be aroused amongst the
people, and that his teachings would seem to foster this. R3332:3
Possibly that he might contemplate the character of the work he was to do.
R3332:3
Probably in part for private meditation and conference with his disciples,
who undoubtedly would be greatly agitated by the news of John's death, and
needed his calming influence and assurance that Herod could have no power
over them, except such as might be permitted by the Father. R2435:2
Several of the apostles being fishermen, whose boats were at their own
disposal, and the Sea of Galilee being small, the undertaking was not
extraordinary. R3503:1
Landing near Bethsaida, the home of Philip, one of the disciples, at the
north end of the lake. R4139:2
Just outside the boundary of Herod's dominion. R2435:3, 1754:3
A great multitude -- Not only of those who had heard Jesus, but other
multitudes on their way to Jerusalem to attend the Feast of the Passover.
R2643:2
Multitudes, coming along the road to Jerusalem, heard of the presence of
the Great Teacher in the vicinity and tarried. R4139:2, 2435:3
Evidence of his growing popularity at this time. R3332:3
In some respects picturing the world during the Millennial age. R3781:4
Followed him -- The boat was in full view of the shore for probably all
of the distance, they thus saw the boat and judged its objective point.
R2643:2
They had a heart-hunger, although they knew not what it was really; they
longed for better conditions than surrounded them, and this great Teacher
seemed to have words such as none other had for them. R3332:3
Being so deeply interested and noting the direction in which the boat was
steered, they traveled afoot, a considerable distance, to the same place.
R4139:2, 3780:1, 3503:1
Sat with his disciples -- They probably spent a day or two in rest and
comparative privacy, communing respecting the interests of the work.
R3503:1, 2643:2
Just so the Lord would have all his disciples come to him for counsel,
rest and refreshment. "He never asks of us such busy labor as finds no
time for resting at his feet." Nor would he have us rest too long when
other weary hearts are waiting for our ministries of love and consolation.
R1754:3
The passover -- According to Jewish custom, hundreds of thousands were
en route to the feast, business was practically suspended by a
considerable portion of the population. R4139:1, 3503:1
When Jesus -- The miracle of the feeding of the five thousand is the
only miracle that is particularly described in all four of the Gospels.
R3502:3
Saw a great company -- Jesus knew that with the vast majority the object
in coming was merely curiosity, not faith or desire for instruction;
notwithstanding, as always, his generous heart was full of sympathy.
R2643:3
From the other Gospels we learn that the day was spent in healing the sick
of the multitude, and preaching to them the things pertaining to the
kingdom of God, and that it was toward evening that they were miraculously
fed. R2435:3
He saith -- Quite probably he and the apostles taught the multitude for
some time before the miracle of the feeding was performed. The Gospel
narratives are very brief and pass over small and irrelevant details.
R3503:2
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
Unto Philip -- Whose home town was nearest and who therefore would be
supposed to be best acquainted with the vicinity. R4139:3, 3503:2, 3332:6,
2643:3, 2435:5
Philip seems to have had a rather business turn of mind, an excellent
disposition to have among the disciples of the Lord: nevertheless it is
inclined to think of earthly means rather than to exercise faith in the
Lord. R3503:2, 4139:3
The business head is very useful if restrained by love and faith; love,
that it not allow business interests to take sole charge of spiritual
affairs; faith, that these not be permitted to ignore faith in the Lord
and the power of his might. R3503:3
Whence shall we buy -- Note our Lord's wise method of instruction,
stimulating thought. R4139:3
The dialog between Jesus and the disciples reconstructed from the four
Gospel narratives. R2643:5
That these may eat -- The people seem to have been so engrossed with the
good tidings that they entirely forgot their own necessities. R2435:5
The Lord sees the dark night of trouble approaching, but before sending
the people away he instructs all who are his disciples to supply them with
something to eat; with spiritual food, truths pertaining to the Kingdom.
R2436:1
To prove him -- To stimulate the thought of Philip and the other
disciples, and thus to prove or test them and develop their faith in him.
R2643:3
Two hundred pennyworth -- His suggestion was that this ($32 worth) would
be a considerable sum for them to spend, and that less would do no good.
R4139:3, 3503:2, 2643:3
About $200 worth, according to our present day reckoning. R3332:6
Andrew -- Whose mind seems to have been less practical than that of
Philip. R3503:3
All the good and helpful suggestions for the interest of the Church do not
always come from one quarter. Often, the Lord uses stumbling lips and
illogical reasonings as the basis of blessings to themselves and others.
R3503:3
Saith unto him -- Apparently thinking of our Lord's power, but scarcely
able to realize so great a miracle. R2643:3
Our Lord had use not only for the broader mind of Philip, but also for the
simple and less logical mind of Andrew, and used the latter's suggestion
by calling for the little supply. R3503:3
There is a lad here -- Jesus did not tell the apostles to get wagons and
go to town for bread and meat, but to use what they had. So we should use
all our talents; use what we have, and we shall receive the blessing
therefrom. R5419:4
Five barley loaves -- Philip was too practical, too much of a business
man, to have even thought of mentioning such a morsel of food in
connection with the supply of so large a multitude. R3503:3
The loaves of that country and time were about the size of a small flat
pie and very similar in shape. R4139:4
The poorest and cheapest sort of bread. R2643:6
Two small fishes -- The kind of fish described by the Greek word used
implied very small fish, like herring. R4139:4
But what are they -- He had hardly offered the remark about the lad and
the fishes, when he felt ashamed of it. R3503:3
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. It is sufficient for
us to know that some are hungry for truth, and that if we will, the Lord
will bless us in ministering it to them. R3333:5
It requires faith to go forth and to hope to accomplish the great harvest
work under present limited conditions, but the Lord, the Chief Reaper,
will make it sufficient so that all who are really hungry may be fed.
R3333:6
Make the men sit -- No objection is offered to this command which might
make them appear foolish, to prepare a feast when apparently no feast
could be spread. They were beginning to learn the power of him who could
fill their nets with fish and they obeyed; the Lord did the rest. R3780:5,
4139:4
The men sat down -- In ranks or rows, in groups of fifties and hundreds,
upon the grassy slopes. R4139:4, 3503:5, 3333:1
The people were accustomed to a certain method of arranging themselves in
groups of fifties and hundreds for general feasts. R2643:6
The confidence of the people in Jesus and his apostles is clearly
manifested in the fact that at that late hour they were willing to be
directed. R4139:4
About five thousand -- The Gospels give two distinctly different
miracles of feeding the multitude. In one case it was 5000, in the other
4000; in one a lad provided five cakes and two fish, in the others the
disciples provided seven loaves and a few fish; in one the fragments
filled twelve baskets, in the other, seven. R4617:2
Took the loaves -- The lad who had the loaves and fishes and who put
them at the disposal of the Lord, we may be sure was greatly blessed,
although we hear nothing further of him than is here mentioned. R3334:1
The boy was willing to put his all at our Lord's disposal, instead of
attempting to sell it to the hungry at famine prices. R3334:1
Probably they were purchased from the boy. R4139:4
Jesus could have turned the stones into bread and thereby fed the
multitude. He could have ignored the little supply on hand as
insignificant, but that was not his method. So his followers should learn
not to despise the little things, but use them so far as possible. R3503:4
Miracles are only to be expected after we have done all in our power with
the means at hand. R3503:4
As the Lord used the barley cakes and fishes as the nucleus for this
miracle, so in nature he uses the seed wheat as the basis for the miracle
of the crop gathered in harvest. R3503:5
Notice that the feast for which our Lord returned thanks was not a
sumptuous one, served in elegant decorated ware, but plain barley bread
and dried fish. R3781:1, 2643:6
To thankful hearts the plainest of food will be more appreciated, more
happifying, more satisfying than to others. R2644:1
Both in quantity and quality many people of our day are overfed. Plainness
and simplicity of food would not only be more healthful, but would leave
much more time for spiritual refreshment. R3781:1
Given thanks -- If the Master himself thus acknowledged that every good
and perfect gift cometh down from the Father of Lights, how much more
should we. R4139:4, 3780:6
Gratitude to God is appropriate however simple our bill of fare. R3781:1
Our blessing of the bread does not increase its quantity, its bulk, but it
does increase its value, its efficiency. The peace of mind from proper
acknowledgment prepares our nerves as we partake of food. R4139:4, 3780:6,
2644:1
It would be inappropriate, however, to intrude upon the customs of a host
family, nor is it always appropriate to openly manifest thankfulness in a
restaurant. We might well refrain if our conduct would be misapprehended
as Pharisaism. In such cases, however, the heart should always render
thanks. R3781:1
Proportionately the thankful Christian should be less troubled with
nervous dyspepsia than are others of the same physical and nervous
temperament. R4139:5, 2644:1
We advise the custom of the Bible House family; breaking together the
spiritual manna and feasting thereon at the same time of the partaking of
the earthly food. R4139:5
He distributed -- Apparently it grew as they were broken, much after the
manner of the widow's cruse of oil, which flowed incessantly until all the
pots had been filled. R3503:5
Quite probably the increase was while being broken in the Lord's hands,
though possibly also the increasing continued at the hands of the apostles
as they in turn distributed the food to the people. R3333:1
It is not for us to explain the miracle, but to recognize that God is the
giver of every gift, and that miracles are in operation about us every
day: the seed germinates and grows, we know not how. R4139:5, 3503:4,
3333:2
The same amount of barley that composed those five loaves, if planted,
might have brought forth a harvest sufficient for the five thousand. Two
fishes, in the ordinary course of nature, in a short time might have
brought forth a sufficient supply of fish for the five thousand. R3333:2,
3503:4
We can analyze a grain of wheat and could construct something very closely
corresponding, but we could give it no life, no germ, no power to produce.
This is a miracle, too, but so common that we overlook it. R4139:6, 3333:2
To the disciples -- Jesus dealt first with his disciples, representing
the elect. To these he gave bread, which, after the multitude was seated,
was distributed amongst them. So the Lord has called the Church to be the
elect, and breaks for them the bread of life. By and by the whole world of
mankind, in their own rank and company, will be ready for the food, and
shall have an abundance and to spare. R4141:5, 3781:4
The miracle was intended to inculcate some important lesson of faith or
practice, not so much for the public, as for his special followers, his
disciples. R3333:4
The disciples to them -- They were thus the better witnesses of the
power of the miracle, and the people were more or less made acquainted
with the apostles, who perhaps later on, after Pentecost, met many of
them, and, as the Master's representatives, bore to them the heavenly
bread. R3781:2
Without faith in the Lord they would undoubtedly have refused to take any
part in the proceedings, fearing that it would bring reproach and ridicule
upon them. R2644:2
The Lord has already made provision sufficient in quantity and variety,
and he bids each of his specially consecrated ones to have faith, and go
forth in the distributing of the food, trusting the result to him. R2436:4
As we have received of the Lord's bounty freely, so we are to distribute
freely. Those who distribute will have the privilege of gathering up for
themselves, that each may have more than he gave away. R3504:2
Let us see to it that we have generosity in respect to the spiritual as
well as the natural food. R3504:2, 3333:6
Neither our duties nor our privileges are wholly measured by our own
abilities. A proper faith in the Lord permits us to realize his omnipotent
power, and that if he be with us in the distribution of spiritual food to
the hungry, the little of means at our disposal may be so blessed as to
accomplish marvelous things. R2644:2
As our Lord could have performed the miracle of feeding the five thousand
without the instrumentality of his disciples, so now he could feed the
hungry Israelites indeed without our aid. R2644:4
Of the fishes -- We offer no objection to those who claim that they have
better health as a result of a purely vegetable diet, but do object to the
claim that it gives special sanctity or acceptableness to God. Jesus not
only ate animal food (lamb and fish at least), but miraculously created
fish for food. R3098:3
When they were filled -- Not merely a taste of food, but a satisfying
portion; all had plenty. R3781:3
At the very same time there were doubtless hungry ones in various parts of
the world whom he could have fed; but he came not to feed the world, or
stop their pain, but to redeem them and give evidence for belief in his
Messiahship. R3503:5
It was a lesson of the Lord's ability to care for them as his followers,
under all circumstances, under all conditions, and this lesson continues
with all of his followers since. R4139:6
Those who are truly the Lord's people have similar miracles today, because
in eating of the Word we partake of the spirit of our Lord. We must prefer
these higher miracles, and consider them a stronger basis for faith than
the poor Jews with the favors bestowed on them, great as were those
favors. R3503:6
A meal consisting of barley bread and dried fish would not be partaken of
as liberally as if condiments, sauces and sweets had been provided.
Perhaps we would all know better when we had enough if we lived more upon
the plain substantials of life, and did not too much pamper our appetites.
R3781:3
It is further worthy of notice that the Lord's miracles of feeding and
healing were performed, not upon his consecrated disciples, but upon
others. His followers, having covenanted to sacrifice, might therefore,
like him, avail themselves only of the natural means of recuperation.
R1754:6
When Christ was weary, he rested; when he was hungry, he partook of food;
and never in any case worked a miracle for his own present benefit, nor
for his disciples. R1754:6
The Lord afterward, on another occasion (Matt. 16:9,10), sought to further
impress upon the minds of his apostles the lesson of faith which this
miracle was given to establish in them specially. R1754:6
Unto his disciples -- It was those who scattered to others who had their
haversacks filled in the end and gained the supply for themselves. R3504:2
Gather up -- For their own future use. R2644:4
The first lesson was generosity, the second lesson was economy. So it
should be with us, our generosity should be equal to our disposition to
economize. R3504:1
Showing, first of all, the immensity of the miracles, and secondly, the
lesson that we are to use the means which God has put into our hands, and
not to expect unnecessary miracles. R2644:5
The disciples and the multitude would be very likely to draw the inference
that, where there was such a power to create and to multiply, there would
be no necessity for frugality. R2435:5, 2644:4; SM657:1
The same lesson might also be applied to our spiritual food. We are not to
treat truths carelessly when we have eaten thereof and found satisfaction
to our souls; but are to gather and preserve them for further and future
use. R2644:5, 2436:6
The fragments that remain -- It seems reasonable to suppose that the
small fragments left by the multitude were allowed to go to the birds and
squirrels, and that the fragments gathered by the apostles were those
broken by our Lord. R3781:4
Let us take heed to the fragments, too, that we may render up a faithful
record of our stewardship, that we may see to it that the talents
entrusted to us have not been buried in the earth. R3781:6
That nothing be lost -- None of the Lord's blessings and mercies are to
be wasted. Willful waste brings woeful want. R3504:1, 3333:3, 2435:6
The Lord's people should be careful to avoid wasting, in earthly food and
temporal matters, not because of selfishness and a desire to hold and
accumulate, but, as the Apostle explains, "that ye may have to give."
(Eph. 4:28) R2435:6
If our Lord Jesus were here, none of us would expect him to be wasteful.
Our Lord was most economical. Although there was plenty of food to feed
the multitude, he told his disciples to "gather up the fragments."
R5002:4, 4139:5, 3504:1
The lesson of economy is appropriate to us all, but in our experience the
poorest of the world and of the Lord's people often have greatest need for
this lesson. R3781:5, 3504:1, 2644:5
Twelve baskets -- Each of them gathered the full of his bag or satchel
or haversack, in our text called a basket. R3504:1, 2435:5
Which they were accustomed to carry in their journeys. R2644:4, 2435:5
The memory is our "basket," our haversack, and divine provision is so
bountiful that every disciple may gather his basket full. R2435:6
Those who distribute will find in the end their own vessels full. R2436:4
The miracle -- The only miracle particularly described in all four
Gospels. R3502:3
An operation of divine power beyond our comprehension more than are the
average affairs of life. R4139:6
That Jesus did -- A power Jesus had by reason of having received the
holy Spirit, to do anything that might be necessary in God's service, and
in the establishment of the Church, and the instruction of the people at
that time. Q495:2
This is of a truth -- While the chief object of the miracle was
doubtless to reinforce and establish the faith of the apostles, its
secondary object and actual effect upon the multitude was very similar.
R1754:6, 4139:5
That prophet -- Doubtless viewing it as an indication that if Jesus were
proclaimed a King, he could supply his soldiers with food without a
commissary department; and able also to give them the victory under all
circumstances and conditions. R3504:4
As a matter of fact, Jesus in the flesh was not the great Prophet, though
his work in the sealing of the New Covenant with his blood at Calvary was
necessary before he could be made alive in the spirit. R3069:4
This great Prophet that God has promised is not a man, not of the human
nature; but is the Lord of glory who has bought the whole world at the
cost of his own life. R3069:4
Still further, from the divine standpoint, our Lord Jesus is to be the
Head, and the faithful of his Church are to constitute the members of this
great prophet. R3069:5
Make him a king -- After the miracle of feeding the five thousand.
R1755:1
A repetition of the temptation in the wilderness. R1755:1
To have encouraged any such matter would be to have opposed what he
recognized to be the divine arrangement. R3332:3
He departed -- He had not the slightest intention of alluring the people
to his support and for the establishment of an earthly kingdom. R3850:4
Knowing that such was not the Father's plan. R1755:1
Our Lord's constant effort was to avoid publicity; to prevent his miracles
and teachings from inciting the people, yet he constantly brought these
testimonies or evidences of his authority and Messiahship to the notice of
the Jewish clergy. C168; R4139:6
The most famous of earth's heroes have been its warriors; Alexander,
Julius Caesar, Bonaparte; but here is a hero who refused the honors of
men, who instead of taking life, yielded his own that he might bring back
to life the untold millions whose death has been caused by the tyrants of
earth. R1063:3*
Later, on Palm Sunday, the due time having come, he deliberately planned
his triumphal procession, instead of hindering it, as here. R2745:2; C150
Himself alone -- Possibly his human nature felt the force of the
temptation to accept of present advancement and at once enter upon the
work of blessing the world, instead of pursuing the long and tedious
purpose of God. R1755:1
His disciples went down -- Jesus had a twofold purpose in sending them
away: first, to have private fellowship and communion with the Father in
the mountain, apart even from his beloved twelve; and secondly, to give
his disciples the opportunity to think over the miracle and talk it over
by themselves in his absence. R3333:4
He sent the disciples before, not only as a test of their obedience but to
give them a still further demonstration of divine power. R4140:1
And entered into a ship -- As the apostles learned the lesson of the
Lord's provision, the very fear of Herod and what he might do to Jesus or
them gave way, and they were ready, by nightfall, at the command of our
Lord, to return to Capernaum. R4140:1
The fact that our Lord's conference with the disciples had a pacifying and
strengthening effect is evidenced by their return that same night to
Galilee, Herod's territory. R2435:3
A great wind -- Representing the boisterous and troubled experience of
the Church throughout the Gospel age. R4140:1
They see Jesus -- At the end of the age, in the midst of a great storm,
the Lord appears to his people, and upon being received by them, their
outward troubles and difficulties completely vanish. R4140:1
The day following -- After partaking of the miraculously provided
supper, the multitude lay down. In the morning they looked for their
benefactor, evidently expecting that he would miraculously provide for
their breakfast. R4146:1
Seeking for Jesus -- Not from a clear apprehension of his divine
credentials, but rather from curiosity and probably an increasing
determination to push forward to the ruling position, from which they
presumed he shrank from a sense of modesty. R1755:2
When they -- A number of them (we cannot assume very many) conclude that
they would follow the great Teacher. R2651:1
Jesus answered them -- He preached no sermon when he performed the
miracle, but allowed it to have its effect; but now, instead of working
another miracle, he preached a sermon, using the miracle as his text.
R4146:2
Not because ye saw -- His reproof was not harsh, though it was quite
pointed. R4146:2
Because ye did eat -- Telling them plainly that theirs was a selfish or
mercenary interest, and not the kind that he desired to cultivate, an
interest in the truth. R2651:1
Probably more of the common people than the aristocracy became his
disciples. Now, as then, the interest of the poor, like the interest of
the rich, is mostly a selfish interest. Few see the King in his beauty,
the beauty of holiness. Few seek him as the bread of eternal life. R1818:2
Perhaps there was never a time in the world's history when humanity
manifested more desire for physical healing than today. We could wish that
there were a greater appreciation of soul sickness from sin. R4313:2
And were filled -- The trouble with the whole world is that they have
either earthly aims or no aims at all, and of the two conditions the
latter is the worse. Those with aims accomplish something, making two
blades of grass grow where one grew before, thus benefitting civilization.
The great majority, without ambition, merely eat to live and live to eat,
merely animals of a higher intelligence. R4146:2
Labor not -- There are two general classes of laborers: the world in
general, laboring for the things of this present life, and the followers
of the Lord Jesus, laborers also, with great difficulties, but they have
found the great Helper. CR16:2
We live in a time when there is a great hungering for knowledge, wealth,
influence, power, everything. Our day is full of philosophies to satisfy
these various hungerings of the soul. Yet these things do not satisfy even
the worldly; they still hunger and thirst. Nothing will ever satisfy them
but the living bread, the truth. R3334:4, 2436:1
The meat which perisheth -- Earthly food, earthly comforts, earthly
pleasures. R2651:1
The more people are satisfied with earthly things the less inclination
they will have for the heavenly things, and the more we are satisfied with
the heavenly things, the less appetite we will have for the earthly
things. R3334:4
The new nature flourishes at the expense of the old nature, and the new
ambitions and desires at the expense of the old. Likewise when the old
nature flourishes, it is at the expense of the new in all of life's
affairs. R3334:4
Though necessary under present conditions, his followers will remember
that the heavenly Father knoweth that they have need of these and will not
suffer them to come to serious want. R4146:3
But for -- Live for, labor for, and enjoy the things unseen as yet,
everlasting in the heavens. E196
Meat which endureth -- A spiritual nourishment, of which, if we partake,
we shall attain eternal life. R2651:1
The food that would develop in them, not earthly, but heavenly ambitions,
and lead to their satisfaction, would be food indeed and well worthy of
every exertion to obtain it. R4146:3
Sealed -- Indicated, marked as his appointed channel for blessing.
R4146:2
Marked him, granted him the evidences and proofs of sonship in the powers
conferred upon him. The seal was the holy Spirit, the holy power of God,
which acted upon our Lord Jesus, enabling him to do the miracles. R2651:2,
1755:2, Q495:2
When 30 years of age, Jesus commenced his ministry by consecration,
typified in baptism, and was sealed as accepted to the divine nature, by
the holy Spirit of promise. (Eph. 1:13) R329:4
The holy Spirit itself is the seal. E246
What shall we do -- This is just the point that Jesus wished to bring
them to and that he wished to answer. R4146:3
Work the works of God -- As Jews they had before their minds the thought
that God had made a covenant of works with their nation, with promises of
eternal life attached thereto--the Mosaic Law Covenant. R2651:2
Many today ask the same question, hoping to please God by their works, and
underrating the importance of faith. R1755:4
This is the work -- Declaring that to believe on him would be a
"work"--the only work that could possibly make them acceptable to God.
R2651:3
There is work connected with believing; not a work with our hands, but a
work with our heads and our hearts. R2651:6
Of God -- The work which God would be pleased with. R2651:6, 1755:4
The work most pleasing and acceptable to God would be their exercise of
faith in him as the one whom God had sent in fulfillment of his promise to
their fathers. R1755:4, 4146:3
That ye believe -- Not discussing the further step to the high calling
of this Gospel age, but only the first necessary step in approaching
God--justification. The thing necessary to justification is the acceptance
of Christ as the Bread of Life. R2652:1
What sign -- Evidence, proof of our Lord's supernatural power and
authority, proof that he was indeed the Sent of God, the Messiah. This was
the object of the miracle, not the feeding of the multitude. R3503:5,
4139:6
Instead of realizing that they had already seen the sign, signet, or seal
of God upon the Lord Jesus, not only in his spirit, but additionally in
the manifestations of divine power upon them. R2651:3
No such gratification was granted them; they had sufficient evidence upon
which to found faith had they been so disposed. R1755:4
That we may see -- What reason have we to think of you as the Messiah?
R4146:3
And believe thee -- If sign upon sign had been given, the same "evil
heart of unbelief" (Heb. 3:12) could reject ten signs as well as it could
reject one--just as Pharaoh, who was more impressed with the first sign of
Moses than by the succeeding ones. R2651:3
He gave them bread -- Messiah is to be greater than Moses. You furnished
five thousand one meal and had the loaves and fishes to start with, but
Moses fed our fathers for years in the wilderness without any bread as a
start. R4146:4, 2651:4, 1755:4
They were good reasoners in some respects. Intending to stick close to the
Scriptures, they would only accept a Messiah greater than Moses, able to
feed them and all every day with bread superior to that which Moses gave.
R4146:5
Moses gave you not -- Do not credit that to the wrong source. R4146:5,
2651:4
My Father giveth you -- My Father, who sent the manna in the wilderness,
has now sent another kind of bread--manna, not literal, but symbolical.
R4146:5
The true bread -- Pointing out that the manna given in the wilderness
was typical of the true Manna, the true bread of eternal life--himself and
the truth he proclaimed. R2651:5, 5279:4, 38:3*; PD34/45
Showing that the comparison between himself and Moses was not as to who
would give more earthly food and of a finer kind, but that he would give a
heavenly food, a spiritual food, which would secure to them a heavenly
life. R4146:2
Jesus, the salvation which he provides, and the kingdom blessings which
are coming through him and the privileges of association with him. R3781:6
As the body is nourished by food, so is the spirit nourished by Christ.
R29:2*
Down from heaven -- Not merely like the manna from the clouds, but from
heaven itself. R4147:1
If Jesus had no previous existence, if he had not a special birth, how
could we understand these words except as deceptive? R5767:6, 106:5*;
OV328:6
Giveth life -- This gift of God, this bread from heaven, was a greater
miracle than the feeding with manna in the wilderness. R1755:5
Evermore give us -- Note the similarity of expression here with that
used by the Samaritan woman to whom the Lord mentioned the gift of life
under the figure of the water of life, "Evermore give me this water."
(John 4:15) R4146:6
From remote history people from every clime have sought for health springs
and health foods that thus they might have a longer continuance of the
present life, and, if possible, an annulment of death entirely. R4146:6
It is on such longings of the soul for continued life that patent
medicines thrive. We are glad that there is such a longing for
perpetuation of life. It becomes a basis for further investigation for
eternal life. R4146:6
This bread -- They did not yet get the thought, but rather were getting
a natural thought, that Jesus was telling them of a still higher class of
manna, the partaking of which would yield eternal life. R2651:5
I am the bread of life -- That bread of life is the truth, particularly
the truth related to the great Redeeming work of Jesus. He is to be the
Bread of Life to the world because he bought the world with the sacrifice
of his own life. R5087:6
As the Church now partake of the merit of Christ's sacrifice, and become
members of his Body, the one loaf, so in God's due time the bread of
heaven is to feed the multitudes of earth. R5087:6
Part of the "table of the Lord" (1 Cor. 10:21), a board richly spread with
a bountiful supply of divine truth--bread of life and meat in due season
and honey in the honeycomb, and the choicest beverages of milk and wine,
and of the pure water of life, clear as crystal. R1899:2
Cometh to me -- Not approaching as his hearers had done, coming across
the lake, but as coming with hunger and thirst for righteousness, with a
desire for the life eternal, and hence for the bread of life by which it
might be attained. R2651:5
Shall never hunger -- Whoever mentally accepts the merit of Christ's
sacrifice, and feeds upon it in his heart, feeds upon the flesh of the Son
of Man; partaking of the privileges of restitution (or in this age,
justification) provided in him. R2652:2
And believe not -- Their slowness to receive him, and the slowness of
the people of Israel in general, was not an evidence that he was not the
Messiah, but rather was an evidence that they were not in a condition to
receive the Messiah. R2652:2
The Father giveth me -- It was not God's purpose that he should attract
all the Jewish people, but merely that he should draw, by his gracious
words and by his miracles, such as the Father had "given him"; such as
were pleasing to the Father. R2652:2
Not all are called, not all are drawn. R5719:2
No one has a right to expect an answer to prayer except one who has become
a disciple of Christ through full consecration, with the exception of
minor children, one or both of whose parents are disciples of Christ.
R5833:2
Shall come to me -- Having first been drawn of God through the truth
(verse 44). NS344:4; CR131:6
In no wise -- The thought is suggested that there are many more worthy
to have the Master's attention, that we are too insignificant, too sinful,
for him to recognize. But faith holds on. R3848:3
Cast out -- Reject. R4476:2, 4147:6
Assuring us that the drawing of the Father which brings us to him will
insure for us his aid, his succor, his assistance, his acceptance. Thus,
if we fall it will be our own fault, because of failure to heed his voice.
R4148:5
But he would also have us understand that it is no easy thing to follow
him, for his was a thorny, difficult way, promising no gratification to
the natural man. R540:3
It says not one word about his holding men who come so that they cannot go
from him again, crucify him afresh and do despite to the spirit of God's
favor. R1698:5
I came down -- In his pre-human condition, when in the form of God, a
spirit being, Jesus was humble. He did not meditate usurpation of divine
authority to exalt himself, to seek a name higher than his own, as Satan
did. R5846:6
Not to do mine own will -- The Son was worthy to be the executor of the
great plan of Jehovah, because he had no will of his own, but renounced
his own will that he might be filled with the Father's spirit and do his
will in every particular. E60
Our consecration, like that of Jesus, should be to do the will of our
Father in heaven. The fact that you have any choice or preference as to
what you shall do is an evidence of itself that your will is not dead.
Consecration to a work of our own choosing merely, will never bring us the
great reward. R317:1
Honey was forbidden in Israel's meat offerings to teach us that whatever
is sweet to nature must be disowned, if we would walk after the example of
Christ, who pleased not himself. R84:6*
The will of him -- At our consecration we say to the Lord, All my life
is in your hands; do with it as you please. If it means joy or pain,
sacrifice or pleasure, we surrender our own will in the matter. R5086:5
The Master always had this disposition of reverence for the Father, and of
full trust and confidence in the divine wisdom, love, justice and power.
R5846:6
Holiness in the sense of complete submission to the will of God; loyalty,
a complete giving up of himself to the Father's will, whatever it might
be. CR462:5; R5421:6
God is the great master workman and Jesus is the great chief agent in
doing all the work God intended should be done. CR346:3
Because he had fully submitted his will to the Father's will and he had
made the Father's will his own, therefore they were one. (John 10:30)
SM493:1
Instead of being the Father masquerading as a man, Jesus was the Logos,
the Word, or Message of God, whom the Father had sanctified and sent into
the world to be the world's Redeemer. R5378:6, 3076:4; CR290:2
There is one God, the Father, and one Lord Jesus Christ (1 Cor. 8:6), and
nowhere in the Scriptures are these said to be equal in power and glory.
R4107:1
That sent me -- Nor does the Son claim higher honor than to be the
Father's agent and messenger. HG297:2
And this -- In the next two verses the Lord seems to distinguish between
the two classes of saved ones, verse 39 referring to the elect class of
this Gospel age, and verse 40 to the general blessing upon mankind to
follow this age, during the Millennium. R2652:2
Of all -- Everyone who obeys the leadings of divine providence, and
attains to the likeness of our Lord Jesus in his heart intention (not
perfection of the flesh), shall be saved in this great salvation. R2652:4
He hath given me -- The elect are frequently, as here, spoken of as
specially given to Jesus, while the whole of mankind are referred to as
his because bought with his own precious blood. R2652:3
Lose nothing -- Of such it is written, "No man is able to pluck them out
of my Father's hand." (John 10:29) R2257:4
Not so much in respect to all who shall hear the tidings, nor to all who
shall be drawn by the message of grace in Christ, nor to those who are
called or invited to run the race of self-sacrifice, but especially in
respect to the number who shall constitute the Bride of Christ, and to the
character of all who shall be in that company. R2652:4
Raise it up -- To the glorious station of glory, honor and immortality.
R2652:4
As the baptismal candidate gives himself into the hands of the
administrator to be buried, and then to be raised. HG264:5
It is of God that the dead are to be raised, but by Jesus. Our Lord is the
Father's agent in carrying out the entire plan of redemption. His power is
delegated. He and the Father are one in man's redemption, though not one
in person. R2001:2; F399
At the last day -- The seventh of the great week of thousand-year days;
the Millennial day. R2652:4, 4148:4
That every one -- Not the joint-heirs, but the remainder of mankind
whose ransom price our Lord Jesus has paid, and whom our Lord Jesus
himself is to draw during the Millennial age. R2652:5
Which seeth -- Their blinded eyes being opened in that Millennial day,
as the Lord promised through the prophets (Zech. 12:10); but not until the
god of this world, who now blinds the eyes of their understanding, shall
be bound for the thousand years. R2652:6
And believeth -- Even as the Father's drawing is not a compulsory
drawing, so likewise the drawing of the Son will not be compulsory. R2652:5
I will raise him up -- To perfection also, though theirs will be an
earthly, and not like the others, a heavenly perfection. R2652:6
If it be remembered that it is "God in Christ reconciling the world to
himself," (2 Cor. 5:19) it will be seen that we honor both the Father and
the Son. R27:5*
At the last day -- But not at the beginning as with the "elect" of the
"first resurrection." R2652:6
Bread which came down -- The Passover bread was unleavened. Leaven is a
type of sin. Had he been of the Adamic stock he would have been leavened;
but his life, unblemished, came from a higher, heavenly nature, changed to
earthly conditions. R5192:4, 2772:3, 2272:1, 1636:6, 840:6, 466:6
The son of Joseph -- Evidently a sarcastic intimation that he had been
born out of fornication. Even if Joseph was not his father, yet if he came
into the world by natural generation, it would have been true, for he was
conceived before Joseph had taken Mary as his wife. R443:3
Contrast this with the respectful conduct of the fallen angels, who said:
"Thou art the Son of God," (Mark 3:11) and "I know thee who thou art, the
Holy One of God." (Mark 1:24) R1680:1
No man -- There is a measure of selection or election as respects the
class invited to constitute "the Bride, the Lamb's wife." "No man taketh
this honor unto himself, but he that is called." (Heb. 5:4) R4883:1;
HG410:1
God has divided mankind into two general classes--one is in sympathy with
its environment and general alienation from God, not only outwardly at
enmity, but in their hearts loving sin; the other, much fewer in number,
has a love for righteousness and an opposition to iniquity, and loathes
their own weaknesses and blemishes. NS624:2; R5303:3; CR392:4
The Church is not privileged to say, "Come," to whosoever wills, but only
to "as many as the Lord our God shall call." (Acts 2:39) HG410:1; NS743:4
There is an exclusiveness about this: the time had not yet come, mentioned
in Revelation, when the water of life shall flow freely, and whosoever
will may come. (Rev. 22:17) R4148:1, 2508:1; Q824:4
The Father is not drawing all mankind now, but only believers. He is
leaving the general work of drawing the worldly for the next age, the
Messianic age. R4783:6
Jesus declared, "I pray not for the world, but for them which thou hast
given me." (John 17:9) Similarly our prayers and appeals do not need to be
put forth on behalf of the world in general, but in the interest of those
who have the ear to hear and the heart to respond to the heavenly calling
of this Gospel age. NS644:1; R5939:4, 2508:1
God's missionary enterprise is much grander and more comprehensive than
Christendom's. God's plan is first to elect a "Royal Priesthood" during
this age and have that priesthood teach, rule and bless the world in the
next age. R536:2
It is only the few who are being drawn to Christ by a knowledge of the
truth now, because only a few have a knowledge of the truth. R4783:6
Can come to me -- As a disciple, a follower, a joint-heir in my kingdom;
as a member of my Bride. R4516:3
In the present time, in the narrow way. R2759:5
The Father points them to the Son through the knowledge of simple truths.
R5133:6
The Son receives these and acquaints them with the fact that he has
already made atonement for sin. Then he guides them to the further
privilege of the Gospel age, that they might become joint-sacrificers with
him. R4352:5
Those whom the Father draws to Christ he, as an elder brother, receives as
"brethren," and assists in walking in his footsteps in the narrow way of
self-sacrifice, even unto death. E146
No one will receive the holy Spirit without having been drawn to Christ,
but some may be drawn without receiving the holy Spirit. R5133:6
Except the Father -- I will not draw my Bride, the Church, but the
Father. R2759:5
The drawing is of God, and through his Word. Q282:1
But a small proportion of the nations was at that time drawn to Jesus by
the Father through the word of grace. The great majority were blinded.
R2615:2
The Gospel Church, under the Abrahamic Covenant arrangement, are drawn to
the Son by the Father, "Given unto him." The world in the next age the
Father will not draw, but the Lord Jesus will draw them to himself.
R4387:6, 4049:1
Illustrated by the Vine, "the Father's own right hand planting." (Psa.
80:15); the Father making a marriage supper for his Son (Matt. 22:2); and
John 10:29, "My Father, which gave them me, is greater than all." R4476:2
Jesus was the Father's agent, and he received them in harmony with the
Father's arrangement. R5683:6
We must be drawn first before we can come to Jesus, and then we must come
to Jesus before we can have access to the Father. (John 14:6) CR40:5
Our primary drawing and calling is of the Father up to the time when we
accept his grace in Christ and make our consecration. R4645:2
The Father is credited with doing all the drawing of the Church, although
our Lord Jesus and all the faithful of God have been his servants,
represented by Eliezer, doing the calling and drawing in the Father's
name. R1227:3; PD27/38
Thus we do not read that Isaac called his own bride and then acted as a
mediator between her and his father, nor that Isaac had anything to do
with the drawing at all. R4516:3, 4476:2; PD27/38; NS293:4
When the Church shall have been exalted as members of his Body, raised up
as sharers in the first resurrection, then he will begin his drawing work,
which will not be confined to a special class. R2759:5, 1227:1
During the Millennium Christ will "draw all men unto himself" (John 12:32)
whether they hear or forbear. All the drawing thus far done has been done
by the Heavenly Father himself; not by a mediator, nor by an advocate.
R4476:2, 4148:2, 2330:5, 1056:2; E146, 414; HG181:6; NS568:6
Draw him -- Invite him. PD27/38; Q193:3
All of God's dealings with his intelligent creatures are on this principle
of drawing, persuading and constraining, and not of compulsion. R1227:1;
HG353:6
Instead of urging everybody to become his disciples and threatening them
if they do not, the Master treats the subject in the very opposite style.
NS344:5
There is room for difference of opinion in which the Father "draws" and
"calls" the Church. Our understanding is that the Lord exercises a
favorable influence upon a certain class only--an enlightening influence
to the extent of bringing this class to a knowledge of Christ and of
forgiveness of sins through faith in Christ. NS743:5
By the truth and by his providences. R1056:2
Whenever the truth reaches the heart and understanding, its influence is
to draw, although the drawing may be resisted, not only in the present
age, but also in the age to come. (Acts 3:23) R4783:6
That which the Scriptures speak of as a drawing of God seems to be a
natural drawing along the lines of the flesh, not toward things sinful,
but toward holiness, yet along lines which belong to the natural man.
R5583:1
With some of the race, desire for God and righteousness has prevailed
above the stupefying influence of the world, the flesh and the Devil. This
class are drawn by the natural inclination of their minds Godward.
SM428:5; R5320:2, 5053:6
In these persons that endowment which God gave to Adam and pronounced
"very good" has been less impaired by the fall than it has been in others.
Such naturally desire to have God's approval and his blessings. R5133:6,
5201:2
While those not born of religious parents have had a large experience with
sin and alienation from God, others, born in a measure of justification,
have had a measure of fellowship with God, as children of believers. These
are in a favorable condition to be drawn of God. SM429:T
The Gospel message knows nothing of the ordinary mission work of rescuing
drunkards, harlots and the profane. While not refusing publicans and
harlots it did not go about seeking them. It waited for them to seek for
righteousness. SM176:3
Even when drawn, by the opening of our mental eyes to the truth, under the
unfavorable conditions of the present time, we are not compelled to
follow; we may "go away." (Verses 66 & 67) R1056:2
The Father draws to the Son for "justification by faith in his blood"
those who love righteousness and hate iniquity, and are feeling after God,
if haply they might find him. R4352:5, 4341:4
As Abraham did not send Eliezer to draw any maiden whom he met, but only
one from among those already related to him, so God does not draw sinners
(represented by the Canaanites, to whom Eliezer was not to go,) but only
such as are already justified, in harmony with God--friends of God.
R1227:2; NS293:5
Some of the Lord's followers were drawn to him of the Father before
Calvary, and others have been drawn throughout the Gospel age; as the
Apostle declares, "Even so many as the Lord our God shall call." (Acts
2:39) R4367:6
I will raise him up -- In due time he will draw all men, and it is for
this purpose that the Little Flock is exalted and associated with him,
that the knowledge of the Lord shall fill the earth and the power of
adverse influences be broken. R1055:4
Exalt him. R2759:5
At the last day -- The Millennial day, "early in the morning" of that
day. (Psa. 46:5) R2759:5, 2652:4
Taught of God -- The source of all true knowledge. (John 17:17; Prov.
2:6) R3550:3
God, however, does not teach all in the same time and way. For 6,000 years
he has been teaching the world the exceeding sinfulness of sin and its
bitter results. By and by he will teach them the blessedness of virtue and
holiness. R385:1*
If led of the Spirit, we will take God's point of view in every matter.
Our love will beget a desire to know that we may do his will; our
diligence and patience will leave no means unemployed to gain that
knowledge; our faith in God will lead us to place implicit confidence in
his word; our meek humility will cast out pride and love of
self-exaltation. R385:5*
God uses various instrumentalities for communicating his instructions.
They may come through his disciples, teachers, evangelists, etc., but they
must all be recognized as emanating from the Father through the Son. Q843:4
Our Lord Jesus was and still is the Great Teacher of men by the
appointment of the Heavenly Father, the great Master Teacher. Likewise our
Lord appointed special teachers under him, the apostles, and still others,
to be under shepherds of the Lord's flock. E50
As our Redeemer said to Peter, "Blessed art thou, Simon Barjona, for flesh
and blood hath not revealed this unto thee, but my Father in heaven."
(Matt. 16:17) NS516:5
We should avoid following human teachers as leaders. Their teachings
should be received only so far as they harmonize with the word of truth.
R386:4*
Whoever the human agent may be that God has made use of to bring you a
knowledge of the truth, he was simply an index finger to help you trace it
for yourself on the sacred page. R1321:1
God is teaching us through the words of the Bible. CR454:5
This precious truth is God's message to you, not man's. No such high and
glorious hope could ever have entered into the mind of mortal man, had God
not revealed it by his Spirit. R1321:2
No one can be a true child of God, "taught of God," and have reached an
advanced position in the school of Christ, without having come to an
appreciation of the spirit of liberty, which is associated with the spirit
of truth, without wishing liberty of conscience for himself, and without
wishing to grant similar liberty to others. NS64:1
It is not God's plan to build each member up in the knowledge of the truth
independent of every other member. Each member of the Body must perform
its part toward the building up of the whole Body. R386:1*
Kept from the Adversary's blinding influences, and on the contrary have
the truth revealed to them. R2268:1
Thus able to comprehend the dark and "hard sayings" (Verse 60) of Jesus,
the meaning of which cannot be made plain to the masses, though even the
world may be taught what they do not mean. NS307:3
The letter and the spirit of the divine word being the keys of the mystery
of God. R2419:3
The Master desired that the disciples should come under divine,
providential instruction, which he indicated would come through the Word
of God. R5319:6
In his own appointed way God would bring to our attention whatever feature
of divine truth would be "meat in due season" (Matt. 24:45) for the
household of faith. R4685:4, 5615:4
The fact that the Great Teacher is present superintending the "harvest"
work is, we believe, a further assurance along this line. R3856:5
That hath heard -- No man can act unless he first hear. Q282:1
Those of mankind who have no ear to hear, or who never hear the message,
are not drawn, are not called. Q282:1
If there were twenty people outside the door, and of the twenty, ten were
deaf, and I went out the door and shouted aloud, "Every one of you that
will, come in, I will give you a ten dollar bill!" How many did I call?
Only those that had the ear. Q282:1
Cometh unto me -- This is the sole object of truth. It is not given
merely to gratify curiosity, nor simply to reveal God's character, but by
that revelation to transform us into his likeness. R385:6*
All who believed Moses and were taught of God were able to receive him
when he was present in the flesh. R40:1*
Not that any man -- If Joseph had been his father, this would not have
been the fact, for his (supposed) "father and mother" they knew (verse
42). R443:3
Believeth on me -- Not merely a mental assent to some facts connected
with the divine plan of salvation, but a faith in the atonement sacrifice
and conduct in accord with its opposition to sin; a living faith which
manifests itself in obedience of heart. F160
Hath everlasting life -- Not that believers have everlasting life in the
full sense of the word, rather that consecrated believers are begotten to
newness of life, have the new life begun in them. F161
He made these statements before they had received the holy Spirit at
Pentecost. This was treating them as though they had the full initiation
into the divine family. R5683:6
Bread of life -- "Bread is the staff of life" amongst all mankind, the
main dependence for this present life, and hence the appropriateness of
the figure of speech which likens our Lord to the bread which imparts
sustenance to the new life. R2291:3
The truth which brings us to the privilege of manifesting faith and
obedience, and thus "laying hold on eternal life." (1 Tim. 6:19) R1878:3;
E386
Did eat manna -- A beautiful figure of the supply of grace in Christ. As
it needed to be gathered daily, so our gathering is to be day by day.
Feeding on the heavenly bread is to be a continuous privilege. R4012:5
Typifying spiritual food, the word of God, but in a deeper meaning,
referring not only to the written word, but to the living Word, the true
Bread of Life. R360:1*
Some of this manna was put into the golden pot and hidden in the ark,
illustrating immortality which the "Little Flock" shall enjoy, while,
instead of this, the remainder will have eternal life supplied to them.
R4012:1
As God did miraculously preserve from corruption the manna in the golden
bowl, so it will not surprise us if, in the Kingdom, God shall show to the
world the body of flesh--not permitted to corrupt, but preserved as an
everlasting testimony of infinite love and perfect obedience. B130
Typified our Lord's flesh. R5343:1
And are dead -- The type could sustain the natural life only for a brief
season, but the real bread sustains spiritual life forever. In either
case, however, the bread must be eaten. R38:3*
This is the bread -- Along with the lamb, the Jew partook of unleavened
bread, pure, unadulterated, figuratively separate from sin; symbolizing
the precious promises which come to us from the heavenly Father through
our Lord Jesus Christ. R2918:3
Down from heaven -- Truly said, since he who had been made in the
heavenly or spirit state had become earthly or human, being made flesh.
R1014:6
A man may eat thereof -- To grow strong in the Lord and in the power of
his might, we must feed upon him daily--we must appreciate and appropriate
the merits of his sacrifice. R5279:5
And not die -- Though they sleep (in the Adamic death), they shall not
be hurt of the eternal death (the second death) from which there shall be
no resurrection. R1755:5
As the Israelites would have perished without food, so the spiritual
Israelites would not have sufficient strength for the journey without
heavenly food. R5279:4
The living bread -- It typified the life-giving qualities which he
possessed and which he sacrificed on our behalf. R4011:6
If any man eat -- Feed upon. R2291:2
Including the thought of assimilation and absorption into the blood,
signifying: (1) our appreciation of his sinlessness; (2) our faith in the
fact that he offered himself a ransom for all; (3) our conviction that his
sacrifice was acceptable; and (4) our desire for eternal life and the
purity that is in Christ, and our separation from sin. R2291:5; PD67/79
Meaning the appropriating to his own use by the eater, of all the rights,
liberties, and life which the perfect sinless "man Christ Jesus"
possessed--no more, and no less. R1015:3
The trouble with the world is that they are starving to death, and have
been since the Garden of Eden. R4247:3*
What he gave up when he died is ours--it is free to every child of Adam.
But it will give life only to such as eat, by faith appropriate, those
rights and privileges freely given to us of God through Christ Jesus.
R1015:3, 936:3
We cannot eat anything that is alive, nor would anything that dieth of
itself (by disease) be fit for food. There was no way to give us this
life--food, except by the sacrifice of the man Christ Jesus, who did not
die because his life was forfeited, but who gave himself a ransom. R1014:6
In the Passover, through the blood-shedding, the life of the Israelites
was preserved; but the wilderness journey was before them, and they had to
eat the flesh as well. Through the shedding of Christ's precious blood we
have life. But that is not all. The journey of life has to be pursued,
enemies overcome, and discipline perfected--this requires heavenly food.
R1321:6*
An out and out contradiction of all the various claims to the effect that
a knowledge of the historic Christ and of his sacrifice for sins is
unnecessary to salvation. R2291:4
Of this bread -- Instead of the lamb would be the unleavened bread,
representing our Lord's flesh. SM563:3
To eat the flesh of Jesus literally would have merely produced flesh; but
to eat in the sense of appropriating his spirit and disposition is to
partake so that our Lord's qualities become ours. R4012:5
The bread -- During harvest there is reaping. Then follows the gathering
into the barn. After a little time to season, comes the threshing; then
the winnowing. Next comes the grinding of the pure grain; followed in due
time by the kneading together of the fine flour. Finally the oven does its
work (well heated), and the bread is ready for the hungry. R57:1*
I will give -- He had not yet given his flesh, through he was in the
process of giving it. He was drawing out its vitality, its strength, in
their service, but would complete the work of his sacrifice by
surrendering his all to death. R4147:1
To suppose that our Lord's fleshly body was raised on the third day, would
be to suppose that our Lord did not fully pay over the price necessary for
our redemption, and would contradict his statement in John 6:51. R4123:6,
1247:6, 253:3
It is our Lord who is sacrificing his "flesh." All the merit belongs to
him. R4491:2*
As fleshly Israel gained a standing before God through the typical broken
body and shed blood of bullocks and lambs, so do we in the merit of the
sacrifice of our Redeemer. R1336:3
Is my flesh -- Man is of the human or flesh nature; hence if the
spiritual son of God would give to dying men the bread of life, it must be
flesh, full of life-giving nutriment. R1014:5
It was the flesh which he sacrificed for us, not his pre-human existence
as a spirit being; although that was laid down, and its glory laid aside,
in order that he might take our human nature. R5870:6, 2772:3
The new creature's life was not given for the life of the world, the new
creature was not sacrificed for sins. R4108:5
Flesh and blood uniformly represent human nature. (Matt. 16:17; John 1:14;
Col. 1:22; Phn.16; 1 Cor. 15:50; 1 Pet. 1:24, 3:18, 4:1) R611:2
The fact that our Lord Jesus was holy, harmless, undefiled and separate
from sinners, and without any contamination from Father Adam, and hence
free from sin, permitted him to be the Redeemer of Adam and his race.
R2772:3, 2291:3
As it was the mission of our Lord not to rule or judge the world at his
first advent, but to lay down his life for the world; so it is the mission
of the Church not to rule or judge the world but to "lay down our lives
for the brethren." (1 John 3:16) R2415:3
The Church is to be counted in as part of that "flesh;" as Paul states,
"They two shall be one flesh...I speak concerning Christ and the church."
(Eph. 5:31,32) R4491:2*
Which I -- The new creature did the sacrificing of the man Christ Jesus,
and was the one recognized of the Father. R4108:5
Will give -- Jesus kept the law inviolate, therefore he had a right to
life, hence the Law did not demand his death, but when he died it was
willingly a sacrifice for our sins. R608:1
Never to take it again. Consequently, when he was raised again, his
existence was in a new nature, that our benefits might not be interfered
with, and also that the abundant power of the divine nature might be
exercised in actually reclaiming from sin and death those whom he had
legally rescued. R1592:1, 1247:5
Our Lord could not take it again without taking back the price of our
justification. R1228:5, 253:3, 16:6; NS177:5
He did not conquer nor overthrow justice, but recognizing the justice of
the law of God in the forfeit of the sinner's life, he purchased it back
with his own. R251:6, 15:4
Therefore it could not be resumed by him, and constitute his resurrection
body. R1995:6
Therefore he no longer lives the life in the flesh, the human life, but,
having sacrificed that, he is now highly exalted and ever liveth as our
divine High Priest. R1806:2
Nor could he return in the flesh. R1873:4
If by Jesus' flesh and blood we are to understand Jesus' spiritual nature,
then Jesus cannot now nor ever be a spiritual being, seeing he has given
that for the life of the world. R719:3, 611:1
As God so loved the world that he gave his only begotten Son to redeem
them, so likewise Christ loved the world as freely to become the
instrument of Jehovah for its salvation. R2099:3*
For the life of the world -- The Son of God was made flesh that he might
give his flesh for the life of the world. He was transformed from the
spiritual to the human nature, so that he might give an exact equivalent
for that which was lost. R1673:3
The giving of our Lord's unblemished flesh as a corresponding price for
father Adam's condemned flesh constituted the purchase price by which Adam
and all his race was redeemed. R2291:4
As the price paid by the Lord was a corresponding price, this proves that
those for whom this price was paid had lost or forfeited just such things
as corresponded to what was paid. R1228:4
He did not purchase the divine nature, but purchased father Adam and all
of his posterity according to the flesh--human nature. The Church has
given up human nature, therefore never shall reach human perfection. But,
while developing as new creatures, they need the imputation of the merit
to cover the blemishes and imperfections of original sin. SM667:1
Then Jesus said -- While our Lord addressed these words to the Jews, he
intended them more particularly for us to whom they have been communicated
and by whom they have been more fully understood. R4147:4
Except ye -- The Church. Q279:2, 703:T
Thus by faith. R1800:6
Eat -- But they could not eat him while he was alive, nor could they
even understand what he meant. R4147:1
The eating is as much a symbol as the flesh and blood. R611:3
Assimilate and appropriate by faith. R3132:2, 611:4
Eat and digest the truth of his uncorruptness, "bread from heaven." R1636:6
We do not eat the flesh of Jesus literally--we eat it by faith; that is to
say, we appropriate by faith to ourselves the merit, the efficacy, which
was in his flesh and which he surrendered to death on our behalf. R4147:1;
Q703:T; PT389:1
The result of such eating by faith implies our justification on the human
plane. R4147:3, 611:5; SM563:3
We have already eaten the true bread, Christ, and appropriated his virtue
and merit--by accepting by faith, as his gift of love, the blessings
secured for us by his death--"a ransom for all." (1 Tim. 2:6) R1799:5
We are to continue to eat that we may grow stronger and stronger, to
appropriate more and more the privileges which belonged to our Lord, but
which he surrendered on our behalf. R4147:3
Eventually the whole world shall be privileged to eat of that flesh, to accept the grace of God in
the cancellation of their sins, and to realize that these blessings come
to them because Christ died for their sins. R4147:4
The flesh -- Sacrificed humanity. R3132:2
Partake of his justification. Q279:2; R936:6
Primarily, the bread (of the Memorial) represents our Lord's broken body.
F465
Represents restitution to human privileges, i.e., the means to its
attainment, and restores to man the life which he had forfeited--the life
lost in Adam--human life, earthly life. R5342:3
Jesus was so in the habit of saying peculiar things that if they stopped
to quarrel over them, they would have been led away from him. R5230:6,
2447:3
And -- There is a difference, we believe, between the bread and the
wine. The Church, in order to be accepted of the Lord as members of his
glorified Body, must share in both of these by participation. R5342:3
Drink his blood -- Additionally, those who are rightly influenced by the
eating, drawn to a full consecration of their all to him, receive a
special invitation during this Gospel age to drink of his blood. R4147:3,
611:5
Share his sacrifice. Q279:2; R536:6
The cup (of the Memorial) represents his blood, which seals our pardon.
F465
The blood is the life in Scriptural language, and hence ordinarily the
Jews were not to drink blood; to do so would make them guilty, or
responsible for the death of the person or creature. R4147:3; SM564:T
Those who partake of the blood of Christ in the communion cup symbolically
represent themselves as guilty of his death unless they see it signifying
his death as sealing the New Covenant, and their laying down their lives
with him in the great sacrifice through which the New Covenant will be
established. R4147:4
The world, when dealt with in the next age, by Jesus, will indeed have the
opportunity to eat of his flesh--appropriate the merits of his sacrifice,
but no opportunity of sharing in his cup, drinking his blood. R5342:2,
5087:6; Q279:2; SM564:T
The world will not share in the sufferings of Christ. The Lord said,
"Drink ye all of it"--drink it all. (Matt. 26:27) There will be none for
the world to drink. R5342:3
It is not shown symbolically anywhere in the Scriptures that the world
will partake of the blood, and thus participate in the sufferings of
Christ. R5342:5, 5421:4
All who accept this invitation to drink of the blood thereby pledge their
lives in the same service for which he gave his life. This thought is
entirely additional to anything in the Jewish Passover type. There is no
intimation that any of the household were to partake of the blood of the
slain lamb. SM564:1
Symbolically, the cup signifies the sacrificed life. The world will have
no share in the sufferings of Christ, represented in the cup. R5342:3,
5421:4
The cup, his shed blood, the blood of the New Covenant shed for many for
the remission of sins, had the same significance as the broken bread; our
partaking of it also meaning our appropriation of the benefits of his
sacrifice, thus securing our justification. R1800:6, 3880:2
Does not this apply to the sufferings of Christ even unto death, the
sacrificial cup, members of Christ's Body? Are they not the only ones that
have any life in them? R4489:2*
This blood and its use are shown in the Atonement Day of Lev. 16 and in
the blood of sprinkling in the Law. (Exod. 24:8) R5342:6
No life -- Unless he had sacrificed himself for us, we could never have
everlasting life. R1636:3, 840:5
To appropriate his flesh and its merits to ourselves we must acknowledge
our own helpless and hopeless condition and rely wholly on him and his
work for us. R1336:3, 5342:2, 611:4
They will be accounted or reckoned as beginning to live from the time that
they begin to eat, but they will not be fully alive, perfect, until the
close of the Millennial age of trial or testing. R3132:3
In you -- Inherent life--life in themselves. The difference between this
life and ordinary life is that the former is inherent, and the latter
maintained. R5609:1, 5342:3, 936:6; Q279:2
Not only did the breaking of Jesus' body provide the bread of life by
which a man, eating, shall never die; but it also opened the "narrow way"
to life, and gave us access to the truth, spiritual food, as an aid in its
walking. R1636:3, 840:5
Hath eternal life -- Our Lord's statements in many instances are made so
broad that they cover, not only the Little Flock, but the Great Company as
well. These, too, will have eternal life, but not immortality; not life in
themselves. R5343:1
My flesh is meat -- The typical lamb represented Jesus himself, his own
sacrifice for the sins of the world. NS75:1
Indeed -- Meaning that this is the most valuable food and drink ever
known. R5343:1
He that eateth -- Continuously. R2291:3
The idea that we are all right, and sure of the Kingdom because of an
experience we had five, ten, twenty or forty years ago, is a dangerous
one. What is our condition now? R38:5*
Appropriate his merits; justification. R936:6
And drinketh -- Continuously. R2291:3
Share with him in his sacrifice by rendering their justified humanity a
sacrifice to his service. R936:6
Hath sent me -- Jesus was the honored servant of Jehovah, and his
representative among men in the fullest sense. E43
Came down from heaven -- Whatever others may think or say of him, he
claimed to be sent of God, and of heavenly origin. R1059:2
He that eateth -- Not only was it necessary that Jesus should die, a
meritorious sacrifice, but it is also necessary that all who would have
profit through his sacrifice, must feed upon him, must appropriate the
merit of his sacrifice. SM562:2
The eating of the Lamb signifies our appropriating justification from sin.
We eat by faith, and therefore are said to be "justified by faith." SM562:3
The more we eat, the greater is our feeling of satisfaction in respect to
our freedom from condemnation and our reinstatement in divine favor
through the merit of our Passover Lamb. SM562:3
This is an hard saying -- A difficult saying. R5088:2
It was a custom with Jesus to express truth under cover, in "dark
sayings," and to many this is one of the darkest. R611:1, 5506:3
Our Lord spake in this dark manner with the very intention that the
majority might not understand. NS307:2
We can imagine their consternation, and to assist us in sympathizing with
them we should remember that they were not spirit-begotten, because
Pentecost had not yet come. R4146:6
Today, while it is generally recognized that Jesus did not mean that they
were to eat his literal flesh, few have a very clear idea of what he did
mean. R611:1
Considerably true is the claim of some that the doctrines of Christianity
can be better gleaned from the writings of the apostles than from the
sayings of Jesus because he spoke to none who had been spirit-begotten.
R5088:2
Similarly, shortly after, when telling the twelve of his approaching
crucifixion, Peter brought upon himself a rebuke by saying, "Far be it
from thee, Lord. This thing shall not happen unto thee." (Matt. 16:22)
R4756:1
Are not some who were co-laborers, now stumbling at the word that the
suffering of the Church as a sin-offering by the High Priest of our
profession is a hard saying and will have none of it? R4489:3*
Who can hear it? -- Nothing can be explained, only to such as are able
to receive it by previous leading or training. R38:5*
So today there are some who cannot receive this teaching, which is the
fundamental one of the Gospel of Christ. R4147:1
Doth this offend -- What consternation would follow in the churches
today if the ministers of the Gospel should similarly declare the whole
counsel of God! How quickly they would become unpopular. R5507:6, 3153:2
Ascend up -- A part of the great lesson that Jesus was no longer dead,
and no longer flesh--that he is "highly exalted." PD71/85
Where he was before -- On the spirit plane. R5578:6
Proving the Lord's pre-existence. R1161:4
Identifying the "Son of Man" with the Lord of glory, and with the man
Christ Jesus, who gave himself, and with the pre-human Logos, which came
down from heaven and was made flesh. E150
We conclude that before his advent to earth he occupied the right hand, or
chief position on the heavenly or spiritual plane, but not so exalted as
his present position at Jehovah's right hand. R1059:3, 445:5*
Referring to a difference in nature, in condition, from that he then had. Jesus had
been in the world many times before, but never before was made flesh.
R5622:4
Not merely a return to a previous place; rather, it should be understood
to signify a return to a previous condition, a spirit condition. R5589:5
His memory extended back to his previous existence with the Father before
the world was. R1916:5
The Bible nowhere tells us that Jesus took the human nature to keep it
forever, and to return with it to heaven, where it would be completely out
of order and out of place. HG627:6
Quickeneth -- Has an invigorating influence upon. R193:1*
The words that I speak -- Although the apostles explain the philosophy
of the divine plan in great detail, yet in Jesus' sayings we find the very
essence and kernel of the Gospel, and nowhere are the terms of
discipleship more carefully laid down. R5088:5
They are spirit -- To impress his disciples with the thought that they should not take his words
too literally, but should look for the deeper meaning, which they could
not expect to get until after his ascension. R5088:5
The words of Jesus were spiritual and could be understood only by those
possessing the spiritual key, the illumination of the holy Spirit. R5088:5
It is useless to pray, Lord give us the Spirit, and neglect the Word of
truth from whence that Spirit is to be supplied. Many seek the outward
signs as proof of relationship, instead of the inward witness with the
Word of truth. R376:3; E225
If we merely pray for the Spirit and do not use the proper means to obtain
the Spirit of truth, we will continue to be at most "babes in Christ." E225
Independent thinkers, rejecting the dogmas of the past, have rejected the
Bible also. These wander hither and thither, hungering and thirsting,
looking for the Bread of life, and finding it nowhere, because they seek
not where alone it is to be found. OV260:2
Jesus did not say that his flesh was spiritual, but his words. R611:1
They are life -- In the sense that they conveyed the great message of
the terms upon which we may have everlasting life and become his
joint-heirs. R5088:5
This quality of the Lord's message makes the religion of the Bible
different from that of all the heathen--a message of life as well as of
holiness, of forgiveness as well as of condemnation, of love as well as of
justice. R4644:6
Moses, personating Christ, foretold the blessed influence of the Lord's
words, saying, "My doctrine shall drop as the rain; my speech shall distil
as the dew, as the small rain upon the tender herb, and as the showers
upon the grass." (Deut. 32:2) R1937:2
There are some -- The Lord's preaching always produced two opposite
effects upon the multitudes that heard him: he attracted one class and
repelled the other. R5507:6
Jesus knew -- The Lord's message and leading were so much intended to
shake off and repel one class as to attract and hold another class. R2257:3
Therefore said I -- We read nothing of our Lord's becoming excited to a
frenzy and appealing to the people and teaching them that they were about
to fall into an eternity of torture if they did not receive him. R4147:6
Except it were given -- Ye have seen me and believed not; because ye are
not of the flock of sheep whom my Father hath given me to lead at the
present time. R4147:6
Of his disciples -- Of course they then ceased to be his disciples and
were no longer so recognized. A disciple is a pupil, a learner; and when a
man ceases to be a student and pupil of Christ, he is no longer his
disciple. R5508:1
Went back -- Because of the claim of heavenly origin and pre-human
existence. R1059:2; E89
Some because the chief priests said, "He has a devil and is mad." (John
10:20) Some because they did not understand his teachings. Others because
his teaching drew the line too sharply between righteousness and sin.
R2257:3
Failing to enter into the spirit of his teachings, failing to get the eyes
of their understanding opened, because their hearts were not in the proper
attitude. The way was too narrow for them; they had not a sufficiency of
consecration or of love to lead them to the full surrender. NS382:2
The Lord's leading and the Lord's words lose their attraction to such, and
they lose their interest correspondingly. R2258:4
Such siftings and testings of the Lord's disciples have been in progress
throughout the Gospel age, and shall continue. R2257:3
This was at the Passover season (verse 4), when there seems to be a
greater liability of falling into sin than at other seasons, a peculiar
force of temptations. R3178:3
No more with him -- We are intentionally exposed to the various voices
which would call us away from our Shepherd, and from following in his
footsteps. R2257:2
If the Lord had undertaken the work of the ministry according to the
methods pursued today, depending for support on the good will and
contributions of the people, the support would often have been very
meager. R5507:6
Will ye also -- The Lord turned to some of his faithful who had remained
and who had taken his yoke to follow him. NS382:3
As our Lord was not expecting all to come to him, so he could not expect
either that many would go on still further and make the consecration to
walk in his steps in the narrow way and thus be partakers of his cup.
R4148:1
Every trial, persecution and difficulty of life is permitted to come upon
those who have made the covenant of sacrifice to prove them, to test their
love, to see whether or not their characters are fixed in righteousness.
R2258:3
Only the merest handful remained. R5507:6, 3153:2
There is just a tinge of disappointment in our Master's words. It was
because he was true, noble and sympathetic, and loved his friends, the
lonely sadness crept over him and found expression in these words. R1710:3
"The Lord your God proveth you to know whether ye love the Lord your God
with all your heart and with all your soul." (Deut. 13:3) R2258:1
When various voices call in various directions, away from the narrow way
of consecration, and sacrifice, humiliation and self-denial, in answer to
the Lord's query, "Will ye also go away?" we will answer as the apostles
of old. R2258:5
To whom shall we go? -- Peter had known what it meant to seek God's
favor and everlasting life through keeping the Law; and had been
discouraged, finding himself condemned both by the doctrines of the
Pharisees and by his own conscience. Doubtless, also, he knew something of
the various heathen philosophies. R1711:1
Peter's faith and hope had found in the doctrines of Christ a foundation
and anchorage which they could not find elsewhere. R1711:2
So it is with us, we decide that although we have liberty to turn from the
Lord, we could not think of so doing. We have formed a hatred for our
former taskmaster, sin, and a dislike for the wages, death. NS382:4
For the consecrated to turn back would be to "turn back unto perdition,"
to the second death. R2258:5
Having once heard the good tidings--the words of everlasting life--for
what would we exchange it? R1711:2
Those who will stand the test here will be just like those for whom Peter
spoke in the previous harvest testing. We will abide with and follow the
great captain of our salvation: in his words and love and service we live
and move and have our being as the elect of God. R1711:6, 2558:6
We would starve spiritually if we went to any other than the Lord's table.
R5570:4
The true people of God have no desire to go to any one but him. If they
stumble, they recover themselves, avail themselves of his arrangements for
forgiveness and press on. R5218:3
Having heard the calls of the world, the flesh, and the devil, they have
seen the emptiness of all their false promises, and how none of them can
give a satisfying portion. R2258:5, 2257:2
How long it takes us to learn assuredly that worldly pleasures are
fleeting, and that they have a bitter which counterbalances every sweet,
and that the tendencies of Vanity Fair are quite contrary to the new
ambitions, new hopes, new desires of our new natures! R2257:6
Words of eternal life -- The message of eternal life. R3795:2
His teaching was that as a result of the ransom-sacrifice, which, by
divine love and arrangement, he was about to give for all, all shall have
the opportunity of everlasting life. R1711:1
He has been feeding us on the message of truth and life. R5570:4
The promised reward of righteousness through Christ, which he has promised
to them that love him--namely, eternal life. R2258:5
The class who hear the Master's voice are most wonderfully blessed. These
find in his word the promise of a blessing in the life that now is and
also in that which is to come. NS412:1
We are so in love with the Savior, the true yoke-fellow, who has become
our burden-bearer and the burden-bearer for the whole world, that we could
not turn back. NS382:4
There is no other message of eternal life open during the present age than
the call to joint-heirship with Christ, suffering unto death with him that
we may share his glory thereafter. SM347:2
So it has been from that day to this, amongst those who have really heard
and truly appreciate God's message through his Son and through the
apostles. They have found in the Gospel message the only balm for this
present life, the only explanation of the present unhappy condition.
NS495:3
In the present harvest of the Gospel age, we have seen many of the "deep
things" in the divine plan; clear lessons of the great Teacher--the words
of glory, honor and immortality--words of eternal life. R1711:4
That Christ -- Peter recognized Jesus as the Messiah sent of God to be
the Life-giver to the world, the true light that shall ultimately lighten
every man that cometh into the world. (John 1:9) R1711:2
The refreshing evidence that the truth had taken fast hold of some. Not
only was Jesus' heart cheered by Peter's zeal, but Peter also was blessed,
"Blessed out thou Simon." (Matt. 16:16, 17) R785:2
Chosen you twelve -- There never were to be more than these twelve.
OV395:5, 396:1
The Lord's specialization of the twelve apostles is variously referred to.
R5002:6, 1521:2
The apostles occupied a special place in connection with his Kingdom, his
Church, assigned to no others. R2820:1
The commission of the apostles was, in the main, the same as the
commission of the Lord and of the whole church. It was to preach the
gospel of the kingdom; but the twelve also were to be his witnesses to
bear testimony of him after his death. R1521:5
Our Lord's object in selecting or ordaining the twelve was to so train and
empower them, and to so establish their testimony concerning the truth of
God, that other seekers might be convinced of the truth. (John 17:6-9, 20,
21) R1521:6
In making the choice the Lord doubtless took cognizance, not only of the
willingness of heart on the part of these twelve, but also of the
circumstances and fitness of the individuals for the pioneer work that was
before them. R1521:3
The number corresponded to the sons of Jacob, the representatives and
founders of the tribes of Israel, which in one phase of their typical
character stood for the entire Gospel Church, and in another for the whole
world. R1522:1
Seven reasons that these were ordained to fill the important office of
apostles in the church; and four points on apostolic inspiration.
R1524-1526
The early Church never regarded the apostles as lords in the Church; and
the apostles never assumed such authority or dignity. Nor did any of these
leading servants go about in priestly robes. R1523:5
They rightly reverenced the piety and the superior spiritual knowledge and
wisdom of the apostles, and regarding them, as they really were, as the
Lord's specially chosen ambassadors to them, they sat at their feet as
learners, yet not with blank, unquestioning minds. R1524:4
We have their teachings in the New Testament, so full and complete as to
require no addition; and hence the twelve apostles have no successors.
E207; CR396:1
The early bishops, in accepting the title of apostles and claiming for
themselves succession to the apostolic office, were honestly deluded, as
much as were the people who thus acknowledged them. OV396:2
God gave the twelve to Jesus and he lost none of them save Judas, whose
disloyalty had already been foretold. CR395:5
The other disciples, not so chosen, were also beloved of the Lord, and
were doubtless in full sympathy with this appointment, recognizing it as
in the interests of the work in general. R1521:3
Is a devil -- Or adversary. R439:1
Upon Judas alone, of all who had to do with his death, our Lord placed the
full responsibility and guilt. (Matt. 26:24) R4909:3, 1962:5
Jesus lost none of the twelve save Judas, whose disloyalty had already
been foretold. OV395:5
In his own due time God brought forth the successor of Judas, St. Paul, of
whom it is written that he was "not one whit behind the chiefest of the
apostles." (2 Cor. 11:5) God ignored the choice of Matthias. OV395:4;
R1522:2, 1523:2
After these things -- At least six months later, quite possibly a year
and six months later, than the previous chapter. Evidently there was a
considerable time in which our Lord "could not walk in Jewry, because the
Jews sought to kill him." R3509:4, 2437:2
In Galilee -- His home, to the extent he ever had one, most of his time
being spent there. R2448:1
Not walk in Jewry -- Judea. R1069:3*, 2437:2
Sought to kill him -- The scribes and Pharisees were jealous of his
popularity, ashamed of his following and afraid that he would yet become
the center of a futile movement antagonistic to the Roman government and
their own prestige. NS629:5
They had greater animosity toward Jesus than toward John the Baptist, for
in him they recognized a superiority over themselves, and because the
ignorant, common people heard him gladly. R4130:2
Later they also sought the death of Lazarus, who was a living witness to
his Messianic power. R2448:1; NS629:5
The Jews' -- The usage of the Jewish people on this occasion is
described in lengthy quotes from Edersheim and others. R3509:1, 2438:5
Feast -- From the 15th to the 22nd of Tishri, the seventh month,
corresponding closely to October 1, but varying according to the Jewish
calendar, which was calculated on lunar time. R3508:3
Of tabernacles -- Held in connection with the Day of Atonement and its
sacrifices for sins, which typified the better sacrifices of the Gospel
age and the ultimate atonement for the sins of the whole world. R3508:6
Dwelling in booths. R3508:3
Instituted at the time Israel passed from the wilderness into the land of
promise. It commemorated the wilderness life and the entrance into Canaan,
where they were privileged to enjoy their inheritance. R3509:1
Really the festival of the New Year, and a kind of thanksgiving occasion
for the ingathering or harvest of the year. R3509:1
This and the Passover Feast divided the Jewish year. On these occasions
people from all over the kingdom were expected to visit Jerusalem to spend
a week in fellowship, in thanksgiving to the Lord and the making of vows.
R3508:3
These two festivals represent the beginning of a year--the one the civil
year, the other the church year, yet both might be termed religious since
the entire national government was built upon a religious foundation.
R3508:3
Was at hand -- This was the last feast of Tabernacles attended by our
Lord, occurring just six months before the crucifixion. R3509:4, 443:2*
Go into Judea -- Where the most learned men of the nation would have an
opportunity for seeing, criticizing and fault-finding, and if possible,
refuting his claims and miracles. R3509:5, 2437:2, 1069:4
If thou do -- Either do something, and make yourself great in the eyes
of the whole world, or give the whole matter up and admit that your claims
to Messiahship are fraudulent. R2437:2
Shew thyself -- Their interest all along had been rather of pride than
of faith. R2437:2
Neither did his brethren -- His kinsfolk. R2437:2
Probably his cousins, for cousins at that time were called "brethren."
R3509:4
In olden times the expression "brethren" signified kinsfolk, including
cousins as well as brothers. R2424:6
They seemingly could not understand why he was so revolutionary in his
teachings and so antagonistic to all the recognized religious teachers of
his day, while his mother doubtless still pondered the mystery in her
mind. R1736:5
Persecution from his earthly kindred was not lacking. He was unwelcome in
the home of his childhood. (Matt. 8:20) They seemed ashamed of the
unpopular notoriety which his course brought upon them as a family.
R1069:3*
So it will probably be in the end of this age with the Body of Christ. The
separation must come closer and closer, with friend after friend
departing. R1069:4*
Mark 3:20,21,31 (Diaglott) seems to indicate more a spirit of fear and
anxiety on the part of the Lord's mother and brethren, than of opposition.
R1736:5
His mother was doubtless always in sympathy with him, though she could not
fully understand him. With a mother's love as well as that of a disciple,
she shared his reproach and followed him to Calvary and the tomb. R1069:4*
Is alway ready -- They might go at any time, but he was under certain
restrictions. R2437:2
Cannot hate you -- They had not drawn upon them the murderous animosity
of the most influential and powerful class of the nation. R2437:2
Me it hateth -- And they seek my life. R1069:4*
Because of his faithfulness to the truth, which he came to the world to serve. R2437:2
In proportion as you "let your light so shine" (Matt. 5:16) the world will
hate you as it hated me. Q321:4
If we are finding no opposition to the world it is because we have not
been faithful to our Father's Word, and to our appointed mission in
connection with it. R2437:3
I go not up -- Evidently not for fear of death. He felt it to be his
duty not to ignore the Father's plan, so as to require a special miracle
for his deliverance, that the divine plan might not be frustrated. R2437:3
While realizing that he had divine protection until his "hour" should
come, nevertheless he did not tempt providence by going unnecessarily in
the way of danger, rather shaping his course according to the conditions
he found. R3509:4
We should not needlessly place ourselves in positions of jeopardy,
expecting the Lord to miraculously intervene for our preservation; however
we are not to deny the truth or forsake a duty for the preservation of our
lives. R2437:4
Yet -- For our Lord to have gone up early to the feast might have
provoked the animosity of the religious teachers the more. R3509:5
His delay in going was no injury to the publicity of his teachings,
because the people naturally inquired for him, expressed wonder, discussed
his claims and told one another what they had seen and heard in their own
areas. R3509:5
Full come -- Neither the time for manifesting his power to the world,
nor to lay down his life as a sacrifice. R1069:4*
Not openly -- Seemingly avoiding the very means of centering public
attention upon himself which would favor the sentiment of making him the
King. In the triumphal entry, he deliberately does the opposite. R2296:2
About the midst -- He may have known that the rulers would seek to
apprehend him at the beginning of the feast, during the commotion incident
to the arrival of the pilgrims. Thus he deferred going until after the
multitudes had gone. R2437:5
How knoweth -- As a perfect human being his mind was active and strong,
his reasoning powers astute, his perceptives awake to educating
influences, his moral perceptions discarding all evil and his memory
treasuring up all of worth. R1682:2
They knew of Jesus' power with the people through the spirit of the Lord
and of his straightforward presentation of the truth. To this day this is
true of the followers of Jesus. R5840:1
Having never learned -- In any of their schools. R5840:1
His humble birth gave him none of the advantages of education or social
culture, yet even at twelve, all that heard him in conversation with the
learned doctors of the Law were astonished at his understanding and
answers. R1682:1
The class chosen to announce Jesus as King of the Jews was not a
prepossessing one (being "unlearned"--Acts 4:13). It was so unlike the
expectations of the Jews and out of harmony with their religious teachers,
that they failed to recognize Jesus as the Messiah. R748:1
Similarly the perfect minds of the resurrected Ancient Worthies will
quickly grasp present-day knowledge and inventions. And as Jesus taught
positively, definitely and clearly, so it will be with these. D626
My doctrine -- My teaching. E50; R3726:5; NS773:5
Not mine, but his -- Our Lord's discourses were along the lines of
divine revelation--the Law and the prophets. We should teach, as his
representatives, along the same line; not human speculations and
philosophies, but the Word of God. R3726:5
If any man -- Obedience is important if we want the Lord's help to
understand the plan. R85:4*, 74:2*
Mere depth of knowledge, power of discernment, or even prophetic insight,
must be qualified by love of the truth, faith in God and devotion to
personal holiness. R782:1*
The intimation is that wrong-heartedness is intimately associated with
wrong-headedness, as respects doctrines. R4334:2
If obedience to the Lord and to the truth brought us into the light,
disobedience or loss of the Spirit of the Lord undoubtedly will lead us
out of the light into the darkness prevalent all about us. R4334:3
Whoever, therefore, loses the doctrines of Christ after once having them,
has surely done more than get his head confused; his heart must have been
separated from the Lord previously. R5948:3
Will do -- Wills, or wishes to. R285:5, 210:5*
Fully consecrated to God and fully desirous of knowing his will and his
plan. R5137:5
The Jews and the majority of professed Christians do not understand his
words now; only such as have consecrated themselves to the Lord and have
received the holy Spirit. R2419:3
For those who have made a covenant with him by sacrifice, a provision has
been made whereby the willing, all desiring to do the divine will, and
manifesting efforts so to do, are counted as righteous. R5137:5
If we are advanced in truth, we should also be advanced in holiness; and
obedience to God's will is an important aid in knowing the truth. R24:6*
His will -- The Father's will. R4334:2, 5948:3, 3188:4, 2453:6, 923:1
Whosoever will resolve that he will no longer fear man, neither be in
subjection to the creeds of the Dark Ages, but accept the Lord as his
Shepherd, and listen only for the voice of his Word, walking only in
accordance with its directions, fearing God and not fearing man, shall be
blessed. NS400:4
God's will represents actual perfection of thought, word and deed toward
God, the Body of Christ and all mankind. This is the divine standard set
up, but we are no more able to fulfill its demands than were the Jews.
R5137:5
He shall know -- Only from the "inside" can the great plan of God be
seen and appreciated, and only the "brethren" are admitted to this inside
view. R2453:6
In proportion as not only the Jews, but all others, come into close accord
with both the letter and the spirit of the divine Word, will they find in
them the keys of the mystery of God. R2419:3
He is revealed in one sense in the statements of his Word, but he is revealed to the heart when his
statements are understood; and the spirit of obedience is essential to
understanding. We are to grow in grace and in knowledge. R74:2*
"Light is sown for the righteous." (Psa. 97:11) R4809:4, 1114:6
They shall not walk in darkness. R1114:6
These will learn faster to be able to prepare themselves for regal
employment in the royal family. R285:5, 210:5*
Those who sacrifice, suffer and endure most in the cause they serve--the
Lord and the truth--are "always rejoicing" (2 Cor. 6:10) because, having
done the Father's will, they know of Christ's doctrine. R1103:2
While education and thought-habits have much to do with our way of looking
at matters, yet to suppose that honest-minded men, whose whole desire is
to learn the will of God, could each go to the Bible and arrive at
dissimilar religious views, implies either that God's Word is not a
revelation, or that fallen man is so twisted that it is impossible for him
to reason with the Creator. R922:6
Of the doctrine -- We are living in a day when the very word "doctrine"
seems offensive to the majority of Christians. Each denomination realizes
its own system of doctrines is imperfect, and the same is believed in
respect to all others. R5136:3
Our Lord associates his Word and doctrine with true discipleship. R3188:4*
Instead of shunning doctrines, we should realize that they are the very
things needed to cause the scattering of our darkness and superstitions,
and to draw all of God's people nearer together. R5136:6
Evolutionists certainly cannot hold the fundamental teaching of
Christianity. CR119:6
Whether I speak of myself -- Whether Jesus merely made up these
teachings himself, or whether he was the active agent of Jehovah in what
he did and in what he taught. R5137:6
What we all need as God's people is to put away human theories and other
gospels and take hold afresh on the Gospel of Christ. These other gospels
are other messages of hope, aside from the one which the Bible presents.
R5137:2
That sent him -- Our Lord Jesus was and still is the Great Teacher of
men by the appointment of the Heavenly Father, the great Master, Teacher
above all. Likewise our Lord appointed special teachers under him, the
apostles and others in the Church, to be under-shepherds of the Lord's
flock. E50
Moses give you -- God dealt only with one man in connection with the
making of the Law Covenant; and that man was Moses, who stood in the
position of a father to the whole nation, the nation being regarded and
treated as children under age. R5046:4, 1725:3
As God's representative on the one hand, and as Israel's representative on
the other, Moses could be and was the Mediator of the Law Covenant between
God and that nation. R5046:6, 1725:4
Was our Lord deceived respecting Hammurabi's law, palmed off by Moses as
of divine origin? No! R3177:4
None of you keepeth -- Our Lord's censures of Pharisaism were not of
their endeavor to keep the Law blamelessly, but for hypocrisy, claiming
perfection and holiness with an outward cleansing, while their hearts were
still impure, unconsecrated. B84
Since the Law was the measure of a perfect man's ability, no Israelite or
any other man could get the blessings which it promised. All got more or
less the curse or punishment, which failure to keep it threatened. R5946:3
They could not keep it, could not be justified by it. R4014:2
While the Jews had a blessing in the way of divine instruction through the
Law, yet because unable to keep its requirements, they were specially
condemned by it. NS18:5
On the sabbath day -- So, during the antitypical sabbath, the
Millennium, it will be declared to all the world that "whosoever will"
(Rev. 22:17) may have life and health eternal if they take the steps of
faith and obedience. B40
Judge not -- The "doctors of divinity" of that time not only ignored our
Lord's teachings, but opposed, and spoke evil against him falsely; warning
and cajoling the common people, who heard him gladly, until they cried for
his blood. R2432:3
According to the appearance -- We cannot judge each other's hearts. We
are incapable; and, besides, we are forbidden. R4334:2
If we see one doing something improper, we might say, "Your conduct would
seem to be contrary to the Word of God." If he should reply, "It does not
seem to me that I am doing wrong," we must not judge or condemn his heart.
R5245:5; Q384:5, 385:3
Righteous judgment -- There is a difference between judging the heart,
which we have no right to do, and judging the conduct, which is right to
do. But it does not follow that our judgment of another's conduct must
always be right. R5245:5; Q384:5, 385:4
Do the rulers know -- The fact that he was teaching publicly, and the
rulers did not interfere with him, led to this inquiry. R2437:6
The common people always referred to the learned. R5087:2
Then they sought -- When the rulers saw that their timidity was really
advancing the cause which they hated. R2437:6
No man laid hands -- Because they feared the people, that too large a
proportion would have at least a sympathy for his teachings. R2437:5
He seems to have exerted that power which belonged to him as a perfect man
over weaker, imperfect men--the power of his mind alone, we believe, which
overwhelmed and cowed their fierce passions. R1715:6
However great a power Satan may exercise over the world, we know that his
power does not extend to the Church. In Heb. 2:14 his "power of death"
should evidently be translated "dominion of death." R1271:3
His hour was not -- Everything that God does is in accordance with a
definitely prearranged plan; and his appointed times and seasons are no
insignificant or unimportant part of that plan. B25
The type could never pass away until its antitype had come, and the
antitype of the killing of the Passover lamb must occur on its
anniversary, the fourteenth day of Nisan. R2771:6, 3526:1; F461, 481;
NS77:5
When the appointed time came for the sacrifice of the Son for the
redemption of the world, then the rulers of the darkness of the world had
their way. R1682:1
But when his hour was come he opened not his mouth, nor resisted in any
degree the throngs that sought his life. R1715:6
More miracles than these -- Many of the multitude were favorably
impressed and wondered if they could expect any greater miracles from
Messiah than Jesus had done. R2437:5
The chief priests -- The special opponents of our Master were not the
unbelieving world, but the unfaithful professors of holiness and of
devotion to the divine Law. So our special opponents are to be looked for
within the nominal Christian church. R2437:3
Sent officers -- Similar to the ones they sent to arrest him in the
Garden of Gethsemane. R2467:6
Unto them -- Apparently they felt they must hear some rebellious,
anarchistic or blasphemous utterances from his lips or they would not be
justified in the eyes of the people in making his arrest. R2437:6
Yet a little while -- Only about six months longer. R2438:1
I go -- Jesus had in mind the murderous designs of his enemies, and that
it behooved the Son of Man to suffer and to rise from the dead. R2438:1
Ye shall seek me -- The Jews have been seeking the Messiah during the
eighteen centuries of trouble experienced since that time. R2438:1
Ye cannot come -- Meaning, he was going to heaven. R2438:2
Whither will he go -- The apostles did this afterward, preaching to the
Jew first, and afterward to the Gentiles. R2125:3
The dispersed -- There were probably more "Jews" living outside
Palestine, among the nations, than resided in Palestine. R2125:3
The scattered Jews amongst the Greeks, speaking the Greek language, and
not the Syrian, the language of the Jews in Palestine. R2438:2
It was to these "dispersed Jews," "Israelites" of "our twelve tribes" that
James and Peter wrote epistles. R2125:3
Contrary to the teaching of "Anglo-Israelites," the scattered Jews were
not considered lost in the Lord's time. R2438:2
Teach the Gentiles -- It would not occur to a Jew that anyone claiming
to be the Jewish Messiah would go to the Gentiles. R2125:3
In the last day -- The eighth day. R443:2*, 2438:4
The seventh day. R3509:3
Seven days were devoted to sacrificing, seventy bullocks being burned upon
the altar, and understood to be sacrificed for the whole world; but this
eighth day was especially a Jewish day, the most joyous of this
thanksgiving feast. R2438:4
That great day -- The last day of the feast, early in the morning, a
priest with a golden pitcher led a procession to draw water from the Pool
of Siloam, to pour on the altar, apparently symbolizing the outpouring of
the holy Spirit. R3509:3
When the religious sentiments of the people were at their highest pitch he
called their attention to the deep spiritual things symbolized by them
year by year continually. R3509:5
The feast -- The Feast of Tabernacles; about six months after the third
Passover which was observed by our Lord: about six months before his
crucifixion. R443:2*, 3509:4
Jesus stood -- Presumably it was just at the close of the pouring of the
golden pitcher of water on the altar, with the multitude in the warm
climate probably thirsty, aggravated by the sight of water, that Jesus
made his announcements. R3509:5, 38:2*
Using the pouring out of the libation as his text. Presenting himself as
the giver of the water of life, as in the more private discourse to the
woman of Samaria. (John 4) R2438:4
And cried -- At the moment of the water offering there arose, so loud as
to be heard throughout the temple, the voice of Jesus. He interrupted not
the services, for they had for the moment ceased; he interpreted, and he
fulfilled them. R2438:6*
If any man thirst -- All have some conception of natural thirst, but
there are other thirsts and cravings of the human nature which need
satisfaction; cravings for rest, peace, joy and fellowship. R3509:6, 2438:5
All who have sought to satisfy the earthly desires of fame, pleasure or
wealth have found that they do not satisfy, but those who have received
the water of life have received the only satisfying portion. R2438:5
Before anyone can come to the Lord he must thirst, he must have an
appreciation of that which the Lord has to give--the water, the
refreshment of eternal life. Our thirst is our desire. R4132:4
Only those who have such thirsts are called upon; "Blessed are they that
hunger and thirst." (Matt. 5:6) R3509:6
In the present time our thirst is in one sense of the word insatiable, in
the sense that the Lord's blessings are so great and so good that we can
never in the present day and present condition have enough of them. R4132:5
Nevertheless, there is a measure of satisfaction in our drinking, even in
the present time. As a thirsty one at a fountain drinks with relish, with
appreciation and satisfaction, only to take more and more. R4132:5
Let him come -- The coming to the Lord is the approach of faith. R4132:4
Unto me -- Let us see to it that we recognize no other fountain than the
Lord Jesus, no matter how much we may appreciate the channels through
which the supply may have come to us. R4132:5
And drink -- The receiving of the Spirit is the satisfying of our
thirst. All through life we are drinking at this fountain. We will not be
satisfied until we awake in the Lord's likeness. (Psa. 17:15) R3510:1
Water is the symbol of truth. R4132:4
He that believeth -- In the present time those who drink are merely the
sanctified. In Rev. 21 we have the picture of the Body of Christ in glory,
the New Jerusalem, from which issues the water of life which our Lord
referred to in his discourse. R3509:2
Out of his belly -- While the Lord will lead the Great Multitude to
waters of life, they will not be, like the Bride, possessed of
immortality, which the Lord describes as water springing up in his people.
(John 4:14) R5865:5
Not fulfilled at Pentecost. There the Lord's followers began to drink and
be united into one body. It is from this one body that the stream of water
of life shall flow during the Millennium for the blessing of the world.
R3510:1
Shall flow rivers -- In each member of the Temple class already is a
well-spring of truth and grace. When these well-springs shall be united to
the great Head and Fountain, the results will naturally be a stream of
good proportions; a river. R2508:3, 3510:2, 2424:4
Now a well of water in each believer's heart, overflowed many times, then
the pure river of the water of life flowing wide and deep from out of the
city and over the world. R118:1*
The river of water of life does not flow at the present time. It cannot
flow out to the "nations" until all the Little Flock as well-springs shall
be brought together in the Kingdom. R2424:4
In order to be of the class from whom the great river of water of life
will usher, it is necessary first that we come to Jesus and drink of him.
As a result, all of the elect Church shall become minor well-springs in
due time. R2508:4
Living water -- Water of life--truth. R3510:2, 2424:4; E386
They that believe on him -- They were not waiting as sinners for power.
They were already believers in the Lord and already consecrated to doing
the Father's will, but they had not yet been acknowledged by the Father.
NS201:3
The holy Spirit was given as a guide and comforter of the heirs of
immortality, ever since Jesus was glorified. R385:4*
The Holy Ghost -- Variously called the holy Spirit, the Spirit of God,
the Spirit of Christ, the Spirit of truth, the Spirit of a sound mind, the
Spirit of sonship. The various qualities are all applicable to the same
class, the spirit-begotten. R5582:6
The Spirit in the sense of a witness of our sonship; as a guide into all
truth. R218:4
Not yet given -- No manifestation of the Spirit of God, prior to the
first advent, was exactly the same as that upon our Lord Jesus, from
baptism to crucifixion, and upon his Church from the day of Pentecost
until now. E176
The holy Spirit exercised upon the prophets and under which influence they
spake and wrote is different from the holy Spirit granted to the Gospel
Church since Pentecost; a spirit of adoption and not the spirit of
prophecy. R3510:1; E177
Throughout the Jewish age God was the instructor of the Israelites through
Moses and the prophets; but they were not sons of God. They did not have
the Spirit's begetting to sonship, but were only a house of servants.
R5582:6
The begetting power of the new nature was given after Jesus' death,
resurrection and ascension, to those who waited to be adopted from the
house of servants into the house of sons. R2788:2, 2584:1
Previously the holy Spirit simply signified a holy energy and meant no
begetting to sonship. Only persons fully consecrated are spirit-begotten
now, but any person might be used of the Lord as a servant. R5637:3
Even the angels, sometimes used of the Lord as his channels in
communicating with the prophets, were not permitted to understand the
meaning of their communications, any more than were the prophets. E178
Jesus sent out the twelve, and afterwards the seventy as his personal
representatives. He gave them of his own spirit. But they had not been
recognized of the Father, they must wait for the spirit-begetting and
anointing. R5587:5, 4593:2; NS201:3
The power by which the disciples did miracles then, while it was holy
spirit or holy power, was not their own, but the Lord's. He gave them
power, but they received no power direct from God until Pentecost. R1416:6
No wonder the people were astonished at such doctrines as Jesus gave
forth, for none could perfectly understand except through the enlightening
influence of the holy Spirit, which was not yet given. R5408:2, 4146:6
They could not expect to get his deepest meaning until after the Master's
ascension. R5088:5, 2456:5
Thus even the disciples understood not his statements of his coming death,
and feared to ask explanations. They were only natural men; none were
begotten of the holy Spirit until Pentecost. R5361:3, 5291:2, 2657:4
The Spirit dispensation began at Pentecost, after our Lord was glorified.
R4908:5, 4593:2, 4146:6, 1962:2; OV407:3
This added to the difficulty of proving his resurrection to still natural
men. It was needful to make this lesson relating to spiritual things so
plain that the least of them might be fully convinced. R666:1; B129; D618;
NS198:1, 655:6
At that time they must be taught spiritual things in a natural manner, in
pantomime. NS198:2
Nor could they understand the times and seasons. B120
Jesus had many things he desired to make known to his disciples, and that
were necessary for them to know, but they could not receive them as yet,
because the holy Spirit had not yet come upon them. R2456:5
They were justified human beings, but not begotten new creatures, thus
Jesus' teachings refer but little to the highest things. Though justified
men, they must be begotten of the Spirit to comprehend spiritual things.
R412:2
Thus there may appear to be, at times, a lack of harmony between the words
of Jesus and those of the apostles. Our Lord addressed those who had not
yet received the spirit of adoption, while the epistles were to the
Church. R954:1*
Thus the choosing of Matthias as an apostle was not a selection by the
Church under the direction of the holy Spirit, for this was before
Pentecost, and the disciples were not recognized of God as the Church.
R1891:5
Jesus was especially alone in the world; even his disciples could not
enter into fellowship with him in respect to spiritual things. R2649:6
Thus, although our Lord proved to his hearers that his pronouncement of
forgiveness was backed by power and authority, he did not explain the how
and why of his conduct, and hence left their questions unanswered. R2584:1
They were still natural men, not fully begotten of the holy Spirit, hence
unprepared to understand spiritual things "for the natural man receiveth
not the things of the spirit of God." (1 Cor. 2:14) R2981:6, 5065:6, 666:2
Thus the dying thief, while having an abundant reward for the words of
comfort spoken to our Redeemer in the hour of his trial, will surely not
be rewarded with a place in the throne. R2788:2
Hence, though their prayers were answered, they could not "worship in
spirit"; neither in "truth," for the truth would only be revealed by the
spirit's guiding them into it. (John 4:23) R2070:2
We are to tell the heavenly things, but not to the natural man. R5065:6
The period from Jesus' baptism to his ascension differs from the period
after Pentecost as the Millennial age differs from the Gospel age. The
consecrated in these two periods, to a considerable degree, walk by sight.
R4908:6, 1962:3
Not yet glorified -- The ascension of our blessed Lord to the right hand
of power signifies his ability to "give gifts unto men." (Eph. 4:8) R1829:5
Being under condemnation, none could be adopted into God's family,
begotten as sons, while they were yet sinners. Our Lord's death could not
benefit them until he ascended to God and presented the price on their
behalf. R2819:2
Until after the ransom price had been made at Calvary and offered in the
Holy of Holies. R2456:5, 5088:5
He went into "the Holy Place" unglorified. HG23:2
He had received his glorious body in the resurrection, as shown in 1 Cor.
15:43, 44; but it remained for him to be honored, and officially receive
divine approval. R2819:2
It was not possible until he had ascended up on high and presented the
merit of that sacrifice on our behalf to the Father; not until it had been
accepted by the Father. R3510:1, 5831:1, 218:4, 182:4; B120
The Pentecostal blessing was of the Father, but by the Son. It was the
Father's recognition of the merit of the sin offering. R1416:3
Referring to the installation into the majesty of power. When the
Scriptures speak of a glorious body, the glory of grandeur of the person
is referred to, and not the glory or power of office. R262:2
The glorification, or instalment in honor and power, should not be
confounded with the change, which occurred at our Lord's resurrection.
Likewise the Church will be given spiritual bodies before sharing his
glory. R2156:5, 169:5*, 168:5*
From the time our Lord ascended up on high until the descent of the holy
Spirit was ten days. R2075:5
The Scriptures speak of the Spirit of God as a special influence coming
from God upon a special class, in a special manner, since a particular
event, and not before that event. R5582:6
Since glorification, the Lamb has been breaking the seven seals (Rev. 5),
thus opening the divine plan before men and angels. We share this
knowledge most because, the last seal having bean broken, the scroll is
open to all. R2156:4
Hence, the holy Spirit poured out upon the Church at Pentecost became a
sure indication that at that time our Lord had been glorified. R2155:6
Many of the people -- How many, how few of the multitude who heard could
gain any reasonable understanding of this message! R3509:5
There was a division -- Some approving and some opposing. R3510:3
Because there is no fellowship between light and darkness, there can be no
peace nor truce between the two. In proportion as the one obtains control,
the other is excluded. R3510:3
With us, too, if we let our light shine, those who love truth will be
attached in proportion as their hearts are sincere; those who love error
will become antagonistic in proportion to their lack of sincerity. R3510:4
The officers -- Representing the Sanhedrin; present in the Temple
amongst the people, charged with finding some fault with our Lord's
teaching and making it the pretext for a measure of insurrection, and
further, the arrest of our Lord. R3510:4
And Pharisees -- What a sad commentary, that the men seeking the
apprehension and death of Jesus were the most influential men in the
holiest nation of earth; Doctors of Law, corresponding in Judaism to
Doctors of Divinity in Christendom now. R3510:5
Why have ye not -- Is it possible that any man could speak in public and that keen-minded men such
as you would be unable to entrap him so as to form a charge against him in
violation of the Law of Moses or the Law of the Romans? R3510:6
Similarly, the soldiers who came to take him in Gethsemane were
overpowered for a time by the majesty of his presence and obliged to
retreat before him, though he rebuked them neither in word nor act. (John
18:6) R575:3
The officers -- The very men that were commissioned to lay hands on
Jesus and deliver him to death. R646:5
Never man spake -- The man Christ Jesus "holy, harmless, undefiled and
separate from sinners." (Heb. 7:26) R5003:2; E154
The teachings of Jesus has a positiveness quite different from the various
speculations of the scribes. So it is always with the truth. Wherever
there is confusion and mysticism, there is error and ignorance. R5408:2
While recognizing that he was far above their plane, they nevertheless
were drawn to him because he was the burning (warm, glowing and
sympathetic) as well as the shining light. R4967:3, 4675:5
He told the people that God loved them, that he did not despise them even
though they were miserable sinners. R5275:6
They had never before seen one in whom was life: all others whom they had
met, like themselves, were dying creatures, nine-tenths dead. R4107:4
We can reason together with God when we take the voice of his Son and
reject the voices of the "Dark Ages." R3795:3
While our Redeemer's ability to teach came through the anointing of the
holy Spirit, the public knew not of this. His right to teach consisted in
the fact that he could teach, that he could make plain the Word of God.
OV159:1, 151:5
The common people heard Jesus gladly, but did not clearly comprehend his
teachings. Nevertheless, there was something very attractive in the
Master's style, so that they would say this, though not fully
comprehending. R3803:2
They perceived that he was a remarkable character. "All bare him witness
and wondered at the gracious words that proceeded out of his mouth." (Luke
4:22) R4107:4, 3803:2, 1937:2, 1682:2; E154; NS629:2; SM263:1
He had allowed his words and his works to testify for him. R3788:2, 4308:1
However much we appreciate the miracles wrought by our Lord, that which
appeals to us as the most wonderful manifestation is his teaching, his
doctrine. SM263:1
As in John 6, they did not believe, although they recognized Jesus as a
very wonderful personage. R4147:5
Truth, rightly divided and fairly presented, commands the respect, even of
its opponents. Its symmetry and beauty will irresistibly stamp itself upon
the mind. Paul's eloquence was this eloquence of truth; the result of a
thorough understanding and conviction of truth. R646:5
The Lord's people are to set a guard upon their lips that they sin not
with their mouths. (Psa. 39:1) In proportion as this is true, it will also
be true that they will be wiser and more discreet in their language than
others. R3511:1
It should be true with all of the Lord's followers that their speech
should be with grace, well within the limits of reason and righteousness,
and strictly in conformity to the Word of the Lord. R2437:6, 1937:3
It is so easy to say what ought not to be said, to cast reflection upon
the character of another. Let us seek to be more like our Lord in this
particular also--to speak as other men do not speak. R3511:4
"Thou art fairer than the children of men: grace is poured into thy lips."
(Psa. 45:2) SM55:1
Like this man -- Even his opponents recognized him as far beyond the
ordinary of our race. E154
Are ye also deceived? -- Jesus' teaching of the people was weakening the
power of the scribes and Pharisees and of the traditions of the elders.
R5561:2
Have any of the rulers -- The Jewish clerical class--priests, scribes
and Pharisees--represented that system as a whole. Our Lord so recognized
them. He rarely rebuked the people for failure to receive him, but held
responsible the "blind leaders." C168
Pharisees believed -- In accepting their suggestions and blindly
submitting to their leadings, some missed their privilege, and failed to
enter into the blessings of the new dispensation. So it will be with a
similar class in these last days of the Gospel dispensation. D65; HG717:1
The secret of Israel's blindness was that the religious leaders relied so
implicitly upon their interpretations, that they could not regard the
humble Nazarene and his unlearned followers except as imposters. R5926:3
Who knoweth not the law -- Jesus perceived that those who sat in Moses'
seat received not the message, and gave most of his time and attention to
the lower classes who had not heard the invitation to the wedding feast.
(Luke 4:16-22) R342:6, 2438:2
The theory of erroneous religious teachings is that ignorance and
superstition are necessary for the preservation of sacerdotal power. Thus
always has error hated the truth, and darkness hated the light. R5561:2
Nicodemus -- In his heart believing Jesus to be a teacher sent from God,
though doubtful of his being the Messiah. R2437:6
Mentioned three times in connection with our Lord's ministry: here,
visiting Jesus by night (John 3), and in connection with his burial (John
19:39). R4173:6
Carefully excluded later from the trial of Jesus before the Sanhedrin.
R1809:2
Saith unto them -- Defending the officers. R2437:6
Nicodemus cautiously interposed on Jesus' behalf when an attempt was made
to seize the Lord. R4174:1
Being one of them -- Nicodemus, a member of the Sanhedrin. R2437:6,
1809:6
Doth our law judge -- Nicodemus was making a plea for justice. R2437:6
Art thou also -- We should not be content with neutrality in connection
with the truth and its service, but be positive as far as possible, taking
our stand for righteousness and on behalf of the Lord's cause and his
brethren. R4174:1
Out of Galilee -- Even this plea for justice was met with a sarcastic
remark. R2437:6
Ariseth no prophet -- Jonah, a prophet of God, whose prediction at
another time came true (2 Kings 14:25), was from Gath-Hepher, in Galilee,
contradicting the unscrupulous, or else ignorant, Pharisees. R3568:2*
Every man went -- The meeting disbanded, the conspirators angry because
they were foiled in their murderous attempt. R2437:6
Nicodemus was not ready to affirm discipleship. R3485:3
Early in the morning -- On the day following the eighth or great day of
the Feast of Tabernacles. R2438:3
This ninth day is a solemn day likewise, and is called "The Feast of Joy
for the Law," because on that day the last section of the Law was read.
R2439:1
Another view is that this was part of the discourse of the eighth day.
R2438:6
He that is without sin -- Many who feel it to be their duty to speak
slanderous words of others, if they would but hear the Master saying, "He
that is without fault may speak against his neighbor," would be silenced.
NS401:5
The country would surely be safe from lynchings if those who applied the
instruments of torture would first see to it that they themselves were
wholly without sin. NS401:4
They were all thus convicted of imperfection in some particular
themselves. R3434:4
Neither do I condemn -- It was not by chiding and accusing the apostles,
but because instead our Lord sympathized with them, interpreting their
heart intentions liberally, that they became more and more his faithful
followers. R3434:4
Go and sin no more -- Jesus was not forever blaming the people for not
keeping the Law, but on the contrary, he was continually expressing
sympathy for them in their weakness, and helping them out of them and
encouraging them. R5095:2
I am the light -- Everywhere light stands for truth, for righteousness.
Darkness represents error, superstition, sin. Our Lord Jesus, being in
full harmony with the Father, was the light of the world. R5718:3, 5038:1
Only a few yet recognize him as "the true Light." But eventually he will
"light every man that cometh into the world." (John 1:9) SM560:3
Now, enlightened from his Word, we, as his representatives, are the light
of the world. We should keep our light trimmed and burning. We must let it
shine, that those following us may not walk in darkness. R3243:2
The Spirit of Christ is the light which shines from the true Christian,
which reproves and condemns or opposes the darkness of this world. E293;
R375:2
It is the light of God's truth shining in our hearts, which shines out
upon the world. Thus seen not directly, but by a reflex light through
those who possess it, the spirit operates upon, but not in, the world.
R375:2
The Sun of Righteousness. (Mal. 4:2) R3509:2
His Church are invited to become associated with him as lamp-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
It matters not that this light was not comprehended and appreciated by the
Jews in the days of his flesh, and that he is not comprehended even today
by the world of mankind; he nevertheless is the true light. R2409:1
Therefore this light was not prior to Jesus Christ. R5105:5; Q66:1
At this Feast of Tabernacles four golden candelabra were in the center of
the court and pious men danced before the people with lighted flambeaux in
their hands, symbolizing the light of the Temple amidst the dark night of
heathendom. This was the setting for Jesus' words. R3509:1*, 2438:6
Another suggestion is, that as this Feast represented Israel's sojourn in
the wilderness, the great light to be followed would probably refer to the
pillar of fire and cloud which led Israel. R2439:2
On the ninth day the custom of the Jews was to take all the books of the
Law out of the chest and to put a candle into it, in allusion to Prov.
6:23 and Psa. 119:105; symbolizing the light of the Law being superseded
by the true light of the Gospel. R2439:1
Christ is the judgment of the world because he is its love, and he is its
love because he is its light, and he is its light because he is its life.
R1329:2*
Our Lord is spoken of as being a great Light, in the same sense that the
Heavenly Father is called the Father of Lights. (James 1:18) R5338:3
Of the world -- Not merely the light of the Church. NS792:3
He that followeth me -- We should esteem very highly all who may be used
of the Lord as finger posts to point us to the Light, but not to follow
them, except as we discern clearly from the Word that they are closely
following Christ. R2548:5
Walk in darkness -- The reason for so much darkness is that, under
Satan's misleading, those who see the true light to some extent get to
following popes, conferences and confessions of men, instead of following
the Lord. R2548:5
Shall have the light -- Walking in the light is understanding, acting
upon and being in harmony with the divine arrangement, viewing matters as
God views them. R2439:6
Of life -- Plants may live a long time in the dark, though they lose
their foliage and their beauty; but it is wonderful how soon the sun will
revive them and restore their verdure. R860:3*
Jesus' life-giving beams can vivify your soul more speedily than the
natural sun can revive withered plants. R861:1*
I am not alone -- Before Jesus came, God did the work, but since the Son
came, the Father works by him. R52:1*
I and the Father -- Jesus' work and the Father's are one and not
distinct one from the other. R52:4*
Two men -- God the Father and our Lord Jesus Christ are two beings, not
one. R802:5*
Nor my Father -- If Joseph had been his father, this would not have been
the fact, for his (supposed) "father and mother" they knew. (John 6:42)
R443:3*
Known my Father -- They who recognized his spirit or mind, and thus knew
him, would also be acquainted with the Father in the same way. T85
His hour -- The type could never pass away until its antitype had come,
and the antitype of the killing of the Passover lamb must occur on its
anniversary, the fourteenth day of Nisan. R2771:6; F481; NS77:5
Not yet come -- Jesus exercised power whereby he walked away from his
enemies. R5563:4
From beneath -- Meaning that he was going to heaven, and that they could
not come to heaven. R2438:5
Ye have lifted up -- Clearly referring to the lifting up on the cross,
not his exaltation to glory. R1054:2, 669:3
Do nothing of myself -- Unlike some who style themselves teachers today,
neither our Lord Jesus nor his apostles attempted to claim originality.
E51 A statement he no longer made after he was risen from the dead. R745:4
For I do -- The secret of Jesus' power with God was in the fact of his
full and complete harmony with the will of God; and this likewise is the
secret of power among all of God's people. R1945:5
We, being imperfect, cannot say this; but, realizing our imperfection, we
can come with humble confessions of our shortcomings and faith in his love
and mercy. Then we are accepted in the beloved One. R1945:6
Because, in Christ, they endeavor to do always those things which please
him, they are able to approximate the sentiment expressed by him when he
said, "I know thou hearest me always." (John 11:42) R1903:1
As with Daniel, where the king properly associated Daniel's faithful
service to God with his hope respecting God's faithfulness to Daniel.
(Dan. 6:20) R2502:3
That please him -- Hence God twice burst heaven open to explain, "This
is my beloved Son, in whom I am well pleased." (Matt. 3:17; 17:5) R84:1*
Many believed -- Our Lord's preaching always produced two opposite
effects upon the promiscuous multitudes that heard him. It attracted one
class and repelled another. R3153:1
Apparently the multitude of those who heard him were so much on his side
that the officers of the Sanhedrin failed to take him; the division of the
people was quite largely in his favor. R3511:2
Then said -- One of our Lord's discourses while at the Feast of
Tabernacles, probably delivered on the last, the great day of the Feast.
R3511:1
To those Jews -- At his first advent our Lord came to the Jewish nation,
which was in covenant relationship with God. To these he granted the first
privilege of becoming sons of God. R5506:3
Which believed on him -- Sinners are not called to discipleship, but are
called to repentance and faith in the Redeemer for the forgiveness of
their sins, justification. R2439:3
It was necessary that he should present the truth to those who were
believing, that it might sift and separate amongst them. R3511:3
Not especially to the twelve apostles, but to the Jews in general who were
sympathetically drawn. Nicodemus may have been one of these. R5506:6
If ye continue -- Continuing under his direction, under the direction of
his Word of truth, faithfully and perseveringly that the grand object of
this school shall be attained. R2440:1
It is a blessed thing to take the first step, acceptance of Christ as our
Redeemer and yielding ourselves fully through him. But the reward of this
step depends entirely upon our continuance in his Word. R5508:1, 3153:3
The idea that we are all right, and sure of the Kingdom because of an
experience we had five, ten, twenty or forty years ago, is a dangerous
one. What is our condition now? R38:5*
Hold on for a little while, you will grasp the situation in due time.
Exercise faith, exercise patience. R5506:6
To study and meditate upon them, to trust implicitly in them, to
faithfully conform our characters to them is the implication. R5508:2,
3153:5
Their blessing would be in proportion as they were faithful to the light
that would come to them. R5506:3
The relationship to Christ is a matter which can be dissolved. R2439:2
A disciple is a pupil, a learner; and when a man ceases to be a student
and pupil of Christ, he is no longer his disciple. R5508:1, 3153:3
In my word -- As distinct from John 17:17, where it is the Word of
Jehovah that sanctifies. Here Jesus says, If you continue in my word, you
will become more and more acquainted with the heavenly Father and his
Word. R5507:1
Then are ye -- As you fully become my disciples you will be granted a
knowledge of the truth. R5506:6
My disciples indeed -- Those who finish their course in the school of
Christ and graduate and become joint-heirs with their Lord, and ultimately
become associated with him in teaching and blessing all the families of
the earth. R2440:1
They were not yet fully his disciples; this discipleship would imply a
desire to hear his message further, and a willingness to obey it at any
cost. R3511:2
Implying a distinction between real and merely nominal disciples. The
hypocrisy of merely nominal discipleship is an abomination to the Lord.
R5508:1, 3153:3
Our Lord associates his Word and doctrine with true discipleship. R3188:4
The school of Christ may be considered a school of self-denial, of
self-sacrifice, prompted by love and maintained by devotion. R2439:3
Ye shall know the truth -- This truth which our Lord gives has various
aspects: first, realizing our enslavement to sin; next, that Jesus died to
cancel its power; third, the time to free the world is the Millennium.
R3512:3
When Pentecost came they were begotten of the holy Spirit. Then they began
to see spiritual things, they were illuminated. R5507:1
Divine truth is found only in the divinely appointed channel--our Lord,
the apostles and the prophets. R5508:2, 3153:5
This idea is compatible with that of heeding all the helps which the Lord
from time to time raises up (Eph. 4:11-15; 1 Cor. 12:13,14); but it is the
duty of each to prove their teaching by the infallible Word. R3153:5
We do not come into the knowledge of the truth at a single bound; but
gradually, step by step, we are led into the truth. R5508:4, 3153:5, 2440:1
We have no commission to set before the household of faith anything which
we do not believe to be truth. R1406:3
Not, Ye shall be "ever learning and never able to come to the knowledge of
the truth." (2 Tim. 3:7) R5508:2, 3153:3
The truth shall -- Many tell us that it makes no difference what we
believe--truth or falsehood--that it is by our works that the Lord will
determine our standing. SM292:2
Where have we found any sect or party which has given special attention to
Scriptural study, to an understanding of the Word of God, to an
application of it to heart and life, with the desire for sanctification?
NS471:2
The truth will mark in their foreheads (Rev. 7:1-3) those who receive it,
branding them in a way that others of mankind are not marked or branded.
R4880:5
Knowledge of truth and of Law was the ground of Jesus' liberty in
denouncing the doctors of divinity in his days as "blind guides," etc.
(Other illustrations from Martin Luther and the Apostle Paul.) R402:1,
310:2
Make you free -- As soon as any measure of truth is received into a good
and honest heart, it begins to strike off the fetters of sin, of
ignorance, superstition and fear. R5508:4, 3153:6
The general effect of the light of truth is to break the shackles of
superstition and to make people independent. R2440:1
The real need of the Church of Christ is still more liberty, until each
member shall stand free and independent of all human bonds, creeds and
confessions. F242; R5144:6
Only the courageous "overcomers" of those bound in the congregational
fetters could even think of bursting the bonds which associate them with
their food supply, their honor of men, and all opportunity they know for
divine service. R5145:1
Let us be free from these awful dogmas of the past, free to love God, to
believe his Word, to trust in and understand how Jesus tasted death for
every man, to believe that he who redeemed will restore. SM33:1
Free from ignorance and supestition, and bold to declare the whole counsel
of God. R1425:2
Not only free from superstitions and ignorance, but also from the service
of sin. R2440:2
Not only made free from the condemnation of the Law Covenant, but made
free from sin and death. R5507:1
This freedom is necessarily incomplete so long as we have this treasure in
an earthen vessel, so long as the new creature must use the imperfect body
of the flesh as its instrument and exponent. R2440:2
Those who make satisfactory progress will have in the resurrection full
deliverance from sin, from all imperfections of the flesh, and from the
flesh itself--through the power of the first resurrection. R5507:4, 2440:2
Made free, too, from the fear that we now see coming upon the whole world
as the great civil and ecclesiastical systems that have so long ruled the
world are being terribly shaken. R5508:5, 3153:6
The more you are getting of the truth, the more you are getting free
indeed. CR14:2
We be Abraham's -- Touch a man's pride and you arouse his whole being.
R3511:3
Were never in bondage -- In this case our Lord's hearers resented the
thought that the truth could make them free. R3511:5
How could they regard him as the Messiah when he spoke thus slightingly of
the Jewish nation and implied that in some sense of the word they were
bondmen? R3511:5
The servant -- And not free. R2440:3
To some freedom and light are apt to bring as much bane as blessing,
leading often to arrogance, self-conceit, unkindness, boastfulness,
combativeness, dissatisfaction and general unhappiness. R2440:2
Bond-servant. R5149:5
To will to do right was present with them but not the ability to perform.
Sin had such a hold in their members that their best intentions were
unable fully to control their words, thoughts and deeds. (Rom. 7:15-23)
R3511:6
Of sin -- Recall the Apostle's expression, "Ye were sold under
sin"--into slavery to sin. (Rom. 7:14) R3511:6
Make you free -- Free from the bondage of sin and death. CR391:6
Free from the terrible bondage to sin, which has become so interwoven with
the very fiber of our being that the process of emancipation must of
necessity be long and painful. R1738:4
Upon certain conditions: (1) a realization of sin and a desire for
reconciliation with God; (2) the renouncement of sin and acceptance of
forgiveness; and (3) a consecration of all to the service of God. NS668:5
If, freed from sin and condemnation to death, one intentionally returns to
sin willfully and persistently, he loses this liberty and becomes again a
slave to sin and a subject to death--second death. NS668:6
Having been tied with cords of vanity and enslaved to sin with a cartrope
(Isa. 5:18), the sinner often rejoices and seeks pleasure in his slavery,
knowing not the only One who can secure liberty. R3893:5
It was the divine purpose that all enjoy liberty under the limitations of
righteousness, of respect for divine law, and mutual love and respect for
the liberty of fellow-creatures. R1737:2
Freedom to cast off all restraints of God and man, to pursue a selfish
course without regard to obligations to God and the rights of others,
leads only to riot, anarchy and destruction. R1737:2
To fully emancipate all the slaves of sin and death will require the full
thousand years of Christ's promised reign on earth. When sin and Satan
will be destroyed men can be entrusted with the boon of liberty. R1737:6
Now liberty to one class of men brings slavery to another. R1738:1
Ye shall -- Not the world nor nominal Christians, but merely those who
come into special relationship to Christ by faith and consecration during
this age. NS668:5
Free indeed -- For he is made free by the truth. R1658:5
The truths of the Scriptures induce individual liberty amongst Christian
people, enabling them to rise above sectarian limitations to a clearer
knowledge of God, and a fuller degree of separation from the world, its
spirit and methods. NS389:6
In the same way, when a man is sick, he must give up his will and personal
liberty to the physician who undertakes to restore his health. R1738:4
Freedom from the condemnation of sin; freedom from the bondage of fear
concerning the future; and daily, as we submit ourselves to Christ, more
and more released from the hereditary bondage of sin. R1738:6
Released entirely from both the law given in Eden and that given at Sinai.
R1726:2, 970:6
Freed from the service of sin that we might become the bond-servants of
another, even Christ. R5356:3, 3512:5
Reckoned free--free from sin and its condemnation, death, the
righteousness of Christ being imputed unto them by faith. R1738:3
Before we can fully realize the actual liberty which God designed for all
his sons, we must first become the willing servants of a new master,
Christ, in order that he may accomplish our deliverance. R1738:4
The true teacher's place, and the true Bible student's place, is outside
of all human bondage, free to examine and feed upon all portions of the
good Word of God, and untrammeled to follow the Lamb whithersoever he
leads. C145
Those who are bound by love of human approbation, and fear of the
consequences of a public, bold advocacy of the Lord and his truth are not
worthy of him. R2421:3
Escaped from slavery, being justified by faith in the precious blood of
Christ. R3956:2, 3512:5
The Scriptures ascribe no sin to the new mind, and no perfection to our
fallen flesh. R2440:3
But we should be on guard lest we use our liberty in such a manner as to
stumble others weaker than ourselves. R4920:1
Those who seek to use liberty for themselves, who boast that they have a
mind and will of their own, know not how dangerous is their position, that
surely they will succumb to the ensnarements of sin. R3512:6
No other religious system teaches personal liberty to the degree that it
is taught in the Bible. The essence of all human religion seems to be
bondage to custom by ignorance, superstition and priestcraft. R4005:1
With my Father -- Our Lord Jesus was and still is the Great Teacher of
men by the appointment of the Heavenly Father, the great Master Teacher
above all. E50
Abraham is our father -- God's special promises and dealings with the
"fathers," through pride and selfishness, they failed rightly to apprehend
and use. R2604:6
If ye were -- Not all the natural descendants of Abraham are to be heirs
with him of the promise, but only such as Abraham would be honored in
owning as sons--such as partake of his spirit or disposition. R4071:6
Told you the truth -- The truths which Abraham could not tell, because
Jesus was proffering them assistances which their relationship to Abraham
could not secure aside from him. R3512:1
Not born of fornication -- They knew that Jesus was not the son of
Joseph, and this was the evident purport of this sneer. R2424:6
Proceeded forth -- A father is a life-giver. A son is an offspring, one
who receives life from the father. This distinction implies that the
father existed first. R5747:3, 3861:5
The terms "Father" and "Son" imply this; otherwise these terms are
meaningless. R2408:5
Came from God -- Being merely developed and nourished in Mary. E105
Therefore our Lord never regarded himself as one of the "children of
wrath." (Eph. 2:3) E108
Not understand -- The sore or bruised head (Gen. 3:15), we understand to
represent the thinking part. Those whom Satan corrupts are injured in the
head. R192:3*
Ye -- Pharisees. R5462:2
Are of -- His tools and dupes, because his work they do. HG365:6; R1217:4
Not that they were utterly devoid of every moral principle, but they were
under the control of evil in the main as is the large majority of mankind
today. R761:2
When our first parents sinned they forfeited fellowship with God, and
because of disobedience became children of the Adversary. R5038:1
Your father the devil -- The Israelites were fatherless in the sense
that they had denied the Heavenly Father; the Creator, and had become
children of the Adversary. R4811:2
Originally our race was recognized as related to Jehovah, but the
relationship was broken by man's willful disobedience, so that none are
recognized as sons of God today without being begotten again. R3269:2
Satan is another name for sin, which is personified as a great monarch
holding relentless sway over mankind. Satan properly stands as the
representative of sin, of all unrighteousness. R5356:1
They became children of Satan in the sense that they became obedient to
him. He did not give life actually to the world, but they adopted him as
their father by accepting his terms and becoming members of his family.
R5623:6
Since men's minds ceased to be godly, and became carnal and devilish, they
might be said to have been reconstructed by the tyrant Sin to bear much of
the image of God's adversary: sons of the devil, bearing his moral
likeness. R1005:5
Satan is the corruptor of the human race, and those whom he corrupts are
called his children. R192:3*
The Apostle declares that Satan now works in the hearts of the children of
disobedience (Eph. 2:2); who certainly are vastly in the majority. SM310:2
The image of God has largely given place to the image of Satan. R3773:6
The world, not having the spirit of God, but more the spirit of the
Adversary, are walking in the way of slander and hypocrisy. R5462:2
Our position as Gentiles is as "children of wrath even as
others"--strangers and aliens and foreigners--without God and having no
hope in the world. (Eph. 2:3,19,12). R3365:6
Only those who have "escaped the condemnation that is in the world" (2Pet. 1:4), and who have gotten back into harmony with God, through Christ,
are Scripturally authorized to consider themselves the sons of God. E108
Some dogs are better born than some of Adam's race; and some with better
dispositions--more of meekness, gentleness, patience and love and less of
anger, hatred and strife. R3774:1
All along it was true that some children of Jacob, professedly children of
God, were really of their father the devil, because they were not all
Israelites that were of the nation of Israel. (Rom. 9:6) R4781:3
In opposition to the thought that there is no personal devil. R3165:6
In opposition to the concept of the "Fatherhood of God and brotherhood of
man." R3269:2, 2323:6; SM268:1
In opposition to the thought that "humanity was naturally in Christ."
R3457:6
What Jesus said of some in his day must be applicable in what today is
styled Christendom. OV385:3
He was a murderer -- He murdered our race by his deception. He did not
tell the truth, but he misrepresented it. R5238:3
Indirectly, he is the murderer of the 20 billion of our race who have
already gone down into the tomb. SM575:1
Though, like many another murderer, he had not probably intended to commit
murder at first, but only robbery. R2839:6
He intended the murder of the race, and he was successful. R822:1*
Errors and principles are not murderers and liars. It would be a misuse of
language to make such application. Only an intelligent being can be a
murderer or a liar. R5209:6
He did a killing thing, he told a murderous lie, when he said, "Thou shalt
not surely die." (Gen. 3:4) R433:1*; HG192:2; NS549:4
He lied to our first parents, and through that deception he brought them
under the divine death sentence. Thus Satan is the murderer of the entire
race. SM96:T; R910:5
By his misrepresentations, not only he become the "prince of this world"
(the present order of things), but additionally, he became the murderer of
the race. HG593:6; SM548:1
He "murdered" our first parents that he might gain control over them--the
object of his ambition. R5186:2, 2777:3; OV303:3
Some ministers murder in a spiritual sense the people under their care by
taking from them their spark of faith and spirit-begetting; and doing it
as did the great Adversary, by lies and contradictions of the Lord's Word. SM301:1
It was the spirit of Satan that entered into Cain, taking the
place of the spirit or disposition of the Lord. Satan's spirit in Cain was
a murderous spirit. R3928:4
According to the Christian standard, slanderers are murderers. Thus seen,
the very suggestion to slander is to be shunned, as of the spirit of
Satan. R3595:4
All haters are murderers. R3928:4
The final penalty for Satan and his angels is to be quite appropriate for
them--fire, the fire of God's anger, the fire of God's opposition. SM231:T
From the beginning -- Certainly not from the beginning of his own
existence, for every creation coming from God's hand is perfect; nor can
we think of any other beginning referred to than man's beginning in Eden.
R1678:1, 5909:3, 5801:1; F612
It does not appear that Satan had any sympathizers or associate
conspirators amongst the angels at the time of his secession. F612
No truth in him -- Satan is the great deceiver. R5909:3
He is a liar -- And thereby the slayer of our race. R910:5
In Eden God declared, "Ye shall surely die." (Gen. 2:17) It was Satan who
declared, "Ye shall not surely die." (Gen. 3:4) Heathens, as well as
Christians, have accepted Satan's lie and correspondingly rejected God's
truth. R4551:5, 4792:1; HG513:1
Satan contradicted God point blank, by telling mother Eve that she would
not die by partaking of the forbidden fruit. CR426:1; R4627:5
And he has since kept it up, and the sophistries used to back it up are
truly wonderful, and worthy of such a master deceiver. R910:5; F616
The Devil has succeeded in keeping up this lie for so long a time, and
today nearly all the world believes what he said. R171:1*
Christian Science, Theosophy, together with the evolutionary and
anti-Biblical theories, all bear the distinctive marks of the "father of
lies." They all declare man to be immortal. R5800:6
Scientists, our own senses, and the Word of God, all agree that the dead
are dead; and not alive, as Satan, and all his emissaries would have us
believe. Q765:4
If Satan had turned from his iniquity, then no doubt God would have found
some way, even in Satan's case, by which he might come back to God. Q322:1
Father of it -- Satan told the first lie, "Ye shall not surely die."
(Gen. 3:4) Q799:2
The father of lies. R4551:5; CR425:6
If a man keep -- But if any "fall away" after having the full benefits
of this great favor, they "see death." As they reach the tomb "they
perish." (Heb. 6:4-6; 1 Cor. 15:18) R875:6*
Never see death -- He may fall asleep, but he will be sure to be
awakened, and if then he shall keep the Word of the Lord, he shall have
everlasting life. Q208:2
The Church are "asleep" and have not "perished." (1 Cor. 15:18) They have
escaped from the condemnation and will be fully released (Rom. 5:18; 8:1)
at once when their Head assumes control. R875:6*
Art thou greater -- Jesus was then as much better and greater than they
as the divine nature is superior to the human. R218:3
My Father -- Jesus calls Abraham their father, and God his Father. R218:3
Rejoiced -- He did not see God's plan clearly, as we see it, but he saw
enough of it to make him rejoice. R5433:2
To see -- Not with his natural eye, but with the eye of faith. R5433:2
My day -- He may have seen his day of sacrifice, typified in the
offering of Isaac his only son, but at all events he saw Messiah's coming
glory- day, the Millennium. E90
The day of Christ--the Millennium. R5905:5, 3937:1
The day in which Christ, who has died for all men, will uplift the human
family. R5433:2
Abraham believed that God was able to raise the dead, so much so that when
he was tested he was willing even to part with Isaac, accounting that God
was able to raise him from death. (Heb. 11:19) F110
The Bible mentions days of various lengths. R5139:3, 2836:1
He saw it -- By the eye of faith. By the same eye Abraham saw the
millions of Adam's race blessed of God by the Messiah, his Seed, during
the Millennium. R5905:5, 5433:2, 4387:4
By going out to the unknown land and offering his son Isaac, Abraham
grasped the future, seeing Christ and the heavenly country. R74:2*
I am -- Signifying that there had been no cessation of his existence at
any time; positively identifying Jesus, the Son of God, in the flesh, with
the Logos, the first-born of all creation. E90
The Scriptures no place intimate that the existence of the Only Begotten
ever ceased from the time it began until it ceased at Calvary for three
days. E90
Originally he was on the spirit plane. Later as a man, he lived; he died.
At his resurrection he was made alive on the spirit plane. But the
identity, the personality, is the same. R5065:2, 1263:2*
Since his humanity resulted from the transference of the life- principle
from spiritual to human conditions, Jesus recognized himself. The "I am"
expresses his continuous existence. R1059:3
The Logos could be translated to a lower condition, the human, and yet
could preserve a good recollection of his previous experiences, and did
so. R2477:4
It was his knowledge of heavenly things, his intimate and long
acquaintance with the Father, which enabled him, as a perfect man, to
overcome the world and present an acceptable sacrifice for our sins.
R1060:1
The memory of things past is still with our Lord. He remembers the
experiences which he had in the flesh, and also those which he had before
he became flesh. Otherwise he could not identify himself. R5065:5
We have no reason to doubt that at the age of twelve his memory was
active, and that he knew then what he here affirms. R1916:5, 1682:5
Nothing in this text implies that our Lord was born with the knowledge of
all his previous experiences. After his consecration he received this
knowledge by some means which we can not understand. R5065:5
Whatever others may think or say of him, he claimed to be sent of God, and
of heavenly origin. R1059:2
By induction he tells of a pre-human existence. R5767:5, 4964:2, 1161:4,
505:2*; OV328:5; SM491:4
As Jesus passed by -- Our Lord was in Jerusalem on the occasion of the
Feast of the Tabernacles, in the fall of the third year of his
ministry--just six months before his crucifixion. R4148:2
He saw a man -- Sitting by the wayside soliciting alms, especially at
that season of the year, when the crowds gathered for worship and were apt
to feel benevolent. R4148:2
The blind man would fitly represent the world of mankind in general, who
during the present life are mentally blind. R2670:1
Blind from his birth -- Few now have the ability to see or hear. The
majority are blind and deaf to his message, some completely blind and
completely deaf, others partially so. R3519:4
Some of us were born blind--blind to the Lord and his true character,
blind to the truth of the divine Word. The blindness upon us was neither
our own fault nor the fault of our parents. R4150:2, 3520:5
This blindness does not represent a blindness on the part of those who
have once seen God's grace, represented in his Word and plan, and who have
then become blind thereto. R2670:1
Tabulated information shows that in 1870 the proportion of blind in
America was one in 1900; in Egypt one to every 100; and Palestine probably
one in every 200. R2667:3
At Gaza it is said that one-third of the population have lost one or both
eyes, but amongst these cases it is difficult to find any born blind.
R2667:6
This blindness is in great measure the result of the scarcity of water and
the neglect of children, whose eyes are, in consequence, attacked by the
flies. R2667:6
Showing the fallacy of the idea of Christian Science that there is no such
thing as sickness or blindness, but they are simply mistaken thoughts or
misbeliefs. R2669:2
His disciples asked -- It is proper, when we find ourselves in sickness,
that we examine to what extent we have been responsible through careless
living. If so, it is well that we repent and take steps to make
correction. R4148:6, 2668:6
If we cannot find that our experiences and sickness was the result of
self-gratification, we should examine carefully if they resulted from our
activity in the Lord's service. If so, we should glory in them. R4149:1,
1773:3
Finding none of the above to fit the case, we should consider that our
affliction is simply for our welfare, to assist us in the application of
some valuable spiritual lesson. R4149:2, 2668:6
Who did sin -- The question of the Lord's disciples was the expression
of a common opinion among many Jews--that all suffering is the direct
result of some personal sin. R1773:3
They had the thought that all sickness, pain and sorrow in the world was
the result of sin. The Scriptures indicated that the various evils were,
to some degree, the result of individual or inherited sin. R3519:1, 2668:4
While it is true that some afflictions are the direct results of personal
sins and are promptly administered penalties designed for the warning and
correction of the offender, such is not always the case. R1773:3
There is a great difference between claiming that all sickness is of sin
and the devil, and admitting that much of it is produced or intensified by
sin. R2668:4
This man -- The man could not have sinned before birth; but it is barely
possible that some of the heathen ideas respecting the transmigration of
souls had come to their attention. R4148:3, 3519:1, 2668:1
It would be extremely unlikely that the apostles, "unlearned," should have
any particular knowledge of these theories of the heathen. R3519:1
Job's case is another illustration of sickness and calamities of various
kinds which were not the punishments of sin. R2668:5, 1773:3
Neither hath -- Not that he and his parents were without blemish;
evidently meaning that it was not because of any special sin committed by
this man or his parents that he had been born blind. R4148:3, 3519:2
Nor his parents -- The principal point of this lesson is that calamities
are not necessarily marks of divine disapproval. R4148:6, 2668:4
Not that God had specially intervened to cause blindness in this case,
rather we may suppose that the blindness came through the general weakness
of heredity. R3519:2
The Scriptures tell us that the darkness or blindness came from the
Adversary, who blinds the minds of them who believe not, lest the glorious
light of God's goodness shine in their hearts. (2 Cor. 4:4) R3520:6
The blindness that is upon the world is, to a large extent at least, a
matter of heredity. R2670:1
Be made manifest -- The miracle gave unmistakable evidence of divine
power manifested through Christ, and was a testimony to the truth of his
claim to the Messiahship. R2058:1*, 1773:3
I must work -- It behooved the Lord and all the members of his body to
make use of the opportunities in hand for doing that portion of the
Father's work which is to be accomplished in the present age. R1774:1
Let us each do with our might what our Master has placed within our reach;
and let us do it promptly and zealously, remembering the nearness of the
night. R1746:5, 1591:5
The works of him -- The works of God were not merely in the healing of
one of the blind, but the manifestation of Jesus as the Light of the World
and the influence and testing which that would mean to the Jewish people.
R4149:2
We are not laboring for ourselves, but for the cause of the Lord,
including the cause of all that are his. CR17:3
The work of him that sent him was the sacrificing of himself in the
declaration of the good tidings, in the teaching of the people through
parables, dark sayings and miracles. R3519:5
The Lord's people are eager to do good, but in the way that will be the
most effective, and in the way that will not stumble others. Their good
works are the works of God. R5462:2
While it is day -- The present little season before the storm-cloud
bursts upon the world is a most favorable time for the work of the Elijah
class, and corresponds to the successful days of both Elijah and John. B257
Since our Lord's first advent the glorious light of truth has had more
effect upon the world than at any previous time. So much so, that the
Gospel age may be called "day" in contrast with previous experiences.
R5097:3
The light now shining more closely resembles that which shone upon the
early Church, and in both instances it is the light of the parousia, the
light of the presence of the Son of Man. R4149:4
Our Lord's ministry was in the eventide which followed the Jewish day, the
day of Moses. A little of its light still remained. R3519:5
Our Lord's day and opportunity were rapidly drawing to a close. R4149:2
Similarly, with each one of the Lord's followers their is a daytime of
opportunity when his time, talent and zeal may bring fruitage to the
Lord's praise. To each will come a night when the opportunities will pass
as he passes into death. R4149:3
The word "day" would seem to belong to the present time. R2670:2
While the eyes and ears of the masses are open. R5559:5
The night cometh -- He well knew of the dark night which would follow
his ministry, in which darkness would cover the earth and gross darkness
the people. (Isa. 60:2) R3519:5
The apostles after Pentecost entered fully into the Master's spirit in
respect to the shortness of time, laboring incessantly with the Jews until
all the elect had been gathered from the once favored nation. R3519:6
A much darker time in comparison with the present, called day. B257
Even in this morning of dawning light we are to expect another time of
deep darkness; a night time, an overcasting of the skies, a great morning
storm. R4149:4, 3519:6
We may expect not only to see the storm-clouds grow much darker, but also
to hear and to feel the rising "winds" which will culminate in a wild
hurricane of human passion--a whirlwind of trouble. C230
When the religious liberty now enjoyed will be greatly restricted and
when, as a consequence, the present work of disseminating the truth will
be interfered with by the strong hand of combined civil and ecclesiastical
power. R1409:1
Brought about by the wrath incurred by the true Church. R1754:5
"The morning cometh, and also the night." (Isa. 21:12) R1409:1
When the world, that has loved darkness rather than light, shall be
overwhelmed by it, and in the midst of its shadows, reap the fruit of its
own sowing. R1774:1
The opportunities for service will soon now be closed. The great time of
trouble just preceding the shining forth of the Sun of Righteousness is
near. R3521:1, 3332:1
As a snare, it shall overtake the world. D273
The gloom of that "night" will be dispelled only by the Millennial
sunrise. C230 Typified by the imprisonment of John the Baptist. R1754:5
"The sun and the moon [the illuminating influences of the Gospel and Law]
shall be dark [general infidelity having become widely prevalent], and the
stars [apostolic lights] shall withdraw their shining." (Joel 2:10) D544
No man can work -- Except those who worship the beast and his image.
(Rev. 13:16,17) R1002:6
Our work will be cut short--gradually at first, and then completely and
finally. C230
When our opportunities for serving the cause and the brethren and for the
public dissemination of the truth will be forcibly closed by the powers
that be. R4149:4
The closing of the "door" in the parable of Matt. 25, marks the end of all
opportunity to prove worthy of the prize by faithfulness: all opportunity
for service will there terminate. C213
The warning is designed to increase diligence in the use of present
opportunities. R1409:2
The Millennial morning comes, and just as surely the great time of trouble
will immediately precede it--the night wherein no man can labor for the
dissemination of divine truth. R4926:2, 3332:1, 1409:1
"The time will come when they will not endure sound doctrine." (2 Tim.
4:3) R948:2
I am the light -- His light shone for another six months, but he left
behind him some who were illuminated by the Pentecostal blessing. Of these
he said, "Ye are the light of the world." (Matt. 5:14) R4149:4
Now, enlightened from his Word, we, as his representatives, are the light
of the world. We should keep our light trimmed and burning. We must let it
shine so that those following us may not walk in darkness. R3243:2
Our Lord let his light shine upon many, and so we have opportunity to let
our light shine upon many. But no one has the light within him except he
is begotten of the holy Spirit. R4149:5
The Spirit of Christ is the light which shines from the true Christian,
which reproves or condemns and opposes the darkness of this world. R375:2;
E293
Of the world -- It will be at his second advent that our Lord will be
"the Light of the world" in the full, glorious sense--The Sun of
righteousness. R3519:5
He spat -- As the blindness of the man was figurative of the general
blindness upon the people--to the truth, to the Light of the world--so
this method of healing the blindness well illustrates the method the Lord
has been using throughout the Gospel age. R3520:2, 2669:6
Made clay -- The making of the clay would represent the formation of the
elect Church for the blessing of the poor, blind world. R2670:4
We are imperfect ourselves, blemished, fallen; but the spirit of the
Lord's lips coming upon us so transforms our energies and talents as to
make them useful in his service. R3520:2
The ointment had no particular virtue in it, neither had the waters used.
It was merely an aid to the blind man's faith, but did not in his mind
perform the cure. He recognized that it was a miracle, as did the
Pharisees. R4149:6, 1774:1
Of the spittle -- The secretions of our Lord's mouth represent his grace
and truth, while the earth used may well represent the poor earthly
talents of us and his disciples. R3520:2, 2670:2
He took of the clay of human agency and mixed it with his Word, the fruit of his lips. With that
combination he anointed the eyes of our understanding and bade us wash in
the waters of Siloam, his Word of truth and grace. R4150:3
So now, the words of his mouth, mixed with and used through the clay of
humanity, may have been the agency in the opening of your spiritual
perceptions to understand the truth and see its beauties. R213:3
He uttered the truth, brought it in contact with the dust of the
earth--not in contact with all the dust, but with a limited portion, an
elect portion, and of this he made the anointing clay. R2670:2
The Word of God's grace is designed in the present age to act upon a small
fragment of humanity, and to consecrate them for the Master's use in the
anointing of the eyes of the blind. R2670:2
Go wash -- After the Lord has used us, his servants, as the clay in his
hands for the anointing of blinded eyes, it is necessary that we should
direct them to the fountain of his truth and grace where they may wash.
R3520:2
The washing of his eyes and the cure would seem to belong to the next age,
the Millennial age. R2670:2
The world must be witnessed to during this age, but will not have the eyes
of their understanding opened until the great washing time of the
Millennial age. R2670:4
The pool of Siloam -- The word Siloam signifies "The sending forth," or
"The fountain." R2670:4
"In that day there shall be a fountain opened to the house of David for
sin and for uncleanness." (Zech. 13:1) R2670:4
He went -- Implying some assistance from the blind man. Faith was first
followed by works and this attested a degree of perfection. R4149:5
Had he had no confidence in Jesus he might have despised the means and
ridiculed the idea that the anointing with clay and the washing in the
pool of Siloam would accomplish such a miracle. R1774:4
An act based doubtless upon what he had heard of Jesus previously. R2058:1
Came seeing -- The opening of blind natural eyes could not give sight to
the eyes of his understanding, the eyes of the heart; but it could and did
figure or illustrate this. R3519:4
Thus washing we realized the forgiveness of sins and saw in a new light
the love and mercy of our Father in heaven. Then came testings, not to
destroy us, but to prove us and to develop us. R3520:6
Only a sample of the great work of restitution to be performed in the
Millennial age when not only will the bodies of men be blessed, but their
minds and hearts similarly liberated from the fetters of sin. R1773:6
The methods of restitution will doubtless be as varied as were the methods
employed by Jesus in healing diseases at his first advent. R759:3
Our Lord did not heal all of the blind; the recorded instances are just
six. R4148:2
This lesson differs from the five other instances in that this man was
born blind. R2667:6
While multitudes were healed, still greater multitudes remained unhealed.
R3519:4
If it had been our Lord's special mission to heal all the lepers and all
the blind and all the deaf, and to have awakened all the dead of
Palestine, then he failed most signally in accomplishing the work. R3519:4
The neighbours -- The agencies used by our Lord for our blessing were
produced perhaps by our friends. R3520:6
Brought to the Pharisees -- This was a part of our Lord's design and a
part of what he meant when he declared that the man was not born blind as
a punishment for sin, but for the glory of God. R3520:3
The Pharisees also asked -- Full of envy against Jesus. R3520:3
Lest the matter should spread, and, if possible to corner it and head it
off, they made an investigation. R4149:6
The scribes and Pharisees of our day wonder, criticize and try to account
for the blessing which has come to us, finding fault with every agency the
Lord used in connection with our blessing. R4150:3
Be put out -- Be counted unworthy of the name and privileges of a Jew,
treated as an outcast from God and his people. R3520:3, 4149:6
This was the only "respectable church" in those days, and to the poor Jew
it seemed disgraceful to be cut off from the church. R213:5
So now, those who receive present truth have so long been identified with
the churches that the thought of sundering those ties is like cutting off
a right hand. R213:5
All through the Dark Ages those who were faithful to the light were kept
out of the churches. The church creeds and practices were
conscience-barriers to keep light-bearers out. R5479:2
They -- The Pharisees. R4150:1
Give God the praise -- The time of the healing of the world's blindness
is in the Millennial age. R2670:1
Turning to the healed man, the Pharisee said to him, Thank God for your
sight, even though it came through a bad channel, for we know that Jesus
is a sinner, a hypocrite, a falsifier in claiming to be Messiah. R4150:1
He answered -- He might have kept quiet and believed in his heart and
retained his standing in the church, but that would have been cowardly,
and had he done so he would have missed his subsequent communion with
Jesus. R213:6
It remains with us, as it did with him, to keep silence and remain in the
church, or confess his presence and be cast out. R213:6
He answered them -- It is for us now to take a similar stand--to confess
the truth, confess the light, confess the miracle which the Lord has
wrought upon the eyes of our understanding, and to give him our hearts.
R4150:4
Ye did not hear -- As they repeated their questions, he became more
indignant at their evil spirit. R3520:4
A marvelous thing -- Envy, hatred and the spirit of rivalry were absent
from his mind, and wonder and gratitude prompted him to reason out the
logical deductions from this marvelous fact. R2058:1*
Heareth not sinners -- Consequently we, who by nature were sinners even
as others, could have no audience with Jehovah until justified by faith in
the sin-offering of Jesus, our Lord. R1410:4
Christ is the way, the truth, and the life, and no man cometh unto the
Father but by him. (John 14:6) Prayer is the privilege of "believers,"
reconciled children of God, only. R2024:4
The habit of inviting people who are out of covenant-relationship with God
to pray is both unscriptural and unreasonable. Those who come to him
through Christ are acceptable only because Jesus is their Advocate. R5021:6
It is to no purpose to be a saint in the morning in thy closet, and then a
sinner all day in the world. Having prayed against sin, be sure to watch
against it. R585:3*
There is a significance to the words so often sung, "Come to Jesus." God
"heareth not sinners," but Jesus does. He says, "Come unto me all ye that
labor and are heavy laden [with sin], and I will give you rest." (Matt.
11:28) R469:1*
Cast him out -- Consider yourself an outcast from the religious people
of your own nation. R4150:2
The threat of ostracism was before our mind as we had confessed the
blessing we had received and the source from which it came. R3520:6
All who follow the noble course of loyalty and obedience to God have found
that, while it leads to a loss of fellowship in the nominal church, it
leads also to greater fellowship with the Lord himself. R2670:5
It is for us to find that this will lead men to separate us from their
company. R4150:4
As the Lord and the apostles 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, 805:3
Jesus heard -- So with you, the Lord will hear of your witness for him.
R214:1
When he had found him -- He did not spare him from being cast out of the
synagogue, but turned the same into a special blessing of instruction of
much advantage to the man in every way. R4150:2
It was after we had endured something for the Lord's sake that the Lord
found us in a particular sense, revealed himself to us, and thus we became
his disciples in the highest sense. R3520:6, 1774:4
His faithfulness under trials and difficulties, and his willingness to
suffer the loss of earthly fellowship, led directly to a still greater
blessing, even direct fellowship and communion with the Lord himself.
R2670:5
On the Son of God -- The belief that Jesus, the Son of Man, was also the
Christ, the Son of the living God, lies at the very foundation of
Christianity--on it the Church was to be built. R944:4*
And Jesus said -- When you are separated from the nominal church, your
experience will be that Jesus himself will teach you. R214:1
Seen him -- The Lord granted him the opening of the eyes of his
understanding in addition to the opening of his natural eyes. R3520:5,
2669:1
I believe -- This ignorant beggar was evidently at heart honest and
sincere, because character and principle cannot be put on in a moment, but
is the result of development. R3520:4
And he worshipped -- In spirit and in truth, and no longer worshipped
the creeds of men. R214:1
In many instances the Lord's people, looking back, can clearly see that
things which at the time seemed to be adversities were really blessings,
leading to the opening of their eyes of understanding. R2669:2
For judgment -- Greek, krima. Its strongest significance is condemnation
or rejection. R699:6
A trial. R214:1
Messages of divine truth are the oracles of God and the principles of his
holy law by which every man must be judged as worthy or unworthy of
eternal life. R2057:5*
The judgment in the case of the Lord's consecrated people culminates with
the present life, and in the case of the world it will culminate in the
world to come. R2058:5*
There was the natural judgment of Israel, so also upon the nominal
spiritual Israel, the nations of Christendom, the judgment of God is also
to blindness and an overthrow in a great time of trouble. R2058:5*
I am come -- It was to establish the principles of judgment, and to
acquaint men with them, as well as to redeem them, that Jesus came into
this world. R2057:6*
Might see -- The authority of truth was received and appreciated, and
from its blessed testimony were drawn the precious lessons of faith.
R2058:4*
And that they -- The same truth which blinded one, enlightened and
blessed the other. R2058:4*
Be made blind -- The blind sectarians who retained control of the
synagogues were the more blinded by their prejudices. R805:3
The authority of truth was despised and its light rejected, the darkness
being preferred because their deeds were evil. (John 3:19) R2058:2*
Are we blind also? -- The theological pride of the Pharisees,
representing some of their successors in spiritual Israel who are
spiritually proud. R4150:4
Let us not be high-minded but fear lest the light should pass from us,
lest pride of heart, the cares of this world or the deceitfulness of
riches should again blind us to the goodness and grace of God in Christ.
(Matt. 13:22) R3475:4
If ye were blind -- It would have been better for them if they had been
blind, if their course had been actuated by total ignorance. R4150:5
Your sin remaineth -- If you (Pharisees) were totally blind, you would
not have been responsible. But now you admit that you see some; therefore
you have sin. R723:6
They had considerable enlightenment and therefore corresponding
responsibility. R4150:5, 723:6
I say unto you -- It was doubtless as a reproof of the false
shepherding, which our Lord spoke of in the previous chapter, that he
spoke this parable. R2441:1
By the door -- Our Lord Jesus, as the "Shepherd," by fulfilling the
terms of the Law Covenant, entered the "door" and secured all the
blessings and privileges which had been promised in the Law. Q845:3
The one way of approach to the Father during the Gospel age is repentance
of sin, turning from it, acceptance of the merit of Christ, and a
consecration to the Lord to walk in the footsteps of Jesus. NS411:5
The sheepfold -- The homeland of the Lord's sheep of this Gospel age is
heaven itself, and his bringing them to it will mean their resurrection
change. R5694:1; NS412:5
Jehovah established a typical kingdom or sheepfold, and accepted the
nation of Israel as his sheep. He fenced them in with a Law Covenant.
R2441:4
The sheepfold was the Law Covenant arrangement under which Israel was
placed at Sinai. R4732:2, 2672:1
The fold described in the parable is a place of safety, rest, and
protection from prowling wild beasts and from robbers. R4157:2, 4732:2
It is contrary to the will of the great Chief Shepherd that his sheep
should be separated from each other by pens, and hindered from the proper
liberties of the fold. R3142:2
Those who enjoy its security, enjoy also its liberty. It has one, and only
one, wall to keep out the "wolves." This wall is faith in Christ as man's
ransom-sacrifice. R3142:2
Let us stand fast in that liberty wherewith Christ hath made us free;
allowing none to pen us up by human creeds; nor any to lead us beyond the
Chief Shepherd's bounds, into unauthorized liberties and speculations.
(Gal. 5:1) R3143:1
Some other way -- Than that of keeping the divine Law and purchasing the
sheep. R2673:3
By a hypocritical observance of the letter of the Law, rather than by a
heart observance and fulfillment of the spirit of the Law. Q845:3
By climbing over the Law, or by digging under it. R2441:5
Than that which God has appointed, through faith in the atoning sacrifice
of Christ. R1647:6, 1582:3, 1442:2; NS411:5
There is "none other name under heaven given among men whereby we must be
saved" (Acts 4:12) than Jesus, and the way he opened up when he "gave
himself a ransom for all." (1Tim. 2:6) R688:4
So-called Christian Science and the various no-ransom Evolution theories
all are attempts to show men how to climb up to everlasting life by some
other way than faith in the precious blood of Christ. R3199:5, 2672:6,
1647:5
Whatever theory does not square with the ransom for all, absolutely and in
every particular, is proven to be a false one. R1719:4
A thief -- Referring to those who attempted fraudulently to palm
themselves off on the Jewish people as their leader. These are
particularly referred to by Gamaliel in Acts 5:35-38. R4732:6
Various others presented themselves as the Messiah, falsely claiming the
right to lead Israel--false Messiahs. R2441:4
Pretenders, who sought to gain possession of the sheep for their own
selfish ends. R2672:2
Attempting to take what they had not secured a right to, and that for
selfish gain. R2673:3
He not only steals the title of Shepherd or Pastor, but is willing to risk
the destruction of the spiritual life of the sheep that the sectarian
lines may be kept up, and his own personal interests served. R3527:3
The Scriptural basis of fellowship and disfellowship is of two parts: (1)
an acceptance of Christ as the Redeemer; and (2) a full consecration to
him. R3673:1
And a robber -- In combining these two words our Lord represents the
foes of the flock, some of them being crafty, and some of them open, bold,
aggressive. R3527:2
By the door -- There was but one doorway into these folds and it was
supposed to be guarded by a porter who would know the true shepherd and
admit him and no other. R4157:2
Opening up a new and living way, or, more correctly, a new way of life.
R4157:3
Not a new door, but the opening of the door which had previously been
closed. The door was the Law, which could not open except by obedience to
the Law. R4157:3
Is the shepherd -- The Apostle John first presents Christ as the Light
of the world; then as the Feeder of the hungry; the Giver of the water of
life; the Healer of human woes; the Supplier of human needs; the Opener of
the eyes of our understanding; and now as the Good Shepherd. R2441:1
David wrote prophetically, "Jehovah is my shepherd" (Psa. 23:1); for in
David's day the arrangements for the Shepherd and his flock of this
parable had not been completed. R2672:1
Our word "pastor" signifies shepherd, as does also the Greek word rendered
"bishop" in our Common Version New Testament; and God, the Great Shepherd,
"set" these in the Church, says the Apostle. R2431:4
Of the sheep -- Symbols of meekness, gentleness, harmlessness. R2441:2
The Messiah was introducing a new system of teaching the philosophy and
ethics of a new dispensation, but it was so radical and revolutionary that
it would only appeal to those with sheeplike meekness. R1647:2
The flock which the Lord was gathering to himself at the time of this
parable was not natural Israel, but spiritual Israel. R3527:6
They were a small flock compared with the nominal Jewish system. R3528:1
A Little Flock. R1648:2
The porter -- The door was barred by justice, as represented in the
Mosaic Law, Israel's covenant. R2441:5
The porter who could thus discriminate between the true and the false was
the Law Covenant. Our Lord met the demands of the Law fully, and is thus
identified to us as the rightful shepherd. R4157:2, 2672:2
The holy Spirit of God. R1647:3
Openeth -- When the true Shepherd came, he satisfied the Law, the
porter. R2672:2
By the various ways which proclaimed him to be the Son of God, as at his
baptism, on the mount of transfiguration, at his death, etc. R1647:3
His own sheep -- The special characteristics of the sheep are meekness,
docility, lack of self-confidence, and the obedience to the shepherd in
whom they fully trust. R5491:4
The barons and lords of England have adopted lions' heads, tigers' heads,
eagles' heads, etc. This represents the natural mind. He who represented
himself as a Good Shepherd and his followers as sheep had a very different
idea of the whole matter. R4157:1, 2441:2
By name -- In Palestine every sheep has a personal acquaintance with its
shepherd, and he with it, and it is said that this acquaintance is so
particular that the shepherds have a separate name for each sheep, and
each sheep knows its own name. R2672:3, 2441:3
The Greeks had a similar custom with names corresponding to certain
defects, such as Torn, Broken Legged, One Eye, etc. In a flock of hundreds
of thousands each individual sheep knows and is known by his name. R4157:6
The call of the present time is not a general one, but a special call.
R2441:6
He is interested in them, not only as a general flock, but as individuals.
R1647:5
He gives to each one of us a new name, and we are each personally known to
him--our peculiarities of character, temperament, etc., our strong points
and our weaknesses--he knows them all. R2672:3
This suggests to us the intimacy of the relationship between Christ and
each member of his flock. R2672:2
Leadeth them out -- They had been "shut up" under the Law Covenant.
R3527:6, 2672:2, 2441:5
Nevertheless, having started them in the way, he will not drive them. He
goeth before them to lead, that they may follow. R2672:3
This means a very special supervision of the affairs and interests of each
one of his true disciples. Whatever may come to these is not a matter of
choice or luck. R5711:5
Our Lord's parable does not tell about the disciplines which the sheep are
sure to receive, but these are set before us in the prophetic Psalm on the
subject, in the words, "Thy rod and thy staff, they comfort me." (Psa.
23:4) R2672:5
Putteth forth -- Signifying his looking after them, that they all get
started in the way of the green pastures and still waters for soul
refreshment. (Psa. 23:2) R2672:3
They needed to be led out into the green pastures. The fold is a place for
rest and protection, but not a place for feeding. R4732:2
Before them -- To lead, and not behind them to drive. R1648:2
In Palestine the shepherd goes before his flock and the sheep will follow
him. CR497:5
However varied the experiences of Christians may be, the Lord knows all
about it, for he has felt the same, "yet without sin." (Heb. 4:15) R140:1
The sheep follow him -- The sheep manifest their relationship to him as
his flock by their obedience to his call, by following him. R2442:1
Know his voice -- In the voice of the true Shepherd there is something
that has the proper ring. In the sound is the chord of justice mingled
with those of love, wisdom and power. R4732:3, 4158:1, 2672:5
Truth, like a magnet, gathers to itself all who have an affinity for it.
Thrust it in wherever you will, it will invariably accomplish its work of
finding the loyal and faithful. R1362:2
The important thing is that we should become true members of the Lord's
flock, intimately acquainted with him, and familiar with his word, his
voice. R2441:3
How important from the divine standpoint is knowledge, not merely head
knowledge, but heart knowledge, intimate acquaintance with the Lord and
his glorious plan. R4158:4
A stranger -- With such thoughts as universal salvation, evolution or
eternal torture. R1648:4
The very ones who should have been helping the scattered sheep of Israel
to recognize the true Shepherd were seeking to prevent the Lord's sheep
from recognizing the Shepherd. R2441:1
Not follow -- We have the Lord's assurance that none of the true sheep
will be satisfied with the false gospel; it will not appeal to their
hearts. R4158:1
The sheep will not follow another having a different voice, a different
sound or message. R4732:3
They shun all profane babblings of science, falsely so-called, and being
close students of the divine Word, are prepared to quickly detect error,
though it lurk behind a plausible semblance of truth. R1206:3
It is the duty of every sheep to take special notice of the message and
the manner of every brother before they aid in putting him forward as an
overseer, either local or general. F247
We are to hear the Lord and his chosen mouthpieces rather than to follow
our own imaginations or the imaginations of other uninspired men. R3346:5
A great mistake which some have made, in view of the conflicting ideas of
what is truth, has been to discard every human instrumentality and expect
God's guidance through the Bible alone. R1206:4
A Scottish traveler changed clothes with a shepherd, and thus disguised
began to call the sheep; they remained motionless; then the true shepherd
raised his voice and they all hastened to him in spite of his strange
garments. R4158:1, 2441:3
If we see some whom we had supposed were of the Lord's flock heeding
another voice, we need not be fearful; for if they are true sheep of the
Lord's flock they cannot long be deceived, if at all. R2673:1
Flee from him -- They will not be deceived by the Adversary, though he
should disguise himself in garments of light, to deceive, if it were
possible, the very elect. R2441:3
They know not -- They do not recognize. CR444:5
Voice of strangers -- Intimating that others would seek to call the
sheep in his name, and to direct them, whose leading would be contrary to
his. R910:2
Unto them -- It is supposed that this parable was uttered in the hearing
of the man born blind, and in the hearing also of the Pharisees. R4157:3,
2441:1
No doubt the man was feeling discouraged because of his excommunication
from the supposed fold of the Lord's people. The Lord illustrates the fact
that he had not really been cast out of the Lord's fold, but merely out of
a human organization. R4157:3
They understood not -- Therefore the Lord repeated it in slightly
different terms, proclaiming himself as the doorway by which any could
enter into divine favor as members of the Lord's flock. R4157:4
I am the door -- He is both the door and the shepherd. He entered the
door of the divine plan, and thus became to us the door of opportunity; he
was also therefore counted worthy to be the Shepherd to lead us back to
the fold of God. R1647:3
There was only one door, which had not been opened, and which none of
these would-be leaders could open. That door was the door of redemption.
Our Lord, by giving his life for the sheep, opened that door. R4732:3,
4157:3, 1647:3
Jesus as the "door" represents all the privileges and blessings of the
true sheep. R3528:1
Jesus became the door of egress from the Jewish sheepfold, and there is no
other egress. R4732:3
Thus the man who had been cast out of the synagogue might perceive that he
had really lost nothing, but that on the contrary he had been assisted
toward the right door of the true fold. R4157:4
Thieves and robbers -- The scribes and Pharisees. Q845:3
The word here rendered thieves contains the thought of craftiness,
embezzlement. R3527:2
The word robber contains the thought of open violence, free-booting.
R3527:2
I am the door -- As in the Tabernacle, there was only one gateway to
enter the Holy Place or Court; the type thus testifying that there is but
one way of access to God, one Gate, Jesus. T18
If any man -- Inasmuch as there were not enough who heard his voice to
complete the elect number of his flock, the Good Shepherd has lifted up
his voice and has called sheep from amongst the Gentiles. R2441:6
Enter in -- Many true sheep had gotten out of the fold and were lost in
the wilderness of sin. His ministry was a call to these as well as to
those who remained in the fold. R2441:6
He shall be saved -- The Master did not say that he came to deliver the
sheep from eternal torment, but that he came to deliver them from death.
R4157:4
Go in and out -- By him we enter into rest in the fold, the rest of
faith. By him also we may go out to enjoy the liberties and refreshments
to which as our Shepherd he leads the flock. R3528:1
Out and into pasturage and refreshment and to rest and security. R2673:3
Might have life -- Men by disobedience had "lost" the right to eternal
life. It was this life-right that man needed and that Christ came to give
back to him. NS3:1; SM534:1
The language spoken in Palestine in Jesus' day was the Syrian. One of the
Great Teacher's titles is The Savior. This, in Syriac language signifies,
"The Life Giver." R4702:1; SM534:1; HG191:6
They will get back their soul, being, existence, with "life [Greek, zoee]
more abundantly." E336
More abundantly -- Perfect life, everlasting life. NS340:4
Referring to two classes--the obedient of the world who sustain life
everlastingly; and the Church who, with Jesus, will share the divine
nature, "more abundant" inherent life, not requiring sustenance. R5609:4,
4157:5
Those becoming participants in their Lord's grace, renounce, or sacrifice
with him the earthly inheritance, the earthly life, that they may attain
heaven and its "life more abundant." NS74:1
The good shepherd -- More literally, the grand Shepherd, the ideal
Shepherd. R4157:1
Fitly representing the close confidential relationship, but it is a figure
that is quite contrary to the world. R2441:1
Giveth his life -- Greek, psuche, soul or being. E336
There was but one way to become the true Shepherd. That way was the way of
the cross, to give himself a ransom for all. R4157:2, 2441:5
He demonstrated his devotion to his office by the sacrifice of everything,
even life itself, on behalf of the sheep. R3527:3, 2673:4
No matter how many others might claim to be the shepherd, he declared
himself to be the only true one, and that he would prove it, even to the
sacrifice of his life for them. R1647:2
Our Lord defended the interests of the sheep against the false spirits and
the wolves of his day, and it cost him his life. R3527:5
The link between the Shepherd and the sheep, as here indicated, is love.
R2672:5
Literally, lays down, as in Diaglott and Variorum. Young gives the
meaning, "to put, set, place." Not in the past tense. The Lord was
speaking of something he was about to do, not what he had already done.
R1298:6*
For the sheep -- Our Lord's death not only satisfied the Law, "the
porter," so that he opened the sheepfold, but it gave the true Shepherd
the ownership and control of the sheep. R2441:6
That is an hireling -- The owner of the flock or his son usually did the
shepherding, or sometimes an employee who was given an interest in the
increase of the flock, as, for instance, Jacob with his father-in-law,
Laban. R2441:2
The responsibility of those who have undertaken the gospel ministry in the
name of Christ is very great. D62
To advance their own personal interests; but he, as the true Shepherd,
instead of seeking his own welfare, was seeking the welfare and advantage
of the sheep. R4157:4
Seeking their own advantage: honor of men, influence, wealth, etc., and
willing to sacrifice the sheep to serve these ends, illustrated in the
treatment of the man whose eyes had just been opened. R3527:1
They think chiefly of their own ease and comfort, honor and dignity. They
are not very deeply concerned respecting the spiritual progress of the
sheep, but specially in numbers and collections. R2673:4, 1647:6
Plato, Aristotle, Socrates, Confucius and others could not be classified
as false shepherds, but as bell sheep, themselves lost, leading the flocks
to the best pastures and purest waters they could find. R1647:5
Those who, after being enlightened, love darkness rather than light, and
who, instead of pointing men to Christ, direct them to human philosophies,
merit the appellations which the Lord applies to them. R1647:5
The wolf -- The false teacher. R3142:3
Of infidelity. R1647:6
In sheep's clothing, of course; otherwise they would not be received.
R3142:5
Scattereth the sheep -- Only the wayward and heedless sheep can be
harmed and scattered. The obedient, trusting sheep, will be tenderly cared
for by the good Shepherd. R1648:2
The hireling -- Of all the professions, the Christian ministry has
afforded the quickest and easiest route to fame, ease and general temporal
prosperity, and often to wealth. D61
Fleeth -- Some are fleeing from the old systems and running after Darwin
and Huxley. Many are industriously endeavoring to dissuade the sheep from
all faith in the inspiration of the sacred Scriptures. R1647:6
The great Parliament of Religions held in Chicago [1893] was a
manifestation of the disposition of prominent hireling shepherds to
attract the attention of the sheep to various heathen philosophies. R1647:6
Ignominiously, by silence and allowing the sheep to be misled. Our Lord
could have taken this course by refraining from antagonizing the scribes,
Pharisees and chief priests. R3527:5
Careth not -- While none of them could have bought the sheep, since all
were under condemnation, we have no reason to suppose that any of them
would have been willing to purchase them at the cost of his all. R4158:3
For the sheep -- The scribes and Pharisees neglected the interests of
the people and were engaged in seeking their own gain--wealth and
fame--while piously posing as religious leaders. Q845:3
The good shepherd -- He, in his absence, has made provision for his
flock, that he would give them pastors and teachers who were to feed the
flock of God, and to watch for their souls, for their lives, to protect
them. R4158:3
The Good Shepherd will always be represented amongst the sheep by those
who have his own characteristic. Through these he will utter his "voice"
and lead his own sheep to pasture and to rest. R2673:5
As the true sheep know the true Shepherd and are known by him, so the true
Shepherd should know the true under-shepherds and they should know the
sheep intimately. R4158:3
Know my sheep -- The shepherd was acquainted with his sheep and loved
them, not merely as so much wealth and merchandise, but as friends with
whom he conversed, and whose welfare he defended. R2441:2
Not all mankind are sheep, or have the Shepherd's care. In the present
time only those who have heard the Shepherd's voice and responded to his
call to become his sheep are his flock. His word is that it is a little
flock. R3268:3
Other sheep are consecrated to human leaders, human institutions, human
theories, human efforts, following their own bents, and are thus separated
from the Little Flock. R2673:2
At the present time there are many sheep in the nominal church, but they
are not all the Lord's sheep. The harvest is the time for separating the
different flocks of sheep. R2673:2
And am known -- From the standpoint of election, the Lord chooses such
characters, and such characters choose the Lord. NS264:2
This class recognize, know, the Lord more and more intimately day by day,
and find their love and devotion to him continually increasing. R3527:5
He knows us fully, we know him in part, known as we progress, but when the
journey is finished then shall we know even as also we are known. (1 Cor.
13:12) R140:4*
The true sheep must not judge of fellow sheep by the pelt; for a wolf can
wear a sheep's pelt; but must learn to note the Shepherd's voice and
manner--directly through his Word, and indirectly through his
representatives. R3142:6
The Father knoweth me -- Has confidence in me, has entrusted the care of
the sheep to me. R2673:5
So know I -- I have full confidence in him, and recognize him as my
Shepherd. R2673:5
This intimacy of acquaintance, this fellowship divine, is something which
cannot be explained to others, but which is certainly appreciated by all
the true sheep. R3527:6
Lay down my life -- Greek, psuche, soul. E337
His life as a man, his life in the flesh, his humanity, was what he gave
for the life of the world as the world's sin-offering, "My flesh I will
give for the life of the world." (John 6:51) R1247:5, 4536:1, 1228:4
The drawing of the world could not take place except he were lifted up as
the sin-offering. R2467:4
In harmony with God's arrangements for me and for my sheep. R2673:6
The sheep of the Little Flock now being called are to be sacrificed: as
the Shepherd, the King's Son, himself was sacrificed as the Lamb of God.
R2442:2
As it was the mission of our Lord not to rule the world at his first
advent, but to lay down his life for the world, so it is the mission of
the Church, not to rule the world now, but to "lay down our lives for the
brethren." (1 John 3:16) R2415:3
His followers will not only have the same voice, the same Word, but they
will have the same devotion to the interests of the sheep. R2673:5, 2442:5
For the sheep -- For us, the Church, and for all mankind. E446
Other sheep -- There are two classes of sheep: obedient ones, easily led
by the voice of the shepherd, and a more listless and somewhat wayward
class who need some driving and guiding with the crook. R1648:2
Others who will become the Lord's followers under different conditions and
a different call. R4784:3
Every soul that longs for the truth is one of the Lord's lost sheep.
R1374:5
These other sheep will include all of mankind who, during the Millennial
Kingdom, will be glad to avail themselves of the great provision the Lord
has made for them in his plan. R5694:1, 5490:6, 4940:6, 4157:5, 3528:3,
2442:1, 1919:1, 1648:2, 1374:5, 655:1; NS272:6
The Good Shepherd gave his life a ransom for all his sheep, not merely for
the Little Flock of this age. Christ's larger flock will be gathered after
the kingdom is set up. R2442:1
I bought the whole world with the one sacrifice for sins, and all who have
the true sheep disposition. R2673:6
Whosoever will live godly shall go out with joy and be led forth in peace
by the great Shepherd of the flock. R3597:5
These other sheep are particularly mentioned by our Master in the parable
of the Sheep and the Goats in Matt. 25:31-46. R4784:6, 3528:3, 2606:6,
701:2; NS181:5, 272:6
Evidently also referred to as another "book of life" from that of the
Gospel age. (Rev. 20:12) R701:3
"Israel after the flesh" will not be neglected; for though of another
flock, they are under the same shepherd. R633:5
While this may be particularly applicable to the sheep of the next age, it
may not be amiss to apply it now to those who are received from amongst
the Gentiles. R4732:6
The view that we who are of the Gentiles or "other sheep" mentioned are
now being brought into the one fold is not correct. We were not the Lord's
sheep at all at the time of this parable. R3528:2
God for a time recognized only Israel and left others unrecognized. These,
blinded by Satan, are hindered by weaknesses within and errors without,
and include such notable shining heathen lights as Aristotle, Plato,
Confucius and others. R1180:3
He was speaking to his flock, spiritual Israel, whom he was gathering out
from amongst nominal Israel and subsequently from amongst the Gentiles.
The other sheep, now lost, the world in general, blind and deaf, will be
found of the Lord shortly. NS272:6
The Good Shepherd has various flocks. "As a shepherd searches for his
flock on the day that he is among his flocks that are scattered, so will I
search for my flocks." (Ezek. 34:20--Leeser) R633:1
Not of this fold -- Not of the Little Flock of this Gospel age. R3268:3
They will be of a different nature from the flock which the Lord is
selecting during this Gospel age. R5694:1, 5491:1
We who are not Jews by nature, but Gentiles when we came into Christ, are
members of this same flock. R3528:2
I must bring -- In due time, to a knowledge of the truth and to the full
privilege of sheep. R3268:3
He has not yet begun to bring the other sheep; he is still taking the
flock he first started to call, namely, spiritual Israel. NS412:2
The Lord will lead his sheep back to the heights of life. He is now
leading his sheep of the Gospel age, the Church. By and by he will lead
the world, during his Millennial Kingdom. R5654:4, 4158:5, 2673:6
Lead into truth and righteousness during the Millenial age. R655:1, 5490:6
The entire Millennial age will be required for the finding of the Lord's
true sheep amongst the world of mankind. R3528:3, 3268:3
At that time the present flock will have passed beyond the veil into the
Kingdom and its full glories. R4158:5, 2673:6
The Lord intends to use the very elect Little Flock of this Gospel age to
carry his mercy and favor to all, and to give them an opportunity of
becoming members of the human flock. R4158:6; NS412:6
One fold -- In the Revised Version and Diaglott: "one flock." R4159:1
Illustrating unity and indivisibility. R81:2*
"Of whom the whole family both in heaven and in earth is named." (Eph.
3:15) R2673:6
The two flocks will come back into harmony with God, but the one flock
will be of the heavenly fold while the other flock will be of the earthly
fold. NS412:6; R4732:6
Eventually all of God's creatures on various planes of being shall be
recognized as one family of God. R3268:6
The flock will be one, but the sheep will be of various natures on various
planes of being. R4159:4, 4940:6
Therefore -- Love with an if in it means love that is conditional, or
because of something. R1253:5
My Father love me -- There are two kinds of love: the intense,
particular love, and the general love, or kindness; and two sorts of love,
affectionate love and loving kindness. This text shows special love, or
affection. R1254:3
My life -- Psuche, being, existence; not zoee, life. R667:4, 53:4*; E337
That I might take -- According to the divine promise and power, in the
resurrection. E337
Literally, receive; in his resurrection. R667:3
When he laid down his being, it was a human soul or being; but when he was
made alive from the dead, it was no longer a human being, but a
life-giving spirit, of the divine nature. R667:3
No man taketh it -- Jesus' death was a voluntary act. While men might
seem to take his life by crucifying him, yet they were mistaken; in
reality, "no man taketh it from me." R198:2*
No man took it from him in the sense that no man had that power, since God
had promised that "he that keepeth the law shall live by it." CR95:5;
R4642:4
I lay it down -- Jesus surrendered his life. He did not give away his
life, nor did he forfeit it; nor did the Jews or Roman soldiers take it
from him contrary to his permission. R4704:4; Q445:2
He did not barter or exchange his life for the heavenly nature. Our Lord's
life would have been protected had he not voluntarily submitted and laid
down his earthly rights. CR96:5; R4751:4, 4642:4
He laid it down in the Father's hands, saying, "Into thy hands I commit my
spirit." (Luke 23:46) R4642:4; CR96:5
Of myself -- Christ likewise so loved the world as freely to become the
instrument of Jehovah for its salvation. R2099:3
It was necessary that his disciples should know this, not merely that they
might esteem their Lord more highly, but especially that they might
realize him as their Redeemer, whose voluntary sacrifice for our sins
redeemed father Adam and his entire race. R3528:6
Our Lord's earthly life was not forfeited, but merely laid down. The
intention of laying it down was to abandon it, personally, forever, that
humanity might get it. R5342:1, 4704:4; Q194:2
All other men are in bondage to corruption, and have no life in them by
nature, but he being a perfect and sinless man, was not liable to sin's
penalty, death. R677:1*
Christ was able to, and did, keep God's perfect law of love, and by thus
remaining a perfect human being, was not subject to death. R1213:3*
Jesus kept the Law inviolate, therefore he had a right to life, hence it
is that the Law did not demand his death, but when he died it was
willingly a sacrifice for our sins. R608:1, 2037:5
Instead of the penalty of sin being "inflicted" upon our Redeemer, our
Lord Jesus gladly and freely gave himself as our ransom, in harmony with
the Father's plan. R1287:1
He submitted in Gethsemane, not because he must, but because he was
voluntarily submitting himself to death, steadfastly refusing to yield to
any appeals from his flesh to escape or lessen his sufferings. R5585:5,
4591:2
I have power -- Or, privilege. R2037:3, 667:3
Authority. R4751:4, 1213:3*, 667:3; Q445:2
He was commissioned or authorized by the Father so to do. R2037:3
To lay it down -- Thus the human nature remains forever dead, and
mankind, having a substitute in death, can justly be brought forth from
death, and will be, in due time. R1337:1*, 823:5
The life to which we are justified by our faith in Jesus' ransom must be
laid down, even as he laid down his life. Thus we are "crucified with
Christ." (Gal. 2:20) R814:2*
Not, "laid down;" not past tense, but of an act in the future. R1298:5*
To take it again -- This passage should read, "to receive it again."
R2037:3, 667:3
Our Lord's commission was not merely to lay down his life, but also to
receive it again. R3528:5
The human existence of Jesus, our ransom, was surrendered to everlasting
death; but he lives as a divine being to claim and restore to perfection
mankind, purchased by his human life. R823:5
Jesus rights to earthly life, protection, dominion and power all belonged
to him as a new creature when he arose from the dead. Those earthly rights
are the basis of all the blessings of God through him to mankind. R4642:4;
CR96:5
The Father was not content to merely restore him to his previous high
position of the past, but made him a partaker of the divine nature in the
fullest and most absolute sense. R3528:6
This same promise is open to us if we are faithful: "If we suffer with him
we shall also reign with him," sharing his "glory, honor and
immortality"--the divine nature. (2 Pet. 1:4) R3528:6
This commandment -- Word, precept. R667:3
Authority or power to say this. R198:3*, 4642:4; CR96:5
I received -- I have obtained. CR96:5; R4642:4
He hath a devil -- That they were blinded by their own willful prejudice
beyond that prejudice engendered by the fall, is evident because others,
no less depraved, asked, "Can a devil open the eyes of the blind?" R724:1
And is mad -- In the opinion of men he foolishly wasted his life. His
life and teachings were mysteries to them. They could not understand him.
A85
The world says of us that we are of an unsound mind because we care for
the better things, the heavenly things. R5094:6; E196
In my Father's name -- Our Lord Jesus in all matters acts as the
representative of the Father, Jehovah, in the work of salvation. E35
Neither Elijah nor Elisha nor Jesus claimed to give life to the dead by
their own power. It was the power of Jehovah delegated to, or active
through them. R810:3
Not of my sheep -- All who believe are his sheep. R140:1*
My sheep -- During the Gospel age the Lord has but one Church, one flock
who follow him. R4784:3
It is well that all should have the docile, sheep-like nature, but it is
necessary also that the sheep have character, else they cannot be
overcomers. F247
Hear my voice -- Obey. F247; R279:4, 142:5
The Word of God. R2672:5
How does God call? By the Gospel. (2 Thess. 2:14) Jesus called by the
Gospel when he was on earth, and then he gave the commission to the
disciples, and so the calling goes on through the long dark night until
the fullness of the Gentiles be come in. R810:6*
There are many voices in the world, some calling in one direction and some
in another. The world calls us, the flesh calls us, the Adversary calls
us, and the Master calls us. R3163:3, 2672:6, 2257:1
We are intentionally exposed to the various voices which would call us
away from our Shepherd, and from following in his footsteps. R2257:2
We may have difficulty in discerning between the voice of the Adversary
and the voice of the good Shepherd, because the Adversary's method is to
simulate, or counterfeit, the voice of the Shepherd. R3163:6
Not all are able to hear and recognize the Shepherd's voice in the present
time. The majority are deaf on the subject. The Scriptures say, "He that
hath an ear to hear [the Gospel] let him hear." (Rev. 2:7) R2257:1
The true sheep will listen intently for the faintest sound of the
Shepherd's voice. R5491:4
The voice of the Lord, the Great Shepherd, amongst his sheep is to be
heard now, because it is the time of his second presence. R5693:6
During this harvest time, the increase of light, this hearing of the voice
of the Lord, brings a test--the separation of those who are the true sheep
from others who do not belong to this flock. R3883:6
The true sheep hear the Shepherd's voice, saying, "If any man will come
after me, let him deny himself, and take up his cross, and follow me."
(Matt. 16:24) R1790:3
We hear his voice assuring us that it is his will that we who belong to
his chaste, espoused virgin class should all be one, no longer separated
into sects and parties by creedal fences. SM125:2
If any are in Babylon and do not hear the voice of the Lord now calling
them out, the inference is that they are not his true sheep. R5697:5
The shepherd of one flock calls his sheep in squads, and when the squad
has done drinking, orders it away by sounds which the sheep perfectly
understand, and calls up another squad. R4157:6
The Apostle tells us that "the ox knoweth its owner and the ass his
master's crib." (Isa. 1:3) Although brute beasts, they know where to go
for their nourishment. R3786:1
They follow me -- Follow the voice, the instructions, of the Shepherd.
E386
"Take up their cross and follow me." (Mark 10:21) R279:4, 142:5
To gain everlasting life we must become the Lord's "sheep" and follow the
voice, the instruction of the Shepherd. It will not be forced upon any,
but must be sought, desired and laid hold upon by all who would gain it.
R1878:4, 1648:2
I give unto them -- Jehovah is our Father, life-giver, though he has
used the Spirit and the Word as his agents in our begetting, and will use
Jesus as his agent in our birth or resurrection. R297:2
It is God in Christ reconciling the world to himself. We honor both the
Father and the Son. R27:5*
As Lord, Christ gives immortality. R62:4*
Granted only to those who, when they learn of it and the terms upon which
it will be granted as a gift, seek for it, by living according to the
spirit of holiness. E386
Contrary to Romanism's teaching that immortality is inherent in all men.
R560:4*
Eternal life -- It was by virtue of purchasing the sheep by his now
precious blood that their eternal life is possible. R4157:5
"I will deliver him and honor him. With long life will I satisfy him, and
show him my salvation [make him understand my plan]." (Psa. 91:15,16)
R3332:5
Never perish -- As the Father hath inherent life, so he gave to the Son
to have this life--he had the promise of it during his earthly ministry
and the reality of it in his resurrection. This same promise is given to
the Church. R5608:6
A truly regenerated soul who abides under the blood never will be lost.
R140:1
Neither shall any -- We are as dear to him as the apple of his eye. He
that began a good work in us is able to complete it in the day of Jesus
Christ. (Phil. 1:6) R5118:5
My Father -- There is something thoroughly incorrect in the idea that
our Lord Jesus was his own heavenly Father, Jehovah. R2773:3
Which gave them me -- All the drawing thus far done from the time of our
Lord to the present has been done by the Heavenly Father himself, not by a
mediator nor by an advocate. R4476:2
Greater than all -- On so important a question as the equality of the
Father and the Son, we must not rely upon any man's testimony except that
of the inspired writers of the Scriptures. R5747:6; OV114:4
In combatting the error that Jesus was a mere man, some, loyal to the
Lord, went to the other extreme and declared him, contrary to his own
words, equal to the Father. R4165:1
Meditating no such usurpation of divine authority as did Lucifer. On the
contrary, he was the very personification of loving obedience and
self-abnegation. OV307:T
He had no thought of robbing the divine glory and honor by putting himself
upon a equality with God the Father. R5846:6
The word "all" may be used to refer to all mankind, or all of a certain
specified class. Here the all includes creatures on every plane of
being--men, angels, etc. It is the plural form of the Greek word pas.
R838:2
Even "the Son himself being subject unto him, that God may be all in all."
(1 Cor. 15:28) R715:4*
The great Shepherd now present with his sheep and gathering out of all the
various pens of Christendom those who know his voice, will not suffer the
wolves to stampede his flock, nor to devour them. R4710:4, 4449:4
No man is able -- There is no danger of others plucking or forcibly
separating us from God's favor, or turning his love away from us. The only
danger is in our own doings. R1458:5
While each member of the Royal Priesthood is at liberty to go back to
wallowing in the mire, yet if he choose to remain, none shall be able to
pluck him out of his Father's hand, nor to separate him from his grace.
(Rom. 8:38,39) SM11:T
If the salt loses its savor it will be because we abandon the truth and
turn unto fables, and not because God fails to supply it to his saints
with abundant and convincing proof. R634:6*
It does not imply an imprisonment of those in God's care, so that they
cannot go from him as they came to him, by the exercise of their own free
wills. R1698:6
So long as our hearts are loyal, neither angels nor devils nor men will be
permitted to separate us from him; but if we do not earnestly desire to
abide in him, he will not only permit us to leave him, but will force us
to do so. R2287:1
The Lord himself keeps the Church books and the individual accounts of
each member. His unerring wisdom alone is sufficient for that. It is most
unbecoming in any member of the Body to assume the authority of the Head
of the Church. R1893:5
To pluck them out -- Or blot their names from the records in heaven.
R1893:5
Are one -- One in sympathy, one in plan, one in operation, and not one
in person. CR229:5
This text is considered as a proof that our Lord Jesus is entitled to the
name Jehovah, that he was both the Father and the Son; or that he had no
Father and was not a Son. On the contrary, the thought of this text is
that of harmony. E75
He and the Father were one in mind and purpose, because he would not do
any will of his own; he would do only the Father's will. They were in
absolute oneness. E75; CR248:5
Because he had fully submitted his will to the Father's will and had made
the Father's will his own, therefore they were one. SM493:1
It is a oneness which results from having the same mind or spirit; it is
the same oneness that should exist between a heart union of man and wife;
they twain are one. R369:5
The Bible says that all men should honor the Son even as they honor the
Father. CR248:5
In John 17:20-23 the oneness of the Church for which the Lord prayed is
stated to be exactly the same as the oneness between the Father and the
Son--a oneness of mind, and not a personal oneness. E75; NS258:6
Christ's followers, when united to him, will be given immortality, thus
being made one with him in the same sense that the Father and the Son are
one. Thus will their lives harmonize and blend, yet the Father will be
greater than all. R715:4*
The Jews -- "A man's foes shall be those of his own household." (Matt.
10:36) The Master was a Jew. The Jews were his brethren according to the
flesh; and it was they that hated him without a cause, they that
persecuted him. SM218:2
From my Father -- In discoursing with his disciples, Jesus tells them
that they might pray to God as their Father. No Jew had ever done this
before. R5683:6
Blasphemy -- Applicable to any indignity offered to God. Bouvier defines
it: "Blasphemy is to attribute to God that which is contrary to his nature
and does not belong to him, and to deny what does." B306
Blasphemy, as the word is used in Scripture, does not signify profane
swearing, but rather a misstatement of character. R499:6
Makest thyself God -- Reasoning thus: that if a son of God, he was
making himself to be also a God, or of the God family. R301:3
Jesus said that not only was he the Son of God, but that he would bring
many sons to God. R5623:3
Written in your law -- Where all of the Lord's consecrated people, the
Gospel Church, are called "sons of God." He merely claimed the same title
that was there freely given to those who would come into that
relationship. (Psa. 82:6) R2781:5
Ye are gods -- Clearly showing that the term "gods" in Psa. 82 is
applied to all the sons of the Most High God, who will be joint-heirs with
Christ Jesus. C239
Referring to other mighty ones--the Church, the sons of God, of whom Jesus
is the head or chief. R421:3, 338:2
Greek, theos, seldom used in the New Testament except in referring to
Jehovah, because the apostles rarely spoke of false systems of religion;
yet so used of other than Jehovah, here and in Acts 7:40,43; 17:23; 1 Cor.
8:5. B274
Unto whom the word -- Those having ears to hear; and it applies still to
the same class. E69
The gods there mentioned are the ones who receive obediently his words and
example. If God calls such as receive Jesus' teachings "gods," the teacher
of those gods could properly claim the same relationship as a son of God.
R474:2, 301:3
Cannot be broken -- Not only David was inspired, but this text proves
that the 82nd Psalm, a "Psalm of Asaph," also "cannot be broken." R1418:3;
HG310:6
Hath sanctified -- Jesus Christ was sanctified, and sent into the world
for the good of the human race; and his Body or Bride are for the same
purpose. R69:5*
I am the Son of God -- The charge of blasphemy against our Lord was
based on 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
This feature of the Master's teachings especially angered the Jews; for
they declared that in claiming to be the Son of God, he was establishing
himself upon a pedestal of honor in competition with Jehovah. R5768:1;
OV329:2
He never acknowledged Joseph to be his father; nor did he ever acknowledge
his earthly life to be the beginning of his existence. E89
Jesus claimed to be the Son of God, and consequently the Messiah. He also
required his disciples to believe this truth. R944:4*
Just what we claim. "Beloved now are we the sons of God." (1 John 3:2)
"The God and Father of our Lord Jesus hath begotten us." (1Pet. 1:3)
R301:3
Believe the works -- Messiah was to heal the sick, etc.; consequently
our Lord must do these things, and in a measure begin the work of
restitution, so that Israel could recognize him and be responsible for
rejecting him and his "works." R2000:4
But he escaped -- It seems as though his explanation satisfied them, for
they did not stone him. R474:2, 301:3
Was sick -- Probably with one of the fevers common to that part of the
country, similar to the one from which our Lord recovered Peter's wife's
mother. R3529:1
Lazarus -- It has been supposed by some that the rich young ruler who
came to Jesus for advice and subsequently went away very sorrowful was his
friend Lazarus. R3529:1
It has been inferred that later on Lazarus did become a consecrated
follower of the Lord. R3529:3
Some have thought that they discerned Lazarus amongst later disciples of
Christ--possibly Barnabas. OV334:4
Sent unto him -- The message was brief; it did not urge him to come nor
ask a miraculous intervention; it merely stated the fact. In some respects
it was a grand model of a Christian prayer. R4160:2, 3529:1
They thought it proper to send the Master word respecting Lazarus, but not
proper to dictate to him what should be done in the case. OV333:T
They knew of Jesus' power to heal, even by the word of his mouth. They had
faith that if he could help strangers, he would certainly be glad to
assist his friend. R4552:4
They manifested their faith and submission also as to what answer would
come--as to whether he would simply send word, or bless a handkerchief, or
what not. They felt that he would care for them. R5230:2
Beyond Jordan, a distance of only about 30 miles. R3529:1
Whom thou lovest -- For he was a special friend, and their home was his
home whenever he was near Jerusalem. OV333:T Though one whom Jesus loved,
he was not one of the apostles which followed with the Lord. OV334:4
It speaks volumes for the character of Lazarus as a man that he had the
love of the Lord Jesus. R3529:2
Not unto death -- Not that our Lord was mistaken, that Lazarus would not
die, rather that the result would not be continuous death, knowing that he
would awaken him. R4160:3
But for the glory of God -- The matter of Lazarus' death was a part of
the divine program, as was also his subsequent awakening from the tomb.
R3529:1
Jesus loved Martha -- Jesus loved all mankind to the extent that he
"tasted death for every man." (Heb. 2:9) But among men he had his special
loves. R439:4
Yet, when choosing his twelve apostles, and later the "seventy," he chose
none of his female followers. F265
Martha comes down to us as a synonym of bustling, energetic hospitality,
"busied about many things." Yet surely she was loving and loyal to the
Master. OV334:4
As we note the special features of character which called forth the
Master's love, we shall more and more be able to copy them in reaching our
goal. OV335:2
He abode two days -- In order that the miracle might be more pronounced.
R3529:4
It must have been a great trial of their faith when our Lord remained
away. R5230:2
Let us go -- There would be no particular danger. The miracle he
intended to perform would disconcert his enemies long enough to permit of
his return to Berea a little later. R4160:3
Walk in the day -- As though we were living in the broad daylight, so
that if the world understood all about any transaction of ours, they would
realize that we are honest--even as the Lord understands all about it.
R5098:5
Sleepeth -- Lazarus was not dead as a brute beast, but was merely
inanimate for a time, awaiting the Lord's due time to call him forth, to
re-animate him. R4160:3; OV333:4
Mankind's condition would be actual death, the same as a brute beast, were
it not that the Lord has provided in Jesus for their resuscitation. We are
to think of the world of mankind as not being extinct, but merely asleep.
R4160:5, 3529:3, 2796:5, 1377:6; PD61/72; NS751:1
The Adamic death penalty was to perish, but it has been cancelled by
Christ's ransom. No longer should it regarded as a perished condition, but
as a "sleep" from which the Redeemer will awaken all. R1126:2; HG293:5
In his sleep of death the four days of death were but as a moment; his
awakening thought was next to the one he had when he fell asleep in death.
R3531:4; E344; HG331:6
God's purpose of a resurrection is fixed, unalterable. Those whom men call
dead "all live unto him." (Luke 20:38) From God's standpoint they are
asleep, and not destroyed. R5611:5
Throughout the Scriptures we find death repeatedly mentioned as sleep:
Abraham slept with his fathers; so did all the prophets and kings of
Israel. R3529:4, 3027:6, 2959:1, 2197:6, 2172:3, 1881:1, 678:2; E345;
HG332:2, 194:1, 121:6; OV333:1; SM38:2; NS830:6
All mankind fall asleep to wait for the morning of the great Millennial
day, when the Sun of Righteousness shall arise. R5166:5; OV333:4
Many who use the term sleep, and who place it upon the tombstones,
overlook entirely the fact that it implies that the sleeping one is
unconscious, that he will not be conscious until the waking time, the
resurrection. R2959:4
The Scriptures say also that all live unto God (Luke 20:38), for from his
standpoint they only sleep. R5073:2
Did we suppose that the good "sleep" in heaven? We were told that the bad
go to a place too warm for sleep. OV333:4; SM39:T
Out of sleep -- A sleep that otherwise would have lasted until the dawn
of the Millennial day when the general resurrection would be due, but a
sleep that was interrupted temporarily. HG136:1
He shall do well -- The disciples had not understood the Master's words.
R5611:6
Lazarus is dead -- Coming down to their ordinary use of language.
SM39:1; R3027:6, 1880:6
It is actually death, but it was likened to a sleep in view of the
resurrection. R1017:6*
I am glad -- Because it will give me an opportunity to demonstrate to
you and through you to all who shall be my disciples in the future the
great power of God that is vested in me in respect to the resurrection of
the dead. OV333:T; R4552:5
Remembering that their tears and troubles may be made to them, under the
Lord's providence, a great blessing. R4160:6
So with us, the Lord will be glad to permit our trials, sorrows, tears and
difficulties for our sakes, that we may thus receive some important
lessons which we could not otherwise so well learn. R4161:1
Let us go -- Manifesting a change in Jesus' attitude; discarding
caution, he went directly to the house of Lazarus and his sisters. He knew
that his hour was come; that the end of his ministry was at hand. NS629:5
With his disciples, he began the three days' journey to Bethany. R4552:5
That we may die -- This was the spirit of courage which the twelve shared,
and it helps to reconcile us to their apparent cowardice on the night of his
betrayal, a cowardice which was incited by our Lord's own refusal to accept
assistance. R4161:1
Some of us who feel courageous for the Lord and his cause and ready to die
therefor need indeed to watch and pray that we maintain this disposition
and not succumb in the hour of stress. R4161:2
When Jesus came -- Portions of two more days were spent in reaching
Bethany. R3529:4
To comfort them -- It was the custom of the time to have a funeral
service of mourning for seven days. R4161:2
Went -- Evidently in the direction of the tomb, for the Jews who were
mourning with her in the house, followed her. R4161:4
And met him -- Jesus did not consider it the part of wisdom to go to the
home, which he knew would be crowded with mourners. R4161:2
Mary sat still -- Mary was so overcome because he had not sent some help
in her brother's case, that she did not feel that she even wished to see
the Lord. She did not feel like honoring him. R5230:3
Bowed with her grief and perhaps disappointed that the Lord's word, "This
sickness is not unto death, but unto the glory of God" (verse 4), had
apparently failed. R4161:2
It has been assumed that there was a special heart-fellowship between our
Lord and Mary, and it is in full harmony with this thought that we find
her remaining at home until she received the message that the Lord
inquired for her. R3529:6
If thou hadst -- If thou hadst come when we sent thee word. OV334:1;
SM39:2
There was in this remark something of the suggestion of chiding. R4161:3
We cannot blame the sorrowing sisters that they felt hurt that the Messiah
should apparently neglect their interests. R4552:5
How apt we all are, while laboring under the weight of sorrow, to wonder
why the Lord's omnipotent power does not intervene on our behalf, feeling
that as his special friends we should have special consideration. R3529:4
Had not died -- The sisters were greatly disappointed. They had not
thought of the possibility of their brother's dying, because they so
thoroughly believed in the power of Jesus. SM39:2
Shall rise -- Notice that our Lord did not say, "Thy brother is not
dead; thy brother is more alive than he ever was; he is in heaven or in
purgatory." R4552:5, 4161:3, 3530:1; HG194:2; OV213:5
He did not tell Martha and Mary that Lazarus was in heaven, with a harp in
his hands. R5611:6; OV334:2
In the resurrection -- The disciples and followers of Jesus were Jews
who, as a people, believed the dead were dead, and placed their hopes in a
resurrection. R2795:4
While the doctrine of redemption is the central doctrine of the Christian
system, the doctrine of resurrection is the end of our faith, our glorious
hope through Christ. R1774:2
To those that believe that the dead are more alive now than when they were
alive, the doctrine of the resurrection must, of necessity, be
foolishness. SM35:3
The resurrection is contrary to the laws of nature, according to all the
history of the past. Only those who have an implicit faith in the Creator
will be able to receive this doctrine. SM36:1
At the last day -- The great day, the seventh thousand-year day, the day
of Christ's Kingdom, when all the dead will be due to come forth. R5611:6,
5339:4, 4552:5, 4161:3, 2795:5
I am the resurrection -- Speaking of the intended results of his
sacrifice. F696
There will be no resurrection except by my power--why not ask me now?
R5611:6, 4552:5, 4161:3; OV334:2; SM39:3
Jesus is God's appointed channel by which the world may obtain
reconciliation, restitution, life everlasting, or, refusing it at his
hand, their portion will be the second death. HG96:3
Even then he suspended temporarily the power of death, restoring Lazarus again, and
thus illustrating the resurrection power which will be used in much fuller
measure and degree. R2795:5; OV214:4
Resurrection power resided in our Lord Jesus because in the divine plan it
was he who was to redeem the world by the sacrifice of himself and
consequently to restore it. R3754:3, 846:1
He only hath the keys of hades and can re-create from nothing the beings
that before existed and give them back the boon he purchased for every son
and daughter of Adam. R822:6*
Then he gave an illustration of his power in the awakening of Lazarus to
life. R846:5
All the hope of the world is in the resurrection, yet even Christians now
have little or no faith in it. R846:4
Not merely an awakening from death, but also such vitalization as would
overcome the dying process of disease and ultimately bring the revived one
up to the full perfection of being enjoyed in Eden. R3754:3, 3529:5,
1118:5*
A deeper thought is that we who now believe in the Lord are sometimes
spoken of as already having a new life, the resurrection life, as already
having passed from death into life. R4162:6
Anastasis here has the Greek article, showing emphasis and indicating the
first or special resurrection. The emphasis when used with anastasis
always marks the chief or spiritual resurrection. R1512:1
All of these procedures are of the Father, though through the Son and
through the Church. F399
Contrary to Christian Science teachings. HG700:1*
And the life -- Others may indeed think that they have eternal life in
themselves, that by some inherent, immortal principle they will live
forever. R3795:2
He that believeth -- All mankind, through Jesus, will be made alive. No
one will come up to full perfection of life without faith and obedience.
Q591:4; R1232:4
Only believers shall be resurrected, made to live, which is the full force
of the words "resurrection" and "life." R1231:3
Belief in the ransom will be necessary to the full acquirement of the
favor purchased, life. R1231:5
The preaching of the Gospel to all who hear it now is a savor of life unto
life or of death unto death, knowledge proving our condemnation if we do
not accept the free gift. R1965:4*
Yet shall he live -- Adam and Eve lived, had life in perfect measure,
before sin entered. When death entered, dying commenced. It was a process
of ceasing to live. R1231:3
Whosoever liveth -- The class referred to are reckoned dead to the human
will, nature, hope, etc., and are alive toward God as new creatures.
R473:3, 293:6
And believeth -- Then, after "living." F665
When awakened from death and brought to a knowledge of the truth, those
who believe in Jesus and who walk in obedience to his commandments, may
have life everlastingly. R846:5; Q592:T; NS670:5
If they believe, they will "never die." R1856:2
We make no claims of universal salvation; for the Scriptures speak of some
who will die the second death, having proven themselves not sufficiently
in harmony with righteousness to be worthy of eternal life. SM442:3
Shall never die -- Referring to those who will be fully made alive in
the resurrection. R1856:2
Not only is the resurrection power vested in our Lord, but also power to
keep the resurrected believers alive everlastingly. R1856:2
It is God's assurance that any who reach the condition of life may retain
it forever, if they shall forever continue to be believers. R1232:4
We have everlasting life by faith and must wait for its actual reception
until the resurrection. R1856:1
Will not die, but immediately, in the twinkling of an eye, be transferred
to the new body like unto Christ's spiritual body. R473:6, 294:1
Believest thou this? -- "Only believe" was the keynote of our Lord's
reply to Martha. So each of us must learn the lesson of faith and
confidence in the Lord's wisdom, love and power. R3529:5
If thou hadst been -- The same expression Martha had used. If the words
contain a measure of chiding or suggestion of wounded hopes, it was a very
delicate one. R3530:1
Likewise we are more or less inclined to think of what might have been if
something had been different, apt to forget that our Lord has full charge
of all our affairs, that no "if" or chance has to do with the Little
Flock. R3530:2
Weeping -- According to the Greek original, wailing. R4161:4
At the very moment of death, a wild, piercing shriek, high and prolonged,
a quavering wail announced the fact. The mourning continues violently for
three days. R3530:2
While a certain amount of the emotion was perfunctory, nevertheless it had
the element of sympathy for the bereaved, and illustrated the Apostle's
words, "The whole creation groaneth and travaileth in pain together,
waiting." (Rom. 8:22,23) R3530:2
Groaned in the spirit -- He was touched with a feeling of man's
infirmities. His perfect mind would make all his sensibilities more active
than ours, his sympathy would be stronger, his sense of pain keener.
R5103:6
Where have ye laid him? -- Not an indication that he did not know, but
rather that it was his polite manner of saying, Shall we now go to the
tomb? Lead the way. R4161:4
Jesus wept -- While the word used in connection with the weeping of the
others indicates wailing, it is not so with the Greek word which refers to
our Lord's weeping; he shed tears, but lifted not up his voice in grief.
R4161:5
Theirs was the weeping of wailing or emotion, our Lord's was the silent
tear of sympathy. R3530:3
In sympathy, not only with his bereaved friends, but also with the many
similar scenes of sorrow which must thus afflict mankind before the
dawning of the then far distant glorious day of resurrection. R1774:5;
OV212:9
Entering deeply into the affliction that is resting upon our race. Our
Lord is sympathetic, he knoweth our frame and remembereth that we are
dust. (Psa. 103:14) R4161:5, 3530:3
The tear of sympathy is not to be understood as a sign of weakness. R3530:3
How unlike all the great ones of this world, whose greatness is so often
represented in their coldness, stoicism, and really represents their
lovelessness, their lack of sympathy. R3530:3
Our Master himself has bidden us to weep with those who weep and rejoice
with those who rejoice. (Rom. 12:15) R3530:4
It was our helpless and pitiable condition as condemned sinners that
induced his tears. NS189:1
Our Lord's tears were shed chiefly in sympathy on behalf of others. He
forbade others to weep for him. (Luke 23:28) We also should be strong to
bear our own griefs, and tender to feel the sorrows and sins of others.
R1886:5*
Nevertheless great weeping and wailing are not appropriate to us, for, as
the Apostle says, "We sorrow not as others who have no hope."
(1Thess. 4:13) R3530:4
The tears of Jesus forbid the thought that Lazarus had been in heaven.
R3531:4
There is not a word throughout the Scripture to the effect that Jesus
laughed; the surroundings as viewed from his standpoint were too serious.
NS189:1
Could not this man -- So there are some today inclined to criticize the
Lord for permitting sickness, sorrow and death, and inquire whether the
power of God is lacking or the willingness of God lacking that he does not
restrain these adverse influences. R4161:5
To the grave -- A cave, the doorway of which was closed by a large
stone. R3530:4
Take ye away -- Of course, the same power that could awaken the dead,
would have been sufficient to roll away the stone also; but it is a rule
of the Lord never to do anything by miraculous power which could be as
well done by human agency. R4161:6, 3530:4
So when we come to our Lord with our griefs and ask for his blessing, we
should not expect any special intervention in matters that are possible to
us. Indeed, we doubtless would lose a blessing thereby. R4161:6, 3530:5
Martha -- The same Martha who a little while before had said, Even now I
know that whatsoever thou shalt ask of God, he will hear thee. R4161:6
He stinketh -- Decomposition has set in. OV334:3; R5578:2
We may assume that it was not the custom to embalm all the dead. R2795:6
See the glory -- Greek, optomai. The general significance of the word is
recognize. R140:6
Mary saw no glory; but she did see Lazarus raised, and in the power thus
displayed, she recognized the glory of God. R141:1
Lifted up his eyes -- In acknowledgment of the Father's power and that
he was acting as the Father's agent and representative. R3530:5, 4162:1
Father, I thank thee -- Here our Lord gave sanction to public prayer,
showing that when he objected to the prayers of the Pharisees on the
street corners it was because the time and place were unsuitable, and
because they prayed to be seen and heard of men. R4162:1
The Lord's prayers could not have been recorded if they had not been
heard; and the very object of their utterances in their presence was
evidently for their benefit and blessing. R2251:6
As the world return from the tomb, our thought is that they will come back
in answer to prayer, very much the same as did Lazarus. SM226:2
And I knew -- The Father was in loving sympathy with the Son, not
leaving him to bear any trial alone, but always granting him the light of
his countenance and a joyful sense of admiring approval. R3161:1
His prayer was in the nature of a conversation, as between a Son and his
Father. R3530:5
Thou hearest me always -- He never had a refusal because he always asked
the things in harmony with the Father's will. R5708:1
Our Lord kept the incense continually burning, and thus could say this. So
the under-priests will be heard always if they continually offer the
incense of faith, love and obedience to God. (Rev. 8:3) T120
A small minority who, in Christ, endeavor to do always those things which
please him, are able to approximate this sentiment expressed by him.
R1903:1
Because of the people -- That they might know that he did nothing of
himself, that he claimed nothing of himself. R3530:5
He was acknowledging the Father that all those who stood by might take
knowledge that not by his own power, but by the Father's power, as the
Finger of God, he worked these miracles. R4162:1, 3530:5
From this we may assume that it would have been entirely consistent on our
Lord's part to have proceeded to speak as the Father's representative
without offering prayer. R3530:5
For the same reason Pastor Russell permitted his friends to express
themselves with considerable freedom and laudation, as an offset to the
calumnies of the "false brethren" before the minds of newer readers.
R1659:3
That they may believe -- It is proper to pray before believers. R3698:5
Our Lord himself set us the example of offering prayer in public; not only
in the presence of his disciples frequently, but also in the presence of
unbelievers. R2023:3, 4162:1, 2251:6
Prayer influences all who join in it. Jesus and the apostles indicate that
it should be uttered in such a voice and manner as to enable those about
to appreciate and intelligently join it. R799:6, 2251:6
He cried -- Or, commanded in a loud voice. No secret mumbling, nor
incantation, or legerdemain. R4162:1
Come forth -- Jesus did not say, Lazarus, come down from heaven, nor did
he say, Lazarus, come up from below. R5611:6, 4552:6, 3531:4; HG135:6;
OV334:3; SM40:T
These restorations are never called a resurrection in Scripture. Its
meaning is broader and fuller than these partial resurrections. R360:2,
3531:1; OV352:1
Lazarus was not resurrected, he was merely awakened from the sleep of
death. Resurrection would signify the complete raising up out of sin and
death conditions, to perfection and life conditions. R3530:6, 5578:2
"The hour is coming in the which all that are in their graves shall hear
his voice and shall come forth" (John 5:28), but, unlike him, to be then
granted an opportunity for anastasis, raising up complete out of sin and
death conditions to the full perfection of human nature. R4162:4, 3531:1
The Church class will come forth to perfection of life on the spirit
plane. The world of mankind will come forth from the tomb imperfect, and
will have to prove their worthiness of eternal life. SM40:1
Coming forth is one thing, resurrection is another. R4552:6
Though it is true that all that are in their graves shall "come forth,"
they will come forth with a small measure of life, such as men now have.
R1231:3
"Thou shalt call and I will answer thee, thou wilt have respect to the
work of thy hands." (Job 14:15) NS234:1
He that was dead -- Mark well that it was not the living that came
forth, but that Lazarus was really dead. R4552:6
Came forth -- The most notable miracle which our Lord performed. R4552:4
Where was Lazarus? What account did he give of himself? Not a word is
there written on the subject. He had no account to give of himself; he was
nowhere, he was dead. R4162:3, 3531:4, 1880:6
How strange it would be, if after he had been in heaven for several days,
Jesus should do him the unfriendly act of calling him back to earth life.
R4162:4; E345; HG332:1
He was quickened by our Lord's power and authority. OV214:1
But later Lazarus died again. This is proof that the death of the
condemned one does not make reconciliation for sin, nor entitle to a
release from its penalty. R392:1
A picture, a demonstration, of the power of the Lord to testify in advance
of how he eventually will be the resurrection power to the whole world.
R4162:3, 4335:6
A foreshadowing, and therefore in a sense as typifying or illustrating the
resurrection. R4603:4, 4552:4
Bound hand and foot -- In a measure bound, though loosely; what we would
call, swathed. R3530:4
With graveclothes -- Or, the winding sheet customary at that time.
R3530:4
Loose him -- For in his burial his jaw had been bound and his limbs
wrapped. R4162:2
This case, and that of Jairus' daughter (Mark 5:43), indicate that the
revived ones will require clothing, nourishment and assistance, and will
acquire strength gradually. R734:2
A refutation of the claim that it would be impossible to provide food and
raiment for so many. SM36:1
This miracle was intensified by the fact that he permitted those about him
to do as much as was in their power in connection with the miracle: first,
the rolling away of the stone; and here the loosing of the binding sheet.
R3530:4
Which came to Mary -- After Jesus had called forth Lazarus from the
tomb, Mary's faith, love and zeal were revived and intensified. Her faith
had been sorely tried and tested, and had finally triumphed. R5230:3
Believed on him -- No wonder. It would be wonderful indeed that they
could disbelieve under such conditions. R3530:6
All men will believe -- Fancying that the teachings of Jesus, if allowed
to proceed, would certainly awaken the people to a faith in the Messianic
Kingdom. They thought of Jesus as an imposter, but feared that his
teachings would incite some kind of fanatical uprising. R5541:1
Fearing that the people would be so influenced by Jesus' teaching that
they themselves would avail nothing; that Rome would pay no attention to
the rabble, and that if they failed, God's cause in the earth would be
blotted out. R5676:3, 4162:2
Our place -- The clergy are as anxious now to perpetuate the
institutions of nominal Christianity as were the scribes and Pharisees and
Doctors of the Law anxious to perpetuate Judaism; and for the same
reasons. D163
Caiaphas -- Evidently the ringleader in the conspiracy against Jesus.
R2780:6
It is expedient -- Being outwardly and nominally a religious man and a
representative of justice, he felt constrained to put the murder of Jesus,
which he felt to be a necessity for the public good, in the light of an
act of justice. R2780:3
For us -- Caiaphas was probably only thinking of human expediency.
R2780:3
For the people -- For the good of the people. R1633:3, 4162:3
One man should die -- Not because they believed him a bad man, but
because they were so thoroughly wrapped up in their own plans and purposes
in connection with their nation. R4162:2
They seem to have been unanimous in believing that his destruction would
be for the good of the Lord's cause, as they understood that cause. R5540:6
Nation perish not -- He realized that the teachings of Jesus were
opposed to the general traditions of Judaism, and that their acceptance
must mean a religious revolution. This, he reasoned, would mean the loss
of prestige of the nation with the Romans, and the abrogation of all their
rights and privileges. R2780:3, 5676:3
The difficulty was that they had a wrong view of God's cause and of their
nation. They were leaving God out of the account. They were thinking that
they must do the whole thing. R5676:3, 4162:3
He prophesied -- Illustrating how God may at times use the thoughts and
intentions of wicked men to express prophetically profound truths.
R2780:3, 2470:2
But we have no intimation in the Scriptures, nor any reason for supposing,
that God ever used or recognized that church-nation, its rulers and
representatives after it was cast off. C181
The same is true in connection with Babylon. She is "spewed out" of the
Lord's mouth; and neither the voice of the Bridegroom nor of the Bride
shall be heard in her any more forever. (Rev. 3:16; 18:23) C181
It is not sufficient that we see certain facts; it is necessary also that
we be in heart-harmony with the Lord, else we might, like Caiaphas, aid in
fulfilling the Lord's plan, but nevertheless, taking a wrong position, may
be bringing ourselves, with others, under a curse. R2470:2
That nation only -- It was indeed expedient, not only for the Jews, but
also for the whole world, that a ransom should be given for Adam and his
race. R2780:3; E446
They took counsel -- Conspiring against the Master, as they supposed,
for God's glory. R5315:4
Similarly, in the end of this Gospel age, religious leaders, moved by
similar motives of self-preservation, may conspire for the smiting, the
injury, of some of the Lord's followers. R5315:4, 4162:3
What the Sanhedrin there did in determining to oppose Jesus, the
federation of churches will probably do in the way of opposing Present
Truth. R4162:3
To put him to death -- The religious leaders had murder in their hearts.
It was merely a question of how they could accomplish the murder and
deceive the people, so as not to provoke those who had begun to exercise
faith in Jesus. R5541:1
But this determination was to be kept quiet. The chief priests and rulers
worked secretly. R5230:5
We are not to suppose that these learned men got out into the streets with
the people and hurrahed for Barabbas and shouted against Jesus; but rather
that they incited the rabble, and themselves assumed a more dignified line
of conduct. R5676:2
Jesus continued his work until the whole city was in an uproar and the
order-loving scribes and Pharisees had him executed. R1633:3
To purify themselves -- The appropriateness of the still greater
purifying of all who accept the New Covenant must be evident. R2022:4
Six days before -- On Sunday afternoon. R4212:1
The Jewish Sabbath, which ended at six o'clock in the evening. R2447:3
They probably arrived on what corresponded to our Friday, or the Jewish
sixth day of the week. R3534:2
To Bethany -- To the home of Lazarus, Martha and Mary; called the house
of Simon the leper either because he was the father of the family, or the
husband of Martha, who at this time was a widow. R3534:2, 3363:3
Our Lord and his disciples were en route to Jerusalem, and Bethany was on
the way, in the suburbs. R3534:2
To whatever extent we have comfortable
surroundings, in that same proportion we need to be specially on guard
against the cares of this life and the deceitfulness of riches. R3534:6
Economically, the Bethany house was probably of a comfortable class. They
had their own home, their own tomb, and on this occasion Mary was able as
well as willing to spend considerable in honoring the Lord. R3534:5
Our Lord was a visitor in those parts, his home, to the extent that he
ever had one, being in Galilee, and the most of his time spent there.
R2448:1, 3363:3
The town is now called in Arabic El' Azireyeh, or the town of Lazarus.
R1395:3
About two miles from Jerusalem. R668:3
Where Lazarus was -- Also one of the table-guests. R2447:3
Whom he raised -- Greek, egeiro, simply meaning, "to awaken, arouse,
stir" (Liddell and Scott); used in speaking of temporary awakenings.
R1512:2
Probably the first visit the Lord had made to the Bethany home since that
great event. R3534:3
They made him -- In harmony with the Jewish rules governing in such
cases, the dishes were evidently prepared in advance, as Sabbath labor was
prohibited. R3534:3
A supper -- No ordinary supper, but in the nature of a feast or banquet
in our Lord's honor. R2448:1
On Sunday night. R4212:1
On the eve of the Jewish Sabbath. R3852:2, 2447:3
Saturday night, the evening following the Jewish Sabbath, after six p.m.
R3534:2
Martha served -- The two sisters evidently had the matter planned
between them: Martha served at the table and Mary served in an especial
manner with the ointment. R3534:6
A pound -- Nearly a pint, the Roman pound being twelve ounces. R2448:2
Of ointment -- A misimpression: the word perfume would more nearly
describe the liquid used. R3535:1, 2448:1
Hers was a literal perfume and in time lost its virtue; but the little
acts of kindness and helpfulness we may render one to another will never
lose their merit in the estimation of the Lord, nor their fragrance in the
estimation of each other. R3536:3
The sweetest perfume that the home circle ever knows arises from the deeds
of loving service which its members do for each other. R2448:6
Very costly -- The amount that love is willing to expend for others is,
to some extent at least, a measure of the love. R2448:2
The use of such expensive perfumes was very rare; indeed, even the
emperors used it sparingly, but when used it was generally poured upon the
head. R3535:1
Nero was the first of the Emperors to indulge in the use of costly
perfumes for his anointing. R2448:2
Considered in the light of the odor and blessing which it has shed upon
all of the Lord's people, Mary's alabaster box of precious perfume, very
costly, has proven to be extremely cheap. R3535:2
And anointed -- It is not our privilege to come into personal contact
with our dear Redeemer. It is our privilege to anoint the Lord's
"brethren" with the sweet perfume of love; and the more costly as respects
our self-denials, the more precious it will be in the estimation of our
Elder Brother. R2448:5
Those who bring the alabaster boxes of the perfume of praise and
thanksgiving very generally have little to ask. Rather, they realize that
they are already debtors. R3535:4
The feet -- Our Lord, reclining at the table, both his head and feet
were conveniently accessible to Mary, who proceeded to anoint first his
head and afterward his feet with the ointment. R3535:1
John seems to have forgotten entirely the anointing of our Lord's head, so
deeply was he impressed with the still more expressive devotion manifested
in the anointing of the feet and the wiping with the hair. R2448:4
The entire Church of Christ, in the largest sense, is the "body of
Christ." The Mary class would rather purchase perfume at a great cost
whereby to serve the anointed Church, than to spend it upon themselves.
R3536:2
Not only was the Head of the body anointed, perfumed, but all of the
members of the body since have likewise received a blessing from the
spikenard Mary class. R3536:2
It is our privilege to pour the perfume upon the feet of Christ, the last
members of his Church of this Gospel age. R2448:5
We may all be of the Mary class as well as of the feet class. In other
words, each member of the body may to some extent serve the fellow-members
of the body, the fellow-members of the feet, as Mary served the feet of
Jesus. R3536:3
Not to imply any neglect of our natural families, but our interests and
efforts are not to be confined to those of fleshly ties, but to
be "especially to the household of faith." (Gal. 6:10) R2448:6
Wiped his feet -- Those feet which had trodden the valleys and hillsides
of Palestine, and that were so weary at times, symbolize the feet of
consecration treading the narrow way. They soon would be pierced with
nails on the cross, but now highly honored by one which appreciated and
trusted them. R3536:1
She could not put him on the throne of earth, but she would show that she
was his devoted servant forever. She showed her devotion to the best of
her ability. R3535:2
With her hair -- She took woman's chief ornament and devoted it to
wiping the travel-stained feet of her teacher. She devoted the best she
had to even the least honorable service for him. R2448:4
The feet, recognized as the humblest members of the human frame, and the
woman's hair, recognized as her special treasure, are brought together in
a way which signifies that Mary esteemed her Lord as infinitely above and
beyond her. R3535:2
The Church are to wash one another's feet, not in the rudest and clumsiest
manner imaginable, but with appreciation symbolized by Mary's spikenard,
and in the love and solicitation represented in her using the very locks
of her head. R3536:4
With the odour -- And we doubt not that the odor remained for a long
time; but far more precious was the sweet odor of Mary's heart-
affections. R2448:5
Ours is a sacrifice of sweet odor unto God; but the Gospel refers to it as
of life unto life to some, and of death unto death to others. (2 Cor.
2:16) R3537:1
Then saith one -- Matthew says "the disciples." Mark says, "There were
some." John mentions Judas only. Quite probably all the accounts are
correct. Judas, no doubt was the instigator. R3535:3, 2448:3
Judas Iscariot -- At Bethany, the sweet odors that filled the house had
a very different effect upon Judas. R3537:4
Nothing appeals to us more than does the evident unselfishness of the
Master and his specially chosen ones, Judas being the only exception, and
his avarice cost him his fall. F286
Why was not -- It is necessary to be economical, not extravagant, as in
the gathering of the fragments of broken bread after feeding the
multitude. But the person who is economical in his dealings with the Lord
is the loser thereby. R3535:3
It is for us to learn to be economical in respect to our own affairs, and
to be liberal to the extent of extravagance in matters which pertain to
the Lord and his service. R3535:4
Money is not the only thing of which people are sorely in need; some need
love and sympathy who do not need money. R2448:3
It is the deep, loving hearts like that of Mary, which delight in costly
sacrifices at times, which are also likely to be deeply sympathetic and
helpful to the physically poor. R2448:3
The love of money and the begging system of Babylon today is much against
its powerful influence; and the absence of this spirit amongst the Lord's
faithful now, as at the first advent, tells much in their favor. F286
Three hundred pence -- Greek, denarii. One denarius is represented as
being the average daily wage at that time. (Matt. 20:2) R2448:2
Probably not an extreme valuation, worth about six dollars. Then the
silver penny represented a day's labor and three hundred pence would
practically represent the labor of a year. R5541:4
About $48. R3535:1
About $50. R3877:5
The equivalent in wages of $150 of our money. R2448:2
Given to the poor -- Judas thought to himself, There are the poor; I am
the poor one. Q616:1
He was a thief -- As though he were a deliberate thief. When the Lord
had been telling them that he would be crucified, Judas was thinking at
the time about the money. Q616:1
The beginning of his downfall was the harboring of a love of money.
R4906:2, 2779:3
The difficulty with him being that he loved the Lord too little and money
too much. R2448:2
The selfish spirit not only led him to rob the Lord and his
fellow-disciples, but eventually led him to think of how he could obtain
money from the priests for the betrayal of the Master. R4487:6
His passion for money, like all other abnormal propensities of our fallen nature, grew
stronger as it was encouraged, until finally he was ready to sell his
loving Master for thirty pieces of silver. R4906:2, 2779:3; Q616:1
Some of the Lord's brethren may be killed, symbolically, as the Master was
actually betrayed and killed, by the "money-lovers." R2045:5
Judas is probably not the only person who has plead for the poor and at
the same time sought to divert funds to himself. R5541:2
In many instances people who are so careful lest money should be spent
except for the poor are often like Judas, so avaricious that whatever
money gets into their possession very little of it gets to the poor.
R2448:3
Doubtless, even when appropriating the moneys contributed to the support
of the little company of disciples, Judas could have some plausible
excuse; for sin is always deceptive. R5552:3, 4488:1
Judas began to feel that if he was not to sit upon the throne as at first
expected, he had best be "feathering his nest" financially, so that
however matters may go with the others, he would not have made such a
failure as they. R4487:6, 3887:5
It is possible for any consecrated one to let himself go and allow wrong
motives to rule in his heart. I do not think this is possible for anyone
who is loyal to the Lord. Q616:1
Not at first, but afterward apparently, did the disciples learn that
Judas, who carried the treasurer's bag, was a thief. R5552:3
Had the bag -- We may surmise that he chose the office of treasurer for the little
company, whereas, had he been sufficiently alive to his own weakness, his
proper course would have been to refuse it. R4906:2, 2779:3
Accustomed to voluntary giving to the Levites, the Jews evidently extended
this usage to everything religious that appealed to them as being of God.
F286
They evidently never lacked; though it is equally evident that they never
solicited alms. F286
Bare what was put therein -- The Revised Version renders it: "He was a
thief, and having the bag, took away what was put therein." R3535:3
"He was a thief and had the box, and stole what things were deposited in
it." (Diaglott) R2448:3
Let her alone -- Trouble her not, take it not from her, as though when
the first motion was made to use the spikenard, the apostles had wished to
have it spared that they might sell it. "Hinder her not." R3536:1
In the nature of a severe reproof to those whose sentiments of love had no
other measure than that of money. R2448:3
The day of my burying -- A little while and his sufferings would be
ended and he would be glorified, beyond the veil, beyond the power of
human attention. R3536:1
If Mary had waited another week she might have used the perfume upon
herself, but not upon the Lord. R3536:5
Flowers on the coffin cast no fragrance backward on the weary road.
R3537:1, 2449:4
The poor always ye have -- Indeed there were plenty of poor, and there
would still be plenty of poor, and plenty of opportunities to minister to
them; but the opportunity to specially honor the Lord would not be for
long. R2448:3
Many of them have been the Lord's precious ones. Poverty has proven itself
a blessing in many ways in many senses of the word under present
conditions. R3535:6
There will be other and future opportunities of doing good to mankind in
general, but the opportunity for serving "the body of Christ" is limited
to the present age. R2448:6
Looking into the future, we rejoice to know that under the reign of the
Kingdom, there will be no more poor, no more sorrow, no more want.
R3535:6; Q813:4
Me ye have not -- Our Lord, his own heart full of love, found
comparatively little companionship even amongst his apostles. In Mary he
seemed to find the depth of love and devotion which was to him an odor of
sweet incense. R2448:4
They came -- The next day probably. R3537:4
That they might see -- And when they had seen, the people were convinced
that this must be the Messiah, the king long foretold by the prophets; and
upon the spur of their convictions, they acknowledged him publicly as
their king. R668:6
Three and a half years of public teaching and works, ending with the
raising of Lazarus, culminated in a seeming triumph which raised high the
hopes of his disciples and many in Israel that their king had indeed come.
R1795:1, 668:6; B111
To death -- Who was a living witness to Jesus' Messianic power. R2448:1
"For the good of the cause." This has nearly always been the basis for
every mean and despicable act against the truth from first to last. Let us
beware of such a sectarian spirit. R3537:4
On the next day -- On Monday forenoon. R4212:1
The first day of the week--Sunday. R3852:2, 2447:6
Just five days before his crucifixion. (See verse 1) R839:2, 465:3, 211:3*
As the high priest leaves the holy on the tenth day of the seventh month,
he starts from heaven; five days before the fifteenth, as when going to
Jerusalem. HG73:3
Typified by the choosing of the Passover lamb on the tenth day, four days
before his crucifixion. And it was on that very date that our Lord offered
himself as their King, riding into the city on the colt. R5191:4, 2270:6,
1289:4 NS74:5
Much people -- Not only from every quarter of Palestine, but from
Babylon, Egypt, Greece and Spain. It is estimated that at some of these
Passover feasts a couple of millions assembled within and on the outskirts
of Jerusalem. R3537:3
Branches of palm trees -- Fernlike in shape and sometimes ten feet long.
These were symbols of rejoicing and honor, symbols representing in this
case that our Lord was the hero of the hour, whom they delighted to
distinguish. R3538:1
Fulfilling the prophecy of Zech. 9:9. B224; R2447:6, 1795:1; Q522:7
Palm Sunday was not established by the Roman Catholic Church, it was given
to us by Jesus centuries before there was a Catholic Church; likewise, if
any desire to keep Good Friday as a remembrancer of Christ's death, I have
no objection. Q522:7
To meet him -- Evidently divine providence had much to do with this
entire arrangement, the meeting of the two companies, etc. R3537:6
Hosanna -- The word Hosanna is a word of praise and confidence and
expectancy and very closely resembles in thought the word hallelujah.
R3538:2
There was a joyous uproar of praise and thankfulness to God; they were
carried away with the enthusiasm of the moment. R3538:1
Jesus knew that the shout now around him, gladly hailing him as the
Messenger of the Covenant, would be disconcerted by the wolves--that they
would be fearful of their own lives and interests. R3538:3, 1795:2
He knew that their unstable and fickle minds, swayed by false teachers,
and unwilling to act upon their convictions in the face of opposition,
would only a few days later cry, Crucify him! Crucify him! R1795:2
Blessed is -- Their hearts were right. They had not yet been spoiled by
the doubts and fears of human wisdom. R3538:1
So it sometimes is with the Lord's people today. In the simplicity of our
hearts we see precious promises in his Word and are ready to believe them;
then the Adversary brings along objections, fears and doubts. R3538:2
The King of Israel -- For over sixteen centuries, since they had come
into Canaan, they had been waiting for Messiah. The majestic personality
of our Lord fitted to their grandest conceptions of Immanuel. R3538:1
The term "Jew" had come to be synonymous with the term "Israel." Pilate
wrote for the cross, "Jesus, the King of the Jews;" while here the people
shouted, "Blessed is the King of Israel." R2085:1
Evidence that the House of Israel was no longer regarded by our Lord and
the apostles as the "ten tribes" merely. R1341:1; C293
Ass -- Donkey. R3537:6
Thy King cometh -- It was on account of the covenant of God with their
fathers that Jesus, instructed by the prophecies, offered himself to
fleshly Israel as their King. R1795:1
The triumphal entry prefigured the coming of Christ as King, in the end of
this Gospel age, 1878 AD, which is the antitype of the Jewish age, the two
being exact parallels in both time and circumstances. R1795:2
A message to test the people. C136
Understood not -- A detailed reference of a number of statements which
were fulfilled in Jesus, but mixed up with other statements not specially
applicable to him, that they might never have been so applied had not the
holy Spirit brought them to the attention of the apostles. R435:3
The Pharisees -- The "rulers." R4351:6
Gone after him -- Our expectation is that the truth will have a very
brief season of wonderful prosperity, which will draw the attention of
Christendom to it through the pens and tongues of foes. R4351:6
Certain Greeks -- These Greeks were Jewish proselytes, hence not
permitted to approach nearer the holy places than the Court of the
Gentiles. R2757:3
Many Greeks were attracted to the early Christian Church because they
recognized the wisdom of some of our Lord's teachings. His Sermon on the
Mount, for instance, appealed strongly to their philosophical minds. NS41:2
The movement started by these Greeks continued for several centuries, and
there was quite a commingling of the Greeks and Christians, to such an
extent that Grecian philosophy engrafted many of its tenets upon Christian
doctrine. NS41:4
Among them -- Our Lord continued his teachings in the Temple daily after
his triumphal entry, going to Bethany at night, and returning to the
Temple each morning during the few days that intervened prior to his
arrest and crucifixion. R2757:3, 3539:6
To Philip -- They naturally enough went to Philip and Andrew, whose
names of Greek origin implied that they had a knowledge of the Greek
language. R3539:6
Probably the only two of the disciples who spoke Greek, they coming from
Bethsaida in which the Greek language was considerably used. R2757:3
Desired him -- Our Lord was at this time in a part of the Temple
inaccessible to any except Jews by birth. R2757:3
Realizing that the Lord was not appreciated by his hearers, they
apparently thought to invite him to go with them to their homes. R3539:6
Eusebius, a church historian of early days, relates that an emissary was
sent to Jesus by the king of Edessa, Syria, inviting him to take up his
abode with him, and promising him a royal welcome. R2757:6
We would see Jesus -- Their request was that Jesus come out to where
they were for an interview. R2757:3
Our Lord doubtless responded to their request for an interview, but the
subject of their converse has not been considered necessary for the
Church, and hence has not been recorded. R2757:6
Answered them -- We do not presume that our Lord's words here were
addressed to the Greeks, but rather that a break in the narrative occurs.
R2757:6
Probably after the interview with the Greeks the apostles' hearts
anticipated that the world would shortly exalt their Master to the
Messianic position and them as joint-heirs in the Kingdom. R2758:1
Jesus sought to prepare them in a measure to receive the coming
disappointment, talking of the necessity of entire consecration, even unto
death, and that the Father would reward and honor such service. R669:1
The hour is come -- To show how his sufferings of the immediate future
were the foundation upon which all the future glory must rest. R2758:1
His heart, fully consecrated, was merely waiting for the opportunity to
finish the work which the Father had given him to do. R3539:6
At no other time was it possible for our Lord to have finished in death
the sacrifice which he began when he was thirty; hence, though the Jews
often sought to take him, no man could because "his hour was not yet fully
come." (John 7:30) NS74:4
Not sixty minutes, just as "day" does not always signify 24 hours, but a
comparatively short period. As compared with "Jesus' day," these
experiences were properly enough said to occur in an "hour," or short
time. R2758:2
Should be glorified -- The disciples at first would take this as
intimating his earthly exaltation, but he speedily drew their attention to
the fact that while the beginning of this glorification was near, it must
be preceded by the suffering of death. R2758:1
Verily, verily -- Truly, truly; most positively; emphatically. R2758:2
Except a corn -- The grain of wheat was himself, "the man Christ Jesus."
He alone had life. R729:1
In furnishing a reason for his death, the Lord drew an illustration from
nature, likening himself to the seed grain whose death becomes a source of
life to many grains of like kind. R1238:2
A dark saying. No wonder that the apostles and the Jews were mystified by
such statements of the truth. R3539:6
And die -- The grain of wheat which dies never revives, never rises; it
is gone forever, it has ceased to be; its life is given as a substitute
for the lives of the grains which receive their life and nature instead of
it. R1238:2, 729:1
This illustration shows only the death of the man Christ Jesus as our
ransom price; it does not show his previous condition as a spirit being,
nor his subsequent exaltation. R1238:3, 729:4
Jesus did fall into the earth and die. We become sharers with him in his
death, which the world will never do. They share in its outcome. R5343:4
It abideth alone -- Had our Lord chosen to do so, he at one time had the
privilege of remaining alone--of not dying on our behalf. If he had done
so, he could have brought forth no fruitage. R2758:2, 1238:3
As in the natural life Christ was alone (he had no Church, then); so Adam
was alone for a time. R67:6*
But if it die -- If Jesus had kept his life, had not sacrificed it, he
might indeed have maintained it forever, but would not in that event been
privileged to bestow life upon the Church and the world. R3540:1
Much fruit -- Our Lord Jesus was the only kernel which had a germ of
life, the only man who had a right to life since Adam lost his rights by
disobedience. R1238:3
The immediate fruitage of our Lord's death was the bringing forth of the
Church and the "household of faith." R4354:3
His death brings forth choice fruit in his Church, and indirectly, the
fruitage will be still larger, for his disciples are invited to lay down
their lives with him--the resulting fruitage will mean a larger crop in
the age to come. R3540:1, 729:5
Our Lord's going down into death brought forth the first fruits, the
Church, the 144,000. If the Church brings forth the same in proportion,
that number would bring forth 144,000 times 144,000, or 20,736,000,000.
R3626:5*, 3540:1
All the work of this Gospel age is the getting ready of the food for the
world. R5343:4
If a grain of wheat is planted and dies, it brings forth other grains like
itself, and never produces grains of another kind or sort. R1238:2
All the blessings which result directly from our Lord's death are human
and earthly. R1238:5
The man Christ gave all that he had in order to reproduce the human race
lost in death through Adam. R729:3
"There shall be an handful of corn in the earth upon the top of the
mountains; the fruit thereof shall shake like Lebanon." (Psa. 72:16)
R4354:3
Loveth his life -- That loves to keep it after having consecrated it to
sacrifice. R729:3
Supremely loveth. R669:5
That is to say, if we esteem highly our present existence we will not be
willing to lay down our lives in the Lord's service in the hope of future
life, seen only by the eye of faith. R3540:1
Those who would be the followers of, and sharers with, Jesus, must during
this world willingly lay down existence in his service. R667:5
A new creature is no longer to be controlled by phileo or duty-love toward
earthly life, but, moved by agapee love, he is to willingly lay down his
natural life in the service of God--"for the brethren." R2807:2
Greek, psuche--soul, being. E337
Life is the Greek psuche. Young defines it and the corresponding Hebrew
nephesh to mean "animal soul," limiting the word to earthly existence; but
we cannot agree with this definition. R667:1
Being, or existence, is not life, neither is it body or organism, though
both are needed. Heat is a good illustration: coal is not heat, nor is
oxygen heat; but properly united they produce heat. R667:1
Shall lose it -- Prove himself unworthy of the future existence God has
proffered us, unworthy to have his soul, his being, restored in the first
resurrection. E337
If now, after consecrating his life, voluntarily engaging to sacrifice
himself in accord with his Father's will; if he should love his life he
should lose it. R2758:3
This verse was applicable to our Lord alone, and not to his followers, for
they had no life to lose. R2758:3
As soon as the ransom was given, the redeemed ones could be reckoned as
having life-rights which they could consecrate and exchange for the
heavenly life, following in the footsteps of Jesus. R2758:3
Hateth his life -- Greek, psuche--soul, being. E337
Is willing to sacrifice it. R729:3
Faithfulness to God under present evil conditions necessarily means
dissatisfaction with present conditions, and a willingness to sacrifice
them all in the service of God. E337
Subordinates. R667:5
He must indeed despise the present life in comparison with the future and
eternal one which the Father had promised him as a reward for obedience
unto death. R2758:3
In this world -- The Lord's words do not apply beyond the Gospel age. In
the Millennial age things will be greatly reorganized. The Lord limits
this matter, saying, "in this world"--that is, this kosmos or order of
things. R3540:4
Shall keep it -- Be accounted worthy of existence (soul, being) under
the more favorable conditions of the dispensation to come. E337
Thus they can preserve their (psuche) existence unto eternal (zoe) life.
But with them as with him, it will not be the same kind of existence.
R667:5, 53:2*
Shall have it. R729:3
Serve me -- The idea of service is one which is becoming more and more
obnoxious to the minds of all classes of people, the understood motto
being, The least possible service for the largest compensation. R1707:3
The reverse of this is the spirit of Christ, whose pleasure it was, in the
execution of God's plan of salvation, to render the greatest possible
service without money and without price. (Isa. 55:1) R1707:6
The only men and women worthy of remembrance when they have passed away
are those who have faithfully and ably served their fellow men, such as,
Moses, Elijah and Paul, and more recently, Washington and Lincoln. R1708:1
Follow me -- To serve Christ is to enlist under his captaincy in the
very service to which he devoted all his energies, even unto death--the
service of mankind along the exact lines of the divine plan. R1708:1
Let him sacrifice the human nature to which he is justified by my
sacrifice. R729:6
Follow him in this experience--the consecration and then the despising of
his earthly existence compared with the spirit life and the heavenly glory
promised. R2758:3
Our Lord Jesus was not only the Redeemer, but also the Great Shepherd and
Guide of his followers. SM629:1
He does not say, Go in yonder way of humiliation and self-sacrificing
service; but he says, Come, follow where I have led the way! I have not
despised humble service, and the servant is not greater than his lord.
R1708:1
There shall also -- Whosoever will suffer with him during this Gospel
age will attain to the same divine nature, the same glory, the same
immortality--the difference being that our Lord will always be Head over
all. R5621:4, 5588:4, 3540:4, 1708:4
Servant -- Disciple. R5588:4
Serve me -- Share with me in this service. R729:6
The same thought is expressed by Paul when he speaks of filling up that
which is behind of the afflictions of Christ. (Col. 1:24) R729:6
Father honour -- All such will receive abundance of honor in due time,
but the crown must not be looked for until the cross has been borne to the
end. R1708:5
The Father honored the Son because of his faithfulness unto death. Those
who faithfully walk in his steps the Father will surely honor as he
honored Jesus, whom he raised from the dead to glory, honor and
immortality. R3540:4
My soul troubled -- While the world's representative crisis was reached
at the time appointed for Jesus to lay down his life in sacrifice, it was
also a crisis to him as an individual. R669:6
My feelings are turbulent; I am in a commotion. R2758:6
At that critical hour the whole world's salvation hung upon the shoulders
of the trembling, suffering Lord. R669:2
To Jesus, undeluded by Satan's sophistries, death was a bitter cup. He
knew of death as the great enemy. R729:2
No wonder if when he came to Gethsemane, he again found it needful to go
to the Father for help to do his will. R146:6
Father, save me -- Spare me. R729:1
Shall I pray, Father, deliver me from this hour? Shall I not, on the
contrary, remember that for this very cause I am come to this hour.
R2758:6, 669:1
Prayer proper before believers and unbelievers. R3698:5, 2252:1
From this hour -- From death! R729:1
But -- But no. R669:1
For this cause -- Or purpose, to sacrifice. R729:3
He had come to this dread hour for the very purpose of suffering death.
R669:1
He undoubtedly knew of his own pre-human existence. R146:2
Glorify thy name -- Faith questioned but for a moment, when his
knowledge and past experience triumphed and he answers, Father, do as
seemeth to thee best. R729:2
In thine own way, at whatever the cost to me. R2758:6, 3161:3
Jesus' self-denial meant the relinquishment of all desires to accomplish his
beneficent work by any methods that might glorify himself, and a complete
surrender of his own will to that of the Father. R814:4*
A voice from heaven -- God does not today speak to his people by such an
audible voice; but he speaks none the less forcibly to us--through his
Word and through his providences. Yet, now as then, some hear and
appreciate more than others. R2759:1
Such a voice was heard on three different occasions: here, at the time of
our Lord's baptism, and on the mount of transfiguration. R2237:4
It -- "I have already glorified [honored] thee, and I will glorify
[honor] thee additionally." (Vatican MS) F66; R5269:1
And will glorify -- Our Lord's present condition in the heavenly, the
spirit condition, is not only as high a condition as before he came into
the world, but still higher. R5269:1
It thundered -- A voice which some understood, and others misunderstood,
as is always the case with the voice of God. The world hears no message;
believers hear partially; but begotten ones, in full accord with the
Father, hear and understand fully. R2758:6
The voices from heaven, while understood and appreciated by some as
attestations of our Lord's acceptance with the Father, were by others
variously attributed. So it is with every manifestation of divine truth.
R2237:5
We use this same form of expression today. If someone speaks in a low or
indistinct voice, we say that we did not hear. We mean that although we
heard the voice, we did not understand or comprehend it. R2117:6
Not because of me -- No doubt our Lord received a blessing through this
message from the Father, and yet it was not sent specially for him. R2759:1
Now -- Now, notwithstanding the fact that it would be centuries before
these things would be accomplished. R2759:4
By the arrangement of Christ's death, Satan is to be cast out. By this
means will finally be accomplished the judgment of this world. R433:5*
He evidently meant by "now" the same as in his previous expression, "The
hour is come." (verse 23) But a little space of time now intervened until
this would be accomplished. R2759:2
When our Lord Jesus by obedience upheld the Law, and proved that it was
within the range of a perfect man's ability to keep it, he thereby
"condemned sin in the flesh" (Rom. 8:3), and incidentally condemned
Satan's entire rule. R3032:2
There could be no individual judgment until there was individual untainted
life, and there was no individual untainted life until Christ brought it
in. R1328:5*
In another sense, the world is now passing judgment upon its rulership and
condemning it. The world, by acclamation, will cast out the prince of this
world, and the universal desire will be for a different ruler. R518:6*
The final judgment of all mankind began with the Head of the Church, who, of
course, passed his trial triumphantly. HG40:3
The judgment or testing of this world is now about to begin. R1226:3
The Lord uses the word "now" in the sense of applying it to the whole time
from Christ's first to his second coming; as though he had said, the time
to "begin" the work of salvation has come. R518:4*
Is the judgment -- Most authorities have it, Is a judgment. R517:6
Greek, krisis, or trial. R2759:2
The same Greek word from which our English word "crisis" is derived, and
to which the same exact meaning is given, the turning point. R668:3
From the moment that Jesus said, "It is finished" (John 19:30), and died,
the crisis was past. That was the great turning point. R669:2
As judgment means trial, it follows that where probation ends, the
judgment ends. With the gospel Church it ends at death; and with the world
it will end with their time of trial. HG40:5
As in a crisis of a disease, the patient may be entirely unaware of the
change which takes place at the critical moment, yet it may be clearly
discerned by the skilled physician, so with the world's crisis. R669:3
The world has passed through two crises in its two representatives, Adam
and Jesus, though unaware of both. R669:4, 1328:5
As the crisis with Adam was followed by the krima, or sentence of death,
so this crisis is followed by the krima, or sentence which came by the one
man Christ Jesus, unto "justification to life." (Rom. 5:17-19) R669:4
The Greek here for judgment is the same word as in Matt. 11:24, and that
class of texts; and evidently refers to the final and decisive judgment.
HG40:3
The first trial took place in Eden, father Adam being the one who was on
trial; now Jesus was on trial and the fate of the whole world was in the
balance and depended upon his victory. R2759:2, 669:2
Satan and his rulership of disorder and sin had received no particular
sentence or rebuke from the Lord up to this time. R3032:1
Of this world -- The order of things then in vogue and still in vogue,
was condemned, sentenced to overthrow, from the time that our Lord Jesus
was lifted up. R3032:4
Society, as at present organized under civil and so-called religious
restraint, is to be dissolved. R716:1*
The great overthrow of Satan, and the great liberation of mankind has been
delayed, waiting for the gathering out of the elect, the full lifting up
of the whole Body of Christ. R3032:4
Prince of this world -- Or, age. CR78:1 The prince of darkness. R2976:5
Satan, who fell from his holy estate and became the adversary of God
through unholy ambition, has blinded the minds of mankind. R5909:3, 3032:1
There are three great ages in the Bible: "the world that was" (2 Pet.
3:6), "the world that now is," and "the world to come." (Heb. 2:5) "The
world that now is," or "present evil world" (Gal. 1:4), is the one over
which Satan is the "Prince" or ruler. (2 Cor. 4:4) Q826:6; NS70:6
It is because Satan is the ruler over this present order of things that it
is termed an "evil world." Q827:T; R4350:3, 3032:4, 2303:4
He is not the Church's adversary alone, but that of all mankind. F611
Whose very existence is now denied by many. F609
Who now dominates the world and who sways fallen men by ignorance,
superstition and fear. R1226:3, 5304:3
Unwittingly represented, not by murderous thugs, but by very intelligent,
cultivated, refined people, who under various names represent the wisdom
of this world, the aristocracy and wealth of this world. NS377:3
Who now operates through the disobedient, through those not in harmony
with God, who constitute the vast majority in Christendom and elsewhere.
OV246:3
Not by right, but by usurpation; through fraud, deception and control of
fallen men. It is because he is a usurper that he will be summarily
deposed. Had he a real title as prince of this world, he would not thus be
dealt with. A250
Not by divine commission, but by getting possession of mankind through
misrepresentation of darkness as light, he has so blinded the world that
he easily held the position of master of "god of this world." (2 Cor. 4:4)
E113
Our own flesh does not oppose us from bitterness or hatred; the opposition
of the world is likewise not malicious; Satan alone is the willful,
intelligent plotter and schemer. F611
This age is the one in which evil, as personified in Satan, prevails, and
in which the Lord's cause and his people are more or less set at naught.
HG681:2; NS71:1
In contrast with Jesus, the Prince or Ruler of the coming age, the
Millennial age. OV246:3
We would not at all agree with Wakefield's suggestion, as given in the
Diaglott footnote (on John 14:30). R3032:1
His kingdoms are falsely called "Kingdoms of God." R720:5
How absurd to say that the present governments are of divine appointment,
or Christian governments in any sense. R362:4
A detailed contrast between Satan's reign and the reign of Christ. R492:2
Jesus refers to himself as the Prince or Ruler of the coming age, the
Millennial age. CR78:1
Not a reference to Christ himself, nor the "judgment of this world" to his
trial before the Sanhedrin and Pilate, as some say. R519:1*
Be cast out -- From the moment of Jesus' death it was a settled thing
that Satan, the prince of this world, should be cast out. Satan's sentence
of ejectment was sealed at Calvary. R669:2
The trial now in progress in my own person will result not only in a
cancellation of the death sentence, but it will also result in the present
rule of evil in the hands of Satan. R2759:4
He shall be chained for the period of the Millennial reign, and shall
subsequently be destroyed. R2759:4
The casting out of the prince of this world would be the deliverance of
those held captive by him. Their resurrection will be their emancipation
not only from bondage in death, but from the yoke of Satan. R1082:4*
The casting out of Satan followed the redemptive work by Christ. He is
cast out so far as the Church is concerned: for we are not to allow Satan
or sin to bear rule in our mortal bodies. R3032:4
If I -- The drawing of mankind was dependent on the death, the lifting
up, of Christ. R1054:5
Showing that the decisive act which determined the change of rulership and
turned the condemnation from the world was the death of Christ. R669:3
Be lifted up -- Clearly the lifting up referred to was a lifting up at
the cross. R1054:2
To say that the lifting up of the Son of man meant his glorification--"I,
if I be glorified, will draw all men unto my glorified condition"--would
be a wresting of Scripture. R1054:2
It is a fact that our Lord Jesus after he was lifted up on the cross was
highly exalted, but this fact is not taught in this passage. R1054:3
He has indeed been lifted up on the cross, but only a few as yet
appreciate the fact; but he is to be lifted up in glory during the
Millennium, and then the message will go forth, "Look unto me, all ye ends
of the earth." (Isa. 45:22) NS568:6
The day is nearing when he who was lifted up at Calvary, and afterward
lifted up in resurrection power, will be manifested in power and great
glory. R5316:1
We do not claim that our Lord's lifting up to the glory of power was
separate or apart from his being lifted up on the cross. On the contrary,
"no cross, no crown." R4476:3
The fiery serpent of sin has bitten our race. We are all dying. Only by
exercise of faith in the Crucified One can any be healed. R5316:4
As the sin offering. R2467:4
The result of the lifting up of Christ will eventually be the drawing of
all men unto him. R1849:3
It will be the power of the cross of Christ, it will be the love of Christ
and of God there manifested, that will be the drawing power upon the
hearts of men. R1849:3
The same Greek words rendered "lifted up" are used in John 8:28 and John
3:14. R1054:2
Will draw all men -- "In due time," granting them blessed opportunities
for knowledge and blessing and restitution. R4507:4
Whether they hear or forbear, during the Millennium. R4476:2
This universal drawing belongs to the coming Millennial age. It will not
be the drawing of a few nor of a class, nor of a nation, as in the past,
but the drawing of all mankind, redeemed with the precious blood. E414
The drawing will continue throughout the Millennial age, until every
member of the race shall have felt its influence and all the willing and
obedient shall have been blessed, uplifted, restored to perfection. R4476:3
All men are not yet drawn to the Lord because the lifting up is not yet
complete. The Head was lifted up, not only at Calvary, but subsequently
was highly exalted. His Body must finish their course and also be highly
exalted. R4148:2, 4476:3
Not that all men will come into a condition where they will be
everlastingly saved; not Universalism, but merely a universal opportunity
which must be decided by each individual for himself. HG353:5
Mark the distinctive difference between the drawing of the present time by
the Father and that later drawing of the Millennial age, which will not be
by the Father, but by the Son, and which will not be exclusive, but
inclusive, including all mankind. R4148:2, 2759:5, 2397:3, 1056:1
The drawing of all men is a future work, to be accomplished by the Christ,
while the drawing of the Little Flock in this present time is the Father's
work through various agencies. R4049:1, 4367:6, 4148:2, 1849:5, 1227:1;
E146; HG181:6, 353:5; NS568:6
Men cannot be drawn until they hear of him, therefore all men are to hear
of him. R691:1*
Not only will the way be much more favorable than the narrow way, but the
call and drawing will be more attractive to mankind. Instead of being
called to leave the human and earthly, it will be a drawing in perfect
harmony with all that is good of human nature in mankind. R1227:4
The Father draws to the Son for "justification by faith in his blood"
those who love righteousness and hate iniquity, and who are feeling after
God, if haply they might find him. (Acts 17:27) R4352:5
All this time the drawing power of Christ has been exerted upon a special
class, a Little Flock. Christ does draw some now to be his bride. It is
the love of Christ that constraineth or draweth us now. (2 Cor. 5:14)
R1055:1
The residue of mankind will not even be called or drawn until the Christ
(Head and Body) has been lifted up, both in sufferings and in glory. E414
The Glorified One will draw all men by the influence of truth and
righteousness. Only those who resist and refuse this drawing shall
ultimately die the second death. NS568:6
The power which constrains or draws the saints into harmony and union with
Christ, and through him with our Heavenly Father, is the truth. R1055:2
A knowledge of the same truth of God, of which the lifting up of Christ is
the foundation principle, will be the drawing and moving power of the
Millennial age. R1055:3
The Father's method of drawing is a proper sample of the drawing which our
Lord Jesus will do. The word draw in both cases is from the same Greek
word helkuo. (John 6:44) R1227:3
The Father draws us by the truth and by his providences. R1056:2
There will be no coercion or compulsion. It will be by the cords of truth
that all will be drawn. Those who resist will be privileged to do so, none
being drawn against their wills. R1227:3, 1056:2
The drawing is one thing and the coming another. It is God's prerogative
to invite, and man's privilege to come. R1056:2
Even when being drawn by the opening of our mental eyes to the truth under
the unfavorable conditions of the present time, we are not compelled to
follow; we may "go away." (John 6:66,67) R1056:2
We have two cords binding us--first, the truth coming out from God and
fastening upon honest hearts; and secondly, the faith and trust of our
consecrated hearts reaching back unto God again. So it will be with all
mankind. R1056:4
As the Father drew the Bride by the special promise of the heavenly
estate, so our Lord Jesus will hold out an earthly calling. R1227:3
The "undrawn" and "uncalled" of the present time, the vast majority of the
human family, are not reprobated to an eternity of torture, but will be
given a fair and gracious trial for life. R1941:1
The testimony of the ransom is universal. R2633:1*
Calvinists see in the word "all" no more than the elect, and in the word
"draw" nothing but force and compulsion; Universalists get the "all"
right, but hold the same erroneous view of "draw"; Arminians have a
correct view of "draw," but not of "all." R1226:3
Unto me -- The Greek word here rendered "unto" is pros, signifying
toward. R1226:6, 2759:5
What death -- The narrator states what these words signified;
nevertheless, they meant more than this. They meant also the high
exaltation which was promised Jesus. R2759:5
And not with reference to his exaltation to glory. R1054:3; 78:1*
The Jewish Talmud states, "Forty years before the destruction of the
Temple the judgment of capital crimes was taken away from Israel. The Jews
never crucified anyone. Only by the taking away of this authority from the
Jews that very year was the matter put in such a form that Jesus was not
stoned to death, but was crucified. R3554:4
Predicting that though our Lord's death by crucifixion might seem like
Satan's victory, it would lead to his exaltation and power to draw all
away from error and the service of Satan, to himself. R1226:6
The Son of man -- The Scriptures identify "The Son of Man" with the Lord
of glory, and with the man Christ Jesus, who gave himself, and with the
prehuman Logos, which came down from heaven and was made flesh. E150
This Son of man -- The Jews evidently identified this expression, "The
Son of Man," with their hoped-for Messiah, no doubt basing their hopes in
large measure upon Dan. 7:13. E150
Believe in the light -- But alas! Israel heeded not the light, nor the
warning. R2036:2
Who hath believed -- The joyful message, which, rightly appreciated,
should bring ready responses from every class, is generally rejected. E489
The vast majority of mankind are blind, so that they cannot see the light;
some are stone blind, so as to see nothing; others partially blind and get
a little glimmer by which they can discern some things indistinctly.
R2414:4
The Church is to realize that her mission is not to the blind and deaf,
but, To him "that hath an ear [to hear], let him hear." (Rev. 2:7) R2414:4
Our report -- Preaching. E47
To whom -- Few recognize the Lord's Arm during this age--"not many
great," etc. E47
The arm of the Lord -- Our Lord Jesus is prophetically represented as
the "right arm" or strength of Jehovah. E47
Christ is the power of God unto salvation. E489
He hath blinded -- "Unto you [not only the disciples of that day, but
the disciples all through the age] it is given to know the mystery of the
kingdom of God, but unto them that are without, all these things are done
in parables." (Mark 4:11) R1742:1
These minds are so prejudiced and blinded that they cannot receive the
message of redemption and reconciliation until the next age, when all the
blinded eyes shall be opened. (Isa. 35:5) R790:5
Hardened their heart -- That is to say, they were in a faithless
attitude, not readily impressionable, but rather inclined to be skeptical.
Therefore the evidences of the seal of God upon Jesus were not sufficient
for them. R2651:3
Esaias -- Greek for Isaiah. E47
Saw his glory -- In fulfillment of the divine promise, Jesus appeared at
his first advent and tentatively offered himself to Israel as their great
King of Glory. R4787:2
Applying Isa. 6:1; but in neither case referring to Jehovah, but Adonai,
which in this text does not apply to the Father but to the Son. E47
Many believed -- Such as Simon and Nicodemus. Nicodemus came to the Lord
by night to interview him, but Simon more shrewdly thought to get the
opportunity of a conversation directly with the Lord by inviting him to
dinner. R2201:1
Loved the praise of men -- Jesus' doctrines so conflicted with the
popular customs that they could be accepted only at the cost of social
position. Thus the integrity of his hearers was put to the test. R582:1*
Many modern preachers and intelligent lay members are fully convinced of
the fallacy of modern theology, but their love of popularity and ease
cause them to remain through life in a false and hypocritical position.
R582:1*
"Ye are they who justify yourselves before men; but God knoweth your
hearts; for that which is highly esteemed among men is abomination in the
sight of God." (Luke 16:15) R582:4*
Not abide in darkness -- Throughout the Scriptures light is used to
represent God, his servants and their messages; and, contrariwise,
darkness is the synonym for Satan, the prince of darkness, and all his
deluded followers. SM241:2
Not to judge -- The Lord's own testimony that the judgment of the world
did not begin at his first advent. R2434:4, 1405:2*
While judgment begins in a measure with every man as soon as he begins to
comprehend the divine testimony, it does not, in the case of the world in
general, reach its final decision until the Millennial age. R2057:6*
Though our Lord's mission at the first advent was not to judge, but to
redeem the world, the testimony is unmistakable that, at his second
advent, he will judge the world, and his saints will be associate judges.
R1383:6
As it was the mission of our Lord not to judge the world at his first
advent, but to lay down his life for the world; so it is the mission of
the Church now not to judge the world, but to "lay down our lives for the
brethren." (1 John 3:16) R2415:3
We are not to judge the world now, but on the contrary to judge nothing
before the time. But in God's due time the saints shall judge the world,
and that to the world's blessing. R2415:3
That the world has not yet been judged is evident; the wicked are not yet
overthrown. R1383:6
That judgeth him -- Greek, krino, is here used in referring to the
judgment or trial of the Millennial age when the Christ, Head and Body,
will be the judges. R2426:4
The word -- The Scriptures. R2677:5
In Rev. 20:12, the books opened (according to the rulings of which men
will be tried) we understand to be the books of the Bible. None are now on
trial to whom those books are not to some degree opened, understood.
R332:6; HG233:2
Not only the words of the Master and the apostles of the New Testament,
but also the message through the prophets of old. According to these
standards, each who would have eternal life must conform his living and
his thinking. NS858:1
The same law and the same understanding of the divine character that is
now presented to us will then be presented to them. God changes not, his
plain law changes not. HG233:2
The removal of the Jewish ban from the New Testament is the beginning of
the fulfillment of these words. R2420:4
The truth concerning the divine plan which he has been revealing since
1874 is doing its separating work; and the saints can see clearly where
the lines of judgment are being drawn between the faithful and the
unfaithful. R1362:2
Happy has it been for the comparatively few who have heard the Master's
Word in this present life, and have judged themselves thereby, and
submitted themselves to his righteous precepts. NS857:6
Individual Christians cannot shirk personal responsibility, placing it
upon pastors, teachers, councils and creeds. It is by the Word of the Lord
that we are judged and not by the opinions or precedents of our fellowmen.
D66
When judgment shall begin at the nominal house of God, the nominal systems
will fall, condemned by that Word. R5574:1
The Lord's Word is the test now to the nominal church--judging them,
telling them where the right line is, not only telling you and me, but
telling through us the fallen angels. Q19:T
We read also that they will be judged according to their works, and this
is quite contrary to the judgment that is now upon the Church; for we are
judged according to our faith, our endeavors, and not the actual results.
HG233:3; NS858:4
That I have spoken -- Directly, and through the apostles. R2420:5
The same -- The judgment will not be along new lines, but along old
lines. OV41:5
Judge him -- The same word is in Rev. 20:12 and 1 Cor. 6:1; and is
rendered "sue at the law" in Matt. 5:40. R332:6
The last day -- The day of judgment, now present, since 1874. R5574:1,
2420:5, 1362:2
The day of final reckoning. R2057:6
The last thousand-year day of the seven, the Millennial day. R2434:4,
2057:6; HG233:3
What I should say -- Our Lord's discourses were along the lines of
divine revelation, the Law and the prophets, and the fulfillment of these.
Our teaching should be along the same line, not human speculations and
philosophies, but the Word of God. R3726:5
As the Father said -- Our Lord Jesus in all matters acts as the
representative of the Father, Jehovah, in the work of salvation. E35
Before the feast -- The thirteenth of Nisan apparently was spent by our
Lord in quiet retirement. R3542:2
Jesus knew -- The cup of bitterness and ignominy which Jesus was
draining to the dregs was permitted of the Father. His will was entirely
submitted to the Father's will. R2313:1
His hour was come -- At the time of the Passover, to fulfill the types
and prophecies of the Law. R2312:3
Having loved -- Because of his love, he laid aside his glory and became
a man; because of his love he devoted himself as the man Christ Jesus.
R3542:6
There are two kinds of love; the intense, particular love, and the general
love, or kindness; and two sorts of love, affectionate love and loving
kindness. Here we see the special love or affection. R1254:3
His own -- Jesus loved all of his disciples; but that love was more
intense for some than for others. CR151:3
Not forgetting the length and breadth of Jesus' love for all humanity, he
had a special love for all his disciples. OV331:3
Because they had those qualities of heart that would make them lovable
from his standpoint. R5725:1
The quality that made Jesus love them was, first of all, their honesty.
The disciples manifested that they were ready to confess that they were
nothing of themselves. CR473:5
According to the Jewish custom, the Passover was celebrated by families,
and the twelve apostles, specially chosen by our Lord, constituted the
nucleus of the family of God, Judas not being excluded. R2449:2
This furnishes us the lesson that, as followers of Christ, we should not
judge one another's hearts, nor surmise evil. R2449:2
Nor need we suppose that his love for the twelve applied to them exclusively: rather, that he
viewed the twelve as his representatives of "them also which should
believe on him through their word." (John 17:20) R2449:2
We are not to think of giving the world the same affection or love or
interest that we give to the household of faith. Neither does God.
CR473:3; R5724:6
He loved them -- Because of his love, he was now anxious to help his
dear disciples over a difficulty which, if not conquered, would hinder
their usefulness as his followers both in the present and future. R3542:6
Unto the end -- Completely, fully: his own sharp trials, present and
approaching, did not distract him, nor absorb his attention. R2449:2
At the conclusion of his earthly ministry, the Master still dearly loved
his disciples. R5724:3
Because he loved them, and knew that they loved him, he permitted them to
accompany him to the place of prayer, that they might watch and pray with
him. R1801:2
No waning of his love, not even when on the last night they all forsook
him and fled; his love for them never decreased. CR151:3, 474:1
Sending out Judas, who had a different spirit, which he did not love.
R1254:3
Supper being ended -- This was the Passover Supper--the Memorial Supper
of bread and wine being instituted afterward. R2450:1
He waited until supper was being served (not ended as in our Common
Version). R5091:1, 3543:1
They even proceeded to eat the supper, contrary to custom, with unwashed
feet. R2449:4
The devil having -- Judas' case resembles somewhat that of a lady who
had permitted evil spirits to get control of her will and lead her to do a
wrong, and then make her believe she had committed the unpardonable sin.
R2283:5*
Deliberate and intelligent rejection of the first principles of the Gospel
seems to imply an unfitness for further favors, on the ground that he that
is unfaithful in that which is least, would be unfaithful also with more.
R2283:6
Whose very existence is now being denied by many. F609; R3165:6, 2169:2
He riseth -- We, too, should not wait until our assistance is requested,
for in proportion as the served are developed disciples, they will not
ask. R2279:4, 844:4
From supper -- Apparently our Lord let the matter go to its full limit
to see whether or not any of his followers would improve the opportunity
to make himself servant of all. R5091:1, 3543:1
Permitting them to disagree without settling the dispute, without
appointing any to the menial service. He allowed them to think the matter
over, to relent and reconsider. R2449:4
His garments -- His outer garment, or mantle. R3543:1
Took a towel -- Attaching the towel to the girdle of his under-garments.
R2449:4
Girded himself -- That is to say, tightened the girdle worn around the
waist, which would hold up the flowing undergarments and keep them out of
the way of his activity. R3543:1, 5091:2
Poureth water -- The water was poured from a pitcher in a small stream
upon the feet, which were washed and rinsed. The basin was merely a
receptacle for receiving the soiled water. R5091:2, 3543:2, 2449:4
Thus each had clean water and little was wasted --for water is much more
scarce and precious there than with us. R2449:4
Wash the disciples' feet -- Apparently they not only did not have the
disposition to serve one another, but they did not desire to wash even the
Master's feet. R5091:1, 5193:4
The act was a pointed reproof for their neglect to wash his feet and one
another's. R5091:2
Love not only led our Lord to administer the reproof necessary, but led
him to do it in the wisest, best and kindest manner. His example should be
observed and copied by all his followers. R3542:6
Jesus did what he did because it was a helpful service, and was the
Father's will. R5375:5
We do not get the lesson of the institution of a formal ceremony. It was
only a case of necessity. No such need exists with us today. R5091:3,
5375:5, 3543:6, 2450:2, 2278:3, 843:3, 194:5
There seems to be nothing symbolical in it. It is merely an illustration
of the principle of humility. R2450:2, 3537:5
Only one of the Evangelists remembered even to mention it. R2278:3
Because of the wearing of sandals, the feet would be considerably soiled
even after only a short journey and would, therefore, need refreshing.
R5091:3, 3543:1, 3364:1, 2449:3, 194:5
In our climate, washing the feet would be an inconvenience, the very
reverse of a pleasure and service to them; therefore contrary to the
example. R2479:1, 194:5
As we are in contact with the world, we are liable to a certain degree of
earthly defilement, and it behooves each, not only to look out for
himself, but to help one another to get rid of earthly defilements. R3544:1
As the Lord's company were not guests, but merely had the use of the room,
no servant appeared to wash their feet; and it would have been properly
the duty of one of the number to perform the service. R3543:1, 2449:3
Some Christian people have adopted feet-washing as a religious custom. We
are not to berate them. So long as they think they are doing the Lord's
will, they are right to follow the custom. R5091:4
Once a year, on the day before Good Friday, the Pope washes the feet of
twelve aged paupers, who are brought from the streets and duly prepared by
a preliminary washing in private. A similar ceremony is performed annually
by the Emperor of Austro-Hungary. R2450:4
Neither these ceremonies nor the ceremonious washing performed by various
denominations of Christendom is according to our Lord's example, but
contrary to it. R2450:4
Those who sat, really reclined with their feet extending backward, and
could quite easily be reached without disturbing those who were eating.
R2449:5
The cometh he -- Our Lord very evidently had already washed the feet of
several of his disciples, and seemingly none of them offered objection.
R2449:5
Peter saith -- Peter had a peculiar combination of character, part of
which was extremely good. R3543:2, 2449:5
Lord, dost thou -- "It is not appropriate, Lord, that one so great as
you should serve a person of my standing, a poor fisherman." R3543:2
Jesus answered -- But our Lord did not stop to reprimand Peter. R2449:5
Thou shalt never -- Peter had too much reverence to wish the Lord to be
his servant. R5091:2, 3543:2, 2449:5
Peter's second remark was less praiseworthy than his first. It was hard
for Peter to realize that he was the disciple and the Lord was the
teacher; that it was for him to obey and not to dictate. R3543:2
Not my feet only -- If this gives me a more particular part with you.
R5091:2
If his washing had anything to do with his nearness to the Master and his
relationship to him, then he wanted it. R3543:2
Noble, thorough-going, whole-hearted, fervent Peter! R2449:6
But also my hands -- There is a lesson for us in this matter: We are not
to dictate to the Lord, nor to attempt to be wise or good or obedient in
ways that he has not directed. R3543:3
He that is washed -- Properly they had all bathed in accordance with the
Jewish requirement of the putting away of all filth at the beginning of
the Passover season. R3543:3, 4906:5
The apostles had been with our Lord, and for three years had been greatly
blessed by "the washing of water through the Word." (Eph. 5:26) R2449:6,
2279:4, 844:5
All who are justified and consecrated members of his Body already had the
bath, the washing of regeneration, and are already clean through the word
spoken unto them. (John 15:3) R3544:1
To wash his feet -- The Lord was giving a deep spiritual lesson: each
one needs to be washed, to be cleansed, before he can be a joint-sufferer,
before he can be a joint-heir. R5091:3
Public baths were in use at that time, but even after having taken a
general bath, on return to the home it was customary to complete the
matter by washing the feet. R2449:6
They merely now needed the rinsing of their feet, the cleansing of the
members that had come in contact with the earth. R3543:3
But is clean -- Somewhat obscure; the Revised Version is better: "He
that is bathed needeth not save to wash his feet to be clean every whit."
R3543:3
"He who has been bathed has no need except to wash his feet, but is wholly
clean." (Diaglott) R2449:6
Every whit -- Those who are cleansed by obedience to his message and its
spirit, are thereby made clean outwardly, as well as inwardly. R5389:3
Ye are clean -- He had accepted them as his disciples and had reckonedly
imputed to them the merit of his sacrifice as a covering of their
blemishes, the full testimony of which would be given them by and by at
Pentecost. R3543:3, 4906:5
But not all -- There was one in the number whose heart was not clean.
R3543:3, 4906:5
There is an intimation in the Lord's words, too, that the spirit of pride
which had manifested itself among them had been inspired to some extent by
Judas, as evil communications always are corrupting. (1 Cor. 15:33) R2449:6
For he knew -- Our Lord did not pass Judas by, but washed his feet with
the rest, knowing the while of his perfidy. R3543:4, 4906:5, 2449:6
It seems probable that Judas was not with the others when our Lord washed
their feet. R2772:2
Not all clean -- This expression shows us clearly that he had in mind a
higher cleansing, of which the washing of their feet and their previous
bath were but figures. R3543:3, 4906:5
Although not understood by the rest, our Lord's words must have been
appreciated by Judas, as were also his subsequent words in verses 18, 26,
27 and 28. R3543:4
He said unto them -- To the foot-washing illustration he adds his words
of counsel, showing how different must be the disposition among his
disciples from that which characterizes the godless world. R1987:3
All four evangelists heard this discourse, but it was left to John to
describe it. R1047:1*
Know ye -- Understand ye. R3543:5
This was in harmony with what he told Peter in verse 7. R3543:5
Master and Lord -- The man Christ Jesus, before his death, might be
properly styled a Lord, a high one in authority. E134
When a man he was perfect, and hence far superior to those about him. In
addition to this, as the agent or messenger of Jehovah, he was a Lord, a
master, a teacher, among men. R809:4
Ye say well -- Or, properly. R809:4
So I am -- Pointing out that this menial service did not signify that he
was not the Lord and Master; but, that as Lord and Master, he was not
unwilling to serve the lesser members of Jehovah's family. R2450:1
Have washed your feet -- Thus rebuking their inhumility, and at the same
time setting them an example that would apply to every affair of life,
namely, that they should be glad to serve one another on every proper
occasion. R3543:6
Ye also ought -- You have witnessed my humility in this matter, and now
I want to tell you that you ought to have this attitude toward one
another. R5091:3
Esteem and honor one another in proportion as you find in each other
unselfish sacrificing love and service. R2278:6, 844:1
Wash one another's feet -- To teach the disciples that they should not
be above doing the humblest service for each other as brethren, and to
emphasize the need of daily cleansing of the Lord's disciples from
earth-defilement. R5375:5
By love we are to serve one another, but not as a mere formality. (Gal.
5:13) R5091:6
The washing of the Body with the truth, the sanctifying and cleansing of
it with the Word, is in progress now. What are we doing to cleanse and
purify the faith and lives of our fellow members? R2279:4, 844:5
Wash and be washed one of another, cleanse and purge away the defilements
with which each comes daily in contact in the world, that ye may be clean.
R2279:4, 3544:4, 844:5
Before we can help others to cleanse their way of life, it is necessary
that we have experience along the same lines. R5091:5
Some think it necessary to wash the feet of others. But since there is no
real good to be accomplished by such a ceremony, there is no reason why it
should be done. Jesus would not have washed their feet if they had not
needed washing. R5375:5
The thought is to appreciate the privilege of real service, rather than
the opportunity of doing something merely because it is menial. R5375:5,
4399:3
In 1 Tim. 5:9-16 we read that if a widowed sister had washed the saint's
feet, if she had shown such a disposition, Paul would advocate a special
care for her, for she had manifested a loyal and true spirit. R5091:4,
3543:6
An example -- Was the example in the principle, or in the method of
service, in the ceremony? To suppose the latter would be to hide the real
lesson under a form. R2279:1, 844:2
The example which our Lord set was not so much in the kind of service,
feet washing, as in the fact of service. R2450:2
If the example were in the form, then every item in the form should be
observed: an upper room; a supper; sandals; the same kind of garments; the
towel girdle, etc. R2279:1, 844:2
Those in Eastern countries, where sandals are still worn, may find
opportunity to follow the example in the same form; and those differently
circumstanced may follow the "example" in a thousand forms. R2279:1, 844:4
As I have done -- So it can be said that we remind others of someone
they have known, Jesus of Nazareth; resembling him so much that we must be
his brother. R285:4, 210:4*
The servant -- Preceding events--the feast at Bethany, the triumphal
entry, the inquiry of the Greeks--indicated a growing popularity, and the
disciples were full of ambitious thoughts respecting the future. R3542:2
Even a very little prominence may become a dangerous snare unless it is
coupled with great humility. R1987:3
As they assembled with a host to appoint them their places at the supper,
a discussion as to their prominence and their rights to the most honorable
places, nearest the Master, was not surprising. R3542:2
From Luke's account it would appear that on this occasion there was a
strife amongst the apostles, a contention, respecting which of them should
be esteemed greatest. (Luke 22:24-31) R2449:3
The spirit of rivalry was warm in their hearts, and no one volunteered to
render the service, nor had any one the right to demand it in a company in
which the Lord had made no special rank. R3543:1
The Lord noted among his disciples a spirit of selfishness; overhearing
them disputing which of them should be greatest, and foreseeing that this
would injure them, he rebuked them for their lack of humility. R2278:3,
843:3
In their fear to be the least, all the disciples had shunned the
opportunity of service to the Master and for each other. R3543:5
Greater than 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
They called in question the legitimacy of his birth, applied all manner of
vile epithets to him, denounced him as an enemy of the government, and
finally caused his crucifixion. HG713:2*
If ye know -- If you appreciate these principles applicable to all the
affairs of life. R2450:4
These things -- The things that make for our peace. R5228:5
The putting away of bitterness, evil-speaking, busy-bodying, that we may
the more completely put on Christ, and be more fully under the control of
his holy Spirit of love, meekness, patience, long-suffering, kindness.
R4584:2
Happy are ye -- You will be blessed thereby, helped in my service, and
prepared for the Kingdom in which I have promised you a share. R2278:6,
844:2
If ye do them -- If you practice the lesson. R844:2, 2278:6
If you live according to this rule, loving and serving one another. R2450:4
It is not enough simply to resolve or determine to do right or to obey
God. Unless we go further, and actually make advancement in character, we
will prove failures. R1802:2*
How prone we all are to desire and to acquire knowledge at the expense of
our spiritual development, forgetting that "knowledge puffeth up, but love
edifieth." (1 Cor. 8:1) R1802:2*
I know whom -- Jesus knew who it was that should betray him, and was,
therefore, neither surprised nor disconcerted because of Judas' course;
yet undoubtedly it must have had a saddening effect upon our Master.
R4908:2, 3760:3
The scripture -- Psalm 41:9. R4906:6
Eateth bread with me -- Our Lord went so far as to quote the very
prophecy which marked Judas and his disloyalty, his violation of even the
common hospitality. R4906:6
Lifted up his heel -- Would betray him. R4906:6, 4908:2
Before it come -- They did not yet know the full import of the word
baptism and the word cup. When Pentecost should come, these things that
Jesus had spoken to them would come to their remembrance. R5421:4
When it is come -- When a vast amount of prophecy becomes a fact, it
will prove the Scriptures true; and when they are proved true by
fulfillment, it can but be a terrible blow to skepticism and infidelity.
R108:1*
Receiveth me -- If teachers be of divine appointment, those taught are
divinely taught. R380:1
Troubled in spirit -- His sorrow was for Judas; for the thought that one
of those he had so tenderly kept and cared for should now prove so
ungrateful, unthankful, unholy. R2772:1, 4906:6, 3364:2
One of his disciples -- John seems to have been of a very modest
disposition, quite unwilling to make his own name very prominent in his
writings. R2571:3
He it is -- Repeatedly bringing his attention to the error of his ways,
in hope that he may be turned therefrom, long-suffering toward all who
become his disciples. This is a proper outline of our conduct in similar
cases. R3543:4
So far from these incidents melting the heart of Judas, they seem to have
aroused in him a malevolent spirit, just as his divine mercy toward
Pharaoh in the stopping of the plagues, hardened his heart. R2772:2
So it is with all who professed the Lord's name in every time. The
instructions which prove beneficial to some prove injurious to others: "a
savor of life unto life, or of death unto death." (2 Cor. 2:16) R2450:1
Satan entered -- Fully, completely--took possession of his heart as an
instrument of evil. R2772:2
Satan had been working with Judas previously. R4577:3
Satan's work in the heart of Judas was a gradual one. R3884:6
Instead of resisting the Adversary's suggestions, Judas entertained them
more and more until he was filled with the Satanic spirit. R2772:2
Not the case of obsession, but of domination of the mind. R4311:3
And he resolved to earn the thirty pieces of silver by betraying the Lord.
R3887:2
If Judas had maintained an attitude of consecration to the Master, Satan
would never have had the opportunity; it is because he was at heart
disloyal. Q616:1
For the accomplishment of his purposes there is no measure of hypocrisy
which Satan would spurn; no depth of iniquity to which he would not
descend; no measure of cruelty that he would spare; and no height of folly
to which he would not lead his deluded victims. R1687:4
Do quickly -- Implying that the matter was already arranged, and that
Jesus by supernatural power was aware of it. R3366:3
Judas had the bag -- Accustomed to voluntary giving to the Levites, the
Jews evidently extended this usage to everything religious that appealed
to them as being of God. Evidently they never lacked, though it is evident
that they never solicited alms. F286
Went immediately out -- Doubtless because he felt out of place in such
society. R2772:2
None of these things moved Judas, evidence of the willful intention which
marked his crime and enforcing our Lord's words calling him the "son of
perdition" (John 17:12), declaring it would have been better for him if he
had not been born. R3543:4
In the close of this age, the sop of truth will have become so strong as
to drive forth from the company and communion of the faithful, all who do
not rightly appreciate and value the ransom. R5191:2
When he was gone -- The promise of the Comforter, the holy Spirit,
though it was ultimately to reach the whole Church through the
administration of the apostles, was specially given to them on the night
of the Last Supper, after Judas had gone out. R1525:3, 1254:3
Little children -- These were the "little ones" in malice and pride, and
in the world's estimate. R2063:4
"Be not children in knowledge [character], howbeit in malice be ye
children." (1 Cor. 14:20) R2063:2
Ye cannot come -- Were the apostles promised translation to heaven at
death? R1881:5, 2438:2; HG347:5, 334:3
Disbelieving Jews were not the only ones who could not go to heaven;
neither could believers. R2438:2
It is because the believers of the past as well as the believers of the
present age cannot go to the Lord, that all of them looked earnestly for
his return, his second advent. "I will come again and receive you unto
myself." (John 14:3) R2438:3
A new commandment -- A higher commandment, a higher law than was given
to the Jew under the Law Covenant, hence higher also than will be given to
Israel and mankind under the New Covenant. R4549:4, 5072:3; Q180:4
We are not without law, but under law in Christ. This law in Christ is the
law of our covenant, which is the law of love, a sacrificial love beyond
any requirement of justice. R5072:3; 4827:5
The Law said, "Thou shalt not steal" (Exod. 20:15), but Christ taught us
that we should not merely refrain from robbing our neighbor, but be ready
to share with him what we had, even laying down our lives for our
brethren. HG582:5*
The third commandment is not applicable to any except those who become the
disciples of Jesus. He voluntarily put this regulation upon himself, and
laid down his life sacrificially, which no law could justly demand.
R5947:5; Q134:4
Jesus, who made us free from the Law under which Israel was placed, gave
us another. This law of love contains the spirit of the Law to Israel, and
is termed the "royal law." (Jas. 2:8) R542:6
The Bible lays down no particular parliamentary usages, but gives to God's
people the one broad, general law to govern each one of them in all the
affairs of the Church; to measure our every act, word and thought. R4772:5
I give -- The new commandment is not the Father's commandment at all,
but the command of our Head to all those who have entered the school of
Christ and who are hoping to become "members" of the Anointed One.
R4549:5; Q180:4
Unto you -- This new commandment applies only to the Church of this
Gospel age. R4549:5; Q180:4
Love one another -- Love is the law of God's being, and shall ultimately
be the controlling law of all his universe. R415:3*
The rule of righteousness is to be observed toward our Heavenly Father and
toward all our neighbors; but to our brethren we are to do more than the
right, we are to sacrifice on their behalf. R5947:6, 4584:4, 31:5*
It is easy enough to love some of the brethren, those on our own plane and
of our own style and liking; some of the refined, wealthy, noble or
educated, those on our own level or a little above. R4253:6
Experience shows that many of God's dear people, striving to keep the
first two commandments, find it more easy to sacrifice time, influence and
strength in the service of the world than for the brethren. R5947:6
Love for the Lord and his truth he places on a parity when he says, "Me
and My Word." (John 14:23) Then comes love for the brethren, because they
are his, because they have his spirit and seek to walk in his footsteps.
SM259:1
This special love is not to be exercised toward the world, to whom belongs
only the love of pity and sympathy; but is to be exercised toward them of
like precious faith, of one mind with us and the Lord. R1670:5, 4766:6
We cannot love the world with that deep, intensive love. It is not
incumbent on us to sacrifice our own interests for the world, but it is
made obligatory toward all the household of faith. HG481:3; CR166:5
You are to deal with your neighbor as with yourself. You are not to give
all that you have or sacrifice your own interest and yourself go without.
But when it comes to the Lord's disciples it is a different matter. Q440:T
Those who are less noble will need our love the more, because of a natural
depravity and weakness and imperfection. R4254:1
If Jesus had loved 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; R5700:1
This will mean tender-heartedness, humble- mindedness and forbearance to
recent injuries and revilings; not only submitting to these without
retaliation, but, on the contrary, returning a blessing. SM703:1
Each should have sympathy for each other, should encourage one another,
build one another up in the most holy faith, and by all means, do nothing
to stumble each other in the narrow way. SM393:1; R4766:6
As daily and hourly we seek to cultivate this spirit of love, and allow it
to dominate in our words and deeds, in the same proportion will be the
measure of our blessing. SM339:1
When contending with an unseen but wily and powerful foe, what mere
hypocrisy is that profession of love which fails to warn of immediate or
approaching danger. R416:4*
Being full of love for the brethren, our refusal to join with them in what
we consider unwise or unscriptural arrangements would be presented in such
kind and gentle terms as would be helpful to them. R5948:2
Even with good intentions, we would still be in danger unless we observe
to the full the Lord's direction as to how love should deal with brethren
who, in our judgment, have committed a fault. This procedure is stated in
Matt. 18:15-17. NS566:1
It is one thing to love all God's children though entangled in sects, and
another to avoid the meshes of their captivity. Oneness of thought, mind
and action are required of the Church of God. R1130:6*
Even, if despite our every endeavor to the contrary, it should finally
seem necessary for a class to divide, nevertheless love for the brethren
ought to be the blessed tie that binds. R5948:4
Therefore, when admonished to "hate" father and mother in Luke 14:26, the
Lord used the word to impress that the terms of discipleship meant that
they must love him more than all earthly ties and considerations. Q782:4
It was because the apostles had not enough love for one another that they
disputed who should be the greatest, and were so determined not to stoop
to one another that they neglected also to wash the Master's feet. R5193:4
Manifested, not by a socialistic community of goods, but this love will
work no ill to its brother, it will neither slander his character, nor
cheat, nor envy, nor in any way wrong him. It will not only be thus
negatively good to him, but it will be active to do him service. R1327:6
As I have loved you -- To the extent of dying for us. R5947:5, 4568:4,
4501:6
As he loved the Church and gave himself for the Church. R4584:4, 4549:5;
Q180:4; SM703:T; NS566:1
With a pure, unselfish love which thinketh no evil, vaunteth not itself,
is not easily offended, and seeketh not its own. (1 Cor. 13:4, 5) R4460:6
Namely, to the extent of laying down our lives for our brother, directly
or indirectly, giving moments or hours, time, money or influence to aid
one another in making our calling and election sure. NS644:3; R4445:6;
OV211:T; SM703:T
"We ought to lay down out lives for the brethren." (1 John 3:16) R4568:4,
5947:5, 4501:6
If we had love one for another as Christ loved us, it would lead to the
giving of our lives for each other if necessary. R31:6*
He commends his love to us in that it is to each according to his needs:
the more noble, the less of the Lord's grace is sufficient for them; the
more degraded, the more grace is necessary and will be supplied. R4254:1
In effect: If you would be my disciples, if you would share my throne,
glory and immortality, you must have my spirit--you must do more than keep
the Law, you must be self-sacrificing. R4549:5; Q180:4
By this -- Brotherly love--the one important test of membership in the
body of Christ. R4267:2
Not by intellectual or physical strength, not by wonderful works, not by
anything that we can do or have done for the Lord, his cause and his
people, are we to hope for eternal glory. R2230:4
Shall all men know -- Legitimate children of God, begotten not of pride
and formalism, but of God by his Word of truth, are to be found today and
readily identified, not by titles or gowns, but by their love for the
truth and by their sacrificing for it. R985:4
Ye are my disciples -- The new creature must attain this character of
love; for all of his hopes depend upon his attaining this
character-likeness of his Lord; otherwise he will not be fit for the
Kingdom. SM280:1
If ye have love -- As love is declared to be the distinguishing
characteristic of all who have the Spirit of Christ, so lack of love may
be considered the distinguishing characteristic denominated the "error of
the wicked." (2 Pet. 3:17) R4326:2
Such will be the spirit of all the Lord's followers. Their delight will
be, not in self-gratification, but in "doing good unto all men as they
have opportunity, especially to the household of faith." (Gal. 6:10) R2435:5
If any professed follower of Christ see his brother have need and
close up his heart of compassion against him and refuse him aid, this
would be an indication that he lacked the spirit of the Head. R4358:5
One to another -- Love to God alone is not the full manifestation of
this grace; nor can there be, according to the teachings of God's Word, a
sincere love for God, without a corresponding love to man. R2155:5
Thou shalt follow -- Explained in John 14:3, "And if I go, and prepare a
place for you, I will come again, and receive you unto myself, that where
I am, there ye may be also." R700:1*
Lay down thy life -- Greek, psuche; soul, being. E337
Denied 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
Let not -- Three chapters of St. John's Gospel (14, 15 and 16) record
the incidents of the intervening time between the leaving of the upper
room and the arriving at Gethsemane, the place of the oil press. R4707:2
Hiding his own sorrow, he comforted them, and thus set an example to all
of his followers. SM263:1
Be troubled -- After washing the disciples' feet, giving the sop to
Judas, telling the disciples that they would all be offended and Peter
that he would deny him thrice, we may well suppose that their hearts were
filled with fearful foreboding. R2453:3
He sought not needlessly to make them mourn, but sought to prepare them
for the ordeal. R102:2*
The trouble in their hearts was not in respect to the foundations of their
hopes, for these were well established, The whole question before their
minds was respecting Jesus--if he was the Messiah? R2453:6
They needed comfort, and the Master proceeded to give them the best and
strongest spiritual food and instruction that they were able to receive.
R2454:1
The Father knows your heart troubles. He wishes the burden to be there
until you shall appreciate its weight, until you shall be ready to cry to
him that you are sin-sick. OV180:4
Ye believe in God -- In the hour of trouble remarkably few doubt the existence of God. But as we look to the Almighty for protection and realize our own weaknesses and shortcomings, the heart of man fails. OV180:T
Believe also in me -- Believe that the Father hath sent me. OV180:3
Recognize the fact that all of the Father's plan will be accomplished, and
inasmuch as you have seen my loyalty to the Father, continue to trust me.
R2454:2
While still sharers in the trials, the consolations of the Scriptures
offset these troubles and make of them "light afflictions" (2 Cor. 4:17),
not worthy to be compared with the glories promised to be revealed to us.
SM271:T
In my Father's house -- All creation is the Heavenly Father's house.
R4064:3
The Father's house is really the universe, and figuratively speaking
heaven is his throne, the earth his footstool. R2454:2; Q775:4
The Universe, and the different members of his great family. Q453:2
The Kingdom. R632:4*
Are many mansions -- Many apartments, many planes, but all harmonious,
grand. R4159:4, 2454:2
Many stations; one is for the angels, another for the Little Flock of the
elect, and still another for the world in general. SM85:2; HG235:1
Upon different planes of being he has creatures made in his own likeness,
called sons; and for each of these a provision has been made suited to
their conditions, nature, etc. R4064:3; HG751:6; Q452:T
We know not how many angelic orders there are, but the Scriptures intimate
that there are spirit beings of various grades, of different nature, each
perfect, but differing one from the other. Q776:T, 452:2
Conditions of being. What he was going to prepare for the Church was not
all that is to be attained by God's creatures. A Kingdom has been prepared
from the foundation of the world for the human sons. R632:4*
The Scripture testimony clearly and explicitly points in every instance to
the second advent of Christ, and the resurrection, as first, the hope of
the Church, and, second, the hope of the world. F664
To be fit for any place in the Father's house all must cease to be
children of wrath and become children of love. F403
I go -- Our Lord's ascension was not only according to the type--not
arbitrarily; it was an essential part of the plan. It corresponded to the
act of the high priest entering into the Most Holy with the blood of
atonement and presenting it before the Mercy Seat, together with the sweet
incense. R1828:3, 5181:6
It was necessary that, after laying down his life, he should ascend to the
Father and present his sacrifice as on man's behalf, as man's ransom.
R2454:3
Explanatory of John 13:33-36. R700:2
To prepare -- God has provided for mankind; the earth was made for man.
But now was a new thing, a new creation, and there was no place for the
new creation. Q453:2; R4966:2
Thus far no provision existed for a family of sons on the divine plane.
Our Lord Jesus was the first born to this condition, and it is only
through his merit that the Church can have this inheritance. R4064:3,
5181:6, 4973:6
There is no place yet for this "new creation," except in the Father's
purpose, or plan, in which provision for the Church, as the Bride of
Christ, has already been made. Q776:T; R4974:1
There is no "Bride" now; Jesus, during the Gospel age, has been preparing
a place for the Bride. Q750:2
By making an imputation of his merit on behalf of the Church, thereby
permitting them to become participators with him in present sufferings,
that they may also become sharers with him in future glories. R5181:6;
Q453:T
Not only present the ransom sacrifice on our behalf, but also that he
might succor and help us to the eternal city and might correct and
discipline us, and thus prepare us for the new conditions. R4064:3
He was to prepare the place, and they were to be prepared for the place
through the teaching of the holy Spirit. R526:3*, 341:4*; Q776:T
A place -- An official position. R341:4*
A place in the divine nature. Q453:2
On the heavenly plane. CR401:6; R5654:6
One special place in the divine family would be made for the special
followers of the Lord. The chief mansion will be for those called to the
highest honor. HG751:6
The Bride of Christ shall, in the resurrection, be like unto the angels,
heavenly or spirit beings. But the place for man, the earth, is a very
different one from ours. R4966:2; SM122:T
Like unto the angels, but higher than the angels. Q776:T
"We know that if our earthly house of this temporary dwelling-place were
dissolved, we have a permanent structure of God, a house not made with
hands, everlasting, heavenly." (2 Cor. 5:1) F673
For you -- The Church, as represented by the twelve. R154:6*
All the disciples and followers, not only the Apostles, but the humblest
of the sheep, are included in these conditions and the promised rewards of
the faithful. NS591:6
This word does not apply to the world, in the sense of embracing the whole
human race. R526:3*
If I go -- The leaving of his flock for a time was incidental to their
testing proving, and development. R5694:5
I will come again -- This will be the second advent. CR401:6; R5654:6
The Master says not a word about our going to him, but quite the contrary,
that he will come and receive us unto himself. R5132:2, 2765:2, 1881:6,
700:2
Why say this if the Apostles were to go to heaven immediately at death?
HG347:5, 334:5
Jesus would "depart" from the Father and at the same time "return" to his
disciples. Q751:2
This Scripture is rendered meaningless by the acceptance of the theory
that each member of the Church at death passes immediately into glory.
HG267:6
It is because the believers of the past as well as the believers of the
present age could not go to our Lord, that all of them looked earnestly
for his return, his second advent. R2438:3
In like manner as he went away, quietly, secretly, so far as the world was
concerned, and unknown except to his followers. B154; NS656:6
We look backward, if we have faith, to Christ dying on the cross, and we
ought to look forward no less, if we have hope, to Christ coming again.
R2798:3*
He has come, he is even now present, and will soon receive us unto himself
forevermore. R5863:1
The interim between our Lord's death and his second advent is not long:
from God's standpoint, "a thousand years are as one day" (2 Pet. 3:8);
from the believer's standpoint, his average life and waiting about 50
years. R2454:3
Some confound the presence of Christ as a spiritual being with the
presence of the Spirit of Christ. They are quite distinct. The latter
never left the Church. Here we refer to the personal presence, which did
go away and will come again as a spiritual body. R580:4; A89; B105; OV222:1
A personal coming and not, as quite a number think, that when sinners are
converted, that forms a part of the coming of Christ. HG341:3; OV222:2
Not referring to the descent of the holy Spirit at Pentecost, or the
destruction of Jerusalem, for in Revelation, 26 years later, he says,
"Behold, I come quickly," and John replies, "Even so, come, Lord Jesus."
(Rev. 22:12,20) A89
Error has so beclouded this clear statement that many have reached the
impression that Jesus comes again every time one of his faithful followers
dies. HG664:4
All of these procedures are of the Father, though through the Son. F399
And receive you -- The object of Christ's second coming is to receive or
gather his Church unto himself. Because neither Christ nor Paul mention
any interval, it is most commonly supposed that the gathering is
immediately after his coming. R154:6*
A comparatively large proportion of true Christians are not living in that
attitude of heart and daily life which would permit them to anticipate
this meeting with sentiments of pleasure. R3191:3
Not only false doctrines, but sin, likewise, hinders joyful anticipation,
inducing shame and fear--knowing that even those conditions of heart which
may be hidden from fellow-servants cannot be hidden from the Master.
R3191:3
Paul believed this doctrine and taught it to others, and was looking for
and waiting for the Savior from heaven, when he would "ever be with the
Lord." (Phil. 3:20; 1 Thess. 1:10; 4:16,17) F671; R1827:1
Unto myself -- And take you to the heavenly plane by a change of nature
from the earthly to the heavenly by a resurrection. CR401:6
His Bride is to be the Church glorified. The marriage takes place at the
second advent of Christ. The reign of Christ, Bride and Bridegroom,
follows. Q838:2
Under Jewish custom, the espousal brought the same obligation of chastity
as though the marriage had taken place. Thus the Church, by her vow, is
obligated to the full, although the marriage with the Heavenly Bridegroom
will not take place until his second advent. SM122:T
Thus to enter into his glory and become heirs of God and joint-heirs with
himself in the Kingdom. NS296:1
Their gathering unto him must precede their coming with him. (Zech. 14:5)
R154:6*
Ye may be also -- The presence and providential care of the Lord in ones
affairs, all being consecrated to the divine will, bring a peace and joy
which the world knows not of. NS451:3
Whither I go -- For three years our Lord had been making them acquainted
with the Father's character, hence they were to feel that they knew the
Father better than ever, and could appreciate such a home of
righteousness. R2454:4
The way ye know -- Their experience with the Lord, and under his
instructions and leading, had made them acquainted with the way to God,
even though they did not recognize it as such. R2454:4
I am the way -- The way to the Father. R493:1*
In that only through his sacrifice, the "ransom," imputing his merit to
sinners, could they be made acceptable to the Father or be received back
again into fellowship with him. R2454:5
There is only one way of return, through acceptance of Christ and
obedience testifying thereto. Its gate is Faith, and at present it is a
very difficult road to travel, even after it has been found. R1771:1
There was only one gateway to enter the Holy Place or Court; the type thus
testifying that there is but one way of access to God, one Gate, Jesus.
T18 He is our Ransom, or Way; our Teacher, or Instructor in righteousness,
in the truth, and our Life-giver. R2454:5
The breaking of Jesus' body opened the "narrow way" to life, and broke or
unsealed and gave us access to the truth, spiritual food, as an aid to
walk the narrow way which leads to life. (Matt. 7:14) R1636:3, 840:2, 466:5
Before justification, while getting a sight of our sin and corruption, we
cry unto Jesus; he is our way unto God. R469:1*
Reconciliation with God was impossible until first the redemption had been
secured, that the one seeking at-one-ment might approach God through the
Mediator of the New Covenant. E28
The door of Israel's Law Covenant was barred by justice. There could be no
proper ingress or egress. All were prisoners of the Law, shut up unto that
hope which should afterward be revealed, namely, Christ. R2441:5
The truth -- The truth relating to the Father. R493:1*
In the sense that only through his words, his instructions, his guidance,
could there be any hope of coming into harmony with the spirit of God, the
spirit of truth. R2454:5
Through him, the Word, and the Truth and the Life, they were sanctified,
while he sanctified himself. R444:4*
He was sanctified by the truth, but he himself said, also, "I am the
truth." R442:4
And the life -- In that all the race was dead, under divine sentence,
and none could come again into life conditions except through him. R2454:5
This is a prize never until the Gospel age placed within the reach of any,
and it is obtainable only during this age. R814:2*
The life from the Father. R493:1*
No man -- Those today turning to the Law, to good deeds and self-denials
as the basis of hoped-for future life forget or fail to see that, because
of sin and depravity, none can render perfect works to God. R688:1
So also Christ will be the Way, the Truth and the Life to the world of
mankind in the Millennial age. R2454:5
Unto the Father -- We must be drawn first (John 6:44) before we can come
to Jesus, and then we must come to Jesus before we can have access to the
Father. CR40:5, 346:5
If we merely come to the Advocate and do not proceed further we are not
going to the Father. We must come to the Father in the name and through
the merit of the one who redeemed us. Q734:6
We are "accepted in the beloved" (Eph. 1:6) by the Father, as sons. R1007:2
But by me -- First of all, Jesus is made unto us wisdom. He gives us the
necessary knowledge to come to God. Q123:5
God refuses to have any dealings whatsoever with those who cannot or will
not accept of the great sin-offering which he has provided. R5737:2
The Lord causes his sun to shine upon the just and the unjust, and his
rain to fall upon good and bad alike. (Matt. 5:45) But he recognizes none
as his servants except those who have come to him in the appointed way.
SM511:2
This excludes Jews, Mohammedans, the heathen; all who have not a knowledge
of Christ and a faith in him as the Redeemer. R2252:3
Only such as are in covenant relationship with God have any right to go to
God in prayer, to ask either forgiveness of sins or anything else.
R5690:5, 5692:2, 3806:2, 2252:3
He cannot go to the Heavenly Father direct, but he can go to Jesus,
because him hath God set forth to be our Savior. He did not say, "No man
can come to me except through a preacher, bishop or pope." HG694:2; R4786:4
As in the type, none but the priests offered incense before the
Lord, so only the royal priesthood, the members of the Body of Christ,
have this privilege in the present time. R3806:3
Where the husband or wife is not a child of God, unbegotten of the Spirit,
it would be inappropriate that he or she lead in the worship, addressing
the throne of grace. R3806:2
The apostles declare the necessity of an Advocate with the Father before
any can approach him, come into his presence or receive any favor from
him. HG621:6
There is a general tendency to ignore personal faith in the redeeming
blood. Prayer is a wonderful privilege. It is not for sinners, but for
those who have been justified by the great Advocate, Jesus. R5379:2,
5877:2, 5737:2
He is the Advocate for those who become his disciples and who engage to
walk in his steps; but he is not the Advocate for the world--merely for
the special class, his followers. R5690:6
God (the Father) "heareth not sinners" (John 9:31), but Jesus does. He
says, "Come unto me, all ye that labor and are heavy laden, and I will
give you rest." (Matt. 11:28) R469:1*, 2024:1 CR304:6
Through an acknowledgment of sin and imperfection, and the realization of
the need of a Savior. CR167:3
The Lord Jesus does not spurn sinners who evince a desire to forsake sin
and to approach him. By their measure of faith and obedience all such are
justified to fellowship with him. R5196:1
Contrary to the Roman Catholic Church tenet of praying to saints. R560:5*
The court of heaven has regulations and ceremonies of respect and due
deference which must be complied with by every man who would gain an
audience with the King of kings. R1864:5
While God's desires and plan are all centered in Christ, yet "he desires
all men to be saved and to come to an accurate knowledge of the truth." (1Tim. 2:4, Diaglott) R1781:6, 1273:4
Faith in any creed or system of religious teaching not wholly founded on
Jesus, as the purchaser or redeemer, and expression of God, is a delusion.
R555:3*
Our Lord forewarns of various theories of salvation through another
channel than that which God has provided. SM268:2
The channel of all of God's mercy is Christ Jesus. R5179:3
An Advocate in this age, and a Mediator in the next. R5833:1
Whoever attempts to come to the Father in his own righteousness, or in the
righteousness and merit of any other than this Savior, the same is a thief
and a robber. (John 10:1) NS411:5; CR368:4
Known me -- Understood me. R493:1*
Known my Father -- Our Lord Jesus expressed and fully manifested the
Father's love. R2466:4
To know God we must gain knowledge of him, and knowledge is assured
belief, enlightenment, acquaintance with or understanding of God, his
plans and purposes as revealed in Christ. R493:1*
Have seen him -- Jesus revealed or caused his disciples to see his
Father by making known his character, revealing him by words and deeds as
the God of Love. T86
Seeing with the natural eye and hearing with the natural ear are not all
there is of seeing and hearing. All of God's children have seen him, known
him, and held communion with him. B122
The word "see" has a fuller meaning than eyesight. It is "to know," "to
recognize." R453:4
Hath seen the Father -- As it was impossible for the Lord's followers to
actually see God, the only way in which they could see him was in the
representative sense. Our Lord Jesus fully and perfectly represented the
Father. He was God manifested in the flesh. Q781:T; R5653:6
In seeing Jesus they saw the most that was possible to be seen of the
divine character, its likeness, its perfect image in the flesh. E77;
R2454:6; CR249:2
He was the living representative of the living Father who had sent him.
R1298:6*
Perfect man is a perfect image of the invisible God. During the Millennium
the Ancient Worthies, perfected, will be the best representatives among
men of the Heavenly Father, Heavenly Son and Heavenly Bride. E77
In the Father -- Not that he was the Father, for this he had distinctly
disclaimed repeatedly, telling them that the Father was greater, and that
the works which he did were done by the Father's power. R2454:6
Not of myself -- As a man. T54
Not merely because he was a perfect man while all others were imperfect,
but also because his words were indited of the indwelling Spirit of the
Father, men said of him, "Never man spake like this man." (John 7:46)
R240:4
That dwelleth in me -- By his spirit. T54
The anointed Jesus, filled with the holy Spirit at the moment of baptism,
was the divine "new creature," though not perfected as divine until the
resurrection. T54
He doeth the works -- He ascribed always the honor to the Father. He was
merely the Finger of God. R5920:2, 3161:2; HG661:4
Jesus' claim was that he was "a Son," an obedient son, who did not do his
own will, but the Father's who sent him. R369:5
Neither Elijah, Elisha nor Jesus claimed to awaken the dead by their own
power. It was the power of Jehovah delegated to, or active through them.
R810:4
Before his death he had none but human powers, except as the Father's
power was operated and manifested through him; since his resurrection he
claims divine powers, not as the Father in him, but as his own. R188:6
If we, as our Head, are "led by the Spirit of God" even unto death, we
become "the sons of God," who will also "work in us to will and to do of
his good pleasure." (Phil. 2:13) R418:1, 164:6
In the Father -- He would have them understand the unity subsisting
between the Father and himself. His will was buried into the Father's
will. He would have no other. His words and works fully and completely
represented the Father. R2454:6
Greater works -- Referring to the spiritual work of the Church during
this Gospel age--opening the eyes of men's understanding. R1722:4
Which is the greater work--the opening of the eyes of the naturally blind,
or the opening of the eyes of the understanding? R2582:5, 4314:2, 2455:4
Not any of his followers have ever been able to do "greater works" than he
accomplished in opening blind eyes, etc. These works, therefore, must be
of a different nature or on a larger scale. Both are true. Q805:5
When the holy Spirit was come, after Pentecost, the Lord's people, in his
name, and as his representatives, began to do greater, more wonderful
works than those which he himself had performed. R2455:4, 5104:4
Referring either (1) to a future work in which the Church will share with
her Lord, during the Millennium, or (2) the works of spiritual quickening
and revival as higher than physical healing and revival. R2126:4, 2454:6;
Q806:T
Then the sick and the dead were only partially restored, and for a limited
time only, which is as nothing compared to the full restitution of the
health and vigor of perfect everlasting life. R2000:5
The Lord's works were on a fleshly plane as a matter of necessity. The
holy Spirit had not yet come. R2455:1
Amongst these the Lord mentions the quickening of the dead, looking down
into the future, to the resurrection of the Church in glory and to the
subsequent resurrection of the world during the Millennial age. R2434:3;
Q806:T
Because I go -- He ascended on high, presenting the merits of his
sacrifice, so that he could bestow the holy Spirit. Receiving this Spirit,
his followers would be able to accomplish the "greater works" of opening
spiritually blind eyes, etc. Q806:T; R5104:4
His going was expedient (1) to make intercession for us, and (2) to
receive his Kingdom and permit him to bring gifts for us--chiefly, the
holy Spirit. R1829:1
In my name -- Means more than merely "by his authority." It means that
the petitioner must realize his own actual unworthiness to be received,
and therefore he presents it in the merit of Christ, his Ransomer. R1410:4
Not that our Lord Jesus should no longer be recognized in prayer, but
rather that, as the disciples had freedom toward Christ and confidence in
approaching him, the time was coming when they could approach the Father
direct, in his name. R1580:6
That will I do -- As the active agent of the Father. R2455:4
The answer is certain. R5380:1*
If ye love me -- Loving obedience must be more pleasing to the Lord than
anything short of it, and doing it is the best evidence of love. R85:4*
Keep my commandments -- His commandment is: "A new commandment give I
unto you, that ye love one another as I have loved you" (John 13:34), with
such a love as would lay down life for the brethren. NS566:1
As God's love shows itself in his works, so will our love show itself in
our works. R21:4*
Absolute perfection would mean perfection of thought, word and deed. The
most that any of us can have now is perfection of love in our hearts.
Those who have perfect love will fullfil their sacrifice. R4837:5
In honor to give each other preference, to forgive one another, to
sacrifice for each other, to love even enemies--John speaks of these
commands of the Lord, and not the Ten Commandments of Israel's Law
Covenant. R1730:6, 976:3
These commandments, under which we are placed, are not grievous and
impossible to obey as were those of the Jewish Law Covenant, for Christ's
yoke is easy and his burden is light. R1731:1, 976:4
I will pray -- The gift of the holy Spirit comes to us, not because of
any direct relationship between the Father and us, but at the instance of
our Lord Jesus, at his request and for his account the Father does this.
R2456:2
How could one equal in authority pray to another that a third one equal to
either of them should be shed forth as a gift? R4166:5
He shall give you -- The holy Spirit must come from the Father, not from
the Son. R4307:1, 4166:5
The promise of the Comforter, the holy Spirit, though it was ultimately to
reach the whole Church through the ministration of the apostles, was
specially given to them. R1525:3
The Apostle Peter said that our Lord, having been exalted to the right
hand of divine power, received this holy Spirit from the Father and shed
it forth or sprayed it forth upon his followers at Pentecost. R4166:5
Another -- Instead of our Lord Jesus himself, whose going away was
necessary and expedient. R4307:1
Our Lord thus mentions himself as a comforter. At the close of his
ministry we hear him say, "I will not leave you comfortless"--orphans,
bereaved of a caretaker. R3434:3
Our Lord Jesus was a comforter in Zion above and beyond all other
comforters. He entered into sympathy with the meek and lowly and
right-intentioned in all their weaknesses, trials and difficulties. This
is the hold his character and words have today on our hearts. R3434:3
He was limited, as a man in the flesh, to the ordinary means of travel,
and could only be in one place at a time, but the Spirit can be
everywhere, and with any number of people at once. R102:5*
The holy Spirit would be another Comforter, but the comfort would be of
the same kind. R2455:3
Not implying that another God is meant, or another person of a trinity of
Gods. E204
Comforter -- Greek, parakletos. The thought usually conveyed by the word
comfort, to soothe or pacify, is not the correct one. The correct thought
is that of help, encouragement, assistance, strengthening; to sustain.
E202; R2455:3
Not merely a comforter of woes and a soother of fears, but it would
quicken their understandings, strengthen their zeal, and energize them for
doing and enduring such things as divine providence might permit. R2455:6
The Spirit is a Comforter because it is a Teacher, as was Jesus himself.
R102:3*
A comforting influence, a guide, an instructor and helper to the Lord's
people in the narrow way. R4166:5
Foretold in advance: "The Spirit of the Lord God is upon me; because he
hath sent me to comfort all that mourn." (Isa. 61:1-3) R3434:3
Invisible, but its effects are tangible and visible, as illustrated by the
electric current in the copper wire. E203
This meant to them a new era, a new dispensation. R2818:2
Abide with you -- This abiding was not to be a temporary matter, for a
day, a month, a year, but to the end of the age, age-lasting, for the
entire period. R4167:1
Had our Lord remained as a person in the flesh, he would have been
hampered by the fleshly and earthly conditions. R4307:1
For ever -- Greek, aion, the age. R183:4, 2455:6, 4167:1
The Spirit of truth -- As God's children we are entitled to be "filled
with the spirit" and we cannot ask for this filling too earnestly, nor too
frequently go to the fountain of truth at which we may copiously drink
into his spirit. The more of the spirit we receive, the more we will have
room for. R183:4
Although a knowledge of the Truth is essential to possession of the Spirit
of the Truth, nevertheless, one might have much knowledge of the Word of
God without having any of its Spirit. E205
Not the letter only, but the very nature of truth, the truth itself,
should be their guide. R526:6*
The truth itself is the main channel of the Spirit of Truth; but all who
are closely connected with the truth, and have its spirit, are to that
extent also channels through which the Spirit influences others. E203
Our Lord indicated the channel through which the Spirit of Truth would
come to his people, saying, "The words that I speak unto you, they are
spirit and they are life." (John 6:63) E204
Whom -- This passage has no reference to a person, but to the influence
of the truth. The Diaglott reads: "The Spirit of truth, which the world
cannot receive, because it beholds it not, nor knows it; but ye know it;
because it operates with you and will be in you." E170
World cannot receive -- What interest today has the world at large in
Christ, God's dear Son, or in the revelation made of him in the Scriptures
as the heavenly Bridegroom? R752:2*
Shall be in you -- The Apostle John and others heard his wonderful
teachings and witnessed his exemplification of the holy Spirit of love and
marveled; but it was not their privilege to possess the same Spirit until
Pentecost. R2225:4
As by John the Baptizer repentant sinners were immersed in water, he was
instituting a Church on a much higher plane, all who would be received
would be immersed in the holy Spirit. R2818:2
Through them it would exert an influence upon others (Acts 24:25); but
none others than the "sons" could receive it as an indwelling power, for
it is a seal of sonship. R2070:4
If we would be used and useful as God's agencies, we should seek to be
guided by him. We are to hear his voice through the Scriptures and we are
to realize his energizing power through the spirit of the truth. R4357:3
I will come -- The comforting of the holy Spirit is the Spirit of the
Father and of the Son. The Father (verse 23) and the Son are referred to
as the ones who strengthen, guide and comfort the Church--through the
Spirit. E203; R2455:6
The world -- The appearances after our Lord's resurrection were only to
the believers, and never to the world. R2082:2, 1995:6
Seeth me no more -- He will never again appear in the flesh. NS458:6;
R2082:2
He whom the Father hath highly exalted, and who was the express image of
his Father's person, will be invisible to men at his second advent. NS178:5
When Jesus left heaven and was made flesh it was not the divine intention
that he should remain a fleshly being forever. There was no reason to
continue fleshly, and out of touch with heavenly conditions. R5830:1
Our Lord Jesus is no longer a fleshly being, but he is now a spirit being,
as he was before he was made flesh. Hence he is not expected to return a
flesh and bone being, but a spirit being. R1903:6
The world will not see him thus because it is not the divine provision
that the world in its salvation shall be changed from earthly to heavenly
nature. NS459:1
Never yet disproved; for none but the brethren saw even his manifestations
after his resurrection, and no others witnessed his ascension. B154
None of the world ever saw our Lord after his resurrection, but merely his
disciples, to whom he "showed himself." (John 21:14) R2980:6
Neither would it be to the advantage of the world to thus see the Lord,
and to have their physical eyes injured, as were the eyes of Saul of
Tarsus. NS89:1, 459:3
The tribes of the earth will not see the sign of the Lord's presence, nor
will they ever see the Lord by natural sight; on the contrary, they will
see the clouds of trouble and confusion incident to it. (Matt. 24:30) D599
If we should not be changed to spirit conditions by the power of our
resurrection, we would not see him any more than will others who will
continue on the human plane. R5291:3
The world will never see Messiah, except as they will see his mind, his
disposition, through his earthly representatives in the Kingdom. SM733:T;
R5291:3
All will see him, however, in the sense that eventually all the eyes of
understanding will be opened, that all may see the light of the knowledge
of the glory of God fill the whole earth. R5762:1, 5291:3; CR471:6
The seeing that is promised in the Millennial age will be the result of
the opening of the blind eyes of understanding. NS459:2
Jesus said not one word about anyone seeing himself or any one of the
apostles in Kingdom glory. But he did say, "Ye shall see Abraham, Isaac
and Jacob and all the prophets." (Luke 13:28,29) R5199:5; CR369:3
Although a spiritual Kingdom, invisible to men, it will be a real kingdom,
exercising power more completely than any earthly kingdom could, because
not handicapped by human limitations and conditions. R5761:6, 5455:3;
OV56:2
But ye see me -- Here, as everywhere, we have a clearly drawn line of
distinction as between the Church and the world. NS458:6
"We shall see him as he is" (1 John 3:2)--not as he was in the flesh.
NS459:1
Spiritual Israel would see him, but only with the eye of faith. R3539:2
With the eyes of their understanding. R2455:6
The faithful of the Gospel age, as the Bride, will be with the Bridegroom,
and behold and share his glory, while mankind in general will neither see
the Lord nor the Bride. HG366:5; NS89:1, 656:6
We do not see him as he is now, for we are still in the flesh, still
human; but when our resurrection change shall come we shall be made like
him. NS178:5
At his second coming our Lord will not appear in the flesh, else it would
not be necessary for his Church to be changed to spirit beings, in order
to see him as he is. NS657:1
Only the Lord's faithful followers were to see him--because they are to be
changed in the first resurrection. (1 Cor. 15:51) R5269:1, 5291:3, 1904:1;
CR471:6
"Follow peace with all men, and holiness, without which no man shall see
the Lord." (Heb. 12:14) None but such will experience the first
resurrection, be made like the Master, of the spirit nature, and see Him
"as he is." (1 John 3:2) SM458:1
Because I live -- A dead Christ could not be our Savior. R4174:2
Ye in me -- This word "in" means something more than is generally
appreciated--a glorious oneness with the Father and with the Son. NS740:1
I in you -- Through the holy Spirit. R2455:6
Hath my commandments -- Plural, therefore not the same as when he said,
"A new commandment I give unto you" (John 13:34); neither the epitomized
statement of the Law of the Ten Commandments. R5520:3
These "commandments" would seem to be the general teachings of the Lord as
they bear on all the affairs of life. R5520:4
Signifying, he that received my commandments and is willing to become my
disciple. R5520:1
We are to recognize a distinction between the Law, the commands which
Christ gives, and the Law Covenant. R5520:2
In the inspired words of the Lord and the apostles and prophets we have
the divine will expressed, explained, illustrated, and enforced, line upon
line and precept upon precept. R2093:3*
Those, therefore, who ignore the Word of the Lord and have not his
commandments, but who hearken to the voice of their own imaginations, are
quite mistaken in claiming this promise. R3251:2
And keepeth them -- Our Lord would have us apply not only our heads, but
also our hearts, to the instructions of his Word. R2093:6*
These experiences are promised conditionally to those who, hearing his
commandments, are moved by responsive love to do them. R2456:1
Obedience to the heavenly wisdom constitutes the proof of our love to God.
Thus also is proved our love of righteousness. R2093:3*
It is not enough to simply resolve or determine to do right or to obey
God. Unless we go further, and actually make advancement in character, we
will prove failures. R1802:2*
How prone we all are to desire and to acquire knowledge, at the expense of
our spiritual development, forgetting that "knowledge puffeth up, but love
edifieth." (1 Cor. 8:1) Knowledge does not bring happiness; obedience
does. R1802:2*
The mere hearing of the command, or the mere understanding of the command,
is not the receiving of it. R5520:2
It is one thing to have a begetting of the Spirit, and quite another
matter to attain to that condition urged by the Apostle, saying, "Be ye
filled with the Spirit." (Eph. 5:18) R2456:1
This implies the study of ourselves, as well as of the divine Word, that
we may see just what portions of the Word apply to our individual present
necessities. R2094:1*
A person may be a visitor at a school, but he has not become a member of
the school unless he has met the terms--has accepted the rules and
regulations under which the school is operated. R5520:2
Having taken the first step of belief, and the second step of response,
the important question with each of us must be, Am I doing whatsoever he
says? R3163:6
Not self-gratification, but self-abnegation, and self-purification. In
meekness and humility we must deny ourselves. R2094:6*
Not only are faith and obedience of the heart necessary before any can
come into the spirit begotten condition, but a continuance and growth in
faith and obedience are necessary in order to a continuance and growth in
the spirit of holiness. R2456:1
This matter of a definite contract with the Lord is a very important one.
Those who do not make it are not truly his disciples, have not really put
themselves in his hands, and are in danger of shipwreck. R5520:2
The Vow was a binding of the sacrifice closer to the altar that I made
when I consecrated. Since taking it, though I am weak and frail and old,
the Lord has drawn me closer to himself. R4402:3*
"Thy words were found, and I did eat them." (Jer. 15:16) R2093:6*
That loveth me -- Our Lord's commands are not put in the form of
compulsion, but whoever loves him will serve him. R5520:5
Nothing is put in the nature of an arbitrary command, merely the statement
of principles. But these become to us commands. To know his will is a law
to such as love him, they wish to serve him. R5520:5
I will love him -- The Lord will take note of those who appreciate this
great honor, and when he comes to claim his Bride these are the ones who
shall reign with him. R5520:6
There are two kinds of love: intense, particular love, and general love,
or large-hearted generosity, kindness; and two sorts of love can be traced
throughout the Scriptures in reference to our Lord and the Heavenly
Father: affectionate love and loving kindness. Here we see the special
love, or affection. R1254:3, 139:3*
The love of Christ is as the love of a bridegroom. Marriage is the most
complete expression of union between not only Head and Body, but all the
members of the Body. R139:6*
Loved of my Father -- He is the mouthpiece of Jehovah, the Father, and
consequently in pleasing and obeying him, we are pleasing and obeying the
Father. R2456:4
Fatherly love and pity. R139:6*
Manifest myself -- Through the holy Spirit. R2455:6
If our hearts are humble, earnest and true; and if our candid, thoughtful
endeavor is always to find the purest motive and the exact truth that we
may conform our lives thereto. R1823:6
Seen from afar, the Lord is clothed with terror and awfulness. A near
approach changes the terror into worship. R139:6*
If a man -- Love with an "if" in it means love that is conditional, or
because of authority. R1253:5
If any lose his relationship to Christ through loss of faith or loss of
the holy Spirit through willful sin, such a one falls out from the
covering of Jesus into the hands of the living God and his judgment by
facts and works. To all imperfect creatures this means death. R2456:4
The Body of Christ is to be one, as a collective number, but this oneness
is contributed to by each individual. R2638:4*
Love me -- A true son of a beloved and approving father naturally
experiences the fervor of tender emotion. Especially is this so of a true
son of God who recognizes in his Heavenly Father the perfection of every
grace. R1914:3
We have promise of communion with both the Father and the Son; both are to
be worshipped and loved equally. R1581:1
He will keep -- Surely there can be no better test of love than
devotion, and no better test of devotion than obedience. R2456:4
Father will love him -- If there be a constant ripening of the fruits of
the spirit, a sense of the divine acceptance and favor is given us from
day to day in increasing measure. R3215:4
In the midst of all the temptations and trials that beset us in our
earthly pilgrimage we may recognize the voice of our God, saying, "Fear
not: I am thy shield, and thine exceeding great reward." (Gen. 15:1)
R1906:1
We will -- The thought and care and interest of the Father and the Son
will be constantly upon us; and we may engage the special attention of
either or both. R1865:2
Come unto him -- Day by day it is our privilege to realize the presence
and favor of God, if, by walking in the path of life, the path of
obedience and loving service, we draw near to God. R1949:2
Our abode with him -- Through the holy Spirit. R2455:6
The promise not only of the occasional attentive hearing, but of the
abiding presence of both the Father and the Son. R1865:1
Thus each individual saint becomes "a habitation of God through the
spirit" (Eph. 2:22), a holy temple, a royal residence. R1981:4
The spirit of holiness prompts to the cleansing and purifying of body,
clothing, home and all with which we have to do; for the outward man must
be in conformity with the pure heart within, and with their heavenly
guests that make their abode with us. R1739:6
A more serious error could scarcely be entertained than the idea of
personal infallibility because of the supposed mysterious presence of
another being within. R3251:2
But the Father's -- Our Lord Jesus was and still is the Great Teacher of
men by the appointment of the Heavenly Father, the great Master Teacher
above all. E50
He "did not his own human will" but was "led of the Spirit," and the
actions now were of God. (John 6:38) R418:4, 164:6
The Comforter -- When the holy Spirit came upon our Lord at his baptism
it was a comfort indeed, but it nevertheless meant to him the sacrifice of
every earthly aim and hope in the execution of the divine plan. E268
Only as we receive of the Spirit of the Lord are we able to understand and
appreciate his love, compassion and provision for us, and to be comforted
thereby. R2665:1
No matter how painful the crucifying of the flesh, we have learned to view
it from God's standpoint, and to esteem present afflictions as light,
compared with the glory that shall be revealed in us. (Rom. 8:17) R372:3
The clear comprehension of the Father's will and plan are comforting
indeed, bringing peace, joy and contentment, even in the midst of
tribulations and persecutions. E268
The Holy Ghost -- Ghost is but another and bad translation of pneuma,
generally rendered spirit. R372:2; E169
Whom -- "Which," Diaglott. E170
Father will send -- The fact that the Father sends the holy Spirit shows
that it is under his authority, just as your powers are under your
control. (See 1 Cor. 14:32) R372:2; E267
In my name -- Just as a servant is sent in the name of his master and
not in his own name, another contradiction of the unscriptural theory of
three Gods of equal power and glory. E267
The holy Spirit is Christ's representative in his Church. R158:1*, 2455:6
Because the entire work of redemption and restitution of sinners has been
committed unto the Son, and the holy Spirit of the Father is the channel
by which the Son operates. E268
He -- Omitted in the Diaglott. E170
Might with equal propriety be translated she, herself or it, itself.
Greek, heautou, rendered himself, is rendered "itself" nine times and
ekinos, rendered "he," is much oftener rendered "that" and "those." E204
The masculine pronoun is often used in our Common Version for the holy
Spirit because God, who is a Spirit, is represented as masculine, as
indicative of strength, but can with equal consistency be translated it,
and is often so rendered. (See Diaglott) R5749:5, 4306:5
Teach you all things -- The holy power by which he would guide and direct his people
and enable them to "walk by faith, and not by sight." (2 Cor. 5:7) E203
There were certain things that his disciples could not understand at that
time, but would know afterwards, at Pentecost, because he would send the
holy Spirit. R5088:3
Our Lord, using true wisdom, refrained from saying more than would be to
his hearer's advantage to know, leaving such information for unfolding by
the Comforter to them, at Pentecost. R2729:5
Nor was full knowledge then necessary: it was quite sufficient that they
should faithfully take each step as it became due; hence the Master taught
them little by little as they were able to receive it. B110
The mind of Christ, or the new spirit, leads us to search the Scriptures,
God's storehouse of truth: thus the Spirit of truth works in us. R372:3
It also acts upon us by helping our infirmities and enabling us to
comprehend his Word, that we through patience and comfort of the
Scriptures might have hope while enduring present afflictions. (Rom. 15:4)
R372:3
Those wholly consecrated and gladly following the Lamb "whithersoever he
goeth" (Rev. 14:4) know that their Master will continue to give them "meat
in due season" (Matt. 24:45), both in things "new and old" (Matt. 13:52),
as they are "able to bear it." (1 Cor. 10:13) R1151:1*
To a certain extent this is applicable to the entire Church, but it was
specially applicable to the apostles. It still operates toward the
remainder of the Church through the apostles' words. F217
The holy Spirit will be our instructor--using instrumentalities for
bringing the instruction to us--the Word of truth, the writings of the
apostles, and various helps and agencies. R2456:5, 2665:2
For sanctifying power, Jesus pointed us forward to truths to be revealed
by the Spirit through the apostles. R442:4
The prophets' words are valuable as showing many of the interests of the
Jew and natural man and events, but, except in types and shadows,
discernible only by the Spirit's revelation through the apostles, they
contain little spiritual food. R442:5
Though the writings of the prophets were held sacred as the Word of the
Lord and reverently read by his anciently chosen people, fleshly Israel,
their understanding fell short of its significance until the holy Spirit
was given. R3052:3
Thus during this age the true followers of Christ have been led into a
fuller unfolding of the mystery of God, which was entirely hidden from
past ages, and is to be finished under the Seventh Trumpet's sounding in
the end of this age. R368:3
Bring all things -- The only superhuman influence in the writing of the
New Testament was that the Lord would facilitate the work by bringing
important matters clearly and forcibly to the attention of these
historians, and guarding them against misunderstandings. R1419:1; HG311:3
To your remembrance -- The apostolic inspiration was threefold: (1)
refreshment of memory; (2) guidance into an appreciation of the truth; and
(3) special revelations of things to come. F218
The holy Spirit shows us things to come, and explains to us things that
are past. R4167:4
Our Lord's teachings were almost wholly in parables and dark sayings and
may have been misinterpreted. After his resurrection, particularly after
Pentecost, they remembered his words. R2476:3; A80
Peace I leave -- The peace of God is compatible with great commotion and
with sorrow and pain of various kinds; for it is not dependent upon
outward circumstances, but a proper balancing of the mind and heart.
R4818:5
We need rest and peace and life everlasting. These we do not find in the
world around us. There is no real peace outside of the Lord's provision.
R4883:2
It causes us no surprise to know that the saints will "be joyful in glory"
(Psa. 149:55); but it may strike some as peculiar that the present
condition of imperfection and physical frailty in which we groan should be
a condition in which songs and thanksgivings and joy should prevail.
R2231:6
Whatever their condition, whether sickness or health, whether very poor or
in comfortable circumstances, these have peace within, and realize that
godliness with contentment is a great gain. (1 Tim. 6:6) R1245:3
In the midst of the "perilous times" of this "evil day" how precious to
the saints are the assurances of divine protection, care and personal
love. R3331:2
As faithful servants of Bible times could rejoice in whatever experiences
God permitted to come to them in the discharge of duty, so may we remember
that ours is the same God, that he changes not. R3123:2
The foundation and security of this abiding peace which is able to survive
the heaviest storms of life was their faith in the love, power and wisdom
of God. R1834:6
As we learn to take a proper view of the Lord's dealings, learn to have
faith in him, learn to note his providences and trust his promises,
proportionately it is our privilege to have peace and rest in every time
of storm and distress. NS660:5
To the world it may seem that the course of the Christian is far from
peaceful, for the Lord's saints often have a stormy voyage. But if our
hearts continue stayed on Christ we shall be kept through the storms of
life. R5432:1
This peaceful condition is to be the rule; anything else is to be the
exception, and more and more the rare exception. NS66:5
With you -- Not alone to the early Church was this legacy of peace
bequeathed. It is the blessed inheritance of the entire Church, even to
the end of the age. R1834:5, 5432:1
My peace -- That tranquility of soul, that rest and ease of mind, which
he himself possessed--the peace of God, the same peace which the Father
himself has always enjoyed. R1834:2
With Jehovah this peace was self-centered, because he realized in himself
the omnipotence of power and wisdom; while the peace of Christ was
centered, not in himself, but in God. R1834:2
Not the peace of indifference and carelessness, not the peace of
self-indulgence, not the peace of sloth, not the peace of fatalism; but
the peace of Christ. R2456:6
Not the short-lived peace of the world, which is sometimes enjoyed while
fortune smiles and friends abound and health endures; but the peace that
endures through loss, persecution, scorn and contempt. R1834:5
The darkened heavens, the quaking earth, the rending rocks, the torn veil
of the Temple, all spoke to them a message of comfort which the world
could not receive. R1834:4
He desires to develop in us character, and therefore permits temptations
and "fiery trials," promising that amongst these difficulties and
besetments of life we may have "the peace of God which passeth all
understanding" ruling in our hearts. (Phil. 4:7) NS597:1
Peace, deep and abiding, and ever increasing proportionately as we come to
comprehend with all saints through faith and obedience the riches of
divine grace. R2456:5
It is a peace which implicitly trusts to the divine wisdom that nothing
shall by any means hurt his faithful, and that all things shall work
together for good to them that love God. (Rom. 8:28) R2456:6
If the stoop of full consecration to pass under the veil be made, the
result is full or perfect peace. R4901:5, 4579:4
I give unto you -- Our Lord's last will and testament. R1834:2
Yet how quickly the storm-clouds of trouble, which was even then growing
very dark, burst in fury upon the heads of those very disciples to whom
the words were directly addressed. R1834:3
Not as the world giveth -- That is, not in stinted measure or in
perishable quality. R4818:5
Heart be troubled -- "That peace of God which surpasses all conception
shall guard your hearts and minds by Christ Jesus." (Phil. 4:6,7,
Diaglott) R1046:4*
Be afraid -- There is nothing to fear. "If God be for us, who can be
against us?" (Rom. 8:31) CR149:1
Fear has been one of the terrible scourges through which man has afflicted
himself. CR147:1
Greater than I -- The New Testament is as explicit as the Old in its
statement that there is but one supreme God. HG661:3
In combatting the second century influence of Grecian philosophy that
related our Lord to such philosophers as Socrates and Plato, some, loyal
to the Lord, went to the other extreme and declared him, contrary to his
own words, equal to the Father. R4165:1
In harmony with the usage of the Greek definite article in John 1:1.
R3076:2*, 2408:3
"The Son himself being subject unto him, that God may be all in all." (1Cor. 15:28) R715:4*
The Scriptures clearly tell us of his greatness, his full harmony with his
Heavenly Father, Jehovah, and his full submission to his Heavenly Father's
will in all particulars. R4051:5
We notice a oneness of honor. In honor each seems to prefer the other, the
Father saying, "Let all men honor the Son, even as they honor the Father."
(John 5:23) R3161:2
The Master always had this disposition of reverence for the Father and of
full trust and confidence in the divine wisdom, justice, love and power.
R5846:6
Contrary to the denominational view that the Father, the Son and the holy
Spirit are three in manifestation and yet "one in person, and equal in
power and glory." R2047:1, 1904:5, 560:2*, 405:6*, 290:3*, 207:3; HG410:6;
SM492:3
Should we think it strange that in the heat of discussion some of the
followers of Jesus would make extravagant claims for him in their endeavor
to oppose the theory that made of Messiah a mere sinful man? SM492:2
Sometimes Jesus spent the entire night in prayer to God. How inconsistent
this would have been if he himself were the Father, who for a time was
with men, outwardly appearing as the "man Christ Jesus!" R5378:3
Our Lord Jesus in all matters acts as the representative of the Father,
Jehovah, in the work of salvation. E35
True messengers of God always seek to give the honor unto God, and decline
it for themselves. R1634:6; HG297:2
"Of mine own self, I can do nothing." (John 5:30) R2408:4, 5747:6, 5378:3,
4051:5, 3161:3, 3076:4*
Not talk much -- Before our Lord's crucifixion, he had been on familiar
terms with his disciples, but after his resurrection his manner was more
reserved, to impress them with the dignity and honor of his exaltation.
B131; Q826:2
During the forty days from the time of his resurrection to the time of his
ascension into heaven, he manifested himself and talked very rarely with
his disciples. Q826:2
The prince -- Typified by Pharaoh on the night of the Passover. NS73:3
We would not at all agree with Wakefield's application, as given in the
Diaglott footnote; rather, we understand the prince here to be Satan.
R3032:1
Elsewhere called the prince of the power of the air, and the old serpent,
which is the devil, and Satan; also, Beelzebub, the prince of devils.
R1686:1; NS547:3
As "the prince of the power of the air" (Eph. 2:2) controlling the present
"heavens," and as the "prince of this world" controlling the present
"earth," both of which are to pass away. R332:4
Satan's castle is in the air, his dungeon is the prison-house of death.
R615:1*
The power of Spiritualism is not difficult to account for, and it has not
yet reached the climax of its power; its powers are to increase
wonderfully. R266:4
An intelligent being of great power and influence, and an ambitious
leader. Yet in the beginning of his existence, he was pure and perfect.
R1686:1
The grim reaper, death, is Satan's Brigadier-General, not the Lord's.
R615:2*
Though God has given over the world to his rule until the full end of the
Gentiles Times, yet God has not given unlimited power. The wrath of man
shall not work ruin to the plan of God. R5205:4
He has a great spiritual empire amongst men, which controls through
ignorance, superstition and fear the vast majority of the human family.
SM546:2
When Adam was created it was that he might be the Lord of this world. To
him was given the "dominion." (Gen. 1:29) When Adam fell, his dominion and
possessions passed into the hands of the crafty conqueror. R615:1*
Man's inability to establish a perfect government is attributable to his
own weakness, which has also been taken advantage of by Satan, who has led
them captive at his will and made himself the ruler of this world. A250
Satan, who fell from his holy estate and became the adversary of God
through unholy ambition, has blinded the minds of mankind. R5909:3, 3032:1
Not by right, but by usurpation; through fraud, deception and control of
fallen men. It is because he is a usurper that he will be summarily
deposed. Had he the real title he would not be thus dealt with. A250;
E448, 113
History convinces us that Messiah has not been King, and should not be
charged with responsibility for bloody and atrocious persecutions, for
wars, famines and pestilences. SM693:3; NS856:1
Satan is still the prince of this world. R4350:3, 5078:2
His schemes for power and dominion were deep laid and far reaching,
having, as he supposed, ample time for full development. R1686:3
Unceasing vigilance, art, cunning craft, unscrupulous hypocrisy and
unblushing impudence are the characteristics of Satan, who, unrecognized
by men, is constantly manipulating human affairs, civil and religious, for
the accomplishment of his own diabolical purposes. R1134:3
Who came to our Lord just as he comes to his followers--as an angel of
light, with his real character and purposes cloaked. R1688:1, 1094:5
In the great temptation, when Satan could neither make our Lord to doubt
nor tempt the Father, his last desperate stake was "the dominion."
R615:1*, 314:4; E113
"We wrestle not against flesh and blood [not against human beings, but
against evil spiritual beings] but against principalities, against powers,
against the rulers of the darkness of this world, against spiritual
wickedness in high [controlling] places." (Eph. 6:12) R267:1
Of this world -- Dispensation, age. R2724:4, 2717:5, 525:3; NS855:6
The present evil world. R532:2; A67; NS87:6
The conditions of the "present evil world" (Gal. 1:4) are in harmony with the characteristics of the
"prince of the world who now worketh in the hearts of the children of
disbedience" (Eph. 2:2) --the prince of darkness. OV248:3; R1134:3
Or the order of things then in vogue, and still in vogue with the world.
R3032:4
While Jesus has all power, for wise purposes he has not made use of it,
permitting evil to reign and measurably control the world. R256:3
Working through the ambitions and selfishness of men, he has over turned
kingdoms and revolutionized society with reckless indifference to miseries
of men, in establishing his own dominion. R1686:6
In the great Papal system, the most complete representative of his policy,
his lionlike strength has most fully appeared. R1687:5
We deny that kings and emperors now reign by the grace of God, or that God
is in any degree responsible for their misruling. R1094:5, 1092:3, 362:4
We complain not at their appointment, we interfere not in their exercise
of power, but say not, "By the grace of God," countenance them not in the
name of Christianity. Their appointment comes from the prince of this
world, Satan, whose interests they advance. R507:6
Satan is not the Church's adversary alone, but that of all mankind. F611
The kingdoms of the world, while professing to be the kingdoms of God, are
really under the control of the "prince of this world"--Satan. R5917:2,
5853:6, 5832:4, 5204:4, 2691:5, 720:5; HG569:3; OV342:1, 193:1
Not that they realize this, but rather, they are deceived. Not that God
has given Satan any authority to rule these kingdoms, but that he is
ruling through human weakness. R5853:6
Seeing that Satan has wielded an evil influence, blinding mankind and
deceiving the nations, will it be any less possible for the Prince of
Peace to rule the world, open the blind eyes, and cause the knowledge of
God to be generally appreciated, without his appearing in the flesh?
HG365:6
The thrones of Rev. 20:4 are those of earthly kingdoms at the present
time. These are all condemned as unfit, and are to be overthrown, to give
place to the Kingdom of Christ. R331:3
It was no part of his original policy to prostrate the human race in
death. He probably believed the lie, "Ye shall not surely die" (Gen. 3:4),
having deceived himself. His object was to transfer man's allegiance from
God to himself. R1686:4
If posted in the world's history, and candid, all must admit that the
government men attribute to Christ has been a monstrously bad rule.
Humanity, if given the entire control, would not do much worse than has
been done in the way of misgovernment. R1092:3
Our great Adversary is he who "has the dominion of death"--whose power is
manifest throughout the earth among those under condemnation to death.
R1687:4
Understanding God's plan, we are not to expect full justice or human
rights to have great consideration now because Satan's kingdom is based
upon neither love nor righteousness, but selfishness. R2724:4
When God's time for the establishment of Christ's Kingdom comes, Satan's
kingdom will be brought to naught as effectually as was his former purpose
at the time of the flood. R1687:1
The time of trouble will be the natural consequence of the transfer of
rulership from the Devil, the prince of this world, to "him whose right it
is" (Ezek. 21:27)--Christ. R592:2, 409:2
The present invisible spiritual prince of this world, Satan, will be fully
cast out when the new invisible spiritual Prince, Christ, shall fully take
to himself his great power and dominion. R547:4
"The earth is given into the hand of the wicked one; he covereth the faces
of [deceiveth] the judges thereof; if not, where and who is he [the
rightful ruler]?" (Job 9:24) R615:4*
"Of this world," and not in some far-off and unknown place called hell,
stoking fires and causing untellable anguish to millions of our race.
SM546:2
Surely conditions are not so in heaven; else it would not be heaven; Satan
is not the prince there; sin does not prevail there; death is unknown
there. NS547:6
Cometh -- In the sense that he would triumph over the world and bring it
into subjection to his own evil sway and dominion until the time for the
Lord to set up his own Kingdom at his second coming. Q826:2
Soon he was to come in the power of his kingdom, the counterfeit kingdom
of Christ, which was actually set up in the year 800 under the name of
"Holy Roman Empire." R1686:6
Hath nothing in me -- And consequently no interest in his followers
except to oppose, tempt, annoy and buffet them. A68; HG538:3
There are mighty invisible powers under the leadership of the prince of
this world plotting to accomplish the stumbling of the "feet" of the Body
of Christ. R1687:5
While evil predominates now, under the prince of this world, the Lord's
favored ones, his "jewels," seem to be less favored and have more
afflictions, more trials, more persecutions, more difficulties, a narrower
way, than others. R2406:1
Let us go hence -- The statement of John 18:1, "When Jesus had spoken
these words he went forth with his disciples," would imply a considerable
tarrying in the upper room after the supper was ended, probably to near
midnight. R2464:3
I am the true vine -- The vine of Jehovah's right-hand planting. (Isa.
60:21) R3544:3
Some infer that this was an object lesson either suggested by the
vineyards on the route or that their journey led past the golden gate of
the Temple on which there was a large golden vine which Josephus
describes. R3544:1, 2464:3
Probably suggested by the drinking of the "cup" representing the blood of
the New Covenant, and may have been uttered after Judas had gone out, and
before the Lord and the eleven went to Gethsemane. R2464:3
Suggestive of a false vine, and this thought is accentuated and elaborated
in our Lord's last message to his people in the symbols of Revelation.
(Rev. 14:9) R3544:2, 2464:6; B234; F207; NS59:1
The vine of the earth is the nominal Christian system organized along the
lines of earthly wisdom. Its branches are the various sects and parties of
Christendom. Its fruitage is temples, political power, etc. R3544:3; F207;
NS376:5
There is a difference between the fruits of the true vine and the fruits
of the vine of the earth: one bears the form of godliness without its
spirit or power, the other transforms the mind. NS377:1
We who live at a time when both the true vine and the false vine of the
earth have developed, have opportunity for noticing the difference between
the two, that the one is a counterfeit of the other. R3544:2
God gave Christendom the advantage of the "choicest vine," Christ, and
when he looked for justice and righteousness as the fruits, behold
oppression and a cry. (Isa. 5:7) R2804:3*
The grapevine was honored of the Master in that he used it in this parable
to symbolize himself and the Church. R4666:1
My Father -- Nevertheless the disciplines and prunings are accomplished
in us and toward us through our Head, as the Father's agent. F401
The husbandman -- Who planted, who owns, who cares for the true vine,
and to him it yields its fruit. The word signifies not merely the
caretaker, but rather the vineyard-owner. R2464:6, 3544:2
Whatever the channels or agencies employed by the divine power in the care
of the vine, the entire matter is, nevertheless, of the Father, the
husbandman. NS377:6
Therefore it is God, not Christ, who is the judge of the Church. R2425:3*
Every branch -- Not every nominal Christian, every professor, nor even
"justified" believers, ready to become branches, but only those who, by
consecration, have been "immersed into Christ." R2465:1
In me -- Being "in Christ" gives the thought of membership in his Body;
in the Vine, partaking of the nourishment therefrom; "Christ in you, the
hope of glory." (Col. 1:27) R5227:3, 140:2
While God in Christ has opened up the way and made it possible for us to
become members of his Church, yet the joining of that Church is our part,
and can be accomplished only by a full consecration. R1301:4, 374:1; Q303:2
The apostles did not join each other, but each was united in heart. So we
should not join the apostles, but each should individually join the Lord
as a member, each must have the sap if it would bear fruit. R3544:5
The sap of the Vine corresponds to the holy Spirit of the Lord, which
invades the entire Church. NS378:1
Beareth not fruit -- More than the mere making of a consecration is
necessary. Consecration opens the door and gives us the standing. But to
maintain this standing requires that fruits be produced, evidencing love
and devotion. F78
The fruit of the spirit. R1414:6, 1301:6
They are all the same fruit, love, only in various stages of development,
just as the flower and the green grape are developments toward the fully
ripe grape. R1301:6, 2667:3
Jesus used the fruit of the vine to symbolize his death, and the fruit
expected of every branch of the vine is the same, namely, a giving of your
life for the world. R140:2
Some may become true branches in the Vine and yet overlook and not possess
the fruit-bearing disposition. R3545:2
At the beginning of our existence as new creatures the fruits of the holy
Spirit germinate within us, but these must grow to maturity. We must bear
fruit. R5208:5
All the branches of the vine have a tendency to spend their strength upon
themselves, in branch-making rather than in fruit-producing. R2465:2
If the transforming work is not going on within us, we are either dead or
dying branches that must sooner or later be severed from the vine.
R1414:6, 1081:5
The branch was in the Vine and yet did not bear fruit, did not make the
effort to become Christlike. R5901:4*
He -- The Father. R5023:4, 1301:4; Q404:2
No one is competent to say of another that he has ceased to make his
consecration. It is not given us to determine who are and who are not. It
is the Lord's own work, and it is for him to determine who are in the
Body. Q106:T
Taketh away -- As a "sucker," cut off from further affiliation and
privilege. E206
Cuts it off from fellowship in the Vine. R4494:5, 5208:5, 4663:4, 1698:5
The present state of our membership is not final, but probationary.
R1698:5, 1570:3, 1302:1; E230
There is a danger to those members of the Body who are failing to fill
their office, of their being finally cut off from the Body, and others
more worthy appointed in their place. R732:2
Everyone who becomes a branch in the true Vine obtains a possession
without works, without merit of his own; but, having become a branch, it
is required of him that he should bring forth fruit. R4494:4
Cease to be recognized in any sense of the word as branches. They may
retain their freshness for a time, but eventually lose every evidence of
fidelity, wither away. R2465:2
The husbandman with a trained eye discerns between buds which would bring
forth grape clusters and buds which would only have leaves, "suckers,"
because they merely suck the juice and bring forth no fruitage. R3545:2
Under circumstances of unfaithfulness, the Lord not only permits us to
leave him, his work and his Word, but, indeed, forces us to do so. R2287:1
Since Christ's character, the standard to be reached, is reached
gradually, we must get busy developing this character, or sooner or later
we shall become completely and forever separated from the Lord. R5901:4*
This conditional promise depends upon faithfulness to the end, patient
endurance. R4911:1
Many, not only of the nominal church, but many members of the true Church,
are weak and sickly, and many have gone asleep entirely, become dead to
spiritual things, and, as dead branches, are cut off from the vine--the
overcoming Church. R467:5
The Great Company, by their failure to carry out the contract of
self-sacrifice, cut themselves off from the "Royal Priesthood," from
membership in the Body of Christ. T69
Touching our high calling in Christ Jesus, to be his Bride, they become
castaways. R140:2
Of course the husbandman would trim off dead branches, or rather, they
would cut themselves off, representing those who commit the unpardonable
sin. R140:3
Since fruit-bearing is the very object of coming into the Vine, not
cultivating the fruits of the spirit is cutting yourself off, for your
failure to bring forth the fruitage God is requiring. OV303:2
And every branch -- Every individual member of Christ. R4663:4
There are two classes, fruit-bearing and non-fruit-bearing branches.
R2465:1
Both classes are developments; every branch begins as a very small shoot,
develops leaves, has the same opportunities for sap from the same stem,
Christ, and the same root of divine purpose and promise. R2465:2
That beareth fruit -- He does not expect to gather ripe grapes from the
new vine-shoot when first it makes its appearance; rather, the great
Husbandman (1 Cor. 3:9) waits for the gradual development of the fruit.
R3020:5, 2465:2, 1301:6
Nevertheless, manifestations of a coming fruitage of love are expected of
the Lord quickly after our union with him. R3020:5
Be it ever so little. R67:4*
He purgeth it -- Cleanseth, pruneth. R4911:2, 5208:5, 3544:5; F401
The pruning is seen to be the trials and difficulties of life, but these
are only for such as are branches in Christ. Q303:2; CR109:4
Cut us loose from all things contrary to his truth and to our best
interests, and thus make us more faithful. R1302:2
He prunes away the earthly attachments and tendency to cling to earthly
things. CR109:4; R4872:3
One peculiarity of the vine is that it seems to thrive the better in
proportion as it is pruned. R2373:1
Aside from the suckers, there are branches which, while having fruit buds,
would never bring forth fruit to ripe development. The wise husbandman
pinches off the sprout of the vine beyond the bud to make it more
fruitful. R3545:3; NS377:6
Vine-dressers tell us that they can very early discern the fruit-buds on
the proper branches, and that the suckers lack these fruit-buds. R2465:2
Even fruit-bearing branches reach out and take hold of other things than
those provided for their support by the husbandman. There is the same
tendency among the consecrated to seek supports outside the Word of God
and to lay hold upon the things of this world. R1302:1
As even the best branches in the vine require pruning, so even the most
honest of the Lord's people require the Lord's discipline, otherwise they
might soon run to woodmaking also. R2465:3; NS377:5
As it is proper enough that a vine should grow larger and larger, making
new wood each year, so it is proper that the Lord's people should
increase, spread and broaden year by year. NS377:5
But the important thing is the fruitage. Only so much growth can be
allowed as will not interfere with the proper development of the fruit.
NS377:6
Our Heavenly Father sees the sprouts of our ambitions in various
directions, and knows, as we do not, whereunto these might lead; by his
providence he nips in the bud many of our propositions. R2465:3
There is wisdom in shaking off some of our plans and arrangements and
efforts for which we have little talent, and concentrating our efforts
upon those which we can best bring to perfection. R2466:2
Many of the tendrils which were catching hold of all the various
attractions of earthly life are pruned off. R2287:4
So if we have the trimmings and purgings that he gives to the
fruit-bearing branches, let us rejoice that we are in the good
Husbandman's care and are in good condition. R5023:4; Q404:2
Sometimes by taking away earthly wealth, or by hindering cherished plans
and schemes, or permitting persecutions or sickness; for some were too
busy and were laid aside for a season. R3545:3
There is more or less pain in the prunings and testings of loyalty and
obedience, but every manifestation of obedience helps to prepare us for
membership in the Bride class. R5208:5
Amongst the vine-growers of Palestine it is customary to cut back the vine
clear to the roots yearly, in order to get fresh sprouts therefrom. R2373:1
Not that in every little company there would be so thorough a purging that
only the true branches remain. R3545:1
Bring forth more fruit -- We are on trial; and the trial is to prove our
loyalty. If the trial time, or probation, is satisfactory, the membership
is made permanent. R4911:4
Now -- The pruning work had already been done on them up to date. In the
Lord's providences they had been purged of an unfaithful branch, Judas.
R3545:4
It remains to be proved that there was any place or provision for washing
in the typical Holy place. The laver was in the court and not in the
sanctuary. R103:4*
Ye are clean -- Justified and accepted because of your faith, obedience
and loyalty. R3545:4, 4436:4
Through the word -- Through the teaching. R2465:4
The apostles had been with our Lord and under his influence for three
years, and been greatly blessed by "the washing of water through the word"
spoken unto them. (Eph. 5:26) R2449:6
"Sanctify them through thy truth; thy word is truth." (John 17:17) May we
never fall into the error of presuming that the sanctifying work can go on
better without the truth than with it. R1628:5*
I have spoken -- As the Father's representative, Jesus had been keeping
the first branches of the vine. He had purged or pruned by his reproofs or
counsels. R2465:3
Abide in me -- The bearing of the fruit which the Father desires cannot
be accomplished except as we are related to Christ and his fruit is born
in us by our relationship to him and the power of his Spirit. R3545:5
Remain under the blood of sprinkling, abide in his love. R2456:4, 1008:2,
1007:2
Let the mind of Christ dwell in you richly, let his spirit control your
mortal bodies and present them living sacrifices, partakers of his
sufferings and death. R1008:6
As no man could join us to Christ but ourselves only, so no man could
"pluck us out" or separate us from Christ but ourselves only. R1301:5
Bear fruit -- Many, misguided, think of earthly temples, orphanages,
etc., as being the fruits; sometimes taken to be activities in the service
of the truth. Not so! The fruits are still nobler, the fruits of the
spirit. R3545:5
The name of all these fruits and graces of the spirit is expressed in the
one word, love. R3546:1, 4663:4; OV123:1
I am the vine -- In the Scriptures, a vine is a figure used for the
Church. R5383:1, 5505:4
"The cup of blessing" (1 Cor. 10:16) is the precious fruit of this vine,
the development of which represents the sorrowful part of our experience.
R5341:2
The Head. R140:1, 2373:2
Ye are the branches -- The vine is composed of branches, practically all
branches, and this well illustrates our Lord's double declaration: first,
that he is the Vine, and secondly, that this vine includes all his
consecrated saints. NS374:2
The branches do not represent denominations and sects, but the individuals
who are united to the Lord. R3544:5, 2465:5, 1573:3; CR68:4; OV234:2;
NS374:2
The Christian is a branch from the moment of his consecration, and is a
partaker of the sap from the root; yet it is not expected that he will
instantly bear all the fruits of the Spirit. E206
The first evidences of the relationship to this Church-vine will be
association with other branches, a connection with the root, and evidences
of life. E206
Next will be tendrils, by which progress will be attained; next, the
leaves or professions; next, the flower; and later, the fruit. The fruit
is extremely small at first, and requires time to develop. E206
When our justification has progressed to the point of full consecration,
we are recognized as begotten of the Spirit, and as branches in the Vine.
R5023:3
Many illustrations of oneness: from the mineral kingdom, living stones
built up into him; from the animal kingdom, a Shepherd and his sheep; from
the family, true husband and true wife; again, the Creator as the Father,
himself as the elder Son, and all we as brethren; from the human body, the
Head over the Body. R3544:6, 30:3*; NS374:1
Illustrating oneness, and indivisibility. A82; R81:2*
The Vine and its branches have such a oneness that wherever we touch a
branch we touch the Vine itself. It is one vine composed of branches, and
so is the Body of Christ one body, composed of many members. R2465:6
Century after century these have been planted by baptism into death with
their Master and have been bringing forth the peaceable fruits of
righteousness. R5505:5
The body. R140:1
Abideth in me -- Only those who both eat his flesh, appropriate his
merits, justification, and drink his blood, share with him in sacrifice,
dwell in him as members of the "true vine." R1016:1
That a perfect knowledge constitutes one a member of the Body of Christ is
an error. It is in the Vine, not separate from it, that the young and
tender branch becomes a strong branch bearing abundant fruit. R118:3*,
67:4*
Without me -- That is, separate from me. R118:3*
A branch without connection with the vine is of no value. NS378:4
The divine power which operates through our Lord Jesus, through the Word
of truth, through the followers of Jesus, can operate in the weakest
member of the Body of Christ as well as in the strongest. R5942:4
To abide in Christ means to be subject to all the will of the great
Husbandman, and gladly and meekly submit to all the prunings which his
wisdom has seen best to permit. R2466:1
"In all thy ways acknowledge him and he shall direct thy paths." (Prov.
3:6) "I can do all things through Christ which strengtheneth me." (Phil.
4:13) R4064:1
Each should more carefully watch for the leadings of divine providence and
realize that only as he is a co-worker together with God can he accomplish
anything. R2191:5
Ye can do nothing -- Even after exercising humility and coming to the
Lord and being accepted of him, if the humility be lost our gracious
standing in Christ is forfeited. R3842:6
Some imagine that they would become so perfect in the flesh that they
would no longer need the robe of Christ's righteousness. This would be a
serious mistake. R5902:2
If -- There is an "if," a contingency, upon which the scales of divine
judgment as to our worthiness or unworthiness of the inheritance must
turn. R2154:4
Abide not in me -- Even when drawn, by the opening of our mental eyes to
the truth, under the unfavorable conditions of the present time, we are
not compelled to follow; we may "go away." (John 6:66,67) R1056:2
All who come into Christ submit themselves to his will and voluntarily
make it their law; and those who willingly violate this law thereby cease
to "abide in him" and will be "cast forth" as dead branches. R1726:2
Willingly violate his law. R970:6
Is cast forth -- Not the worldly class, for they were never united to
Christ, never were branches in the Vine; only those who have made a full
consecration to the Lord. R3546:2
Not the household of faith, which, though believing in Jesus, never come to the
point of becoming branches; nor the Great Company. R3546:3
As rejected branches "twice dead, plucked up by the roots." (Jude 12)
R1056:2
As a branch -- Burned as branches, destroyed as members of the company
to which they originally were by covenant attached, but not necessarily
destroyed individually to all eternity. R3546:3
And is withered -- The cut off branch (v. 2) is not the one which has
withered. R140:3
The branches here mentioned as cut off are what vine-dressers call
"suckers," and fitly picture many who make only professions, and never
bear its fruit--self-sacrifice to death. R140:3
Cast them into the fire -- Seems to imply the second death, utter
destruction of the class indicated. R3546:2
They are burned -- The fact that they were branches avails nothing after
they cease to be branches, for the wood of the vine is of no practical
value. They are burned, destroyed. R2465:2
Implying that as branches they are destroyed, so they could never be
reingrafted if once cut off. NS378:2
"Delivered over to Satan for the destruction of the flesh that the spirit
(life) may be saved in the day of the Lord Jesus." (1 Cor. 5:5) R140:3
If -- The conditions are two: abiding in Christ and his word abiding in
us. R4983:3, 4913:2
Only one condition or limitation, that they give attention to the Lord's
Word that they may ascertain what is his will and what they may ask
according to his will. R3546:4
Even to those who have become sons of God, Jesus intimates a danger of
losing the privilege of prayer. R5692:3, 1998:6
Ye -- It is limited to certain people under certain conditions. It does
not say that anybody may ask what he will. OV400:2
Showing who may ask: ye believers, who are in me, whose wills are buried
or immersed into the will of Christ Jesus. R1998:6
Abide in me -- Only those can abide in Christ who are in Christ. F679;
R4983:3; OV400:2
More than this, he must continue to abide in Christ as a member of the
Body, a member of the new creation. F680
We abide in him by continuing as we began. We suggest that every morning
we make a fresh presentation of ourselves to the Lord, not as making a new
sacrifice, but as confirming the one already made. OV403:7
Pointing out the necessity for our continuance under his care. F120
If we abide in him it will mean that we abide loyal to his will, and are
desirous of having his will done in us, and not our own will. NS226:1
Entirely subject to my will and plan, even as I abide in the Father's
love, and seek not to do my own will but the will of him that sent me.
R1999:3
Those who abide in Christ must have gotten into him by faith, repentance
and consecration. R3663:2, 5708:2
Our Lord Jesus kept the incense continually burning, so the under-priests
will be heard always if they continually offer the incense of faith, love
and obedience to God. T120
This means that the petitioner has turned from sin, has accepted Christ,
and the terms of discipleship. R4913:2
Not only that they have entered into a consecrated relationship, but that
they are remaining there, dwelling there; that they are members of the
Body of Christ in good standing. R5311:2, 5708:2
To abide in him means that their faith will abide, their repentance for
sin and opposition to it will abide, and their consecration to the Lord
and his service will abide. R4983:3, 3663:2
That the Christ-character and life are definitely formed in us. R3251:6
The majority, holding intercourse with evil, only occasionally flee to the
Lord in some trouble, and that without entering into any covenant with him
or receiving recognition as sons, and without desiring this. R5692:3
My words abide in you -- My teachings. T120
If you remember and act upon my teaching. R5758:2
If he would have the wisdom necessary to ask, in harmony with the Lord's
will, things which he would be pleased to grant. Otherwise, his prayers
might go unanswered, because "amiss." F680; T120; NS225:6
The request must be in harmony with the divine will. Q774:3; R5219:6
If the Lord's words abide in us it will imply our love for them, and
diligent study to know the words of the Lord, and the will of the Lord
expressed in those words. NS226:1
Abiding in Christ implies that the will has been wholly swallowed up in
the will of Christ; and if the suppliant's own will is gone, he surely
would consult the words of Christ before framing a petition to the Father
in Christ's name. R798:2
It is not only necessary that we seek divine grace, but it is equally
proper that we avail ourselves of the divine revelation respecting what is
the will of God our Father. R2466:3
We must study the Bible. This is the only way to know what God has said to
us. OV404:2; R4984:1
They must search the Scriptures to know the will of the Lord; to know what
he has promised and what he has not promised; to know what they may ask
for and what they may not ask. R4983:3, 5311:2, 5480:5, 4913:2, 1999:3
In other words, petitions according to the Lord's will shall be answered,
but those contrary to his will shall remain unanswered. R5202:6
Ask what ye will -- Only those who possess both qualifications may
expect to approach the throne of heavenly grace with full assurance of
faith that their petitions will be answered--in God's due time. F680;
R5219:6
The intimation is that the asking of the Father is a means by which we may
more and more receive of the sap of the Vine, the holy Spirit, and be
enabled to develop the fruits of the Spirit. R2466:3
It might seem at first as though we might ask for anything. But it has
very particular limitations. R5311:2
Those thus abiding in him will ask chiefly for spiritual blessings. OV404:3
Our wills being in harmony with the will of God. R2163:6*
The province of prayer is to ask for only such things as God has already
declared himself well pleased to grant. R4983:2, 798:1
Whatever would be asked by one thus well-informed respecting the divine
promises and fully submissive to the divine will, would be things which
God would be well pleased to grant. R3663:2
We may ask anything that is guaranteed in God's Word; for his Word dwells
in us richly, and we would not think of asking anything not authorized
therein. R5708:2, 5758:2; CR421:4
There are many things for which we may pray, the answer to which would not
involve any change in divine plans. We are not to understand that all the
little incidents of life are foreordained and predestinated. R4913:4
Not by way of intimating that the Father would change his plans to yours,
and do your will, but intimating that you can come so fully into sympathy
with the Father that you will never be dissatisfied. R1999:3
When we pray, "Not my will, but thine, be done," our prayers are always
answered; but in such a condition the prayers will be very modest. (Luke
22:42) R4983:4, 1999:4, 798:2; NS226:2
Not as a begging arrangement, nor for instructing the Lord as to our
wills; but communion of heart with our Father in which we may relieve our
burdened and perplexed hearts by realizing divine sympathy. R799:2,
4984:1, 4983:2
Prayer opportunity is not for us to instruct Jehovah how to arrange
matters for the best, but that we may be prepared to listen for his answer
and advice through his Word. R4983:1, 797:6
The object of prayer is to bring the heart and the mind of the child of
God into closer contact with the heart of God. R4983:1, 797:6
The fully consecrated will not want anything which is not in fullest
harmony with the will of him we so love and adore, and who is so worthy of
our love and loyalty. R5480:5
We may not ask for riches and honor, nor for fine food and fine clothing.
To pray for these is contrary to the spirit of the Master. But we may ask,
"Give us this day our daily bread." (Matt. 6:11) R798:3
If the least disciple were assured, on good evidence, that the removal of
a tree or mountain would be a part of the divine will, and that it was his
duty to do the commanding, he should have equally strong faith in the
results. R1967:3
Bear much fruit -- The Lord will be glorified the more in proportion as
our fruit increases. It is a part of our covenant relationship that we
will grow in grace. R3546:4
So have I loved -- Our Master has toward us the same kind of love that
the Father has toward him. R3546:5, 2466:4
Continue ye -- Continue, and if possible, increase your consecration,
and you shall have fresh evidences of his friendship by growing "in grace
and in knowledge." R231:4
These words show that it is possible for us to forfeit the Lord's love and
to become castaways. R2466:5
The sap which produces the fruit can only be
obtained by continued union with the Vine and its root of promise. If ever
separated, all hopes wither. R2465:4
Only those who prove the sincerity of their professions will be accepted
as members of the Church glorified, symbolized by the golden vine of the
Beautiful Gate of the Temple. R2466:4
If ye keep -- Love with an "if" in it means love that is conditional, or
because of something. R1253:5
Next come the terms and conditions upon which we may continue in his love.
R3546:5
The Lord expects obedience: full obedience so far as the heart or
intention are concerned, and as complete obedience as possible so far as
control of the flesh is concerned. R3020:3
Our Lord's continuance in the Father's love was because of his obedience
to the Father's will. Following the same line, he must require that we be
obedient if we would abide in his love. R2466:6
He must require that we should be obedient to him if we should abide in
his love and share his throne and glory. R5082:6
As God's love shows itself in his works, so will our love show itself in
our works. R21:4*
No mere outward formalistic obedience and piety. "I delight to do thy
will, O God; yea, thy law is within my heart." (Psa. 40:8) R2649:1
How would it be if we disobeyed through ignorance? Carelessness respecting
the word of the Lord is one evidence of the lack of love. R2466:6
My commandments -- Not the Ten Commandments. Our Lord's commandments are
less in the sense of requirements on our flesh; they are more as respects
the requirements on our hearts. R3546:6
While justice is the first feature of the commandment of love, it is not
the end of its requirements. R3020:6
Briefly summed up, he tells us that his law is love with all our heart,
mind, soul and strength to the Father and for our neighbor as ourselves.
R3546:6
Our Lord's statement of these commandments briefly comprehends them all in
one word, love. Dividing the matter, we find that it has two parts: love
for God and love for our fellows. R3020:5
Whoever is not sufficiently in sympathy with the principles of
righteousness expressed in the Lord's commandments, would not be a fit
person to enforce the divine laws during the Millennial age. R3020:3
"For this is the love of God, that we keep his commandments: and his
commandments are not grievous." (1 John 5:3) R3546:6, 3021:1
Ye shall abide -- Implying that previously he has come to a knowledge of
God's grace in Christ, and has accepted his share in the same as one of
the sons of God, begotten by the holy Spirit. R3020:2
It implies that getting into God's love is by no means the end of the
Christian way, but merely the beginning. R3020:2
We may abide in his love at first under other conditions, feeling through
our love the restraints of his commandment of love, but as we grow in
knowledge we must grow in grace and outgrow these sentiments. R3021:3
In my love -- The love of Christ is as the love of a bridegroom, as
typified by Isaac and Rebecca, Jacob and Rachel and prophetically told in
the Song of Solomon. R139:6*
As I have kept -- By way of showing us that this is not an unreasonable
proposition, our Lord declared that these are the same terms on which the
Father deals with him. R3546:5
Our Lord's continuance in the Father's love, with all which this implies,
was because of his obedience to the Father's will. R5082:6
As we look at the character of our Lord we perceive a love for the
principles which lie back of the Father's commandments. He obeyed, not
through restraint nor fear, but from a perfect love. R3021:3
In exercising mercy we but copy divine love; for our Heavenly Father not
only deals with all his creatures according to justice, but going beyond
the lines of justice he provided a Redeemer for sinners. R3020:6
Your joy -- "Enter thou into the joys of thy Lord." (Matt. 25:21) We
enter now into these joys through faith and anticipation, but by and by we
shall enter upon them in the actual sense. R3547:1
Those who give surest evidence of living nearest the Lord well know that
obedience to the Lord's words is the greatest joy, a joy which wholly
outweighs all the trifling pleasures the world has to offer. R5082:6
If our joys were dependent upon circumstances of this life merely, we
should be without joy. F678
Blessings come through tears, sorrows and disappointments; the blessings
of a realization of divine approval, a joy superior to that of the natural
man, the joys of the Lord. F678
An increasing joy, which day by day and year by year becomes more nearly
complete, a joy which will not be complete, however, until that which is
perfect shall come. R3547:1
It is when hope has laid firm hold upon the promises of God that joys
spring up as flowers in a desert. But the joy which springs into being
through implanted hopes, must be nourished by prayer and activity. F678
Our Lord's instructions and commandments are not intended to terrify us,
nor to deprive us of happiness. R2466:6
The Lord cares for our joy and comfort. He asks only what is for our good,
"reasonable service," and yet he asks all--"your bodies a living
sacrifice." (Rom. 12:1) Self-denial, under the Lord's direction, is the
surest means of happiness. R21:4*
In harmony with this we find the Scriptures testifying that the followers
of Jesus were always rejoicing, in everything giving thanks, even in
trials, difficulties and persecutions. NS191:1
Might be full -- We are not to expect the full results of joy in doing
the Father's will in the beginning of our experiences, nor are we to feel
discouraged if in the beginning the motive be duty-love instead of a love
for principles. R3021:6
My commandment -- The Law of God demands not only justice, but also
love, love supreme to God, and love to our fellowman. It demands mercy,
kindness. (Ex. 23:4,5; Prov. 25:21,22) R5643:6
If love so broad and so comprehensive as this is demanded by God's Law,
and was obligatory upon natural Israel, to what degree should spiritual
Israel possess and manifest this noble quality! R5643:6
Not that in order to prove ourselves worthy we shall not kill, nor steal,
nor bear false witness; but that we follow after "the law of the spirit of
life," (Rom. 8:2) the law of Love, to God and to neighbor. R1498:3
I command and direct that you love one another. Q180:4
Love one another -- All who belong to the Church have the spirit of love
at the time of their spirit-begetting, If progress be made that spirit
will increase. But how frequently brethren fail to provoke to love and
good works. R5921:1
Brotherly love is the one important test of membership in the Body of
Christ. R4267:2
The new law given to us is the law of sacrifice. R4850:2
The New Commandment of the Master given to those who would consecrate
their lives with his, even unto death. R4540:6
Have this text in each room so that you will think continually upon
brotherly love, assured that it is the final test of character in God's
sight. R4540:6
As I have loved you -- I have loved you to the extent of laying down my
life for you sacrificially. You must have the same spirit and cast in your
lot with me in self-sacrifice or you cannot be my disciple, nor share my
glory. R4549:2; Q180:4
The love of God and of Christ was a sacrificial love. Those who are
invited to become members of Christ's Body are to have this same love. It
is not merely the love demanded by God's perfect law, but more. R5644:1
Impossible at first, but as we become more and more filled with the spirit
of the Lord, we approximate more nearly to this standard of perfect love.
R3547:4
The love that would give up life itself for the brethren may certainly be
expected to sacrifice smaller things in their interest. R4253:4
Love was not obligated to make provision for the redemption of fallen man.
The act was purely of grace; and if redemption was of grace, it was not of
justice. R5644:1
To do this would be far more than to do no injury to another. It would be
laying down our lives for one another. This is far beyond any requirement
of the Law. R4850:2
Justice could not say, "You must go over and clean the snow from your
neighbor's pavement"; but justice would say, "You must not throw any snow
upon your neighbor's pavement." Love says more than this. R4850:2
Greater love -- There is far more love displayed in God giving his only
begotten Son up to death than there would have been in God dying himself,
had that been possible. R1328:3
If the love and sufferings of Christ do not move people, no love and
sufferings would. R770:5
Hath no man -- It is surely true that none of the Lord's people are more
generous-hearted than the Lord himself. NS99:3
Lay down his life -- Greek, psuche, soul, being. E337
Jesus demonstrated his unselfishness as respecting earthly things. His
laying down of his life not only proved his loyalty to righteousness and
to the Father's will, but proved also his unselfishness. SM189:4
The laying down of our Lord's life was accomplished moment by moment, day
by day, in teaching, in healing the sick, the deaf, the blind, and in
instructing his disciples. R5375:5
This kind of unmerited, sacrificing love is wholly different from anything
that is known to fallen humanity. R2648:3
The brethren could not demand this of us, nor we of them; but we should
all do so gladly, as we have opportunity. R5644:4
Only with the few is God first. Only with the few is there the spirit of
full consecration to do the divine will. Only with the few is there love
of the brethren and a willingness to lay down life for one another. R4795:5
For his friends -- For another! R5430:4
Christ died only for his friends, those at heart the friends of
righteousness, while in fact they were all, more or less, opposing
righteousness, unintentional enemies, by reason of the weaknesses. R1176:1
But to lay down his life for his enemies is certainly a much higher type
of love, unselfish, gracious, heavenly. R2648:3
It is a beautiful friendship which in stress forgets self and thinks only
of the interests of the friend. Nevertheless, in the case of Jesus, it
meant more than any earthly love or friendship; for "while we were yet
sinners, Christ died for us." (Rom. 5:8) R5664:4, 1175:2
There are throughout the world today millions whom God regards as his
"friends," though he has not yet revealed himself and his plan of
salvation to them. R1180:3
This love will be manifested to all men in the incoming age, now very near
at hand. R5439:4
Ye are my friends -- While the enemies of God are thus the enemies of
God and his righteous laws and regulations, let us not make the mistake
that the friends of God can all be easily recognized now. R1174:6
If we submit our wills completely to his will he reckons us as friends. We
may judge whether he reckons us among this class of "special friends" if
he reveals his works and plans to us. R231:4
At this time the disciples were not begotten of the Spirit, though they
were justified by faith. R231:1
If ye do -- Following Jesus, in the best sense, means that we walk in
his paths, strive to do as nearly as we are able what he would do today,
taking our lessons from what he did and the instructions he left. R2418:1
Not servants -- Servants, or infants, under laws. (Gal. 4:1-6) R1735:1,
976:1
When the holy Spirit would come upon them it would be the spirit of
adoption, of sonship, as no longer servants, but sons. R1416:1
Knoweth not -- Excuse may be made for those who lived and died before
the dawning, but for those now in contact with present truth, what shall
we conclude? If servants at all, they are not such as knoweth what the
Lord doeth. R3120:4
What his Lord doeth -- His plans, etc. R231:1
Called you friends -- A term for those who obey him, thus obedience is
important if we want the Lord's help to understand his plans. R85:4*
All things -- Though justified men, they must be begotten of the Spirit
to comprehend things above the human plane. R231:2
Heard of my Father -- Brought forcibly to our attention in Rev. 1:1,
"The Revelation of Jesus Christ which God gave unto him to show unto his
servants things which must shortly come to pass." R2434:3
Made known -- Making known to them his future plans. R2599:1
He has been telling them things regarding their new and high privileges,
their new relationship toward God. R231:1
One of the evidences of our relationship to God, our sonship, is that he
is more and more revealing to us his plans. R740:2, 50:6*
If he is not making known his plans to us we cannot be his friends. R493:1*
While it was not possible for Abraham to fully comprehend, and Jesus at
the first advent spake in parables to the nominal house of Israel, yet a
certain few, consecrated to the Lord, were treated as "friends" and had
much explained to them. R2208:4
First the Lord comes, is present; next comes the revealing of his
presence. Until the revealing, none will know of it except his saints, to
whom it is revealed by faith through the testimony of the Scripture. R764:6
Therefore he kindly gives us, through Paul, a clue as to how and when his
promise will be fulfilled. Rom. 16:20 reads, "The God of peace shall
bruise Satan under your feet shortly." R11:2
I have chosen you -- Out of the world, chosen and separated from the
world by the divine call and spirit-begetting. R5760:5; F132
He who has begun the good work in us will complete it unto the day of our
glorification. R5862:6
The few are not chosen merely because he purposed to call them, but he
calls them for a purpose. He has an object in view, a use. The few are
chosen for the good of the many. R25:1*
Ordained you -- Appointed you. (Revised Version) R5002:2
A different Greek word from that used in Acts 14:23; here it is the word
tithemi, used in 1 Tim. 2:7, "I am ordained a preacher and an apostle."
F276
Not applicable to all of the Church, but chiefly to the apostles. R2658:1
It was the Lord who appointed the apostles and recognized their work. F204
Every member of the anointed Body, the Church of Christ, is anointed to
preach the Gospel. (Isa. 61:1-3) R2157:1*
Bring forth fruit -- The fruits of the spirit are manifest: meekness,
gentleness, patience, long-suffering, brotherly kindness, love. (Gal.
5:22,23; 2 Pet. 1:5-11) R5760:5; CR444:1
The gifts of faith, hope and love which the Apostle declared would abide
were not miraculous gifts but growths, "fruits" as he elsewhere describes
them. E207
Grow in holiness. R5901:5*
That whatsoever ye shall ask -- The more we bear fruit the more
successful we will be in prayer; the more we can serve the brethren by
obtaining blessings and enlightenment and mercy for them through prayer.
R5901:5*
In my name -- This means more than merely by his authority. It means
that the petitioner must realize his own actual unworthiness, and
therefore he presents himself in the name and merit of Christ, his
Redeemer. R1410:5
This excludes Jews, excludes Mohammedans, excludes the heathen, excludes
all who have not a knowledge of Christ and a faith in him as the Redeemer.
R2252:3
The world -- Jesus referred to the religious world; and realizing this,
we know that it will be the religious world that will hate us, his
followers. R5872:1, 5642:6, 5545:3, 4326:2, 3776:6
Not Gentiles, all the peoples not in covenant relationship with God, but
the present order of things, and therefore the people of the present
order, those who had religious influence. R5676:1, 4488:5, 4607:2
Including the nominal church. NS135:5
Including the scribes, Pharisees and Doctors of Divinity of his day, so
the Lord's people should expect their trials chiefly from the
worldly-spirited amongst the professed people of God. NS604:2; R4488:5
Today, as in the days of our Lord's first advent, there is a religious
system which is more or less mixed up with politics. R5676:4
Hate you -- Those who are faithful to the Lord are not only in a small
minority, but are discredited with the majority and obliged to endure
hardness as good soldiers. NS71:1
Opposition from the world we are to take as a matter of course, and not be
surprised at the fiery trials which shall try us, but to consider that the
Lord is wise in permitting such experiences. R3801:3
The world does not love those whom the Father loves, whom Jesus loves,
whom the Apostle loves. R5737:6
Not because it is reasonable or proper, but because the Lord, wishing to
test, prove and polish his people is willing to permit the evil to serve
his cause in the preparation of his elect for a future work. R2415:3
Although the world disowns and despises this class, it recognizes,
nevertheless, in them what it terms an impractical spirit, which does not
bring prosperity and success at the present time. SM384:1
It is the Church, not the world, that is being tested at the present time.
The opposition of the world and all the powers of darkness serve to test
us as new creatures, to test our loyalty to God and his truth. R4967:5
In proportion to their faithfulness as followers of the Lord Jesus, the
Lord's people are hated and persecuted. R5676:3, 4488:1
The more faithful and capable the brother, the more nearly a copy of his
Master, the more sure he will be to have as enemies, not Satan and his
messengers only, but as many also as Satan can delude and mislead. F293
Their marks of sanctification may be discerned by the world, but they will
consider these evidences of the holy Spirit as evidences of weakness and
effeminacy. F132
It did not hate them originally. It might have ignored them, but it did
not hate them. But they hated the light and the light-bearer and now these
had become sharers in holding up the light. Q321:4; R2501:2
An ambassador of a hated government is more critically and
unsympathetically watched than under other circumstances. Such should
endeavor to be all the more careful respecting their every word and
action. R3330:4; NS384:6
Through this Gospel age those who have been lights in the world have been
hated and persecuted almost exclusively by those who had some light, but
whose light was darkness in comparison with the light of the Spirit.
R4813:5
Counted as offscourings of all denominations: sometimes pitied, sometimes
scorned. SM384:T
By the chief religionists, not because of evil, but because of
faithfulness to God; because that faithfulness, as a light, rebuked, as
darkness, the unfaithfulness of those who hated them. R2373:2
There is an outward religion today that is popular, just as there was an
outward religion in our Lord's day that was popular. But true discipleship
means alienation and separation. NS631:3
The depth of your message is not intended for the world, which is
worshipping Mammon, but merely intended for the Elect. SM242:T
Does not fellowship with you. NS388:5
The friendship of the world can be bought only at the price of the
sacrifice of truth. R5513:4
It is altogether a mistake, therefore, to suppose that the Lord's
consecrated people, letting their light shine faithfully before men, could
convert the world. Such was not God's intention. R4967:5
With spiritual Israel God's blessings and chastisements are spiritual, and
do not extend to temporal affairs. R3223:2
The blessings from the Lord upon his faithful ones more than compensate
for the losses of earthly friendships, wealth and fame, securable to them
by their natural talents in other directions. NS104:2
But he also promised compensation for its hatred, even in this present
life. R1346:2
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
The Great Teacher did not use the methods of modern revivalists. His
methods were the very reverse. He set forth in plain terms the
difficulties to be expected by all those who would espouse his cause.
NS743:2
Ye know -- Consecrated ones, realizing the object of present trials,
glory in tribulation brought upon them by faithfulness, realizing that
their experiences are similar to those of the Master. R3281:4
It hated me -- He was hated chiefly by the most prominent amongst the
people, the scribes specially, but also the Pharisees, chief priests and
Sadducees. In time their hatred extended to the common people, for the
lower classes are always led by the superior classes. R4813:2, 5676:1,
2415:2
Our Lord was not maltreated by either the Roman governor or the Roman
soldiers of their own volition; for they were so totally blind as not to
appreciate the light which he displayed. R4813:5, 2415:2
Our persecution may not go so far as unto death, as in the Lord's case,
yet it will extend to every member in some manner, even if no more than
that of mocking and speaking evil of them. R2778:5
Before it hated you -- Consequently, by the operation of a natural law,
we might say, it follows that "all that will live godly in Christ Jesus
shall suffer persecution." (2 Tim. 3:12) F628
"If they have called the Master of the house Beelzebub, how much more them
of his household?" (Matt. 10:25) R1652:3
The same spirit prevails respecting all the Lord's followers. Those who
are honored today were generally dishonored and spoken against in their
own day. NS135:5
Of the world -- Sharing its sentiments, methods, policy, etc. R2002:5
Love his own -- Greek, filio, "Duty love." Frequently translated "kiss"
in the New Testament. By implication the kiss belongs to the family and
implies a love that is more or less respect--exclusive and not for
everybody, more of an individual or family love. R3949:5
Phileo or duty love is exercised by the worldly parent and child and
neighbor on the selfish basis--"his own." R2807:3
But because -- Because every effort made by these to cleanse themselves
is a reproof to others who are not striving to cleanse themselves. R5737:6
Their standard is so different from that of the world, and their viewpoint
of everything so different, that it breeds an antagonism, a conflict of
interests. R5513:4
Our presentations are clear cut, Scriptural; and the Scriptures are thus
shown to be opposed to all sects and parties of Christendom, and their
creeds are shown to be out of accord with the Word of God. R3924:5
The darkness of sin and error is in direct antagonism to the light of
truth. The effect upon the enlightened world is to awaken opposition and
thus to disturb those in sympathy with darkness. R4813:3
Even those who have gotten out of the extreme darkness of moral pollution
into a kind of twilight of civilized reformation and moral reform, cannot
endure the clear, searching light of the Gospel. R4813:5
Not of the world -- It is because they are justified, reckoned free from
Adamic guilt, that they are in any sense of the word like our Lord Jesus,
"his brethren," on a similar footing of divine favor and separateness from
the world. E109
We are separate and distinct from the rest of the world. Our life comes
from the Father--"the God and Father of our Lord Jesus Christ."
(1Pet. 1:3) The world gets its life from Christ. R5108:4
The Spirit witnesses, through the Word of God, that those who are the
Lord's people are separate from the world; their hopes, aims and general
spirit are different. E235
Any pleasure, no matter what, must be sacrificed if it conflicts with his
duty and covenants to the Lord. It is this that leads to sacrifice: the
world being out of harmony with God, his will and with those who are in
harmony with God. R2461:3
The Church, consecrated believers, have escaped the condemnation which is
still on the world. But the world is still under condemnation. SM665:1;
NS356:1, 475:6
It is a mistake to reason as though the Church were part of the world,
and, therefore, that the trial of the Church means the trial of the world.
SM153:1
Since none of the various denominations is the true Church, therefore the
history of none of these gives her history. Containing not many wise,
scattered among many creeds, she is wholly unknown to the world. SM124:1
There are two great principles in operation: right and wrong, light and
darkness. All the children of God are children of light. The world's
condition is not that of light, but of darkness. R5099:5
We hold that the mixing of religion and politics is wholly wrong. The idea
of opening political conventions with prayer, and appointing chaplains to
offer prayers in Congress is farcical and hypocritical. R995:3
I have chosen you -- He sent forth the twelve apostles as his special
representatives in the establishment of the Church, a mission which
entailed upon them special obligations and duties as well as special
privileges and opportunities. SM629:1; NS591:5
Called, chosen, separated from the world. NS356:2; SM719:2
An especially called-out class. R5856:3
Out of the world -- Or, to be separate from the world. R995:3
The Greek word ecclesia, translated by our word "church," signifies "the
called out assembly;" those believers in Christ called out of the world,
separated from its spirit, aims and ambitions. NS388:4
The Church class were of the world until they got out of it through
Christ. Noah's ark represented Christ. Whoever comes into Christ comes
into safety and salvation, out of danger and destruction. SM341:3
Therefore -- The storms which come to the Church are specially peculiar and different in some respects from all that come to the world. They come to us because we are not of the world. SM744:T
The world hateth you -- Whoever is satisfactory to the Lord need not
expect to be satisfactory to the world. R5738:1
Someone has truly said, "Whosoever does well and is faithful and true,
while others are dishonest and false, must expect to be opposed and hated.
Envy is sharper than a serpent's tooth." R2501:3
If we wholly follow the Lord and so walk apart from the world in all
things, as in it but not of it, we can only expect to be misunderstood and
disliked. R2002:5
Not as some say: that a Christian life will not cost earthly friendships;
that it is an extreme view of what is required of a Christian; that a
course which produces such results is an unreasonable one. R5441:5
The peace of God is not an outward peace, for the Lord's people,
individually and collectively, have most distressing experiences. The
Church has always been persecuted. R4818:3
Where shall we go to find the world today? The civilized world is called
the Christian world today. R811:3
Notwithstanding the fact that heretic-roasting has become unpopular and
intolerable to the world, there are methods of privately and symbolically
roasting, slashing, wounding and killing practiced by those estranged from
God. CR80:3
Persecute you -- These persecutions and oppositions from the world, the
flesh and the devil are the hammer and chisel and polishing instruments of
the Lord which he is using in the development of the New Creation. D628
An effect on the saints of Satan's reign. R492:2; OV343:2
If they have smitten and spit upon and buffeted the Master, none of his
servants should be surprised or complain if they should have somewhat
similar experiences. R2781:6
If we have no opposition we lack the evidence of acceptability with the
Lord. R5512:5
They had not had sin -- The light of his teaching gave a greater
responsibility to those who heard it than to those who had not heard it.
Their sin was greater in proportion to the greater blessing. R4988:6,
1962:3
No cloke for their sin -- It was for envy that they delivered him up and
called for his crucifixion, because his works were good and theirs were
evil. R5215:2
Both seen and hated -- The Scriptures plainly declare that blindness in
part is upon all the children of Adam through the fall, yet from these
words we must conclude that the Pharisees were not totally blind. None
except idiots and maniacs are totally blind. R723:6
If the people had such responsibility because of what they heard and saw,
how much greater was the responsibility of the twelve chosen apostles.
R4909:1, 1962:3
That is written -- Quoting Psalm 69:4, "They that hate me without a
cause are more than the hairs of mine head." R5215:1
They -- In the case of Jesus and the early Church, the persecution came
from their brethren according to the flesh, the Jews. Since then they have
come from their brethren too, not Jews, but Christians. R5215:2
Without a cause -- That is to say, without a just cause; they had cause
enough to hate him, from their own viewpoint. R5540:6, 5215:3
So let it be with us, so far as possible, that the hatred, malice, envy
and murder which may be poured upon us may be wholly unmerited by us, that
our lives may be as nearly pure as possible. R2881:1
I will send -- The holy Spirit is Christ's representative in his Church.
R158:1*
It was expedient for them that he should go away, pay the ransom price, be
raised from the dead and ascend to the Father to make atonement for their
sins, else the Comforter could not come. R2225:4
Spirit of truth -- Not the letter only, but the very nature of truth,
the truth itself, should be their guide. R526:6
The Spirit, in this sense of enlightening and anointing, is given only to
the Body of Christ. R218:5; SM602:T
The holy Spirit is the spirit or power or influence which proceeds from
the Father and from the Son, the influence or power with which we are
anointed. SM602:T; R2818:2, 370:6
Proceedeth from the Father -- Neither might they doubt the truth of the
Comforter's teachings, for it is the spirit of truth, and proceeds from
the Father. R372:2
In contrast, the spirit or influence of evil proceeds from the "father of
lies." R370:6
Testify of me -- Peter refers to prophetic testimony respecting the
prophetic work; God himself more than once bore witness to his Son; Christ
testified respecting it; and, on leaving the earth, spoke of other
witnesses: the Comforter, the apostles, etc. R691:2*
From the beginning -- Witnesses upon whom the people could rely as
having been with him from the beginning of his ministry, and therefore
manifestly acquainted with his doctrine and purpose. R1521:6
They -- Those who had charge of the synagogues were not always bad
people, but they were mistaken, as was Saul of Tarsus when he hauled men
and women to prison. (Acts 8:3) The same conditions exist today. R5172:6,
5479:2
Put you out -- The faithful servants of the Lord will be ostracized by
the world. Their attitude of full consecration to do the Father's will is
not appreciated; for to the world it seems to be foolish. It is a reproof.
R5173:6
The creeds of men have been barriers to keep out those who understood the
Word of God. R5172:6, 5479:2
During the present life the Kingdom of Heaven, the true Church of Christ,
suffereth violence. The meek have not yet inherited the earth; they seldom
get even a good slice of it. CR493:4
This was so much different from what they had expected, in a kingdom of
earthly glory, no wonder they were despondent and silent. R102:2*
The sufferings of Christ include physical persecution and other less
direct persecutions, ostracisms. The latter is perhaps most especially the
portion of the Lord's people at the present time. NS460:2
Those who hear the voice of present truth, and who obey the call to come
out of Babylon, are usually subjected to persecution. R5479:1
Of the synagogues -- The Lord and the apostles could go into the
synagogues and 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
such opportunity. R986:5, 356:5
As Cain slew his brother Abel, thus Jesus and the apostles received their
persecution chiefly from Jewish brethren. Similarly Christians have
suffered martyrdom at the hands of fellow Christians. PD13/23
Whosoever killeth you -- Not only the Lord, the great Light-bearer, was
persecuted unto death, but similarly all the light-bearers who follow in
his footsteps must be sharers also of his persecution and suffering. E294
Literally fulfilled when Michael Servetus' horrible death at the stake was
brought about by John Calvin. R5172:6, 5479:2
To suffer persecution for righteousness' sake is not because it is either
reasonable or proper, but to serve the Lord's cause in the preparation of
his elect for a future work of service. R2415:3
They expected earthly glory, and instead of this, he whom they loved and
trusted now spoke to them of suffering and death. R102:2*
Have not known -- Though the darkness recognizes the reproof of the
presence of light, it comprehends it not. They have always persecuted the
light-bringers because they knew not our Father, nor our Lord, nor his
Body. R375:4
These things -- Not all that they might expect (verse 12). The same is
true of all the Lord's disciples. They see a sufficiency for one step at a
time. Future difficulties are withheld that they be not overwhelmed by
them. R4164:3
Ye may remember them -- He sought not needlessly to make them mourn, but
as the time drew near, he sought to prepare them for the ordeal. R102:2*
It was not merely the disappointment, but there must have been coupled
with it a terrible fear that he had deceived them; that they had loved and
trusted an impostor. R102:3*
None of you asketh -- They did not ask where, for they believed his
word, that he had come forth from the Father and that he would return to
the Father who sent him. R4165:3
Sorrow hath filled -- What would they do without the Lord! How could the
promise of the Kingdom ever be fulfilled if he went away! Had they been
following a delusion for three years? R4165:3
While his departure remained to them an unsolved mystery, is it any wonder
that sorrow filled their hearts? R102:2*
It is expedient -- It really was to their advantage, in their interest,
that he should go away. R4165:4
The Church is better off under the teachings and comforting influences of
the holy Spirit than they could have been under the instructions, and
enjoying the presence of Jesus in the flesh. R102:3*
He was limited, as a man in the flesh, to the ordinary means of travel,
and could only be in one place at a time, but the Spirit can be
everywhere, and with any number of people at once. R102:4*
Their loss of his presence and teaching was to be their gain. R102:3*
If it was expedient that he should go away, would the same law of
expediency not require that he remain away? An unanswerable objection to
those looking for the Lord the second time in the flesh. R102:5*
That I go away -- I, personally. R1820:6
Had he remained with the disciples, present but invisible, and appearing
to them and to all of his followers occasionally throughout the Gospel
age, of what special advantage would it have been? R2819:1
Jesus could not make any use of the ransom-price while still on earth. He
could not even bring his disciples into fellowship with the Father. Eii;
R4165:4
The Comforter -- As the influence to be exerted would be sustaining and
comforting, the Lord denominated this Spirit or power a Comforter, a
sustainer, a helper. R4164:6
Not another person. No other person could deal with them better than
himself. It was a spirit, an influence, a power which he would send.
R4164:6
The Spirit is a Comforter, because he is a teacher, as was Jesus himself.
R102:3*
Not another Messiah, or a different teacher. B265
Will not come -- Hence it would not have been possible for them ever to
be more than human beings, ever to become spirit beings or partakers of
the divine nature, together with its glories and honors. R4165:4
If I depart -- It was necessary for Christ to ascend and present the
merit of his sacrifice before we could be accepted and adopted, before we
could receive the holy Spirit. R4165:4, 2819:2, 2225:4, 218:4
I will send him -- The Greek could with equal propriety be translated
"it." Nevertheless, we have no objection whatever to urge against the use
of the word "him," since the holy Spirit or influence is of or from him,
the Father. R4165:5
Properly enough spoken of in the masculine, even as the Father and the Son
are represented in the masculine. R4164:6
After forty days, invisibly present except on a few occasions, our Lord
ascended, and after ten days the holy Spirit from the Father came,
evidencing to them the fact that their sins had been forgiven. NS802:6
The disciples were not to take Jesus' words too literally, but they should
look for the deeper meaning. Furthermore, they could not expect to get
that deep meaning until after the Master's ascension. R5088:5
The holy Spirit is Christ's representative in his Church. R158:1*
When he -- The Spirit of truth. E291; R375:1
The masculine pronoun is applied to the Spirit of truth because it
represents God, who is masculine. E291
The word "he" could with equal propriety, according to the Greek, be
translated "it." R4165:5
Is come -- Upon the Church. R877:3
He will reprove -- Operating through the Church, by precept and example.
R877:3
The Spirit of truth in us constitutes us the light of the world. It is the
light which shines from the true Christian which reproves, or condemns and
opposes, the darkness of this world. E293; R375:2
The light borne in the world by the true Church has borne witness to the
civilized world of the difference between right and wrong, and of a coming
time in which the one will be rewarded and the other punished. A308
How? All of the Church, begotten of the holy Spirit and thus enlightened,
are to let their light so shine before men that it will reprove the world.
That which reproves the world is the holiness of the Church. R4165:6
Not with that attitude which proudly says, "I am holier than thou," but
which, on the contrary, says, "I am no better than thou, except for the
influences of divine grace, which are free to all who will accept them."
R2099:3*
The testimony of a holy walk and conversation cannot fail to be to the
glory of God, to the reproof of unrighteousness, and to the fact of a
coming judgment in which righteousness shall surely triumph. R2099:5*
The seal of the spirit is a testimony of kinship with God, but also
manifest to others--in its silent eloquence convincing the world of sin,
of righteousness and of a coming judgment. R2065:4*
The world -- The holy Spirit does not operate at all in the hearts of
the world. The power of God operates upon hearts that are fully
consecrated, separating them from the spirit of the world and using them
in divine service. R4165:6
It has always been the Church's mission to shine out truth and reprove
evil. And its reproof has always been chiefly to nominal systems and
professors. R375:4
Of sin -- Showing those who see it what sin is, in contrast with
righteousness. E294
That is to say, it will make the world conscious of its sinful condition.
R4166:1
By showing their present life to be contrary to the will of God. R877:3
And of righteousness -- By showing them, by word and example, what right
is, what the will of God is. R877:3
It is not enough that the world be convicted of sin; it needs to
understand something about righteousness, the opposite of sin; that a
considerable measure of it is possible, only hindered by the fallen
nature. R4166:2
No one can come into accord with the Father through any works of
righteousness of his own; but forgiveness, the covering of sins through
the merit of Christ's sacrifice, is necessary. R4166:2
And of judgment -- The present life is not all that there is. There is a
trial purposed in God's arrangement for the whole world of mankind, a
judgment, a test. R4166:2; E294
By informing them that, though punishment does not always follow sin now,
yet there will be a day and age in which every deed, whether good or bad,
will have a just reward. R877:3
God has provided a day of judgment in the future for the world.
Nevertheless their conduct in the present life has to do with that future
judgment or trial. R4166:3
Of sin -- In Christ and his Church the Lord has established a new
standard for the world. The Church, not only by its words but also by its
actions, is to uphold these glorious standards. R4166:2
Because they believe not -- Because they do not believe in and accept of Christ and his
meritorious sacrifice for sin. R4166:3
I go to my Father -- Imputed righteousness which has been secured by our
Lord Jesus through his sacrifice, which he presented before the Father.
R4166:3
Prince of this world -- The kingdoms of this world which, while
professing to be kingdoms of God, are really under control of the "prince
of this world," Satan. R5917:2
Not that he had any divine commission, but by getting possession of
mankind through ignorance and misrepresentation of false as true, he has
so blinded the world that he held the position of "god of this world." (2Cor. 4:4) E113
The "world that now is," or "present evil world" (Gal. 1:4), is the one
over which Satan is the prince or ruler. Because he is ruler of this
present order of things, this dispensation is termed an "evil world."
Q827:T
Satan is still the prince of this world. R4350:3
Is judged -- Our Lord has already redeemed the world, thus securing the
legal right to dispossess Satan, the prince of the present order of evil.
R4166:3
Many things -- These were the deep things of God, which only the
spirit-begotten, spirit-taught children of God can understand. R5536:6,
5088:2
Jesus brought life and immortality to light through the gospel. (2 Tim.
1:10) Since Jesus' day yet more light shines, as he foretold it would. A22
At Pentecost, man for the first time knew the real purpose of the coming
of Jesus to earth, and the object of his death and resurrection. HG512:6
Spiritual truths, those relating to our "high calling" to a spiritual
nature, have only been brought to light since Pentecost. R715:6*, 493:3*;
A80
Including the deeper meaning of the Memorial --that those who appreciate
the sacrifice of Christ may present their bodies living sacrifices and
thus have a part with the Lord Jesus in his sacrifice, as his Body. R5871:2
Including the fact that it would be a long time, from the human
standpoint, between the suffering of the Head of the Body and the
suffering of the last members of the Body. R3346:4, 2765:1
They did not then know of the full import of the word baptism, or the word
cup. R5421:4
To say unto you -- The promise of the Comforter, though it was
ultimately to reach the whole Church through the ministration of the
apostles, was specially given to them. R1525:3
The intimation is that our Lord could tell heavenly things, but was not
disposed to do so, because they had difficulty receiving even earthly
things. We are to tell the heavenly things, but not to the natural man.
R5065:6; F632
Ye cannot bear them -- Our Lord told his disciples only part of the
truth. R4116:1
They had necessarily crude ideas regarding the manner and time of their
Master's exaltation, and of their promised exaltation with him. Nor was
full knowledge then necessary. B110
There was a reason why: the natural man cannot receive the things of the
Spirit of God. Hence it was best for our Lord to leave the deep spiritual
subjects until after Pentecost. R5608:4, 4827:1, 4314:3, 4166:4, 1524:4
This explains why our Lord Jesus did not present as deep teachings along
spiritual lines as did some of the apostles. It was not his inability, but
those truths would have been meat out of season. R4166:4, 5941:2, 4314:4,
1722:2
Hence the deeper things of our Lord's teachings were stated in parabolic
form, which would not hurt them at the time, and which later they would
come to appreciate and understand. R4166:4, 5455:5
When asked questions by his enemies who sought to entrap him, he avoided
answering them or gave them evasive answers. R3675:1
Many of the Lord's people need to learn the lesson of secretiveness, not
to tell everything that they know. R3674:6
We may talk of the deep things of God to those who are advanced in
knowledge and prepared in heart for them. We are not to choke babes in
Christ with strong meat, but to give them the milk of the Word. R3780:4,
3675:1; CR491:5
If we have the opportunity to present the message of salvation to a hungry
soul, we are to be very careful not to tell him more than he is able to
grasp, lest we do him harm rather than good. CR491:5
We are to be wise enough to know that all the truth even should not be
mentioned at once. The Lord's people are eager to do good, but in the way
that will be most effective, that will not stumble others. R5462:1
It is not wrong to withhold a part of the truth, if it is withheld for the
benefit of the hearer. If the whole truth would do injury, then it is the
course of wisdom and love to withhold the injurious element. R4209:5
It was not only the wisest way, but the best in every sense of the word,
for God to arrange his plan so that only those in heart harmony with him
would be able to appreciate it in advance of its fulfillment. R3910:4
Now -- Until after his death and resurrection and the descent of the
holy Spirit. R1525:4
The revelation of heavenly or spiritual things dates from Pentecost, after
he was gone. R507:1
When the waiting Church were baptized with the Spirit, at once the things
which the prophets had written and which they had hitherto been unable to
understand, began to be made plain to them. R541:3*
The Spirit of truth -- Which is, the "spirit of a sound mind." NS563:5
We see that God is a spirit, not that God is spirit; but we do not speak
of the holy Spirit as being separate, as though it were a person separate
and distinct from the Father and from the Son. R4165:5
Is come -- At Pentecost the holy Spirit came upon the Church, enabling
all such to hear the deep things with appreciation, and some to teach the
same. R1722:2
He will guide you -- Gradually. R1951:3
The apostles first, and through them, the whole Church. R1524:6; F218
The Spirit often uses human agencies for communicating truth. R231:5
He has sent it through channels long-since prepared: through the prophetic
and typical teachings of the past opened up to us through the inspired
words of our Lord and his inspired apostles. E267
The prophets and apostles had inspiration to write, and the Church has the
same Spirit's help to understand. R66:6*
Not only true with the apostles: each one, presenting his Body a living
sacrifice, has been accepted by the great Advocate, and then the offerer
has been begotten of the holy Spirit to be a new creature in Christ.
R5088:3
This he has done through the writings of the apostles and by believers all
through the Gospel age. R4827:1, 368:3
Such as have full confidence in his wisdom and love, as well as in his
power to make all things work out according to his prophetic promises.
B262; R969:2
When we consecrate ourselves, we have a sufficiency of knowledge for that
step. As we proceed, we are guided into the knowledge of the truth. So
apparently the holy Spirit guided Jesus himself. R5156:3
Thus the pathway of the Church all the way down has been one of increasing
light. R5055:4
They only who have the supernatural light of God's Word shall not be in
darkness, these will be guided into an understanding of "things to come,"
not discernible from the worldly standpoint. R820:5
As each feature becomes due; in advance of the world's knowledge, and in
advance of the facts themselves. R2973:6
Though the prophet's writing was held sacred as the Word of the Lord and
reverently read by fleshly Israel, their understanding of it fell far
short of its true significance until the holy Spirit was given. R3052:3
The prophets' words are valuable as showing many of the interests of the
Jew, but except in types and shadows, discernible only by the Spirit's
revelations through the apostles, they contain little spiritual food.
R442:5
Scriptures written after Pentecost were devoted largely to the expounding
of the Old Testament, adding new elements to make their symbols luminous.
The New Testament thus becomes the key to the Old. R715:6*
Sin, punishable with the second death, could not possibly have been
committed prior to the Gospel age, since not until Pentecost did the holy
Spirit come as a teacher to guide the Church into the truth. R261:1, 137:5*
Into all truth -- Our object as truth-seekers should be to obtain
the complete, harmonious whole of God's revealed plan; and this, as God's
children, we have reason to expect. A11
That is, all truth due. R309:2*, 1416:1
The present generation of Christians knows more of prophecy and God's plan
than any generation preceding. R67:2*
The apostolic inspiration was threefold: a guidance into all truth
concerning the divine plan; a refreshment of memory to recall and
reproduce the Lord's personal teaching; and special revelations of things
to come. F218; R1525:3
We want to learn what our object as truth-seekers should be: what we
should seek, and what God promises we shall find. R1868:4
The Spirit witnesses that if you are a child of God you will not be
ignorant of his Word, and will not only be in the light, as to present
truth, but should know something about "things to come." R374:5, 231:5
It is the privilege of all who are "sons" of God to be so led of the
Spirit and Word of the Father as to understand his purposes and be enabled
always to be workers together with God. R1948:1
Will he guide a part of the Church into truth and a part into error? No!
R309:2*
The promised power to know and to understand times and seasons, and all
things pertaining to a proper witnessing, applies to the whole Church,
from first to last. B120
The work of calling spiritual Israelites was the work committed to the
apostles, leaving to the future the work of guiding them into all truth
under the ministration of the holy Spirit. R2924:4
To understand the "mysteries" of Jehovah's plan. R1177:3
Some of the mysteries of God were due to be understood at once, and some
more gradually down through the age, but the great unfolding we are
expressly told was reserved until the close of the age. (Rev. 10:7)
R2208:2, 368:3
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. It is a great store house
from which his servants may bring forth things both new and old. R318:2
We have the advantage of the aggregate progress of the past, besides the
fulfillment of the prophecies which clearly indicate our position on the
verge of the glory of the Kingdom. R67:2*
True love on our part will manifest itself in obedience. Should one ask,
How would it be if we should disobey through ignorance? The answer is,
that the Lord has made provision against our ignorance. R5082:5, 2466:6
To become a member of one of the earthly churches means to believe neither
more nor less than is stated in their creed. This leaves no room for the
spirit of truth to guide into all truth. R1067:3
The cry of "change the standards," from those of the popes and councils to
that of the Bible only, or "progress in religious thought," was the
battle-cry which shook the Church of Rome in the days of Luther. R780:5
Not speak of himself -- Greek, heautou. The same word is frequently properly
translated "itself." In our Common Version it is rendered in the
masculine, feminine, common, and neuter genders. E170
"From" himself. (See Diaglott, Revised Version, Rotherham, and Young)
R614:2
To speak "from himself" would be to speak independently of the Scriptures
and to render them of only secondary importance. R614:2
That is, he shall not teach independently and out of harmony with my
teaching. E265; R372:2, 1524:6
You are not to expect a new teaching, subversive of my teaching, but
rather a full development and instruction along the lines of my teaching.
E266
It will be only a channel, and not an authority. R4166:4; E266
We have no intimation in the Scripture that the Spirit of God leads his
children through any other medium than that of his Word. R614:2
Whatsoever he shall hear -- That is, the same things which I have
taught, or which have been heard, he will elaborate and teach more fully.
R372:2; E266
That is, he will be my messenger to you. R1524:6
Shew you -- Revelations through the holy Spirit by the apostles. R3486:6
Things to come -- The favor of seeing further into the future than the
world could look. It is both a comfort and a strengthener of faith to see
how Scripture is being gradually accomplished. R362:1, 820:5
As future things become due to be understood by you, this Spirit of my
Father shall guide you step by step into the full understanding of
everything necessary and proper for you to understand. E266
We see, with wonderful distinctness of vision, his wise policy for the
blessing of all in the incoming Millennial age. B16
A mark, seal or evidence of sonship, led by the Spirit of God. B169; E239;
R310:5, 231:5
The things to come, as well as things past and present, are of great
importance to the Church, not merely to satisfy curiosity, but in order
that we disciples may more fully conform to the divine mind. R1354:1
First, that we may not be overwhelmed with fear; second, that we may be
co-workers together with God; and, third, in order to be fully prepared to
enter new relationships and their duties and privileges. R1354:2
Seeing beyond the trials and tribulations of the present time, we see the
glories that will follow the present time of suffering. OV177:5
Students of the greatest of all sciences, divine revelation, the Bible,
are guided thereby to search for its promised "things to come"; and, as
promised, they find them, and thus are permitted to anticipate history.
R2369:1
Only such truth-seekers, rewarded with the knowledge of things to come and
the relationship of things past and present with those yet future, ever
come to see the beauty and harmony of divine truth as a system. R1354:1
However willing Paul might have been to be nothing, his duty to truth led
him to reveal that to him more than all the others the Lord had revealed
more of those things to come. R5941:6, 1525:3; OV6:1
Showing both the future and the past. R5156:6
If, as we believe, the last members of the Body of Christ are now living,
"the feet of him" (Isa. 52:7), it is time that we understood passages
which clearly refer to the feet. R303:6
He -- The Father's holy Spirit, influence or power. E266
Shall glorify me -- By showing to the Church during this age more and
more of the coming glory and glorious work of Christ, and the depth of the
riches of God's plans to be fulfilled in him. R372:2
Receive of mine -- Those things written in the Scriptures. R614:2
It will be my things that will be shown unto you. R4166:4
The new teacher will not turn your minds from me to himself; but all of
the teachings of the coming Comforter will be in harmony with my
teachings, and to show you more fully that I am the Messiah. R372:2
Are mine -- There is no conflict between us: his plan is my plan, and
his way is my way. R1524:6; 372:2; E266
There was a recognized oneness of possessions clearly expressed by our
Lord. The Apostle says, God hath appointed the son the "heir of all
things." (Heb. 1:2) R3161:2, 4166:4
A little while -- That which has seemed to us so long a time, is not
really a long while from God's standpoint. A thousand years with us are in
his own sight as yesterday, but a watch in the night when it is passed.
(Psa. 90:4) NS457:3
The entire period of his absence from the divine standpoint, as compared
to eternity, would be but a little while. R4707:3
From God's standpoint only six great days of a thousand years each have
elapsed since Father Adam's creation in Eden. NS457:4
Not see me -- The world saw him not after his resurrection; they did not
see him ascend. R579:6
A little while -- Our Lord refers to the nearly nineteen hundred years
of this Gospel age as "a little while." NS458:4
Ye shall see me -- You shall be changed from human nature to divine
nature in the resurrection and see me and behold my glory. NS458:6
We shall "see him as he is" (1 John 3:2), not as he was in the flesh.
NS459:1
The world will not see him thus, because it is not the divine provision
that the world in its salvation shall be changed from earthly to heavenly
nature. NS459:1
The seeing that is promised in the Millennial age will be the result of
the opening of the blind eyes of understanding. NS459:2
Ye -- Not applying to the world, in the sense of embracing the whole
human race. R526:3*
Weep and lament -- In one sense it meant a little while of trouble,
trial and vexation to his disciples and a little while of rejoicing on the
world's part. NS459:6
Those in Zion who mourn over and lament the mighty power of evil in the
high places both of church and of state. R1493:6*
Disciples of Jesus look at the fallen condition of the world with the same
sentiments of the Master. They proportionately become more and more
sensible of the sorrows of the world and of grief for the world. NS190:4
At his absence. R526:3*
Turned into joy -- As faith perceives God's "little whiles" and takes
the divine standpoint, hope reigns and counts the years that remain until
their full completion. NS460:3
He had been with them a little while, he would be gone from them a little
while. The more they could enter into his spirit the shorter would be that
little while of his absence. NS459:6
Not only in the resurrection, but even now, anticipating that resurrection
in their faith, in their hope, and passing from death unto life as risen
with Christ and walking in newness of life. NS460:1
Though some earthly joys, once held very dear, are sacrificed one by one,
in their places come heavenly joys that far more than compensate for the
loss. F678
In harmony with this, we find the Scriptures testifying that the followers
of Jesus were always rejoicing, in everything giving thanks--even in
trials, difficulties and persecutions. NS191:1
But as soon -- The sooner they are able to accept the situation by faith
the sooner they may with joy anticipate the coming blessings. NS459:6
Delivered -- Greek, gennao. When used figuratively respecting the
beginning of the work of grace, it should be rendered begotten; and
whenever to the completion of the work in the resurrection, it should be
rendered born. NS100:4
For joy -- The mother's joy when her pangs are over, and the child is
born into the world. R303:5*
I will see you again -- I will reveal myself to you. HG374:2
Your joy -- So we, like his disciples, rejoice not merely that our Lord
died as our Redeemer, but that he rose again from the dead, that he
reveals himself at the end of the age and is spiritually present through
the age. HG374:2
As when he went away, he lifted up his hands and blessed them; so, when he
comes again, it is that their joy may be full. B154
It causes no surprise to know that the saints will be "joyful in glory,"
but it may strike some as peculiar that the condition of imperfection in
which we groan should be a condition in which joy prevails with us. R2231:6
This joy is a foretaste of the blessings to come, and earnest of our
inheritance, inspired by confidence in him whom we have believed, that he
is both able and willing to perfect the work that he has begun. R2232:1
Ask me nothing -- Not that Jesus should be no longer recognized in
prayer, but that the time was coming when, with the same freedom and
confidence they had in approaching him, they could approach the Father
direct, in his name. R1580:6
The Father -- While accepting homage, reverence, as the Son of God, he
taught his disciples to make their petitions to the Father. E74
The world may not call God Father, but we "have received the spirit of
adoption whereby we cry Abba, Father." (Rom. 8:15) R520:6
In my name -- Meaning more than merely by his authority. It means that
the petitioner must realize his own unworthiness to be received at the
throne, and therefore he presents it in the merit of Christ, his Redeemer.
R1410:4
This excludes Jews, Mohammedans, the heathen, all who have not a knowledge
of Christ and a faith in him as the Redeemer. R2252:3
Ask -- Ask in my name. R2205:5
Not that we should pray for a Pentecostal blessing, but that we should ask
for the spirit of the truth, of a sound mind, for the wisdom which comes
from above. R5202:4
Whatever may be our natural inclinations as regards constancy and
definiteness in prayer, we must take our instructions from the Word of
God. R5836:1, 2005:5
That your joy -- "In thy presence is fullness of joy." (Psa. 16:11) It
is because prayer brings the soul into the presence of the Lord that it
prepares the way for divine blessing and superlative joys. F679
The cultivation of the spirit of praise, thanksgiving and loving
appreciation of all the manifest goodness of God, is the Christian's
secret of a happy life. R2031:5
May be full -- There is a special blessing to those who look for a
fulfillment of our Lord's promise. R5202:3
The Father himself -- Thus new creatures need no mediator between them
and the Father. R4516:5; 3916:1
There is no need of a mediator between the Father who loves his children
and children who love their Father. SM720:2; NS356:4
The very presence of Christ in the glory of his enduring priesthood is the
only appeal that is necessary on our behalf: for Jehovah himself loveth
us. R1829:5
Puny indeed is the arm of flesh that is raised against the saints in
defiance of the Almighty. The supreme Judge of the supreme court has
acquitted, once forever, all that are in Christ. R1141:4
When we come to really know the God of the Bible we find him the very
personification of love. (1 John 4:8) NS524:4
Loveth you -- A true son of a beloved and approving father naturally
experiences the fervor of tender emotion. Especially is this so of a true
son of God who recognizes in his heavenly Father the perfection of every
grace. R1914:3
The Father's love for them was phileo, duty love. He could not love them
for themselves but exercised a duty-love toward them merely because they
had attained a duty-love toward Christ and had become his friends. R2807:3
First, God loves the world. Second, in a much higher sense, he loves those
who have accepted Christ as Redeemer and have consecrated themselves to
him. This love can be lost, in part, or, eventually wholly. R3033:6,
5724:6; CR461:1
God loves the world with a broad, sympathetic love; but he has a special
love for his true Church, those who have consecrated themselves fully to
him during this Gospel age. OV423:3; R5276:1
Jesus is preeminently beloved of the Father; and the Bride class, the
Church, are to be the members of Christ, their Head--members of the
Beloved. R5694:5
We can readily see why our Lord Jesus was greatly beloved, for he
expressed and fully manifested the Father's love. But it astounds us to
know that the same love is exercised by the Father toward us! R5082:6,
5724:6
Not because of our character likeness, but because we have his Spirit.
CR323:2
For such as have the evidence that they are sons of God, taught of God.
NS507:5
While the realization of the Father's care for our interests is
humiliating, in that it forces conviction of our weakness, yet, it is
refreshing and inspiring in that it proves our Father's love for us.
R5117:5
No matter how fiercely the storms of life may assail us, we must never let
go of our anchor and allow ourselves to drift, but always remember such
promises as these. R4817:6; 3331:2
To many it must seem as though the Lord were asleep, to many as though he
were heedless or careless of his own; but the Lord knoweth the end from
the beginning and will yet make the wrath of man to praise him. NS662:1
But only as we are able to realize an obedient faith are we able to apply
these gracious promises to ourselves, or to rest therein. R3944:5
As we read the loving words of counsel, encouragement and warning, and the
fervent prayer of our Lord for these disciples, whom he was about to leave
in the world, we are constrained to say, Behold how he loved them! R847:3*
Seeing the philosophy of why God cut off fellowship for a moment from his
Son should fill us with appreciation for the privilege of returning to the
Father's fellowship and love. R4173:2
Illustrated by the peculiar love Jacob had for Joseph. R3971:3
Ye have loved me -- Greek, phileo, duty love; the highest form of love
the disciples as a whole could as yet appreciate, not yet having received
the holy Spirit and its agape, or highest disinterested love and its
character. R2807:3
Shall be scattered -- Specially true in the Harvest when the sickle of
truth is doing its work of separation: not only wheat from tares, but the
ripe wheat is also to be separated from the unripe. R1069:3*
I am not alone -- In his last moments, treated exactly like the sinner
whose ransom he was giving, mental communion with the Father was
interrupted; and he felt for the moment alone, separated from the Father,
cut off and condemned. R960:1
Ye might have peace -- In your hearts. R1652:3, 4818:4
Do any of the faithful in tribulation for Christ's sake yet lack the
peace? It is because you lack faith to lay hold of the promises. R347:6
If you have peace without the suffering, while all men speak well of you,
beware! That is the peace of a sleep in which one dreams that he is
filled, and awakes to find himself empty. R348:1
In the world -- But "in me ye shall have peace," not peace outwardly,
but the peace of God abounding in the heart, enabling one to endure the
trials joyfully. R4818:4
Ye shall have tribulation -- We may have both tribulation and the peace
at the same time. R347:6
Charmed with the prospects, these are not daunted by the trials and
difficulties of the way. HG652:3
Sufferings in the present time, for the truth's sake, are part of our
wages. All who think they are running for the prize should look for these
wages as a proof that they are so running. R347:3, 4730:3
Because "the darkness hateth the light." Because we are being more and
more transformed, hence we do not find the satisfaction in the world that
we otherwise would and that others find. R4761:2
There is no suggestion that we can escape similar tribulation. Indeed, if
we escape the sufferings of Christ, we will be denied a share in his
coming glories. R4417:4
There is no other way to enter the kingdom than by self-sacrifice,
mortifying the flesh. In proportion as the new creature grows, the old
creature perishes, until the sacrifice is completed in death. R5118:2
If you do not suffer you have good cause for fear that you are not living
up to your covenant, that you are not confessing him and his Word before
men by word or act as you should do. R347:5
Do you have any tribulation? Make sure it does not arise from natural
causes. R347:2
Do you experience little or no sufferings of Christ now? Do you begin to
count the time of suffering over? That is a serious mistake. It is one of
the devices of the Adversary to put to sleep the saints of God. R347:3
There was no deception in the Apostle's preaching in Derbe (Acts 14), no
teaching that they would prosper in business interests by becoming
disciples or that Christianity would lead to wealthy and refined social
circles. R4369:6
Contrasted, under Satan's reign, with "I have seen the wicked in great
power, and spreading himself like a green bay tree." (Psa. 37:35) R492:3
Be of good cheer -- Do not allow these tribulations to make you
discouraged. The glories far outweigh any sacrifices you may endure. Think
of the joys and honors and privileges which will be yours if you are
faithful to the end. R4761:4
The Lord is represented as a refiner of silver, watching his children in
the fire, and thus he will purify the sons of Levi. (Mal. 3:3) These
trials are often severe, but they have their attending joys. R199:4*
He knew the imperfection of these disciples; he knew how they would all
shortly forsake him through fear, and leave him alone to suffer and die;
and yet he loved them, and declared that his Father also loved them.
R847:3*
I have overcome -- And Paul adds, "In that he himself hath suffered
being tempted, he is able to succour them that are tempted." (Heb. 2:18)
R2073:5*
And is able to succor us in temptation's hour, and will do so if we but
abide in his love and seek his protection. R4417:4, 4761:4, 2124:4*
Having overcome, he has long since entered into his glory; and it is the
Father's good pleasure to permit those to share that glory with him who,
when tried and proved, shall not be found wanting. R2124:4*
His perfection is imputed to us through faith. And now this is the victory
that overcometh the world, even our faith. (1 John 5:4) R847:6*
When our Lord Jesus was at Jordan he was an overcomer. Yet, while an
overcomer at the moment of his consecration, he did not win the prize of
the divine nature until the end of his race-course. R5082:1
The difficulties of this way are to act as a separating principle to
sanctify and refine a "peculiar people" (1 Pet. 2:9) to be "heirs of God
and joint-heirs with Jesus Christ." (Rom. 8:17) A214
As soldiers under our great Captain, we have enlisted in no uncertain
struggle, unless our own faint-heartedness or unfaithfulness should make
it so. R4817:3
The Lord, our great Deliverer, is on our part. We have laid hold upon one
who is mighty to save; yea, more, he has laid hold upon us. Neither will
he let us go so long as our hearts are loyal to him. R4100:5
Remember that I am the Captain of your salvation. I have gone before you;
remember my degradation before obtaining a share in this Kingdom. R4761:4
As surely as God's hand upheld the Head, our Lord Jesus, so surely will he
bear up the feet. R1801:6
These words -- All four evangelists heard this discourse, but it was
left to John to describe it. R1047:1*
Spake Jesus -- Evidently a public prayer, or it could not have been
recorded. R2023:3
By example commending praying in the church, and even calling attention to
the propriety of praying in such a tone and voice as could be understood
by others present. R3640:3, 2251:6
Our Lord's entire life furnishes an illustration of what the Apostle
commends to all the Church in the words, "Pray without ceasing." (1 Thes.
5:17) R3551:2
Proportionately as we grow in his character-likeness we will similarly
pray without ceasing and in everything give thanks. R3551:2
Our Lord's constant attitude of prayer without ceasing did not hinder his
more particular devotions when he turned aside from the affairs of life to
speak to the Father in secret. R3551:2
And said -- A lengthy example of what the prayer might have contained
had it been uttered by a nominal Christian believer today. R3551:5
May glorify thee -- The Son's anxiety to glorify the Father is most
marked when, realizing he was approaching his dying agony, he exclaimed,
"Now is my soul troubled; and what shall I say? Father, save me from this
hour? Father glorify thy name." (John 12:27,28) R3161:3
May God, now in the end of the age, glorify his dear Son, our Lord, and
with him his elect, to the end that his own holy name may be glorified.
R4120:3*
Give eternal life -- Lasting life. R1235:1
It is the divine nature which our Lord has that he has been privileged to
give to his followers. R4155:1
The heavenly Father is declared to be the Life-giver to all who attain
spiritual conditions. Jesus, more particularly on his own account, will
give eternal life to the world during the Millennial age. R3154:3
The context does not particularly state that the elect Church only is
referred to. Rather, the fourth verse indicates that the world is here
referred to. R3154:2
Though it is promised as a gift, yet it is only to a certain class that he
ever agreed to give it--to those who by patient continuance in well-doing
seek for glory, honor and immortality. (Rom. 2:7) R279:3, 142:5
Thou hast given him -- To those whose God's truth and providence have
the effect of drawing to Christ and to righteousness--to those whom the
Father approves. R1235:1
This is life eternal -- This will lead to endless life. R1053:4*
To gain everlasting life we must become the Lord's "sheep" and follow the
voice, the instructions, of the Shepherd. R1878:4
Only those who have the mind of God will be granted eternal life--whether
of the Church now or of the world in the next age. R5686:3
Continuing to grow in knowledge and love and devotedness to God, be accepted as
co-workers and co-heirs with Christ. R1128:4
That they -- Not every one, but only the special class referred to in
verse 2, mentioned in contrast with "all flesh." R1234:6
Might know thee -- To know the Lord signifies that one has passed from
death unto life, is in relationship with the Father and has eternal life.
NS167:1
The word "know" has the thought of appreciate or understand. R1234:6
To know God means to have intimate acquaintance with him, to be like him
in character, to be able to view matters as he views them. R5686:3,
5277:1, 5118:5, 2137:4
There is a peace that comes from an acquaintance with God. NS524:3
More than knowing something of his plan and character. It means personal
acquaintance and intelligent appreciation of his character. This requires
partaking of his spirit--of holiness and of love. R4837:1, 2202:3; SM448:1
If a workman is known by his product, so the Master Workman must be known
by his finished work. NS763:6
Only such as attain to this knowledge may have eternal life. NS809:4
All who will be fit for the Kingdom may be expected to have considerable
clearness of understanding respecting divine things. NS745:5
No one can be so in harmony with God as to be fit for eternal life, except
as he has attained a correct knowledge of God. NS763:4
How shall we know God? By study of his character. This knowledge at the
present time is a secret knowledge--a "hidden mystery." HG447:2
Know his goodness, love, power and justice; knowing of God's character as
revealed by Christ. R1128:4
Let us begin to know our Creator, for such knowledge is a step towards
love for him and hence toward life eternal for ourselves. NS645:4
God himself is the very personification of those glorious elements of
character which he demands we shall emulate, copy, pattern after. HG434:5
This is the knowledge that does not puff up, the wisdom that cometh down
from above. The beginning of this wisdom is indeed the reverence of the
Lord. R1919:6
The fear or reverence of God is our first knowledge. If rightly exercised,
the Lord will reveal himself more and more. The reverence of the Lord is
the beginning of wisdom, but is not the end of it. R3862:1
It is the knowledge of the Lord that is to fill the whole earth
ocean-deep--not the knowledge of mankind, not the knowledge of sin, not
human philosophy. HG434:4
A distinction should be recognized between a full knowledge of the truth
and a full knowledge of God. The first must in due time come to all; the
latter, that deep and full appreciation of God's character, is possible
only to the consecrated. R1235:4
The wealth of our relationship to the "Great Shepherd" and his Son
increases in our appreciation in proportion as we grow in knowledge.
R4279:2
Such knowledge is not obtained instantaneously, but is the result of
growth in grace. We grow in grace as we grow in knowledge, and we grow in
knowledge as we grow in grace--the two keeping pace, as our feet in
walking. R2895:5
The more obedient we are as children, the more intimate is our
acquaintance with him. R5118:5
Their intimate acquaintance with God will be one of the evidences that
they are the friends of God to whom he has promised lasting life. R1235:1
It is only as we realize something of the greatness and perfection of the
divine character that we are properly able to estimate our own littleness
and imperfection. R2137:4
Those convinced of his mercy, and yet always fearful, do not know him.
They think of him as moved by like passions with themselves, more or less
depraved, more or less controlled by animosity. R2895:5
There is a difference between knowing about God and knowing God. R3550:3;
NS763:4, 809:5
God is not pleased to reveal himself to any except those who have his
Spirit; therefore the very highest ambition any of us could have would be
that we might know him--know more of his wonderful love and peace--because
this draws us nearer to him. R5276:4
If eternal life consists in the knowledge of God and of Jesus Christ, then
how can there be a trial for eternal life where Christ is not known?
R1082:1*; NS643:6
This being so, not many have yet eternal life, for only a few know God, a
"little flock." (Luke 12:32) CR489:5; NS167:1, 643:6, 809:4
God's plan is one both of revelation and salvation. He reveals himself as
a means of eternal life to man. R21:1*
Is it not reasonable that a God who is love and no respecter of persons,
and a kind and loving father, should provide for the education of every
individual who ever came into the world? R33:3*
The majority of worshipers of all various sects worship, partly under the
impulse of fear, but without particular knowledge of whom they worship and
without any particular desire to become acquainted with Jehovah. SM79:2
Not only the world perishes because of a lack of true knowledge of the
Creator, but many of God's people are similarly hindered. "My people are
destroyed for lack of knowledge." (Hos. 4:6) NS645:5
Only those of a contrite heart may now see, now understand, the real
character of God, his real purposes toward man. OV230:4; NS588:2
And Jesus Christ -- To know God we must know his Son. He is the word,
the mouth-piece or declaration of the Father. And as Christ reveals the
Father, the written Word reveals him. R493:2*
Through whom they may come to a knowledge of the Father. R3848:4
Even in the flesh he was "God manifest." (1Tim. 3:16) From his
character in its perfection we get our earliest and truest idea of God.
R82:6*
Jesus Christ is most emphatically the way of God's approach to us, the
channel through which light and salvation flow within our reach--"the way,
the truth and the life." (John 14:6) R21:1*
Whom thou hast sent -- On so important a question as the equality of the
Father and the Son, we must not rely upon any man's testimony except that
of the inspired writers of the Scriptures. R5747:6
I have finished -- The substitute, the corresponding price for the life
of Adam and all who lost life through him was paid. The other side of the
great work of atonement yet remains--the converting of the world to God.
R931:5
The work -- The Sin-bearer's larger work in blessing all the families of
the earth. R3154:2
Glorify thou me -- Our Lord does not deprecate looking at the prize. Not
that we have a right to insist that our efforts be rewarded, but we should
think of the blessing which God has promised as "exceeding great and
precious." (2Pet. 1:4) R5082:3
He did the Father's will without any thought of compensation connected
with it. So with us. R5066:4
This prayer is more than answered in his present exaltation to the highest
form of spirit being, the divine nature. A203; R627:1
With the glory -- The glory of our blessed Lord is of the same kind as
that of the Most High himself--not merely first in executive authority,
but first in executive power also, to accomplish the divine purpose.
R1283:4*
How rich he was in honor and glory. "He who was rich, for our sakes became
poor, that we through his poverty might become rich." (2 Cor. 8:9) E87
To know the Father's plan and his privilege of cooperation in its
execution was to appreciate it and joyfully engage therein. Willingly he
laid aside the glory of the higher nature which he had had. HG292:5
Which I had -- Not signifying that he had no knowledge of his
prospective share in the divine nature. He had the assurance of the
Scriptures. (Isa. 52:13, 53:12; Psa. 110:4) R5066:1
He knew of the Father's proposed exaltation of him as a reward, but he did
not mention this. NS813:4
To assume that Jesus is a fleshly being in heaven, bearing wounds and
scars, is to suppose that the Father never really exalted him to the glory
which he had with God before the world was. R5416:2
In his humility, he asked no higher glory. R5748:2, 5066:4, 5025:5
With characteristic modesty, he did not refer to the great glory promised
him and expected, but to be restored to his previous station, as though he
esteemed it honor enough to be the Father's agent. F65; OV354:4; NS439:1,
813:5
He asked no more. But God, who is rich in mercy and rich in his rewards,
would not be content to give back to the Redeemer merely the blessings he
had previously enjoyed and laid aside to be our Savior. SM787:T
The purpose of his coming into the world was not a selfish one. While the
Savior is now exalted to a position much higher than his previous one, it
was not with the desire for exaltation that he came. R5375:5
By induction he told of a pre-human existence. If he had no previous
existence, if he had not a special birth, how could we understand these
words except as deceptive? R5767:5, 5157:1, 4964:2, 4804:2, 1682:5,
1673:3, 1161:5, 1125:5; OV328:5; Q371:4
The Son of God experienced existence in three different natures--first, a
very high order of spirit nature; secondly, the human nature; and thirdly,
the divine nature. R1263:2*, 626:6
The Logos could be transferred to a lower condition, the human, and yet
could preserve a good recollection of his previous experiences, and did
so. R2477:5, 1916:5
Because the two natures are separate and distinct, and yet the one a
likeness of the other, therefore the same mental faculties (memory, et.)
being common to both, Jesus could realize his former glory. A203
In bringing our Lord Jesus into his earthly condition, God stamped or
impressed upon his brain the knowledge or recollection of his pre-human
condition. Q364:3
My surmise is that when our Lord was begotten of the holy Spirit and the
higher things were opened to him, that in some manner it gave him memory
and recollection of the spirit things. Q371:4
Temptations did not overcome Jesus, as they did the perfect man Adam,
because of the fullness of Jesus' consecration which was the result of his
intimate knowledge of the Father and his unbounded confidence in him.
HG292:6
Our Lord's present condition is the heavenly, the spirit condition, not
only as high a condition as before he came into the world, but still
higher. R5269:1
Different than the theory of incarnation. Our Lord left the glory which he
had with the Father and was found in fashion as a man. R5064:3
Christ did not die twice. His becoming a man was not by laying down, as in
death, his preexistent life. He gave up the glory, and afterward prayed,
"Glorify thou me with the glory which I had with thee before the world
was." R77:5*
Without dying, our Master underwent a change of nature. R4098:2
With thee -- Our Lord was not originally created in the way the angels
were; for he was the direct creation of the Father, whereas the angels
were the indirect creation of God, through the Son. R5748:2
Before the world was -- A long way back into the past. But Jesus goes
further. He tells us that not only "the world was made by him," but
"without him was not anything made that has been made." (John 1:3) R1063:4*
The men -- The apostles. F213; R1521:6
Thine they were -- The disciples were true, God-fearing, consecrated men
before they came to Jesus. Had they not had the spirit of consecration,
they never would have left their affairs to join with John in his
ministry. R4117:2
The words -- The doctrine. F213; R1522:1
Which thou gavest me -- If we, as our Head, "are led by the Spirit of
God" even unto death, we also become "the sons of God" who will also "work
in us to will and to do of his good pleasure." (Rom. 8:14; Phil. 2:13)
R418:4, 164:6
I pray for them -- For those who had received God's word, and whom he
called his friends, specially and affectionately loved. R1254:4
So far from being concerned wholly with himself and his approaching
crucifixion, he was specially thinking of and praying for his disciples.
R3551:1
The ones he evidently prayed for were the eleven apostles, but the context
shows that this prayer includes his faithful followers all the way down
the age. R5358:2, 5319:3; SM75:T
These words were uttered by our Lord on the night of his betrayal,
supposedly while on the way from the "upper room," where the Memorial was
observed, to the Garden of Gethsemane. R5358:2, 5319:3, 4707:2, 3554:1,
3365:4
After the Last Supper, about midnight, before Jesus and the eleven passed
outside the gate of Jerusalem and crossed the little brook called Cedron.
R2467:1
Because they would be his special representatives in the world. His prayer
included also all of the 500 brethren who up to that time had believed on
him with sincere hearts. R3551:5; NS75:2
He prayed not for the world because the world's time for trial for life
eternal had not yet come; he prayed for the Church, because its time of
trial had already begun, therefore it needed the divine grace. R3915:1
In due time our Lord will pray for the world, and he will be heard. "Ask
of me; and I shall give thee the heathen for thine inheritance, and the
uttermost parts of the earth for thy possession." (Psa. 2:7-9) SM666:1
Not for the world -- For sinners. QB815:2; NS675:6
His prayer was not on behalf of the world, but on behalf of his disciples
and those who would believe through their word. His prayer for the whole
Church was that the world might afterward have the opportunity to believe,
in the times of restitution. HG336:6
He was about to die for the world; but he did not pray for the world
because the salvation of the world was not yet due in God's plan. R5725:4;
CR474:1
Not a contradiction of the Apostle's declaration to pray for earthly
rulers (1 Tim. 2:1-4), but should rather be interpreted to mean, I am not
now praying for the world. R3600:4
In none of Jesus' prayers did he ever pray for Caesar, or Pilate, or
Herod; nor did he make any special effort to reach these with the gospel
message. R798:6
Similarly our prayers and appeals do not need to be put forth on behalf of
the world in general, but in the interest of those who have the ear to
hear and the heart to respond to the heavenly calling. NS644:1, 675:6
It is not the divine plan to save people by praying for them, but, as the
Apostle declared, It pleased God that through the preaching of the cross
of Christ believers should be saved. (1Cor. 1:21) NS675:6
He did not come, at his first advent, to save the world; for he was sent
only to those under the Law. HG16:2
Because the Lord's time for dealing with the world had not yet come--would
not come until after the selection of the Church. R3551:5; CR21:4; SM163:1
Those who are doing slum work have the thought in mind that God is dealing
with mankind in general now. The Lord is not now dealing with the world,
but only with the household of faith. SM637:2
The work of the present age is not the world's conversion, but the
selecting of his "Body," "his Bride." R961:3
The ransom-price is for the sins of the whole world. But the world has not
yet gotten its share of the benefit, for it still "lies in the wicked
one." (1 John 5:19) R4832:2, 3998:4; CR490:6; SM665:1
Not until first he shall have finished dealing with his own servants at
his second coming will the glorious Messiah begin to deal with the world,
and especially with his enemies. R5493:3, 5054:5
The very next day after he offered this prayer, he died for all the
world--"he tasted death for every man." (Heb. 2:9) CR490:6; SM665:2
Since he knew that it would be more than eighteen hundred years before
that due time would come, he could not with propriety pray for something
so far in the future. SM665:2
Thine are mine -- Christ could say this as the Father's representative.
Though the natural seed belonged to God, yet of Christ it is said: "He
came to his own and his own received him not." (John 1:11) He came as
Bridegroom and was rejected. R51:5
In them -- Our Lord does not selfishly grasp all the glory. On the
contrary, he marks the progress of his body-members as they develop in
character-likeness to himself and would have them all bound up together in
the Father's love. R5213:4
May be one -- Not a oneness of person, but a oneness of heart, of mind,
of purpose. R2781:4, 5725:4; CR249:1; OV114:5; SM493:1
It is a oneness which results from having the same mind or spirit; it is
the same oneness that should exist between a heart union of man and wife:
they twain are one. R369:5
Christ is not disappointed that the outward organizations are not united.
The real Church is composed of believers who are at one with the Father
and the Son and with each other. R2538:5; OV122:2
How can the Church remain one in the midst of the conflicting voices and
influences that will arise? (Article proceeds to answer this question in
depth.) R1828:6
Christ's followers, when united to him, will be given immortality--being
made one with him in the same sense that the Father and the Son are one.
Thus will their lives harmonize and blend, yet the Father will be greater
than all. R715:4*
Would not the union of heart bind all those freed from Babylon? Would not
the union of head under the guide of the spirit of truth soon be perfect?
Would not the union of labor be a natural accomplishment? R694:2
We belong to no earthly organization, only to that heavenly organization.
All the saints belonged to our church organization. There is no other
recognized by the Lord. Any earthly organization which interferes with
this union of saints is contrary to the Lord's will. R584:3
The fact that men today argue that division, sectarianism, is an
advantage, and to the advancement of the truth, is the equivalent of the
thing framed saying to God, "Thou hast no understanding." (Isa. 29:16)
CR111:1
As we are -- Not one in person, but one in harmony, because he did not
his own will, but the will of the Father. OV114:5; R5358:3, 714:6*; SM493:1
"The man Christ Jesus" was the perfect representation of the heavenly
Father, so that he who saw the Son (who was the express image of the
Father's person) saw the Father also. R2781:4
As our heavenly Father and our Lord Jesus do not need to be bound together
by fear or threats, so likewise the true Church will need no such bondage
to make them one in spirit or in doctrine. R4878:5
A oneness already existing between himself and the Father, but so far as
his disciples are concerned it was and still is only prospective, and its
full accomplishment is our ideal goal. R3160:3
He and his Father are one, even as he and his Church are one. R1278:3
He could thus be called "Immanuel"--"God with us." (Matt. 1:23) R9:2*
Practically, if not as theologians teach, Christ's words are true: "I and
my Father are one"--one in purpose and in work. R9:2*
I kept them -- So long as our Lord lived, the Adversary, Satan, found no
opportunity for sowing the seeds of error amongst the seeds of truth.
R2276:5
Our Lord mentions himself as a comforter (John 14:16), and at the close
of his ministry, says to his faithful ones, "I will not leave you
comfortless"--orphans, bereaved of a caretaker. (John 14:18) R3434:3
Son of perdition -- Jesus was to be the judge. He said that it would have
been better for that man if he had never been born. (Matt. 26:24) This
would not be true if Judas were to have an opportunity during the
Millennial age. R5683:3, 4909:3, 4906:6, 1800:6
Should Judas be granted eternal life under any circumstances or after any
experience, his birth could not be considered a disadvantage to himself.
R1962:6
Son of destruction. This would tend to prove that Judas' case was a
hopeless one. But we find that Jesus applies just as strong names to the
scribes and Pharisees. R2283:3*
Judas was a minister of Christ before he became revealed as the "son of
perdition." He was not an infidel, denying Christ, but an apostle
confessing Christ to the very end. This is not atheism, but hypocrisy.
R639:2*
Strong evidence of the wilful intention which marked Judas' crime.
R4906:6, 1962:5, 1800:6
Implying that Judas had enjoyed a sufficiency of light and knowledge of
righteousness to constitute a trial, and that his deliberate sin against
such light and knowledge meant the second death. R4907:3
Whose place was subsequently filled, through the Lord's appointment, by
the Apostle Paul. (Rom. 1:1) R2657:5
Thy word -- His teachings were of things he had already learned of the
Father. E50
Hath hated them -- The blessings of the Lord upon his faithful ones more
than compensate for the losses of earthly friendships and wealth and fame,
securable to them by their natural talents in other directions. NS104:2
Not of the world -- The Church, consecrated believers, have escaped the
condemnation which is still on the world. (2 Pet. 1:4; Rom. 8:1-4) SM665:1
The sons of God are not of the world, but chosen and separated from the
world by the divine call and spirit-begetting. R5760:5, 4515:5, 4495:4
Therefore the world disrespects us, and offers us no places of public
influence. R2695:5
Faithfulness to the Lord and to his Word and adherence to all the
principles of righteousness are sure to bring the Lord's people more or
less into a condition of separateness from the world. NS104:1
Shouldest take them -- In harmony with this prayer, he has not during
the age separated his people from the world, merely separating them so far
as the heart is concerned. R3552:1
Out of the world -- We are to be in it, not as citizens, but as
aliens--but law-abiding aliens, rendering unto Caesar the things that are
Caesar's, and unto God the things that are God's. (Matt. 22:21) R2002:4,
424:3
A wiser course than a man of wealth abandoning his superior opportunities
to distribute his wealth to others and work as a day laborer. HG552:1
From the evil -- The evil that is in the world. HG552:2
Out of sympathy with it. The same is true today, and that these in the
world but not of it are now, in the Harvest time, being called out of
Babylon. R3552:2
The Psalmist (119:9) shows that the only way for a young man to keep his
course of life clean is to take heed thereto according to the Word of the
Lord. R2146:3*
They -- The exception, the very small minority, the Church. R2550:2
Not of the world -- The prayer points out two things: how the Lord's
followers will be kept--by the power of the truth in their hearts; and,
secondly, why--because they are not of the world. R3552:3; SM391:1
Therefore all our experiences must be regarded as Christian, for
correction in righteousness and for educational purposes. R5117:6
It is because these are justified, reckonedly free from Adamic guilt,
through the blood of Christ, that they are in any sense of the word like
our Lord Jesus, on a similar footing of divine favor and separateness from
the world. E109
Let us not be ashamed of the name "saints," if it present before our minds
saintship, holiness, separation from the world. It will help us the better
to live separate from the world. R2987:5
Those who fully consecrate their lives are counted as separate and
distinct from the world. OV377:5
The Church must not resist the powers that be except in matters of
conscience. God's army is now being marshalled and his Church should stand
aloof from both the governments that be and their opposers. R362:5, 3607:5
The Lord's people occupy largely the position of spectators in respect to
the course of this world--its policies, politics, conquests, its frantic
efforts to carry out its selfish projects. R5706:2
Therefore their participation in elections is to cast their vote for
Jesus. NS263:3
The world does not understand us--they do not know that we belong to a
different kingdom; but we understand them. R5461:2
The losing of the clear line of distinction between the Church and the
world has been a serious injury to true Christianity. R3551:3
The world does not approve the followers of our Lord because the darkness
hateth the light, because the standard of the Royal Priesthood is higher
than the standard of mankind in general. F133
A point very generally overlooked by professed Christians, who seem to
think they should be part and parcel of the world and sharers in its aims,
ambitions and self-imposed responsibilities--political, social and
military. R2002:2
The promises for the world in general have no reference to the class being
chosen out of the world during this Gospel age. The promises to these are
all spiritual. They are called with a heavenly calling. R5575:1
It is along this line that many in the nominal churches justify themselves
in respect to the worldly forms and customs introduced--fairs,
theatricals, games, etc. Footstep followers of Jesus must reject any such
compromise with the world. R3719:5
Therefore the Church is not included in the term "men" in 1 Tim. 2:5--"one
Mediator between God and men." R4341:2
This distinction between the Church and the world is marked in the picture
of the two animals offered on Israel's Day of Atonement. R4340:2
The Church class were of the world until they got out of it through
Christ. As Noah and his family were saved from death by coming into the
ark in obedience to God, so the Church of Christ are saved from Adamic
death by obedience to God. SM341:3
Though they are not of the world, but separated from it, they are not to
forget that this separation is not to cultivate in them a pride of
aristocracy, but for the purpose of blessing the world. R2099:3
The salvation and reconciling of the Church is one thing, and the
salvation and reconciling of the world is quite another thing. These are
two different salvations. NS822:1
Because we of the Gospel Church "are not of the world," we are an
exception to the rule. R1043:5*
The Church, selected from the world during this Gospel age, is not
reckoned as a part of the world. This Gospel age has not been the world's
day of trial or judgment, but the Church's only. R408:6
I am not of the world -- God never approved calling the kingdoms of the
world by the name of Christ. Deceived by the church nominal, these nations
are sailing under false colors, claiming to be what they are not. A269
Although the merit of Christ's sacrifice is ultimately to be applied for
the cancellation of "the sins of the whole world," he did not in any sense
or degree lay down his life in serving the world. R4492:3
Sanctify them -- The sanctification of the heart and the life produced
by the truth. NS168:6; R4690:6
Sanctification does not mean perfection in every thought, word and act of
life. It does mean perfection of intention. NS169:1
The end of this sanctification would be unity of heart, of mind, of
purpose--very different indeed from the unity of the "Dark Ages," or of
the unity of federation now proposed. NS375:6
With the under-priests the Father deals directly, yet through their
Advocate. Their call is of God. (1 Pet. 2:9) Their justification is by the
Father. (Rom. 8:33) Their sanctification is of God. (1Thes. 5:23)
R4528:6
The word sanctify has the significance of "set apart, made holy." There
are two parts to this work. The first we do, we set ourselves apart; the
second comes gradually, a deeper setting apart, done by God. R5319:3;
CR437:3
Sanctification is of two parts--first a consecration, and second, the
performance of that consecration in our daily life. R374:6
Sanctification has not only two parts, namely, man's part of entire
consecration, and God's part of entire acceptance, but it has additionally
an element of progression. F133
There is a sanctifying that takes place before the real sanctifying
begins. The Lord said to the people of Israel, "Sanctify yourselves and I
will sanctify you." (Lev. 20:7,8) R5320:1, 200:2
Sanctifying is a gradual work, lasting throughout the Christian's life.
R5320:6
The Lord's people are to be more and more sanctified through the truth.
The word sanctify conveys the thought of making saintly, holy. Every day
of our lives should make us more sanctified--more fit for God's service in
the future. R5321:1
All thus sanctified are reckoned new creatures in Christ, and are
addressed as "them that are sanctified in Christ." (1 Cor. 1:2) R375:1,
E243
Separate them from the evil. R2146:3*
The only sanctification recognized in Scripture is a sanctification of the
spirit (mind) through the belief of the truth. R377:4, 4690:6, 5507:1
A sanctified Church is composed of sanctified individuals, who are not
called for their own sakes alone, but for a glorious purpose in God's
plan; and sanctified, not because of their own merit, but because of their
relationship to Christ. R69:2*
Seek to produce in others what you yourself have enjoyed of the
sanctification which is of the truth and which affects and influences all
the affairs of life. NS171:4
While we should not pray for the conversion of our families, neighbors and
friends because the Lord chooses the Bride, we may tell them the good
tidings and thus bring to bear upon them the sanctifying power of the
truth. NS676:2
Through thy truth -- Greek, en, with the primary significance of "in,"
but also used to signify "through," "by," "with" and "under." R826:3
"In truth"--see Diaglott, Revised Version and Rotherham. R444:4*
The only way to possess the full harmony and union of the spirit is by
possessing a knowledge of the truth. R694:1
The channel of sanctification. R5320:4
Fear may bring torments, but only the truth can sanctify and happify.
NS620:2
To be forearmed with the truth is to be safeguarded against error. To be
ignorant of the truth is to fall a prey to the error. NS862:3
While the spirit of the truth is to be sought, and not merely its letter,
yet the careful study of the letter of God's word is needful, together
with an honesty of heart that delights to know and do the will of God.
HG328:4
God gives us in his Word counsel and admonition. As these enter our heart
and impress themselves upon us, we are constrained to work out in
ourselves the peaceable fruits of righteousness and holiness. R5877:4
The Spirit applies to our reason, and uses the Word of God as its agent.
R200:4
How evident it is that God's people need more and more rely upon their
Father's Word, and not upon feelings and impressions and "voices" which
generally, if not always, deceive. HG328:4
The truth has a sanctifying power in the heart because it fills the
longings of the heart. Our hearts need not only to be cleansed, through
justification; but also to be filled with the Lord himself. R3552:5
Our hearts were filled at the beginning, but the capacity of our hearts
was small. As they grow, as they enlarge, the sanctification must keep
pace. F133
All of us should be studious to obey the truth, remembering the other
statement of the Scriptures, "He that loveth or maketh a lie" is not of
the Lord. (Rev. 21:27) HG119:6
The message of God received by faith is accepted to be the truth, to be
true knowledge, and wherever it goes there must be a sanctifying,
separating power. NS505:5
Let us not fall into the error of some, of presuming that the sanctifying work can go on better without the truth
than with it. R1628:5; SM292:2; NS862:4
Error never sanctifies, but is always injurious. OV295:4; NS125:1, 440:1
For example, the error of death-bed repentance removes the incentive to
become saintly. NS575:4
The general endeavor seems to produce sanctification by fear,
superstition, etc., but this is a failure. NS168:6
In contrast to sanctification, the net result of the horrible doctrine of
eternal torment is the vilification, misrepresentation and nullification
of the power of God's Word. NS409:1
Truth is the mirror in which we behold--recognize--understand God, and we
are sanctified through it. R493:5*
It is nowhere said that he was sanctified by the word of the prophets. For
sanctifying power, Jesus pointed us forward to the truths to be revealed
by the Spirit through the apostles. R442:4
Isaiah compares this sanctifying and life-giving draught to water,
exhilarating wine and nourishing milk. (Isa. 55:1-13) R1363:3
Pictured by the laver in the Tabernacle. As water cleanses the natural, so
truth cleanses the spiritual. As water is the life of the natural, so the
truth of God develops the life spiritual. R117:5*
Thy word -- The source of all true knowledge. (Prov. 2:6; John 6:45)
R3550:3
The Word of God is the treasure-house of our Father, in which he has
stored truth to sanctify the Church in every age. R200:5
We cannot be sanctified without the Word of God. Nothing else can take its
place. SM362:3
Let us all be students of the Bible, and let us be honest and loyal, not
handling the Word of God deceitfully. OV399:1
The mistake of some people is to suppose that to have a Bible in their
possession is to have the truth in their possession. The Bible is not the
truth; it is merely the expression of the truth. The truth is the spirit
of the word--its meaning, its intention, its real essence. NS169:4
It is not the truth of geometry or trigonometry or geology or astronomy or
any other science that we are to be diligent to study and be grounded and
built up in, but God's Word. R5558:5, 5320:1; NS169:2
Not truth in general, along different lines, but rather that they should
have knowledge of the divine plan and purposes. R5319:6
The teachings of all the Lord's representatives should be along this same
line--not human speculations and philosophies, but the Word of God. R3726:6
Our Lord prayed that the work of divine instruction might go on in them,
as it is written: "They shall all be taught of God." (John 6:45) R5319:6
The strongest and most faithful Christians in every period of the world's
history have been those who loved and reverenced the Bible, and who went
to it when they desired counsel from the Most High. R2240:6
No contradiction of other Scriptural statements which say that we are
sanctified by Christ, or by the holy Spirit. E243; Q124:3
The sanctification of the Church is accomplished by the Spirit of the
Truth, imparted to the consecrated ones through the Word of God which he
provided for this very purpose. E243
Our Lord Jesus is the one who applies the truth to the Church, which is
his Body. This application of the truth--teaching us and leading us in the
right way--is his way of sanctifying. Q124:2
The divine Spirit is the sanctifier, and the Word of Truth is the
instrument. R197:3*
God has so much more to tell us than we have to tell him. Let him speak
much and long and often through his Word. R597:6*, 317:1*
Is truth -- The Word of God is the only real authority of divine truth.
Neither the Church collectively, nor church councils, nor individual
members of it, except for the twelve, are any authorities. R1584:5
I also sent them -- Of course the apostles were specially sent, but all
the Lord's followers are sent in a sense. We are not sent until we are
separated from the world. Then he gives us a work in his name and for his
cause. R3552:6
Every true follower of Christ, male or female, is authorized to teach and
to baptize according to this general call to the ministry, commission and
ordination. R1541:4
I sanctify myself -- He separated himself from that feature of the glory
and dignity of the Father's reward that his followers might have a share
in it. R3553:1
That they also -- Our Lord realized his disciples were to be developed
to be sharers in his glory, joint-heirs. R3552:6
At first thought, such a sharing might appear to lessen the great glory of
Jesus, just as the appointment of the seventy elders of Israel to be
associates with Moses seemed to diminish his authority. R3552:6
For these alone -- Those then present with him. R3160:2, 1254:4
The apostles. F213; R5358:2, 1522:1; HG15:3; OV395:6
For them -- The entire previously marked-out "Church." R827:5
The entire Gospel Church--to the end of the age. R1522:1, 4965:5; F213;
CR367:5
Therefore giving divine authority to expound God's Word. (Isa. 61:1)
OV161:1
Which shall believe -- Five hundred had believed on his word. SM666:T
All who should believe on him so thoroughly, so sincerely, that their
faith would separate them from the world to be his disciples. R3551:5;
SM582:1
Nor need we suppose that the love for the twelve applied to them
exclusively; rather, that he viewed the twelve as representatives of "them
also which should believe on him through their word." R2449:2; F462
The first requirement of the New Testament of all who would share its
blessings is faith--not a general faith, but a faith in God and in Christ
Jesus. R2220:2
He ignored "sinners" completely. The reason why some good Christian
brethren have not had their prayers answered is because they ask amiss.
(Jas. 4:3) QB815:3; NS675:6
Through their word -- The testimony on which faith rests is not man's,
it is God's own. Those who live the life of God, breathe his spirit,
conform to his law, do his works and speak his words, are the agency for
the extension of his testimony. R1329:1
The Lord honored the twelve and their words, and prayed a blessing upon us
all through them. R4097:2
The "very elect" he directed to give the same message to others, not for
the conversion of the world, but for the calling, instruction and
edification of "the Church, which is the Body of Christ." SM44:4
May be one -- The true Church of Christ, although of many persons, is
ultimately to be one--not one person, but one in faith, hope, knowledge
and service. R1904:5
Exhorting his disciples to have the same mind, the same will, the same
spirit, which actuated him--the holy Spirit, the mind or disposition to do
the will of the Father in heaven. HG661:4, 592:6; R5725:5, 802:5; CR474:2
In heart and purpose and love. R1522:1; F213
Oneness of spirit, oneness of purpose. R5352:2
The one purpose which is common to both the Father and the Son is the
Father's purpose, which was gradually revealed to the Son in due time and
order. R3160:3
The spirit or disposition and purposes and aim being common to us all.
R3162:4
A oneness of confidence, of sympathy, of love, of honor, of mutual
possession. (The article elaborates on each of these aspects.) R3160:3
Fulfilled throughout the age. All who have been truly his have had a
oneness of heart, of purpose, of spirit, with the Father and with the Son.
R3553:3
Surely not that his disciples might become one person, but that they might
be one in spirit, in mind. They become one in mind and purpose by each
giving up his own will to do God's will. R5749:1, 5358:3
We are not speaking here of the mysterious doctrine of incarnation, but of
the equally mysterious and important doctrine of exaltation. R30:6*
All who are thoroughly loyal would desire to do the Father's will, desire
to lay down their lives in the Father's service. And this desire would
make them one. R5358:6
If we can now recognize one true Gospel, we may all reunite in harmony
with this prayer. SM121:T
The true Christian union is that in which each individual believer in the
ransom for all is fully consecrated to the Lord; and all thus united to
the Head and imbued by the truth with his spirit must be one. R1818:1
We find that, necessarily, because of the differences of our flesh, we
cannot in everything see exactly alike. Now we can only see more or less
obscurely. R5359:1
The marriage. HG15:3; R91:2*, 48:4*
The Church, made one with him as he is one with his Father, constitute the
seed--"Heaven's conquering army." (Rev. 19:4) The work of the seed must
follow the complete development of the seed. R22:6*
The oneness of the divine family is represented in the cover of the Ark of
the Tabernacle--the "Mercy Seat" was the lid, and hence a part, the top or
head of it. So is Christ the head of the Church, and the head of the
entire Christ is God. T126
The tendency in church federation is toward the enforcement of their views
upon others. However good their intention, the results of these efforts
will not be advantageous or in harmony with this prayer. NS375:6
As thou -- Here the oneness of the Church is specifically stated to be
exactly the same as the oneness between the Father and the Son. The
oneness of the Church is oneness of mind and not a personal oneness. E75
Cannot mean one in person, but in fellowship. R30:6*
I in thee -- Jesus and the Father are one because Jesus surrendered his
will to the Father's will, saying, "Not my will, but thine, be done."
(Luke 22:42) R5749:1, E75
Thy Spirit, or disposition, and purposes and aim being common to us all.
R5213:5, 694:2
Be one in us -- While such is the oneness between the heavenly Father
and all his anointed sons, it is blessed also to mark the same oneness
between Christ Jesus and his anointed brethren. R3161:6
These wait until their foreordained number is complete, to enter into the
honors and joys of their Lord--to be "glorified together" with him. R828:2
That the world -- When the Church is made one. R555:6
This unity is shown to be not only the Christian's life and hope, but also
the basis of the world's hope. Certain it is that the world cannot be
saved until after the Church is glorified. R91:2*
The ultimate purpose of this selection, both of the apostles and of the
entire Body of Christ. F213; R1522:1
The development and exaltation of the Church is of first importance in
order that, under the future leading and government of the perfected and
glorified Church, the world may believe. R1332:6
Christ prays that he be glorified, that believers also be glorified "that
the world may know" that the Father hath sent him. When that prayer is
answered, then will believers be "read and known of all men"--the epistle
of Christ. (2Cor. 3:2) R1323:6*
May believe -- Then, in due season. R798:6, 3205:5; NS192:6
In the next dispensation. R555:6
When the Church is perfected in the divine nature. R442:3
Jesus and the apostles kept Church and world separate in their teachings.
Regarding sanctification, the two are alike, yet different. The Church
consecrates first in the Gospel age, the world afterward in the Millennial
age. R442:3
I have given them -- Instead of feeling jealous that any others should
be exalted to the divine nature, this prayer declares his full
acquiescence in the plan, his hearty cooperation and his joy to have it
so. R3553:1
Even as they once bore the image of the earthly, human nature, they shall
bear the image of the heavenly. A211
They may be one -- Were we to believe that God and Christ were one
being, we would be shut in to the fact that all the members of the Body of
Christ will ultimately lose all personal identity in Christ, and be in
God. R802:6*
As we are one -- One of the best proofs the Lord and the Father are not
one in person. He could not have prayed for all the Church to be one in
person. R5358:3
The Head of the under-shepherds is Christ, the Good Shepherd, and the head
of the Good Shepherd is the Great Shepherd, and the flock is one. R2431:4,
4754:2
Be made perfect -- The thought is that of completeness. He is referring
to the end of the age, when the work will be completed, perfected, when
they will all be one. R5358:6
The world may know -- As a result of the perfecting of that one Body, in
due time. R827:5
But this statement can only be apprehended by becoming one with the Father
and with the Son. R2431:4
Hast loved them -- We were sinners and had nothing in us worthy of his
love. But we have been washed and cleansed, and however imperfect our
earthen vessels may still be, our hearts are perfect in his sight. R3161:6
As thou hast loved me -- When the world shall come to understand the
matter fully, they will all know the truth of the Lord's word, that the
Father loves the Church as he loves the Lord Jesus. There is nothing
selfish in our Lord. R5359:1
He did not say, "They will always be inferior to me. They will never have
the glory that I shall have." R5359:1
If we follow in the exact footsteps of another, we always arrive at the
same destination. R233:3*
I will -- This is not a petition, but a declaration of the Lord's will,
as though he were saying, Father, I understand that this is thy will, and
I will it also, acquiescing in this great and liberal arrangement. R3553:4
Whom thou hast given me -- Isaac chose not his own bride, but Abraham
chose for him through his servant, illustrative of the fact that God, the
Father, through his Spirit (the servant) is choosing the Bride of Christ.
R161:2
Be with me -- He would have them with himself, beholding and sharing the
glory which the Father has conferred upon him as a reward for his loyalty
and obedience. R5213:4
The hope of the Church is that she may be like her Lord, "see him as he
is" (1 John 3:2), and "be partaker of the divine nature" (2 Pet. 1:4), and
share his glory as his joint-heir. R5822:2
Behold my glory -- It is written that "we shall see him as he is"--not
as he was. (1 John 3:2) R1806:2, 1510:5
The glory of his mighty creative works, with all the other evidences of
his Father's love. R3162:1
I have known thee -- The key to this wonderful knowledge of heavenly
things is found in John 3:31,32: "He that is of the earth is earthy, and
speaketh of the earth; he that cometh from heaven is above all, and what
he hath seen and heard, he testifies." E91
He had been with the Father from the beginning and he knew his love and
goodness; he had seen the manifestations of his power; he had marked his
loving-kindness. So we have come to know and trust him. R5432:2
Considering the length of time of creation, we may have some idea of our
Lord's long and intimate acquaintance with Jehovah. R1060:1, 446:2*
Thy name -- Thy character, thy greatness, thy goodness, thy love, thy
benefactions. R3553:5
And will declare it -- Still further, as they are able to bear it, as
they grow in knowledge of the truth. R3553:5
The love -- Christ's work is not to purchase the Father's love, but to
manifest it. R9:2*
Which not only redeemed us, but since has called us to joint-heirship with
our Lord. This love would chasten us rather than permit us to fall away
into second death, and will finally deliver. R3553:6
Be in them -- In proportion as this love of God dwells in us, in that
same proportion we will have a responsive love which will delight to do
those things pleasing to our Father and acceptable to our Lord. R3553:6
When Jesus -- Implying a considerable tarrying in the upper room after
the supper was ended, probably to near midnight. R2464:3, 2467:1
The brook Cedron -- The valley of Kidron is otherwise known as the Valley of
Jehoshaphat, and is the symbol and reminder of God's promise of a
resurrection. R1400:6
Where was a garden -- Gethsemane, the place of the oil-press. R4707:2
Our Lord probably went to the garden because it belonged to a friend and
because in the open his disciples would have a better opportunity for
escape from arrest. R4169:1, 4707:2, 3885:2
Perhaps a public garden, or possibly the property of someone friendly to
our Lord. R2467:1
There are about six or eight very large olive trees in this garden at the
present, giving evidence of being at least one thousand years old, but
possibly much older. R2467:1, 3885:2
He entered -- Having first comforted, counseled, and prayed for and with
his disciples, his next strong impulse was to seek a solitary place for
prayer and communion with God. R1801:1
If the Lord needed often to seek retirement from the busy scenes of his
active life to be alone with God, surely we need to do so. R1802:1
And his disciples -- 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
Judas -- John's account omits the particulars of the betrayal given by
the other evangelists. Possibly the loving disciple felt so much ashamed
of the facts that he preferred not to mention them. R2468:1
Which betrayed him -- So with the members of the Body of Christ; it must
needs be that offenses come, but this makes none the less sinful the
conduct of those who have to do with such betrayals--especially if they be
"false brethren." R2469:4
Knew the place -- It is presumed that, under the guidance of Judas, they
went first to the upper room which our Lord and the apostles had left less
than an hour before. R2468:1
Having received a band -- The guide of a band of temple guards, or
temple policemen, and their followers. R4168:6
We must wholly disagree with the common thought that this "band" consisted
of an army of three to six hundred Roman soldiers. R2467:6, 2779:1
To our understanding this band which apprehended Jesus was very similar to
the one mentioned in John 7:32-46. R2467:6, 575:6
Lanterns and torches -- Needed for the searching of the foliage,
although the moon was at its full. The midnight hour was best, because
Jesus' arrest in the daytime might have led to a tumult. R4168:6, 2468:4
And weapons -- Sticks and swords, such as were common to the people in
general. He does not mention spears, which would probably have been a part
of the armament of a band of Roman soldiers. R2467:6
Judas also -- Judas had been doing some sowing of evil thoughts for a
considerable time before his thoughts took outward shape in evil acts.
R2468:2, 2779:2
Many amongst the Lord's disciples, in a less degree, commit a crime very
similar to that of Judas, being willing to sell the Lord for salary,
social position, honor amongst men, popularity and titles. R2779:3
Backward and fell -- Overpowered for a time by the majesty of his
presence, though he rebuked them neither in word nor act. R575:6
Doubtless the result of a power our Lord exercised upon them, the power by
which he might have resisted them entirely had he so desired. R4169:2,
2468:4
They were so overpowered with the grandeur and nobility of this wonderful
man that they could not have taken him had he not voluntarily placed
himself in their hand. R1801:6
Quite possibly some in the band of men and officers had previous knowledge
of our Lord, and this may have been the reason for their manifestation of
weakness in retreat and falling to the ground. R2468:4
Let these go -- So they might escape sharing in his persecutions.
Through all the trial and mocking, and finally in the crucifixion, his
courage and solicitude for the welfare of others never failed. R1801:6
Here again we find an exemplification of the Master's care for his
disciples. His prayer (chapter 17) was chiefly in respect to their
spiritual interests; this illustrated his care for their physical
interests. R2468:5
At first glance it would appear that the disciples were very cowardly when
they all forsook the Master at the time of his arrest. But this was our
Lord's own suggestion. R3888:1
Having a sword -- He was merely following the Lord's counsel in taking
the sword with him, and evidently carrying out the divine purpose in using
it. We see here nothing to blame and everything to commend. R2468:6
Drew it -- Peter probably reasoned that if the Lord had directed the
bringing of the swords, they were for use and not for ornament. R2778:6
Perhaps he remembered the Lord's words of a few hours previous, to the
effect that his followers would all forsake him, and his own promise,
"Although all shall be offended, yet will not I." (Mark 14:29) R2468:6
Smote -- That it might be manifested that he was not overpowered by the
high priest's servants, but that he merely yielded himself to arrest.
R2778:6, 2468:6
This incident was evidently of the Lord's intention to show that his
surrender was not because of cowardice on the part of the disciples or
himself. It also furnished the opportunity for healing an enemy. R4169:2,
2468:5
The high priest's servant -- Who evidently made the first assault upon
Jesus. If Roman soldiers had been in charge, the high priest's servant no
doubt would have been less officious. R2468:1
Cut off his right ear -- The blow was evidently intended for the head,
but perhaps was providentially warded off so as to injure merely the ear.
R2779:1
Put up thy sword -- While the excitement and activities of a battle
inspire courage, to be compelled to stand idle and not be permitted to
lift a hand in self-defense in the presence of an armed enemy is most
discouraging. R2779:1
My followers are not to fight with carnal weapons. R4169:4, 2779:1, 2468:4
"Love your enemies." "Do good unto those who despitefully use you and
persecute you." (Matt. 5:44) R2780:1, 2469:1
The cup -- The cup signifies experiences. R3362:3, 5599:5, 5654:5, 5538:4
Jesus' dying experiences, which were severe in the extreme. R5421:5
The shame and ignominy of arrest as a law-breaker; a public trial and
conviction, and subsequent crucifixion as a malefactor. R2467:4, 5421:6,
5599:5; CR367:2
The cup symbolizes the means of our sanctification, by which we exchange
our justified earthly rights for the heavenly inheritance and
joint-heirship. R4547:4
The "cup of salvation." (Psa. 116:13) R5538:4, 5155:5; CR307:3
My Father hath -- He recognized the circumstances in which he found
himself as being not those of his own making, nor yet those made for him
by his enemies. Because the Father had so arranged it, it was his duty to
drink it. R2780:2
The Father had poured for him a special cup of experiences, and had
required of him a special baptism into death, as conditions precedent to
his glory and Kingdom. R3362:3
It was his part to consecrate his life and not to hold it back. It was the
Father's part so to arrange matters that the Jews might not take our Lord
until the Father's hour for him had come. R5080:4
It was not the Jews that poured that cup for him; it was not the
Pharisees, the Romans, the people, the hypocrites, nor the scribes; but it
was the Father who provided the cup. R4602:5
Given me -- Poured for me. R5599:5, 5569:6, 5538:4, 2988:6
The cup which the Father gave to him of suffering and ignominy was a test to prove his
faithfulness and loyalty. The same cup he has passed on to his followers,
saying, "Drink ye all of it." (Matt. 26:27) R5180:4, 5654:5, 5599:6
Shall I not drink it? -- Shall I refuse to drink it? SM731:2
Jesus meekly accepted it. R5569:6
He does not boast that his course is a voluntary one, nor seek praise as a
martyr! He declares the simple truth, that the Father required this of him
as an evidence of his personal loyalty to him. R2468:6
As a man, born under the Law, he was obligated to keep the Law. As a new
creature, who had entered into a covenant of sacrifice, he was obligated
to willingly and obediently sacrifice his life. R5079:5, 4641:1; Q376:1
When trying experiences came to him, he did not consider them as being
merely from the individual with whom they originated, but as being, on the
other hand, under the supervision of the Father. R4802:3
Jesus would not stand for his earthly rights. His dying was not merely at
Calvary. It was begun at Jordan three and a half years before. R5325:5
He accepted the cup at the beginning, but it had to be drunk day by day,
and at the very end were the very heaviest dregs of the cup. CR307:3
He did not say, As far as I understand thy will, Father, I am willing to
do it. No, his consecration was simply to the doing of the Father's will,
whatever that will might prove to be. R1041:1
This was the strength of his victory--his will was fully submitted to the
Father's will. R2469:1; CR323:2, 462:5
It has been a part of the divine will throughout this Gospel age to allow
his faithful servants to suffer reproaches and losses. R5189:3
The human life-rights, Jesus had need for up to the moment he died. In
dying, he committed them to the Father, according to the Father's
arrangement. R4905:2; Q442:7
King David exemplified this spirit when, in flight from Absalom, although
the street rabble cursed him and threw stones and dirt at him, he did not
threaten the mob or return railing for railing, but gave instructions to
his guard to do them no harm. R4277:2
If it was necessary for our Lord to drink of the brook of experience, gain
wisdom and thereby demonstrate his confidence to God, it is equally
necessary for all the members of the Body. R2936:1
So we should be well prepared for whatever cup of bitter experiences and
ignominy the Lord may have for us. R5569:6
Let us, after consecrating our all to the Lord, and while using our
consecrated all as wisely as we know how, accept whatever divine wisdom
shall mete out to us. R2988:6
All of life's experiences are under divine supervision and will work out
for a blessing. HG374:4; R5569:6; CR307:4
We are to remember that he does not pour into our cup of sorrow and trial
any bitter experiences that are not needful to us and that will not work
out for us a far more and exceeding weight of glory. R2469:1
While the Lord may provide a way of escape, we are to be sure that it is
not of our own, but of the Lord's provision. If we run away from duty and
trial in one place, it will be to merely fall into other trials and
testings, perhaps severer, in another quarter. R2780:4, 5569:6
Then the band -- The band of men whom Judas led out for our Lord's
arrest were not Roman soldiers, but merely under-officers and servants
from the high priest's household, armed with such weapons as they could
command. R2779:2
Took Jesus -- It would appear that the Jewish Sanhedrin exercised a
certain amount of authority in respect to religious matters, and were
permitted to make arrests, but not to execute criminals without Roman
consent. R2467:6
Judas surely did succeed in expediting matters and in bringing about the
installation of the embryo Kingdom of God; but not in the manner he
expected, nor to any degree to his own honor or advantage. R2468:3
Bound him -- The binding of our Lord seems to have been entirely
unnecessary, except as the band of men and officers might desire to make
an exhibition of their prowess to those who had sent them. R2469:4
To Annas first -- Who doubtless had bargained with Judas, and no doubt
it was at this time that the thirty pieces of silver were paid over, Judas
having now shown a fulfillment of the contract. R2469:4
The sending of Jesus to Annas was evidently intended to secure his
sanction to his arrest and trial, and the influence which that would
imply. R2780:6
Annas had been the high priest for a number of years and had been followed
in office by several of his sons; and now, his son-in-law, Caiaphas,
filled the position. R4169:4, 5561:1, 3888:2, 2780:6
Although deposed by the Romans, he was the rightful high priest, the
office being held for life; and he probably would be so regarded by the
Jews, who therefore sought counsel of him first. R1809:2, 2470:1
His presentation before Annas was probably merely a matter of courtesy, as
apparently it was Caiaphas who had caused his arrest. R3888:2
Jesus did not need to take his case before the courts, because his enemies
did that--taking him before the chief priests and the Sanhedrin. They
condemned him in the Jewish courts. R5782:6
It was expedient -- A great truth may be seen from two opposite
standpoints. The prophecy of Caiaphas was strictly true. R2470:2, 2780:3
He was used as an agent of God to deliver a great lesson and prophecy only
a few days before that system was cast off, but we have no Scriptural
intimation to suppose that God used either that nation or its rulers after
it was cast off. Likewise with Babylon. C181
It was indeed expedient not only for the Jews, but also for the whole
world, that a ransom should be given for Adam and his race. But so far as
Caiaphas was concerned, he was probably thinking only of human expediency.
R2780:3
That one man should die -- It is not sufficient that we see certain
facts. We must also be in heart-harmony with the Lord lest, like Caiaphas,
we aid in fulfilling the Lord's plan, but, taking a wrong position, bring
ourselves under a curse. R2470:2
Followed Jesus -- At a distance. Their deep interest in the Master would
not permit them to go to their homes; they must keep him in sight, and
note how things would go with him to the very last. R2469:2
Was known -- Thus John readily gained entrance, not only for himself,
but for Peter. R2469:2
Went in with Jesus -- Peter's very courage led him into a trap placed
before him by the Adversary, when he went into the courtyard of the palace
and mingled with those who were there, even after having cut off the ear
of one of the priest's servants. R5202:2
I am not -- Far better would it have been for poor Peter had he openly
declared, "Yes, I am one of his disciples, and since I presume that none
such are wanted here I will go out." R2469:2
So it is with some of the Lord's followers today --when by themselves or
with others of the same faith, they are bold and courageous; but if they
get into the palaces and amongst the servants of nominal Christianity,
they are ashamed of the Master and fear to confess him. R2469:2
Then asked -- Annas questioned him but did not attempt a judicial
investigation. R4169:4
The examination before Annas, the legal high priest, was wholly
unofficial. R2470:2
I spake openly -- Refusing to make any specific explanations, he merely
referred to his teachings, appealing thus to his rights as a Jew. R2469:6
I said nothing -- Jesus spoke very plainly about the condition of the
Jewish church, and of a certain class, but seldom of any one individual in
it. His condemnation was of corrupt principles and corrupt classes, and
was in public. R591:1*
Struck Jesus -- Not that the officer was intentionally unjust. Rather,
influenced by his desire to appear zealous in support of the high priest's
judgment, this accentuated his mental unbalance as a fallen man and led
him on. R2469:6
Jesus answered him -- Our Lord did not literally turn the other cheek to
the man and ask him to smite that also, nor did he even receive the
smiting in silence, unwilling that his good conduct be evil spoken of.
R2469:6
In the light of this illustration, the Lord's people are to understand the
command to turn the other cheek to mean simply that they are not to resist
evil with evil. R2470:1
When before his judges, Jesus offered no resistance, in the sense of using
his power either of eloquence or of divine energy, to resist their unjust
decisions. R5782:6
If I have -- Merely pointing out that the cause for the arrest must be
shown to have been something which preceded the arrest. R2469:6
Why smitest thou me? -- So, too, we may use any moral influence we may
possess to escape from the power of our enemies, and be assured that we
will have the divine care and protection until our lessons and experiences
are completed. R3738:2
In appealing our case (the slander suit against The Eagle newspaper) we
have followed the example of the Master, who inquired why he was smitten
contrary to law. R5189:3
Sent him bound -- Annas thus saying by implication, I agree in your
course that this man should be arrested and should be tried as a dangerous
character--dangerous to our theories and institutions. R2780:6
Unto Caiaphas -- The acting high priest, appointed by the Romans. R1809:2
The official high priest of Roman appointment and, as such, the president
of the Sanhedrin, whose court room was probably in the same palace, across
the corridor. R2470:3, 5561:1, 4169:4, 2312:2
The preliminary trial before Caiaphas is supposed to have been held
between two or three o'clock on Friday morning--the members of the
Sanhedrin, or Jewish court, being summoned by messengers. R2470:3, 5561:1,
2781:1, 1809:2
Carefully excluded, evidently, were a few such men as
Joseph of Arimathea, Nicodemus (John 19:38,39; 7:50,51) and probably a few
others known to be favorably inclined toward the new teacher. R1809:2
This hearing was preliminary in the sense that it examined Jesus and
formulated and decided upon the charge on which it would convict at the
formal meeting at dawn, about five o'clock. For the Jewish law forbade a
trial by night. R2470:4, 1809:2
The formal trial before the Sanhedrin at dawn was merely a ceremony, a
farce. R2470:4
I am not -- One false step leads naturally to another. To have now
declared for Jesus would have been a public testimony that he was a liar,
in addition to leading to his own apprehension. R2469:3
Denied again -- Let us hope that if any of us should come so sadly short
of our own privileges, that the Master would not only pray for us, as he
did for Peter, but would turn upon us a glance of reproof, as well as one
of sympathy and love. R4169:5
Peter's failure was along the very line of his strength. He was naturally
courageous, had boasted of it, and yet failed for lack of courage. "When I
am weak, then I am strong." (2 Cor. 12:10) R2469:5
John omits reference to Peter's cursing and swearing. His love for Brother
Peter evidently influenced him to omit that portion of the narrative not
absolutely necessary to confirm the Lord's prediction. R2469:5
The cock crew -- After he had noticed the cock crow, Peter remembered
the Lord's words, "The cock shall not crow till thou hast denied me
thrice." (John 13:38) R2469:3
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
Then led they Jesus -- It was in the interim between the 3 a.m.
examination and the 5 a.m. formal conviction that he was subject for two
hours to mockery and insults. (Matt. 26:67,78; Mark 14:65; Luke 22:63-65)
R2470:5, 2781:5
There had been no intermission of the strain upon Jesus' nerves from the
time that he ate the Passover with his disciples. R3553:3
Unto the hall of judgment -- He stood before the representative of the
greatest empire in the world, greatly disadvantaged, yet remarkably calm
and self-possessed. R3553:3
It is not sufficient that we go through a form or ceremony of justice. It
is all-important that we have the spirit of righteousness, a love of
righteousness, a sincere desire to know and to do God's will. R2470:5
It was early -- Probably eight o'clock or earlier. R3553:3
Before the people would be generally astir, before, therefore, there could
be any general cooperation on the part of Jesus' friends, or by the
people. R5570:2, 2470:4
Intent on getting him into the hands of the Roman soldiers for execution
at the earliest possible moment, so that the multitude might realize his
case as beyond the power of their intervention. R2470:6
The determination to kill Jesus, having been reached long before his
arrest, was rushed through for two reasons: (a) they feared the common
people would defend Jesus, and (b) they wanted to kill him before the
Passover. R2470:4
Lest they should be defiled -- How inconsistent and hypocritical! They
feared that Pilate's judgment hall, being under jurisdiction of Gentiles,
might have in it some leaven (a symbol of sin) and realized not that the
real leaven of sin had permeated their own hearts. R2471:1
Similarly, those who have the spirit of love for the brethren will be
hindered from becoming in any manner their persecutors. Only such can
properly eat of the antitypical Passover. R2471:1
How much of murder and meanness can be covered with a garment of light,
with a claim of religious purity, professing to be seeking to know and to
do God's will. R3554:2
Eat the passover -- Their solicitation was in respect to the Passover
Feast which would last the entire week, beginning that very day. R3554:2
The Jews thought more of the Feast week, while we as Christians center our
interests specially in the Passover Supper, or rather, in the Memorial
Supper instituted that evening to take the place of the Passover. R3554:3
There can be no doubt from the account that our Lord and his disciples ate
the Passover Supper on the day preceding the one on which the Jews in
general ate it. R2771:5
Pilate -- He had a reputation for cruelty. Philo speaks of his
corruption. Thus they seem to have taken it for granted that if any
prisoner were brought to him with a request for execution he would take
pleasure in complying. R2470:6
Went out unto them -- Accommodating himself to their theory. R2471:2
What accusation -- It was an unusual thing for them to accuse one of
their countrymen before a Roman governor. It was customary, on the
contrary, for them to seek to hide their faults and to secure acquittal or
leniency. R2785:2
From his previous custom they had expected that Pilate would receive any
culprit that they would bring to him, and be satisfied that if they had
condemned one of their own nation he must indeed be a bad man and worthy
of execution. R3554:3
Bring ye against this man -- As though he would give the implication
that Jesus rather had ground for making accusation against the Pharisees,
which of course was the case. R2471:3
If he were not -- They answered evasively. R5570:2
A malefactor -- An evil-doer. R2471:2
We would not have delivered -- Do you suppose, Pilate, that we would be
willing to place in your hands as the representative of Roman authority
any of our citizens of good repute? R3554:3
They expected Pilate would condemn him without question as was customary.
R3554:3
Take ye him -- Pilate's thrusting back the responsibility upon the
Sanhedrin was very proper. R3554:4, 5570:2
He dismissed the matter as one of Jew against Jew, and not of Jew against
Caesar. R2785:3
Saying in substance, This is some petty religious quarrel with which I
care to have nothing to do. R2471:3, 5570:2
It is not lawful -- The Jewish Talmud states: "Forty years before the
destruction of the Temple the judgment of capital crimes was taken away
from Israel"--this would have been the very year the Lord was arraigned.
R3554:4, 2785:3
The Jews never crucified anyone. Only because the authority to sentence a
person to death had been taken from the Jews that year, was Jesus
crucified Roman-style, instead of stoned to death Jewish-style. R3554:4
Pilate had in his hands the power of life and death. The Jewish Sanhedrin
was permitted to govern the country in a religious way, but had no power
to order public executions. Apparently they did have the power to stone,
as in the case of Stephen, but failed to exercise it lest the people would
resent the injustice. R2470:6
They may also have realized the wide influence already attained by his
teachings, and desired to make his execution as public and disgraceful as
possible, that his followers might be chagrined and humiliated. R2470:3
Put any man to death -- They revealed the depth of their
wickedness--they had been deliberately plotting to have Pilate inflict the
death penalty upon an innocent person. R5570:3
Entered into the judgment hall -- That he might have the better
opportunity for thinking quietly, and also for hearing what Jesus would
say in self-defense. R2471:3
Art thou the King -- The Jews had not made such a charge against Jesus;
indeed, they were far from wishing to acknowledge the Galilean as King of
the Jews. R2471:4
They well knew that their condemnation of Jesus for having said that he
was a Son of God would be nothing in the estimation of Pilate. Hence they
made a new charge before Pilate. R2785:3
A serious charge before the Roman governor, which he was bound to
consider. R5570:3
This was a question our Lord could not properly evade. He was the King of
the Jews. He could not deny the fact now before Pilate. At the same time
he should plainly show Pilate by his answer that he was not seeking to
wrest the government from Rome at this time. R3554:6
Of thyself -- We might paraphrase thus: "Are you asking this question
from your own standpoint as a Roman, or are you asking from the standpoint
of the hopes of the Jews as religionists?" R3554:6
Are you an interested inquirer after the truth on this subject, or are you
merely calling up a matter of which you have heard? R2471:4
Did others tell -- It would seem therefore that Pilate had previously
heard from some quarter about the riding of Jesus on the ass, and as being
hailed by the people as the Son of David a few days previously. R2471:4
Am I a Jew? -- You are aware that I am not a Jew and do not enter
sympathetically into the hopes of your nation. R3554:6
We are not inclined to blame Pilate seriously for the death of Jesus. He
acted as he was expected to act. R5570:2
My kingdom -- While doing all we can for ourselves and our neighbors,
let us remember that the work is not ours, but the Lord's. NS623:6
Not of this world -- Not a kingdom of the present order or arrangement.
R3555:1, 5578:2, 5570:5, 5396:5, 3555:1, 2471:5
When it shall be established it will be a spiritual empire, against which
flesh and blood will have no prevailing power. NS238:6
The Kingdom of Heaven is now at hand, not in its mere embryonic or
incipient stage, as at our Lord's first advent (Matt. 3:2), but in the
sense in which he declared it was yet to come--"in power and great glory."
(Matt. 24:30) B14
As it was the mission of our Lord not to rule the world at his first
advent, but to lay down his life for the world, so it is the mission of
the Church not to rule the world but to "lay down our lives for the
brethren." (1 John 3:16) R2415:3
This was as much as was necessary to be told under the circumstances, as
much as Pilate could have understood--more probably would have confused
him. R3555:1
Our Lord Jesus spoke of Satan as being the Prince of this world or age
(John 12:31), and of himself as the Prince or Ruler of the coming age, the
Millennial age. CR78:1; OV246:3; HG223:4; SM693:2; NS855:6
Under the seventh trumpet, when the saints are rewarded, the kingdoms of
this world become the kingdoms of our Lord and of his Christ. Hence, until
that time, they remain in possession of those who are opposed to Christ.
HG13:6
It is our business to render obedience to the laws insofar as these do not
infringe upon our consciences; but this does not mean that we are to
become partisans in political strifes amongst men. R3179:6
Instead of taking the place of Caesar as the Emperor of the world, and as
King of the Jewish nation for the conquering of the world at his first
advent, he endured the cross for the world's redemption. NS697:4
Jesus was not in conflict with Caesar's kingdom. This would account to
Pilate the fact that neither Jesus nor his friends made any manifestation
of rebellion against the civil government. R5570:5
My servants fight -- To call Pilate's attention to the fact that his
followers were not fighting for him, not seeking to establish his Kingdom
authority by force. R3555:1
But, because they are not of the world and are under my teachings, are
opposed to wars, fightings, and are children of the "God of peace." R1757:4
But now is my kingdom -- The rejection of Jesus made it seem as though
God's whole plan had been turned aside. Yet we see that the crucifixion of
Messiah was the very thing necessary to the accomplishment of God's
purpose. R5898:5
Not from hence -- Not yet due to come into power. He marks his Kingdom
as beginning at his second advent. R3555:1
Our Lord's Kingdom was not established then and has not been established
since, and hence his servants or followers are not in any sense qualified
to fight for its maintenance. NS238:6
Art thou a king then? -- Do I understand you to mean that you are to be
a King, but have not yet become a King, that your reign is in the distant
future? R3555:1
Remarkably few of those who have heard of Jesus recognize that he is a
King. Many can realize our Lord in the attitude of priest who fail to
realize that he is also to be a King. R2471:5
The priest's office speaks of mercy and forgiveness; but the kingly office
is no less essential. Men must be delivered from the bondage of sin and
death, and must be ruled with an iron rod to fit them for life
everlasting. R2471:6
Thou sayest -- That is, "Your statement is correct: I am a King."
R2471:5, 2781:3
To this end -- To be a King, and reign in righteousness. R238:1*
For this cause -- If God had not purposed that there should be a
kingdom, it would have been wholly unnecessary that our Lord should die.
R5898:2
Bear witness -- We are indeed bearing witness to the truth--the same
truth to which our Master bare witness even unto death--about the Kingdom,
and that God is not a vicious or cruel God. R5898:6
It was his witness to the truth that cost him his life. Similarly, it is
such a witness to the truth of God's character and plan that will cost all
the followers of Jesus their lives. R2471:6
Unto the truth -- Not only was he speaking truthfully, but he was
upholding the truth. R5898:2
This is the great truth--that Jehovah God has provided salvation for "all
the families of the earth." (Gen. 28:14) The types of the Law foreshadowed
it. The prophets testified to it. R5898:3
It seems rather remarkable to the Editor that without any effort on our
part this word "truth," and the term, "truth people," are identified with
ourselves. R5898:6
Heareth my voice -- Only such would be able to appreciate his testimony.
R5570:6
What is truth? -- Without waiting for or expecting an answer, as though
he would say, Yes, yes; we hear of truth, justice and equity, but what is
it, and where is it to be found? Who shall determine what is the right?
R2785:5, 2472:1
Nobody seems to know. R5570:6
What is it to be sincere? How true and how sincere should we be? These
were questions beyond his depth. R3555:3
Our Lord's reference to truth, sincerity, honesty, seemed to touch a
tender spot in Pilate's conscience. Few worldly people respect
insincerity. R3555:2
No fault at all -- In these words we have Pilate's verdict--not guilty.
According to Roman law this was the proper ending of the case. R3555:4,
5570:6
There must have been something very striking in our Lord's personal
appearance to have caused Pilate to consider for a moment the rejection of
the demands of the Jewish Court. R2471:3
Pilate had made up his mind definitely that there was no danger whatever
to the Roman Empire from the meek and lowly person he had interviewed--he
was surely not an anarchist nor an insurrectionist. R2785:5
Pilate's position was in many respects a delicate one: he must please the
government at Rome, and he must avoid unnecessary disputes with the local
authorities. R2471:4
Pilate's decision has been the decision of all honorable, fair-minded
people throughout the world from his day to the present, irrespective of
religious prejudices. R2785:5
Ye have a custom -- Pilate thought this a favorable opportunity to
dispose of Jesus and get him out of the hands of the chief priests and
leaders of the people. R5571:1
Unto you -- It occurred to Pilate that one way to appease the Jews--to
let them feel that they had not been utterly defeated--would be to allow
the supposition that he was justly condemned and then to let him be the
prisoner usually released at this season every year. R3555:5, 2786:2
Cried they all -- How untruthful is the proverb, "Vox populi, vox
Dei."--The voice of the people is the voice of God. R3555:5
The Pharisees knew not what they did, as Peter says, "I wot that through
ignorance ye did it, as did also your rulers." (Acts 3:17) R2471:1
They did not mention the charge on which they themselves had convicted
Jesus falsely, namely, blasphemy; for this would have been no crime
whatever in the eyes of the Roman governor. R2472:2
A robber -- And a dangerous person. R4713:2
A seditious person and a murderer, and probably the real ideal of many of
those who were hounding Jesus at the instigation of the priests. R3555:5
Scourged him -- As a last resort. R2786:5
Thinking that by scourging him the clamor would cease. R104:1; PD68/81
Influenced more by considerations of policy than of principle. R1810:4
Smote him -- After such experiences it seems marvelous that any vitality
remained for the ordeal of crucifixion. R1815:3
No fault -- No cause of death. Having proved himself entitled to life,
"he gave himself a ransom for all." (1 Tim. 2:6) R105:5
According to Roman law this was the proper ending of the case. R3555:4
Behold the man! -- "Ecce Homo!" This exclamation of Pilate concerning
Jesus seems to express his admiration of the perfect man. R104:1, 5571:2,
3561:2
Behold the countenance! None can have a really beautiful character without
the inner beauty being reflected in the face. His face must have been one
of marvelous beauty. R5291:4
Pilate evidently was impressed with our Lord's personality; never before
had he seen so splendid a specimen of the human race. R2472:4
Not only the Jew above all other Jews, but the Man above all other men.
E154
See the character of the man you are willing to crucify. Note that he has
the most kingly features, such as none of your race possess. R4713:2
As though he would say, Do you really wish me to crucify such a noble
sample of humanity, and of your race? R4171:4, 5571:2, 3561:2, 3369:2,
2786:5, 1394:3, 104:1; PD68/81
Not before Pilate only does he appear to tower above other men: as a
child, he was a marvel; when a man, he had but to say, "Follow me" and his
disciples obeyed; as a teacher, the common people heard him gladly. R104:2
Jesus was found in fashion as a man; not in the fashion of a sin-blighted
man, but in fashion as a man such as God made Adam--a "very good," a
perfect and upright man. R104:5
Crucify him -- A few days before, they gave him a royal welcome and
hailed him with Hosannas; but their unstable and fickle minds were swayed
by false teachers and unwilling to act upon conviction in face of
opposition. R1795:2
To have stoned him to death as a blasphemer they feared would leave him a
martyr, while to have him publicly executed as a criminal would, they
hoped, brand Jesus, his teachings and his followers forever with infamy.
R2473:1
We have a law -- Thus appealing to the Jews that he was a blasphemer,
one whom God commanded them in the Law to destroy. R2786:6
They perverted the truth in their endeavor to uphold their course, for the
Law did not prescribe death as a penalty for the claim of being the Son of
God. R2472:5
The Son of God -- Had our Lord claimed to be the Father he would have
come under the terms of the death sentence for blasphemy; but there was no
such penalty, nor was it blasphemy, to call himself the Son of God. R2472:5
The more afraid -- The features of Jesus were impressive of themselves,
but if one possessing such features made the claim of relationship to God
there certainly was some ground for fear. R2472:5
No power at all -- So it is with all the footstep followers of the
Master. Man is powerless to harm a hair of our heads, unless it is
permitted by our Father in heaven for his glory and our own highest
welfare. R5540:5
This is equally true of every member of the Body, from his begetting. We
have every reason to believe that in some measure divine providence
extends even beyond the new creation to those whose lives are closely
linked to theirs. F646
God permits the wrath of men and of Satan, within certain limits, in
connection with the world of mankind; but in respect to the elect Church
it is different. Nothing that befalls them is of accident. F646
Our difficulty has been to some extent the same that our Lord mentioned to
the Sadducees saying, "Ye do err, not knowing the Scriptures, nor the
power of God." (Matt. 22:29) NS661:4
We need have no fear of the power of evil spirits against us as long as we
are the Lord's and are walking in our daily life not after the will of the
flesh, but after the Spirit. R4069:5
Thus Paul knew, on his return journey to Jerusalem, that all the powers of
darkness would assail him in vain, except as the Lord should permit, and
that the Lord would permit nothing that would not be to his real
advantage. R3183:4
Except it were given thee -- When the door of opportunity for services
shuts, we will consider it our duty to use all reasonable energy and
maintain our legal rights to keep it open. When it shall close, in spite
of our every endeavor, we will accept it as the result of being of divine
providence. R3992:3
If the power for the suppression of the truth is given by our Lord, it
will mean to us the good tidings that the Kingdom is very near at hand.
R3532:4, 3992:4
From above -- Watching and praying will cultivate confidence and faith
in God. God is still at the helm, and is still working all things
according to the counsel of his own will. R4488:6
Permitted him by the heavenly Father. This was the secret of our Lord's
composure. So should we be calm under most severe and trying ordeals, the
peace of God passing all understanding ruling in our hearts. R3895:4
He hath delivered me -- Pilate could do no more; even Jesus himself
assented, and claimed that it was in the divine order that he should die.
Pilate signed the death sentence. R2786:6
Hath the greater sin -- We are not of those who condemn Pilate; he was a
servant of the empire. Our Lord in no sense intimated guilt on the part of
Pilate. R2472:6
Art not Caesar's friend -- Assuring Pilate that if he let the prisoner
go, the Jewish leaders would report him to the Emperor. R4713:4, 2786:3
This was putting Pilate in an awkward position. R5571:4
Maketh himself a king -- The accusation brought before Pilate involved
the charge of treason, a charge most likely to arouse the indignation and
wrath of the Roman rulers. R1809:6
Speaketh against Caesar -- Intimating that if Pilate frustrated their
designs and refused to crucify Jesus, they would report him to Caesar as
an enemy of the empire, a succorer of seditious persons, a fosterer of
rival kings in the empire. R2472:5
The Pavement -- In quite recent times excavations on the supposed site
for Pilate's palace revealed, at a considerable depth, an extensive
portion of a mosaic pavement of fine work, such as would be connected with
a palace. R4171:4, 1394:3
Preparation of the passover -- There can be no doubt from the account
that our Lord and his disciples ate the Passover Supper on the day
preceding the one on which the Jews in general ate it. R2771:5
When the Lord and the apostles celebrated the Passover Supper for the last
time together, they partook of it early on the fourteenth. R833:3
If the Passover fell on the weekly Sabbath, i.e., on Friday, they began an
hour sooner, that they might dispatch their business by the time that the
Sabbath began. Hence, they called it the preparation of the Passover.
R2953:4*
About the sixth hour -- About noon. The time was the third hour, nine
o'clock, according to Mark. Mark may have referred to the fact that the
sentence was pronounced in the third hour, while John recorded the time
Jesus was actually on the cross. R4172:2
Behold your King! -- Pilate exclaimed, when presenting the noble
personage of Jesus before the people. R5571:4
Jesus was not the mob's ideal of a king. Had he been coarse, vulgar, a
boaster, he would have been more nearly their ideal of a person likely to
lift their nation from under the Roman yoke. Neither are the footstep
followers of Jesus the world's ideals. PD68/81
Away with him -- Only when a riot was feared did Pilate consent that
Jesus should be crucified, and gave the order therefore. R4171:3
We have no king but Caesar -- By this hypocritical course they had
forced Pilate to crucify Jesus, on the claim that it was necessary to the
protection of the throne of Caesar. R2316:2
They took -- It was customary to have four soldiers attend each prisoner
to execution. R2473:5
Led him away -- The Via Dolorosa, or the "sorrowful way," is still
pointed out, as well as a portion of the archway known as the Arch of Ecce
Homo, reputed to be the place where Pilate said, "Behold the man!" R4171:3
Indeed a sorrowful way. Pilate felt uncomfortable. On the way, tender
women, not disciples of Jesus, wept. We even credit that his accusers, out
of conscience, were far from happy. R3561:2
His cross -- The cross of Christ (not the pieces of wood, but the
sacrifice made thereon) is the very center of the great plan of salvation
which God prepared for our race before sin entered the world. R4171:2
Place of a skull -- The supposed site is on a hill near Jerusalem, which
in the distance has the general contours of a skull, with hollows
corresponding to eye-sockets. Modern scholars are well agreed as to this
site. R4171:5, 3560:3
The site answers well to the general requirements of the
narrative--outside the city walls, nigh to the city, in a conspicuous
position, near a frequented thoroughfare, and still called by the Jews the
"place of stoning." R4171:5, 3562:1
Christian tradition from the fifth century fixes this as the place of the
stoning of Stephen. R4171:5
Golgotha -- The Hebrew word signifying a skull; the Latin name for a
skull being Calvary. R2473:3, 4171:5, 3560:3
Newman Hall suggests: "Golgotha! There is a legend that it was the very
center of the earth's surface, the middle point of the habitable globe. We
think nothing of the legend, but very much of the truth which it suggests,
for the cross of Christ is the true center of the Church where all
believers meet, of all tribes and nations." R4174:1
A description of the crucifixion process by Farrar. R2473:1
Another lengthy description of the crucifixion process. R3562:1
Calvary was the fulcrum, as it were, upon which divine love and justice
operated for the rolling away of the curse resting upon humanity. R3560:3
They crucified him -- The death of the man Christ Jesus in any form
would have been a sufficiency to offset the original sentence; but God was
pleased to test our Redeemer's loyalty by arranging a particularly trying
death. R4171:2
The death of the cross was intimated in the Scriptures as being the most
ignominious--"Cursed is every one that hangeth on a tree." (Gal. 3:13)
R4171:2
Crucifixion particulars are not given, and we may be glad of it, for the
picture which suggests itself to the mind is horrible enough without any
incidental details. R4172:4
Practiced only upon culprits--usually outlaws, brigands and seditionists.
Thus our Lord was, in harmony with the statement of the prophet, "numbered
with the transgressors." (Isa. 53:12) R2787:4
Its severity was to intimidate and deter evil-doers, rather than as a
gratification of cruel sentiments. R2473:1
A detailed description of death by crucifixion by Ian MacLaren. R4172:4
It was not so much the torture of death which gives us the feeling of
sympathy and sorrow (for others went through the same), and not only that
it was unmerited, but that it was in payment of our penalty. R3560:3
"There shall no evil befall thee." (Psa. 91:10) No evil befell him as a
new creature. All the things that happened to him were necessary. Without
these he could not have fulfilled the calling given him. R4767:2
Our Lord's followers have to some extent lost the esteem of friends and
neighbors. They have been tested in every possible manner. These things
were necessary for them; therefore, these experiences cannot be considered
as evil befalling the follower of Jesus. R4767:2
So far as our Redeemer himself was concerned, this disgrace of the cross
became to him a stepping stone to glory, honor and immortality, the divine
nature. R4171:2
The crucifixion occurred at about 9 a.m., and ended in death at 3 p.m.
R1815:6, 3370:3
Two other -- Probably members of the band of Barabbas, and were probably
considered by the people as more or less heroes. R4172:3
To himself it would mean the depths of humiliation. From the standpoint of
his accusers, it was specially desirable; it would help to keep the people
from thinking of him as a martyr. R3561:6
Fulfilling Isa. 53:12--"He was numbered with the transgressors." R1815:6
With the members of the Body of Christ also it has been true at times that
the Father has permitted experiences to come to them in such a manner as
might imply that they did not have his favor, and were really impostors.
R2474:2, 1816:1
On the cross -- It was customary to publish the crime for which the
execution took place by a printed notice over the head of the victim.
R3562:2
KING OF THE JEWS -- Little did Pilate comprehend the great truth; few
yet have realized the truth of this statement that Jesus is a King;
comparatively few have yet rendered him allegiance, bowing the knee of
their hearts in sincerity and truth. R2473:6
Thus in spite of his enemies, the crucified Jesus was proclaimed the
Messiah. Yet how strange! A crucified Messiah! How different are God's
ways and means of accomplishing an object from man's ways. R4172:3
Doubtless he worded it especially as a rebuke to them, for he perceived
that for envy, malice, they had delivered Jesus to him for death. R4172:3
It was a title of shame and contempt, a brand of blasphemy to those who
read it; and the multitude, going and coming from the city, jested him
upon his title, and the failure of the fraud he tried to perpetrate.
R2787:4
Hebrew and Greek and Latin -- In three languages: in Hebrew, the
language of the people; in Latin, the language of the government; and in
Greek, the language of the educated at the time. R4172:3, 3370:3, 2787:4,
2473:5
The different wording by each of the evangelists may all be correct, for
the notice was written in three languages. R3562:2, 2473:5
Write not -- The Jewish Doctors of Divinity were willing enough to have
Jesus condemned as the king of the Jews, but were quite unwilling to have
this sentence publicly recorded. R2473:6, 2316:2
I have written -- Pilate refused to alter it, doubtless as a rebuke to
the Jews. R4172:3, 2316:2
His refusal to amend the charge was a just one; if there was enough merit
in the claim to lead to Jesus' crucifixion, the matter should be plainly
stated. R2474:1
His decision not to alter the writing was correct, and ultimately all the
blind eyes of the world shall be opened to this great fact that Jesus was
indeed divinely appointed to be the King of earth. R3562:2
Took his garments -- It was the custom to count the personal property of
an executed person the perquisites of the soldiers performing the
execution. R3370:3, 2474:1
Four parts -- His outer robe, his head dress, sandals and girdle--enough
to give one piece to each. R3370:3, 3562:4, 2474:1
Coat was without seam -- An under garment which reached from the neck to
the feet. R2474:1, 3562:4, 3370:3
The seamless robe appears to symbolize the righteousness of Christ which
can be appropriated only as a whole. It is of one piece, and may not be
marred. R2474:1
So beautifully represented our Lord's own personal perfection. R2316:1
Perhaps a symbol of the wedding garment. R2474:1
Probably a gift from one of the noble women mentioned as being amongst his
friends. (Luke 8:3) R2316:1
The curtain of the Tabernacle court, being without seam, reminds us of the
seamless linen robe that Jesus wore--a robe that cannot be put on by
inches, and when it covers, covers completely. R100:3*
Cast lots -- Not by lot or accident or chance does this robe come to the
Lord's people. It is obtained only through the exercise of faith, and held
only by the obedience of faith. R2474:1
The Scripture -- Psalms 22:18. R2474:1
Parted my raiment -- Dividing it among the Roman soldiers. The grave
clothes were left folded away in the sepulcher. Therefore the clothing in
which he appeared on different occasions must have been specially created.
B128; R5222:6
There stood by -- We are not to think too severely of the apparent lack
of courage on the part of the others of Jesus' friends. R3562:5
And his mother's sister -- Her cousin. R3562:5
The three women might reasonably feel themselves free from danger of
molestation notwithstanding their manifestation of interest in the
suffering one. R3562:5
They were all sorrowful. They could not deny that apparently the claims of
our Lord had been fraudulent. They could not understand how he could be so
helpless. They could do naught else but love him and trust him. So it is
at times with the Lord's followers since. R2787:5
Cleophas -- Who is supposed to have been a relative. R2474:2
The disciple -- John. R4172:6
John seems to have been of a very modest disposition, quite unwilling to
make his own name prominent in his writings. R2571:3
We remember that John had a friend in the high priest's household. Quite
probably he was present to give a report of the whole proceedings. John's
courage may have been influenced by this. R3562:2
The choice of John was doubtless because of his loving, tender
disposition, his zeal and courage in being near to his dying Master.
R2474:3
Whom he loved -- Specially loved. R1254:5
He saith -- It is not to be expected that anyone under such conditions
would have much to say. It is quite probable, therefore, that the recorded
words or message of our Lord were the only ones he uttered. R4172:5
Behold thy son! -- Our Lord, so far from thinking of himself and his own
anguish, was thinking of others. R4173:1, 3902:6, 2474:2
Thus exemplifying the teaching of Scripture that each should seek to make
provision for his own dependent ones. "If any provide not for his own, and
especially for those of his own house, he hath denied the faith and is
worse than an unbeliever." (1 Tim. 5:8) R2474:3, 854:6
Behold thy mother! -- Jesus commended his mother to John, possibly
because he had some means wherewith to care for her. R2095:3, 3257:2
Shall we suppose Jesus taught others to neglect their parents? R854:6
Had our Lord formed a community, he would doubtless have commended his
mother to it instead of to John. D480; R1862:5
That disciple took her -- We cannot show our sympathy at Jesus' cross,
but we can lend our presence and aid to dear "members of his Body" in
their dark hours; and he will count it as done unto himself. R3562:5,
4173:1
Unto his own home -- It is far from the truth to claim that our Lord and
his disciples dwelt together on communistic lines. He personally cared for
his mother, Mary; and evidently John had separately a home and means of
his own. R3257:2, 1862:5, 1421:5, 1390:5
While Peter may have been a very poor man (Acts 3:6), there is good reason
for supposing that John had some property. R2095:2
Knowing that all things -- When all the work which had been given him to
do had been accomplished, and not until then, might he refer to his own
condition. R4173:2
The scripture -- Psalm 69:21. R4173:2, 3562:6, 2474:3
I thirst -- Exposed to the heat of the sun, with but slight covering and
under nervous excitement and pain, thirst must have been one of the
principal elements of torture to the crucified. R4173:2
Doubtless, with a fever raging such as would be induced by the
crucifixion, he had been thirsting for quite a while. R3562:6, 3371:2
Our Lord hungered and thirsted that we, with all for whom he died, might
have the water of life and the bread of life--might attain eternal life.
R4173:3
With vinegar -- Not ordinary vinegar, but more properly sour wine, the
common, cheap drink of the soldiers. R2474:3
Not as an injury, but as a kindness. It was supposed that the mixture
would assuage thirst to some degree. R3562:6, 2474:3
Upon hyssop -- A reed, probably two and one-third feet long. R4173:3
Had received -- Our Lord had refused the stupefying draught, but now
accepted the refreshment given him from a sponge lifted to his lips.
R4173:3, 3562:6
He sucked some refreshing moisture, when his wounds must have developed a
raging fever in his blood. R3371:2, 3562:6
It is finished -- The sixth word was one of triumph. He had finished the
work which the Father had given him to do; he had been loyal from first to
last. R4173:3, 5030:2, 2317:3, 1816:4
The giving of his life at thirty years in consecration was finished at
Calvary. R4536:1, 5622:3, 5061:1, 4969:6, 4173:3; OV383:3
The laying down his life, surrendering it, sacrificing it, permitting it
to be taken from him. Nothing more could be laid down than was there laid
down--a ransom, a corresponding price, for Father Adam. Eii
Our Lord's last breath, with all his remaining strength, was exhausted in
his effort to utter with a loud voice that last grand truth, "It is
finished." R931:2
Our Lord's earthly mission had been accomplished. He came to die to redeem
the death-condemned race of Adam. With his dying breath, expiring, he
could say that he had finished the work. R2474:5, 2317:3
The Lord Jesus died, not as a convict, but as a sacrifice for the sin of
the world. His was a sacrificial death, and began at Jordan when he
presented himself in full consecration, and was finished when he died upon
the cross three and one-half years later. Q764:4; R5847:2, 4657:5
He had "poured out his soul unto death," "made his soul an offering for
sin," (Isa. 53:10, 12) and permitted his life to be taken from him. These
things had all been prefigured in the type. R5085:3
The substitute, the corresponding or equivalent price for the life of Adam
and all who lost life through him, was paid. R931:5
And thus "made an end of sin," (Dan. 9:24) made full and complete
reconciliation toward God for the iniquity of men. B68
Just before his crucifixion he had said, "I have a baptism to be
accomplished and how am I straitened until it be finished." (Luke 12:50)
R4173:3; HG262:5; Q277:2
His baptism into death was finished. OV242:4; R5847:2, 5621:1, 5104:2
"I have finished the work which thou gavest me to do." (John 17:4) R931:3
This did not mean that our Lord had finished all the work of the Divine
Plan, for both the work of calling out the Bride and presenting her
blameless, and the work of the Millennial age were yet future. Q277:2
He had not finished the work of blessing the world, but merely his own
personal sacrifice was finished. CR367:2; R931:5; Q177:T, 277:2
We are to recognize a difference between providing the ransom-price and
giving, or appropriating, or delivering it. It was merely provided at the
time when Jesus died. R5880:3
The other side of the great work of atonement yet remains, the converting
of the world to God. R931:6
We rejoice that the great sacrifice has been finished (especially in view
of the fact that the heavenly Father subsequently declared that it was
finished acceptably) realizing that there is, therefore, now no
condemnation to them who are in Christ Jesus. (Rom. 8:1) R2474:5
Jesus had finished the laying down of the ransom-price; he had fully
provided the ransom-price. R5880:3, 4964:4, 2474:5, 1453:2, 931:5
In opposition to the view that our Lord is now making the ransom; that
since his ascension he has been expiating the sins of the world in heaven,
a work that will not be finished until the end of the Millennial age.
R1453:2; E429
Bowed his head -- Probably still under the cloud of separation from God,
but with the realization of the meaning of the experience. R3563:1
Gave up the ghost -- Apparently he died by the actual bursting of his
heart. It is the tendency of deep grief to interfere with the circulation
of the blood and to cause a pressure upon the heart. R3563:4
He was dead already -- He died of a broken heart. R4173:5, 3563:4, 2316:6
Pierced his side -- Before regenerating the world, God has arranged that
first from the wound in Christ's side, figuratively, an elect Church shall
be formed to be his companion and joint-heir in his Kingdom--the second
Eve. R5141:5, 90:1
Blood and water -- A positive proof that death, dissolution, had taken
place. R2476:2
The separation of the watery portion of the blood gave proof that he was
already dead, and had been dead for some time; for had he not been dead,
the flow would have been red blood. R198:1*, 3903:2
Not be broken -- Provision was made that the Passover sacrifice was not
to be divided. It was to be eaten whole. Not a bone was to be broken. It
represented, not Christ and the Church, but Christ alone in his sacrifice.
(Ex. 12:46) SM559:2
One of many prophetic predictions of the Messiah. A58
Look on him -- It will not surprise us if, in the Kingdom, God shall
show to the world the body of flesh, crucified for all in giving the
ransom on their behalf--not permitted to corrupt, but preserved as an
everlasting testimony of infinite love and perfect obedience. B130
Joseph of Arimathea -- From all accounts he must have been a noble
character. Matthew says he was "a rich man;" Luke says, "a good man and a
righteous; who was looking for the kingdom of God;" Mark says he was a
"counselor of honorable estate," that is, a member of the Sanhedrin.
R4173:5, 3374:6
The solemnity of our Lord's dying moments seems to have given greater
courage to some of his friends. R2788:6, 4173:6
When the last member of the Body of Christ has finished his sacrifice,
there will doubtless be many of the rich and influential to come forward
then, to honor the humble ones and to garnish their sepulchers. R2788:6
Evidently he, Nicodemus, and a few others favorable to Jesus, had been
carefully excluded from the session of the Sanhedrin condemning Jesus.
R1809:2, 5561:4, 3374:6
But secretly -- Had this Joseph of Arimathea not been a rich man he
probably would have been fully a follower of Jesus. R4173:5
Much more to their credit and advantage would it be for such as these to
come boldly forward in the time of sacrifice and bind their own sacrifices
to the horns of the altar. (Psa. 118:27) R2789:1
Too careful of their reputations to avow their interest in Jesus
previously, their dilatory acknowledgment of Jesus reminds us of the
peculiar difficulties which hinders all persons of wealth and influence.
R2788:6
We hope that ultimately he became a disciple and footstep follower in the
fullest sense. R4173:6
Besought Pilate -- According to Mark, he went "boldly" to Pilate and
asked for the body of Jesus. R4173:5
Took the body -- Geike remarks: "It was no light matter Joseph had
undertaken; for to take part in a burial at any time would defile him for
seven days and make everything unclean which he touched (Num. 19:11), and
to do so now involved a seclusion through the whole Passover week." R4173:6
Also Nicodemus -- A member of the Sanhedrin; evidently friendly to
Jesus. R3374:6
With pleasure we find Nicodemus, another wealthy and influential ruler of
the Jews, associated with Joseph in caring for our Lord's body. R4173:6
This is the third time Nicodemus comes into the Gospel records: first,
visiting Jesus by night (John 3); second, interposing on Jesus' behalf
(John 7:44-52); and here, "improving one last opportunity for service."
R4173:6
Myrrh and aloes -- Aromatic and preservative, supposedly used by the
Jews in wrapping up the dead. R4174:1
We should bring our flowers to cheer and comfort in life and not wait
until death has prevented an appreciation of these. R4174:1
An hundred pound -- A hundred Roman pounds, 67 pounds of our weight.
R4174:1
To bury -- Apparently, Jesus' declaration that he would rise the third
day was not appreciated by his followers. R2476:3
Preparation day -- The Jewish Sabbath begins just as the "Day of
Preparation" closes, at 6:00 p.m. Friday night. R4212:5*
Nigh at hand -- The tomb in which it is supposed he was buried is within
a stone's throw of the supposed location of the cross. R3374:6
The first day -- Sunday morning. This day is reckoned as the third day
and night which Christ spent in the tomb. R4212:5*
After the "high day," on the morning of the third day. NS795:3
Cometh Mary Magdalene -- With her were Mary, the mother of James and
Salome, and Joanna, the wife of Chuza, Herod's steward. R4176:3
Arising earlier than her companions, Mary went alone. R3564:4, 3375:6
Mary had an appointment with others of the Lord's friends to go to the
tomb with spices to embalm his body, a proceeding which had been
impossible because of the late hour of his crucifixion and the intervening
Sabbath day. R3564:4, 4176:3, 2477:5
The women lived in various parts of the city, and did not all arrive at
the same hour. Mary Magdalene arrived first. R2797:5, 2477:5
Woman had the honor of being the first to be made acquainted with our
Lord's resurrection--perhaps because the feminine mind is more activated
by intuitive faith, rather than analytical faith; or, perhaps, as a
special recognition of woman's tender sympathy. R2317:3, 2802:3, 940:6
How great was the reward of these devoted women--last at the cross, and
first at the sepulcher, anxious to bestow upon the lifeless remains of
their beloved Lord the last tokens of their esteem and love. R1816:6
While never commissioned to take the chief and public place in the
preaching of the Gospel, yet they have a good place in this service of the
truth. R2318:1
Not the Mary, sister of Lazarus and Martha, neither Mary the "sinner," who
washed our Lord's feet with her tears in the Pharisee's house. R3564:4
It is a mistake to suppose that she was an unchaste woman. R2797:4
Called Mary Magdalene, probably because her home town was Magdala, a town
on the sea of Galilee. R2797:5, 3564:4
Not only had she come from Galilee to Judea, but she was near the cross at
the time of his death. R2797:5
Who at one time was possessed by evil spirits, but who, being freed from
their domination became a faithful and loyal follower of Jesus. R3564:4,
3375:6
Early -- Taking advantage of the very earliest opportunity for embalming
before decomposition could set in. R3564:4
When it was yet dark -- In the dawn of the day. The same is true of the
Church's resurrection in the great day-dawn, or transition between the
Gospel age and the Millennium. R92:1*
Unto the sepulchre -- To complete the work of embalming our Lord. NS795:3
Our common word cemetery signifies a sleeping place and the thought
conveyed is in full accord with the Scripture teachings on the subject.
Because of our faith in the resurrection, we speak of death as a sleep.
R4174:6
The stone taken away -- 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
Then she runneth -- It seems that Mary Magdalene separated from the
other women and ran to tell Peter and John, while the others went to tell
the rest of the disciples. B112
To the other disciple -- Mary hastened to the home of John, with whom
Peter was lodging. R4176:3
Taken away the Lord -- The method adopted by our Lord was, first, to
make very distinct to their natural sense the fact of his resurrection by
the removal of his body from the tomb. R4176:2, 1817:4
We incline to the opinion that the flesh which was man's ransom-price,
will never see corruption, but that it will be preserved by divine power
as an everlasting testimony throughout eternity. R2478:6
Peter therefore -- The majority of the disciples evidently regarded
their story merely as superstitious excitement, but Peter and John said,
We will go and see for ourselves. B112
Came to the sepulchre -- Apparently after the other women had been there
and gone their way. R3375:6, 2797:5, 2477:6
After she left them, Jesus appeared to the other women on the way. (Matt.
28:9,10) B112
Did outrun Peter -- Being younger. R4176:3, 2477:6
Linen clothes lying -- As though they had been laid aside by one
awakening from sleep. R4176:2
Went into the sepulchre -- Being still more courageous than John.
R4176:3, 2477:6
The linen clothes lie -- The power manifested by our Lord to create and
dissolve clothing, was just as superhuman as the creating and dissolving
of his assumed human body. R5222:6, B127
The seamless robe and his other clothes were divided among the Roman
soldiers, and the grave clothes left folded away in the sepulcher.
Therefore the clothing in which he appeared on different occasions must
have been specially created. R5222:5
And believed -- Their belief was not that the Lord had risen, but that
Mary's story was true, that his body had been removed. R4176:4
For as yet -- Now they began to think of the words which our Lord had
spoken respecting his resurrection on the third day and John
"believed"--yet no doubt with much confusion of thought at first. R2477:6
Must rise again -- While the death of Christ was the greatest event in
history, his resurrection from death holds second place. The death of
Christ without his resurrection would have left our race just as helpless
and hopeless as before. R3563:1
The resurrection of our Lord is the assurance of the resurrection of
mankind. R1816:2
Neither we nor the Scriptures speak of the resurrection of Christ Jesus as
a man. All the evidence shows conclusively that our Lord was resurrected a
spirit being. R2477:2
Justice might properly object to the re-creation of Jesus as a man, but
would have no ground whatever for objecting to the creation of a new
creature. R2477:4
To understand correctly our Redeemer's resurrection: (1) permits us to see
how he arose without taking back our ransom price; (2) that he is not now
hampered by the lower or fleshly organism; (3) that he does not bear in
glory the scars of the thorns, spear and nails; and (4) that the Church
will not to all eternity bear the marks of imperfection. R2479:1
If he still bears the ignominious scars of Calvary, then shall we also
bear the scars that mar us; and every mutilated martyr will be disfigured
to all eternity. R1817:5
Our Lord's resurrected being was a direct gift from the Father, and not
something which our Redeemer held over from a previous existence: it was a
re-creation on a higher plane of existence. R2477:3
Mary stood without -- Having returned for a second visit. R2797:5,
4176:4, 3375:6
Looked into the sepulchre -- As though to reassure herself that it was
empty. R2797:6
And seeth two angels -- The angels had doubtless been there when she was
there before, but she had not seen them, because of their not choosing to
"appear." R2797:6, 2477:6
Doubtless holy angels had in charge not only our Lord's body, but also the
interest of his bereaved followers. R2797:6
In white -- In contrast, our Lord did not appear in shining garments,
but in ordinary apparel, assumed for the purpose, in order that he might
have the better opportunity for giving instructions his followers needed.
R2797:6
Why weepest thou? -- Calculated to assuage her grief, for they
manifested no grief, and by their question implied that she had no ground
for it. R2798:1, 4176:4
Turned herself back -- A noise, or perhaps a shadow, calling her
attention backward. R4176:4
The gardener -- Whom she presumed to be a servant of Joseph of
Arimathea, the owner of the garden. R2798:1
Nothing about this person indicated who he was. He probably had on
gardener's clothing--his own clothing, we know, had been appropriated by
the soldiers. R3564:5, 5579:1, 3376:3
Lest they should get the idea he was still a man, our Lord appeared in
various forms: a gardener, a stranger traveling to Emmaus, a stranger on
the shore of Galilee calling to the fishermen. R4176:2, 3904:1, 2478:1,
1817:1; B125
According well with all we know of angels: they come in sudden and
unaccountable ways, vanish out of sight as mysteriously as they come, and
assume any features or appearance they choose. R1817:1
I will take him away -- Her thought seeming to have been that Joseph was
unwilling to have his tomb cumbered longer, and had therefore ordered that
our Lord's body be removed, and that probably the gardener had attended to
the matter. R2478:1
She considered herself a trespasser to some extent. R2798:1
Jesus saith -- All who know the Master truly know his voice, know his
message, know his spirit. As he expressed it, My sheep hear my voice and
they follow me, they recognize not the voice of strangers. (John 10:5)
R4176:5
With us as with Mary, sorrow sometimes fills our hearts and we see not the
streams of joy which the Lord has for us; not until we hear his voice, his
words, do we appreciate the truth. R4176:5
Mary -- Calling her by name, probably in the old familiar voice.
R3564:5, 3376:3
On no single occasion was Jesus known by his features as on previous
occasions, but always by his words, his voice, or his conduct. R1817:2
Rabboni -- With a woman's intuition, she stopped not to inquire why
there were no marks of the nails in his hands and in his feet. R2478:2
Women seem to be able to exercise faith more readily than men; hence our
Lord appeared first to Mary, and through her prepared the hearts of the
others. R2802:3
Touch me not -- Greek, haptomai, embrace. Do not tarry for further
demonstration of your affection. B113
More properly translated, Cling not to me. R2798:1, 2478:2
Professor Young's Lexicon shows that the word here rendered "touch" has
the significance of "hold on." R2317:6
Her first impulse was to embrace him, and to tarry in his presence. B113
"Now that I have found you again I cannot let you go." R2478:2
As though fearful that you will never see me more; my time to ascend has
not yet come. R2317:6, 2036:6
Her thought evidently was, This is a vision, this will pass away and I
will see my Lord no more; I will hold him tightly; where he is I must be.
R4176:5
Her love, her devotion, her persistence, gained for Mary the great honor
of being the first to whom the Lord revealed himself after his
resurrection. R2478:2, 1816:6
Mary's touch could do him no harm, for others touched him subsequently.
But our Lord would lead her mind away from a mere clinging in the flesh to
a higher relationship and intimacy of spirit. R2798:1, 2478:2
We are not to merely hug the truth to our own hearts, but are to remember
that it is also for others, and to take pleasure in dispensing it to them.
R3375:6
Recognizing her Master, she clasped him by the feet as though afraid he
would leave her. R4714:1, 2798:1, 2317:6
Can we suppose that Mary would have clasped him by the feet and not have
noticed the great wounds made by the nails? R2478:4
I am not yet ascended -- I will be here a while yet before I ascend.
Your great opportunity for clinging to me will be after I have presented
to the Father, and he has accepted, the great atonement for sins. R2798:1,
2478:2; B113
He would have her remember that he had already said, "It is expedient for
you that I go away." (John 16:7) Why, then, should she detain him? R4176:5
He had not been to Paradise, for Paradise is not yet even in existence.
He had not been to heaven, for he had been dead. R5133:1, 4176:6, 506:6;
F670; HG645:4, 596:6; NS575:6, 689:4
To my Father -- Our Lord disclaims being the Father, and declares that
the Father is in heaven, and was not on earth, except representatively. R3788:3
Go to my brethren -- The intimation is that she should rather have been
thinking of such a service instead of holding him by the feet. R4176:5
She was neglecting a great privilege and a great duty, to be the first to
announce to the disciples positively that the Lord was alive again. R2478:2
We, too, have heard of the death and resurrection of Jesus and
additionally have learned of God's grace through him. It is our privilege
to carry the message to all of the brethren wherever they may be. R4176:5,
3375:6, 2798:4
This is the second instance in which our Lord ever addressed his disciples
as "brethren," with all the word implies of fellowship and of all being
children of the one Father. (Matt. 12:48) R2798:4
According to Matthew's account (28:1,19) "the other Mary" must have been
near by, and have come forward by this time, and received a commission
with Mary Magdalene to tell the disciples. R2478:3
Say unto them -- Having knowledge of his resurrection, she should become
the newsbearer to the disciples. R3564:5
I ascend -- Jesus could not make any use of the ransom-price while still on earth. He could not even bring his disciples into fellowship with the Father. Eii
And your Father -- Emphasizing their relationship as "brethren."
R2798:4, 2317:6
Jesus is not the everlasting Father (Isa. 9:6) to the Church. The
Scriptures reveal him as our elder Brother, and again as our Bridegroom.
R3912:5, 1359:6
Not only was Jesus begotten of God, but every member of the anointed body
is thus begotten. R905:2, 369:6, 297:1; E143
We are not begotten of the Spirit by our Lord Jesus, but by the Heavenly
Father. NS102:6
Jehovah is the only Father, or giver of the divine nature. R297:1
To my God -- Our Lord Jesus was a god (mighty one) before he came into
the world. But he is not The God, he never was and never will be. R5748:3
Told the disciples -- Undoubtedly much happier in the delivery of the
message than if she had been permitted to remain clinging to the Lord,
enjoying her knowledge somewhat selfishly. R2798:4
The same day -- The third manifestation on the day of his resurrection
(counting that of Matt. 28:9 and John 20:14 as the same, and that of Luke
24:15 and 34 as the same). R2802:3
Five of Jesus' post-resurrection appearances were on the first day, the
resurrection day, the remaining six being scattered through the remaining
thirty-nine days of our Lord's presence. R3905:4
The first day of the week -- Still the first day of the week, the day of
the resurrection. R4182:2
The doors were shut -- Very explicit--not that the apostles did not see
them open, but that they did not open at all. R5237:5
The Lord warned the disciples that they would suffer persecution for his
sake. No wonder that, when they met in the upper room, the doors were
shut, and we may safely conclude, barred, bolted and locked. R2802:3,
3376:4, B127
The material body and clothing could not have gone through the walls while
the doors were shut; a spirit being, however, is not limited by doors or
locks or walls. R4182:2, 5623:1, 5579:1, 817:2
The security which was felt from having the doors fastened, caused the
disciples to feel the more terror when they beheld a stranger with them.
R2802:3, 5579:1
The disciples could see that our Lord had a different power altogether
from what he had had before he died. He appeared time and again, a few
minutes at a time, to demonstrate that he was a spirit being, and had
power to come and go like the wind. R5237:6, 5222:5
Demonstrating the double lesson: first, that he was risen; secondly, that
he was changed and was no longer the man Christ Jesus. R4176:2, 5352:3,
5222:5, 4714:2, 2796:3
Convincing them he was no longer the fleshly Jesus. They knew about
angels; Mary herself had seen two in the sepulcher. They knew that angels
could appear and disappear. R3565:1
The apostles and the five hundred brethren, converts to our Lord's
teachings at the time, were natural men and needed such proofs as would
appeal to the natural man. R4175:6
During the forty days after his resurrection he appeared, probably, not
more than three hours in all. R5222:5
Less than twelve hours, or one eightieth of the entire time. B125
He was present, but unseen, during most of the forty days, appearing, in
all, perhaps not more than seven times. R262:3, 122:5
The world will not see the graves of the Church open. A spiritual body,
coming out of the grave, will not make any more of a hole in the ground
than Christ's spiritual body made in the door. R263:5
Traditionally the same "upper room" where the Passover was eaten. NS795:6
The disciples were assembled -- We may be sure that the disciples were
discussing the great and momentous event and the news they had indirectly
received of our Lord's resurrection. R4182:2
Discussing their own safety and also the reports of Mary and the other
women at the sepulcher. R3565:1
Came Jesus -- Immediately transferred from Emmaus. R4182:1, 2802:3
Spirit beings are able to transport themselves from place to place
independent of physical laws. HG29:3
Simon and Cleopas must have immediately returned to Jerusalem from Emmaus
to tell the disciples their experiences. R2478:3; B115
Perhaps in clothing resembling that which the soldiers had divided among
themselves. R3565:4
After his resurrection he had the power to appear as a man, but he was not
a man, and was no longer controlled by human conditions, but could come
and go like the wind, even when the doors were shut. A231
We do not think that the apostles saw the body of our Lord in the
resurrection. But what they saw was proof that he was no longer a human
being, but a spirit being. R5625:6
The body in which our Lord appeared was materialized. This was not a
deception. It was intended, on the contrary, to keep the disciples from
being deceived. R5237:6
To make a body suitable for the occasion was no more of a miracle than
were any of the other things connected with the resurrection. R5625:6
To produce a body with the same convolutions of the brain, the same
individuality, the same soul, is a miracle so great we cannot conceive of
it. Yet it is the very thing which God purposes to do for the whole human
family. R5612:4
While Jesus could have brought the body, he did not do so. If he had done
this they would have been deceived, supposing that he had arisen in his
body of flesh in which he had been crucified. R5237:6
Had this appearance been the first manifestation, we can readily suppose
that it would not have produced the faith and joy it did produce. R2802:5
Peace be unto you -- His familiar salutation. R4182:2
"My peace I give unto you" (John 14:27) were the Lord's words on the night
of his betrayal, and "Peace be unto you" were his words when he first met
the disciples together after his resurrection. R2802:6
It is only those who realize in Jesus their Redeemer and Lord, and who
have given themselves to him to be his disciples, who can really receive
of his peace--"the peace of God which passeth all understanding." (Phil.
4:7) R2802:6
His hands -- Wishing to emphasize the identity of his risen self with
the crucified one. R2478:5
Nothing in this implies of necessity that the flesh which they saw was the
identical flesh which had hung on the cross. R2478:5
Some Christians regard the assumed body as his spirit body. Many others
have the idea that it was the same body that was crucified. This would
prove, first, that the resurrection body is not glorious; second, that we
know what a spirit body is; and, third, that our ransom price was taken
back. B128
To claim that his "glorious" body is ingloriously marred with the wounds
of spear and spike, and that the flesh he gave as our ransom he took back,
would render null and void the finished work of Calvary. R1817:4
The evidence, added to what they had already heard, was convincing to all
who were present. R2802:3
The appearing in the flesh would remove their fear and enable them to hear
the better what he had to say to them. R3565:4
Then were the disciples glad -- The perplexities were not all gone; but
they were getting the lesson that their Master was triumphant over death.
R4182:2
So are all glad who realize this great fact of our Lord's resurrection
from the dead and who have any conception whatever of its weighty
importance as connected with the divine plan of our salvation. R3565:1
As my Father -- Affirming the title, "Son of God," officially applied to
the man Christ Jesus before his birth. (Luke 1:31-35) NS256:6
Hath sent me -- This subservience and dependence upon the Father not
only was true of our Lord while he was in the flesh and before he was made
flesh, but is distinctly asserted of him since his resurrection. R3861:5
The Father's commission to The Christ was all addressed to the Head, we
having no standing with the Father except through him, and no other
commission than his for our service. R2803:2
So send I you -- I commission you. R2803:1
Our Lord Jesus in all matters acts as the representative of the Father,
Jehovah, in the work of salvation. E35
He was the Father's representative; we are the special representatives of
our Lord and Head, though, of course, through him and in him
representatives also of the Father. R3565:4
As God has but one Church, so he has but one ordination for all who are
his ministers. Jesus is the Chief Minister. His ordination took place at
his baptism. All coming into him share in his ordination. R5971:5
I have done the work the Father gave me to do; I now appoint to you a
great work, which you are to do in my name, even as I worked in my
Father's name. R4182:3
Implying that we as his disciples are to be engaged in the same work that
he is engaged in. R2803:2
To "fill up that which is behind of the afflictions of Christ" (Col.
1:24), and then to share with him in his glory in the blessing of all the
families of the earth. R2803:2
He breathed on them -- Evidently symbolical, an illustration of his
words, "Receive ye the holy Spirit." R2803:3
A pantomime teaching. R4182:3; Q45:2
He would have them understand that the holy Spirit would not be a person,
but the Father's spirit and his own spirit--the breath or spirit of God.
R3565:5
Receive ye the Holy Ghost -- Thus representing that he would put his
spirit, his disposition upon them which would enable them to carry out
their consecration, even as he was so enabled by receiving the Spirit at
his own baptism. R4182:3
He would have the disciples anticipate the blessing that was to come to
them. R3565:5
He did this as a sample of his spirit power, influence, or mind in them,
by which they would cast out devils, heal the sick, etc., in his name.
Q45:2, 639:1
He had received the Spirit without measure. He used it in his healings. So
he gave his disciples of this power and sent them forth as his
representatives in his name. Q332:2
I fancy that while John recorded it here, the fact is that it was done
some time before, at the beginning of his ministry, when he sent forth the
disciples in his name. Q332:2
Ye remit -- The twelve apostles in particular, and less particularly all
the Lord's true members while in the world, will be under the guidance of
the holy Spirit to such an extent that they would know the terms and
conditions on which it would be possible to forgive sins. R3565:6, 2803:4,
2658:1
The apostles did define sin and the terms of forgiveness, justification,
reconciliation, in a manner entirely satisfactory, in a manner in which
our Lord himself never explained these things. R2803:3
Whoever can know about his own sins, should know also how to direct and
assist others in knowing of the cancellation of their sins. R3565:6
This privilege was not granted to all believers, but merely to the
apostles. It is not true that this authority descended from them to
others, the clergy. R4182:4, 2803:4
They are remitted -- We may assure anyone who gives evidence of
contrition, restitution to the extent of ability, faith in Christ and
obedient desire to walk according to his ways, that his sins are forgiven.
R3565:6
Not that we have the power to forgive sins, but we, being intimate with
the Master and knowing his mind on the subject, can speak for him as his
mouthpiece to declare the terms of reconciliation. R3565:6, 2803:3
Not that the Father or the Son gave over to the apostles the power of
remitting sins. Indeed, sins could not be remitted by power, but only by
the satisfaction of justice. R2803:3
While it is not granted to any but the apostles to fix the limitations
upon which sins are forgiven, it is the province of all the Lord's
mouthpieces to make known these limitations to the Church. R4182:5
While this "ministry of reconciliation" (2 Cor. 5:18) belongs in its
fullest sense to the next age, when the Atonement sacrifices are
completed, yet even now, we may say to those who believe and repent, "Thy
sins are forgiven thee." T100
Was not with them -- It is quite probable that Thomas was not permitted
to be present at the first interview for the very purpose that there might
be that demonstration, that it might be easier for some of us to believe.
R5625:2
This would imply that he had disbelieved the stories told by the sisters
respecting the message of the angels and the Lord's manifestations to
Mary. R2803:5
Put my finger -- He would not even trust to the sight of his eyes, which
might be deceived. R2803:5
I will not believe -- Thomas seems to have been of a rather skeptical
turn of mind. R5236:3, 2803:5
Some of us would find it difficult to believe from any lips that a person
whom he had three days before seen dead and laid in the tomb had
manifested by his presence to others that he was again alive. R5624:6
From one standpoint, the person who is inclined to be somewhat critical is
to be approved. We would naturally incline to disapprove those who are too
easily credulous, too easily persuaded. R5237:1
Had none of the apostles never seemed to doubt the Lord's resurrection,
they might have failed to bring out convincing proof of the fact. R5237:1
After eight days -- Again on the first day of the week, under similar
circumstances. R5625:1, 3376:5
Sunday, "the eighth day," the Jewish method of counting including both
days. R2803:6
Probably again in the evening, the beginning of the eighth day from the
time of our Lord's resurrection. R4182:5
Our Lord instituted the observance of the first day of the week, not by
command, but by example. R1942:3, 4176:3
Thereafter the first day of the week was made an occasion for special
meetings of the Lord's followers in remembrance of his revelations of
himself on the first and on the eighth days. R4182:6
It was made sacred by our Lord's resurrection; it became, therefore, to
his followers the day of hope. R4176:3
No wonder the early Church, appreciating the value of our Lord's
resurrection, and the fact that they were no longer under Jewish law,
gradually changed the day of divine worship from the seventh day to the
first day of the week. R4176:2; B115; Q608
These first-day-of-the-week gatherings were love-feasts, and never
intended to take the place nor in any sense to represent our Lord's
Memorial Supper. R2771:4, 1942:6, 1787:1, 840:1, 803:1
Thomas with them -- Although still skeptical, he had become sufficiently
interested to want to be present. R2803:6
While he appeared to many other disciples, he was specially careful to
very clearly establish the fact of his resurrection to the apostles,
carefully looking up each one of them. R1522:4
The doors being shut -- See comments on verse 19.
Peace be unto you -- How beautiful and how blessed it would be if the
Lord's people whenever they come together, to meet each other and to meet
Jesus in spirit, would greet each other with this salutation from the
heart. R2803:6
Uttered in the right spirit it would imply that their hearts were in a
peaceable condition, seeking each other's peace and welfare and to avoid
strife. R2804:1
Saith he to Thomas -- Immediately addressing Thomas, thus indicating his
thorough knowledge of his doubts and fears. R2804:1
Our Lord, while dismissing the self-satisfied, fault-finding quibbles of
the Pharisees with dark or evasive answers, took time and care in making
truth clear and plain to the humble, earnest seekers. B27
Reach hither thy finger -- He thus showed that he knew what Thomas had
said without being told. B116
The fact that the Lord gave to him the desired evidence was an indication
that he did not disapprove of his demand for more convincing demonstration
than the others. R5625:1, 5579:4
Behold my hands -- Not of the body crucified and buried in Joseph's
tomb, but a materialized body, with the same facial expressions, the same
hands, the same feet, that the human body of Jesus had. R5625:6, 3376:4
His appearance with the wounds to convince Thomas shows he was ready to
give any demonstration that was necessary, because unless the disciples
really believed they could not do the work before them. R5579:4, 5237:1,
4183:1, 1522:4, 941:2
Thrust it into my side -- Using Thomas' own language. R4183:1, 2804:1
We are not informed whether or not Thomas did put his finger into the nail
prints and his hand into the Lord's side; it matters not, for at all
events his mind was convinced. R4183:1
We presume Thomas did as he said, although the account does not mention
it. R2804:1
Be not faithless -- We do not think that Jesus reproved Thomas for his
doubts. Some minds require more proof than do others. Undoubtedly the
whole Church has been blessed by Thomas' action at this time. R5625:5,
5237:1, 4182:5, 2803:6
Gently reproving him. B125; R2318:5
But believing -- Jesus helped those who were in the right attitude of
heart to receive him; he assisted their faith and encouraged their
confidence. R4117:5
My God -- Not only Lord and Master, but he recognized him as his God, as
a mighty one, superior to all mankind, worthy to be called by the name
God, which signifies "mighty one." R4183:1
Thus we also properly recognize the Lord Jesus as our God, a mighty one,
in harmony with and one with the Father. R4183:4
Not that Thomas supposed our Lord Jesus to be the heavenly Father.
R4183:4, 2804:1
Men should honor the Son as they honor the Father. R4183:4
The word God is applied not only to the Father and to the Son, but also to
the holy angels and on one occasion to men, to the seventy elders of
Israel, whom Moses appointed in the wilderness. R4183:4, 2804:2
Because thou hast seen -- Thomas lived in the Jewish age, not among
spiritual children of God, but in the fleshly house (until Pentecost). He
was used to seeing things after the flesh, and had not his eye of faith
yet opened. Yet Jesus expected more of him. R123:2
All the doubting Thomases in due time have the more tangible evidences in
store for them. But more blessed are they who can now walk by faith.
R1675:1
Blessed are they -- While not reproving Thomas, he did tell him of a
more excellent way: that, while it is good to believe upon the basis of
physical sight and physical touch, there is a still higher attainment of
faith. R2804:2
Others who could believe without demanding the physical test, were the
more blessed. R2318:5, 1450:5
Speaking of those of us who live subsequently, and not of the disciples.
We have testimonies and evidences that Thomas did not have. R5625:1
He was seen of some 500 at one time. (1 Cor. 15:6) Afterward the brethren
were obliged to believe without seeing, merely on the testimony of others.
We are in this same category ourselves. R5237:2
That have not seen -- The stronger evidence was that which was not
addressed to natural sight. B125
All the Christian Church throughout the Gospel age have believed without
seeing the outward demonstration. Whether on this account the Lord would
be specially pleased with us, we know not. But we think not. R5237:2,
2804:4
Yet have believed -- Following this appearance was a long interval
apparently in which there was no appearance whatsoever, and the disciples,
discouraged, resolved to go back to their homes in Galilee. R3905:4
Many other signs -- Greek, seemion, has the significance of proof or
evidence. D598
In view of the importance of the resurrection of Jesus, we cannot wonder
that the Scriptures lay great stress upon that fact, and deduce various
proofs and demonstrations intended to establish our faith in it. R3564:1
It took several of these manifestations to attest the fact that he was a
changed being. R5238:1
Manifesting himself occasionally, yet invisible to them the remainder of
the period. He would have them learn gradually not to expect him again in
the flesh. R3565:4
He must lead their minds step by step, and their thoughts link by link,
from the cross and the tomb to an appreciation of his present exaltation
as a spirit being. R2797:4
Our Lord purposed that these eleven should be thoroughly convinced. Unless
they had absolute faith in him as the ascended Redeemer, they would not
have been prepared to receive the holy Spirit at Pentecost. R5625:2
The necessity for these proofs lay in the fact that in the divine plan
this Gospel age was marked out to be a faith age. But faith needs
reasonable foundations upon which to build its superstructure. R2796:1
These forty days seem to be the most important part of our Lord's
ministry; for on them depended all the success of the Gospel message which
was to be launched by these very men to whom he appeared. R5625:3
These are written -- The Gospel narrative of the words and acts of our
Lord, and also the words and acts of the apostles. R3521:6, 2220:5, 1046:6*
Instead of using legions of angels to communicate with man, or instead of
using a system of instant punishments and rewards, or instead of blazoning
the message in letters of fire in the sky in all languages. R3521:3
"It has pleased God through the foolishness of preaching to save them that
believe." (1 Cor. 1:2) R3521:3, 3580:2, 2220:5
That ye might believe -- The entire object and purpose of all of God's
messages during this Gospel age, and hence the object and purpose of all
the preaching done in his name and by his authority. R3521:2
The world thinks it strange that believers should be saved on account of
their belief rather than from the standpoint of works. R3580:2
That Jesus -- The first prerequisite is a faith in the personality of
God and in his willingness to be approached; second, a faith in Jesus, by
whom alone we can approach the Father. R3580:4, 2220:2
Is the Christ -- More than a mere belief that Jesus lived and Jesus
died, a man of Nazareth. The word Christ signifies Messiah and Messiah
signifies God's appointed King. R3580:4
A further part of this hope of which Jesus, the Messiah, is the center, is
that those who are now called, the obedient through faith, shall be
joint-heirs with the Master in the great Kingdom. R3580:5
To believe anything less seems to be lacking the faith here enjoined; to
believe all of this seems to be essential to discipleship. R3521:6
The Son of God -- Not the son of Joseph. R3521:6
That believing ye might have life -- No hope is here held out of life
without believing, and no hope held out on a vague faith will be
satisfactory. R3521:6
Faith marks every step of progress for those who are the called according
to the divine purpose during this Gospel age. R3580:3
Believing is not only the precedent to the life to come, to be attained at
the resurrection, but it is also a precedent to a proper life in the
present time. R3580:6
Not that merely believing will bring the life, for "devils also believe
and tremble" (James 2:19), but that believing brings them into that
relationship with God where it is possible for them to become followers of
Jesus. R4188:4
If of these early Christians it was required that their faith should bring
a corresponding life, much more should this be true of us who have still
greater knowledge of the divine plan. R3581:5
They are the oracles of God and the principles of his holy law by which
every man must be judged as worthy or unworthy of eternal life. R2057:5
Life eternal through the merit of him who loved the world and bought it
with his own precious blood. R3522:5
Few come under the conditions of this text. R3522:2
Through his name -- Through the power, through the authority of this
Messiah--by virtue of the work which he has accomplished for them and the
door of opportunity which he has opened to them. R3580:6
After these things -- The third manifestation to his disciples,
presumably three or four weeks after the Master's resurrection. R5052:1,
4183:2, 3905:4, 2806:1
Five weeks after the crucifixion. R941:2
The sixth manifestation of his resurrection. R4183:2
Our Lord's fifth manifestation, some would say, seventh. R2806:1
The delay was evidently for the purpose of testing the faith of the
apostles and of leading them to reach a conclusion respecting their future
work, which Jesus wished to correct. R5052:1
During this interval we may be sure that our Lord was frequently with the
apostles in spirit, watching over their interests. R4183:2
Jesus shewed himself again -- During the forty days it was his chief
concern to gather them again and to reestablish their faith in him as the
long-looked-for Messiah, by proving to them the fact of his resurrection.
R940:6
Notice how our Lord gave his instructions--not all at once, hastily, but
little by little, and in such manner as to make the deepest impressions.
R940:6
At the sea of Tiberias -- The journey to Galilee and the resumption of
business presumably took another week. R5052:1
Simon Peter -- The oldest of the disciples. R941:2, 3377:3
Nathanael -- He whom Jesus termed "an Israelite indeed, in whom there
was no guile," (John 1:47) who, though not one of the apostles was one of
the "brethren." R941:3
Commonly understood to be another name for Batholomew. R2572:1
The sons of Zebedee -- James and John, the youngest of the disciples,
had formerly been partners with Peter in the fishing business. R941:2
Two other -- Probably Andrew and Philip. R941:3
I go a fishing -- At least two Sundays had passed without any further
manifestation, and, giving up hope, they decided to return to the fishing
business, and did so. R5052:1, 5670:1, 5588:6, 4183:2
They probably waited in expectation at Jerusalem over the third and possibly over the fourth
Sunday. R2806:2
The death of our Lord was a great trial of faith to all the disciples.
R3179:1
He wished the disciples to reach the extremity of thinking in order that
they might be prepared to receive the instructions he had to give
respecting their future course. R2806:3
The apostles became discouraged. They were about to leave the work of
fishing for men. R5570:4, 5588:6, 4183:2
Some, who have been zealous for the colporteur work under much less
favorable conditions than the present and the future, are going into
worldly business. R5824:5
As active men, in the prime of life, they must be doing. R2806:2, B117
Go with thee -- Speedily the partnership revived. They returned to
Palestine and took possession of the ships and fishing tackle which they
had abandoned three years before. R4183:3, 3377:1
How foolish they thought it would seem for them to convince the people
that a man, crucified as a malefactor, was indeed the Messiah! How foolish
it would seem to tell of his resurrection! R5052:2, 941:3
How could they tell others of their hopes in a King who had been
crucified, and whom they, although he was risen, could no longer see nor
point out to others? R2806:2
They had left all to follow him, but now they could no longer follow him.
Everything was changed when he was changed, so far as they could see.
R2806:2
Probably the rest also turned again to their old employments. B117
They went forth -- Who can doubt that the Lord was among them often
whilst they were preparing, and that he had all things arranged which
would make this a valuable lesson. R941:3, B117
They caught nothing -- By miraculous power exercised in some manner
unknown to us, he hindered fish from going into their nets that night.
R2806:3
If they should have great success and become swallowed up with interest in
the business, they would soon be unfit for the higher service, so the Lord
taught them the lesson that the success or failure of our efforts in any
direction he can control if he please. R941:3; B118
It looked indeed as though God was punishing them for the course they had
taken in becoming disciples of Jesus. Everything was going wrong. R5052:2,
4183:3, 2806:4; NS197:3
We know not what is for our highest welfare. Sometimes those things which
we crave and desire to grasp, considering them to be good, might really be
to our disadvantage. R2806:4
Knew not -- He was in another form. R262:3, 3377:2; NS197:4
Jesus saith unto them -- He would demonstrate he had a mission for them
to perform in connection with the fishing for men which they had not
accomplished, and which his death and resurrection would not interfere
with. R2806:3
Have ye any meat? -- Any fish for sale. R5052:2, 2806:4
On the right side -- They felt that such a change would be unavailing,
because the boat was small anyway and continually turning, and what was
one side now would be the other side shortly. NS197:5; R3377:2
To all who have a talent for teaching, and who see the truth clearly, we
suggest you become fishers of men and women rather than of children; and
fish for the consecrated in Christ Jesus. R534:1
They cast therefore -- So humbled were they by their disappointment that
they did not stop to argue the question. R2806:5
The multitude of fishes -- A prophecy of their success as fishers of
men. They were to catch multitudes. The prophecy has been amply verified
in the long fishing season of the Gospel age. R1716:1
Disciple whom Jesus loved -- Specially loved. R1254:4
Jesus loved all mankind to the extent that he "tasted death for every
man." (Heb. 2:9) But among men he had his special loves. R439:1, 1254:5
Quick and impressionable. B118; R941:4
It was the loving John who first realized that the miracle implied that
the stranger on the shore was the Lord. R4183:3, 3377:5
It is the Lord -- John remembers the feeding of the multitudes, the
strange days in which they were living, and that Jesus had appeared to
them already. R262:3, 122:5; B118
Though, since his resurrection, we cannot recognize him by his appearance.
He now appears in a variety of forms; but we know each time that it is he
by some peculiar circumstance. B118
They knew instinctively that the unknown stranger was none other than
their Master. They remembered a very similar experience at the time they
were first called to leave their nets. R5052:3, 4714:1
Brethren, the Lord only could do this. Don't you remember that it was just
so when he first called us--we had labored all night and caught nothing
until he told us, "Let down your nets for a draught." (Luke 5:4-9) R941:4
Simon Peter -- Whose heart still burned as he remembered the Lord's
words, and perhaps as he remembered also his own weaknesses. R2806:5
Cast himself into the sea -- Fearing that the Master would disappear,
even before he could get to him. R5052:3, 3377:3, 2806:6
His impetuous, ardent temperament, while it yet overflowed with love for
the Master, was constantly a great disadvantage to him. R628:5*
Peter evidently was timid when he reached the land and waited and helped
to pull the net full of fish to the shore. R4183:5
Other disciples came -- They hastened to the shore, more anxious to meet
him than to care for the fish they had caught. NS197:5
Fish laid thereon -- The Lord gave them evidences that all success
depended on him, that without him they could do nothing. They toiled all
night, but caught nothing. In the morning Jesus was on the shore with the
fish already cooked. R5824:5
He had power not only to give them fish in the ordinary way, but to
provide cooked fish by miraculous power if it better served his purpose to
do so. R2806:6, 5589:1
Demonstrating in a most practical manner that the divine power by which he
had hitherto provided for their necessities, and had at times fed
multitudes, was still his. R2806:3
While we have no objection to those who claim they have better health as a
result of a vegetable diet, we do object to the claim of special sanctity
and acceptableness with God on account of this diet. R3098:3
Some say that animal foods are proper enough for common people, but not
for believers who have entered "the resurrected life." Twice, at least,
Jesus ate fish after his resurrection. (Luke 24:41-43) R1855:6
And bread -- They learned the lesson that, under his direction and care,
they would not be left to starve. B119; R941:5
Jesus saith -- There is no indication that on this occasion our Lord
appeared with marks in his hand or his feet or his side. R4183:5, 2806:6
Come and dine -- Our Lord, while dismissing the self-satisfied,
fault-finding quibbles of the Pharisees with dark or evasive answers, took
time and care in making truth clear and plain to the humble, earnest
seekers. B27
Who art thou? -- They were so sure that it was he that they could not
think of even seeking to question the fact by inquiry. R2806:6, 5052:3
Knowing -- Feeling sure from the miracle, for they saw not the print of
the nails. R262:3, 5052:3, 2806:6, 122:5
For on this, as on other occasions, the eyes of their understanding being
opened, they knew him though he had "another form," different from the one
they had been used to seeing before he died. B119; R941:5, 262:3, 122:5
The third time -- His manifestations to the women on the morning of the
resurrection, and later to the two as they went to Emmaus, are not
counted--only counting his appearance in the upper room, and later to
Thomas as well. R5052:1
When they had dined -- It was in connection with the eating of natural
food that twice our Lord made himself known to the disciples. Probably
both were on the first day of the week. Is it any wonder, then, that they
formed the habit of gathering on "the first day of the week" to "break
bread"? R1787:1, 1421:2, 1014:2, 840:1
It is not probable that they ate in silence, yet their conversation is not
recorded, except that none of the disciples felt at liberty to inquire if
it were the Lord, confident that it was he. R4183:5, 2806:6
Simon -- His old name; possibly an intimation that he had not manifested
in the last few days the rock-like qualities implied in his surname, and
was now inclined to leave the work for the Church for secular business.
R2806:6
While the Lord addressed Peter specially, the instructions were for all
the "eleven," and applicable, though not in the same degree, to all
ministers of the truth today. R2808:2, 3377:3
More than these -- These boats and nets pertaining to the fishing
business. R5052:3, 4183:6, 3377:3, 2806:6, 1824:1, 941:6; NS197:5
He may have meant more than these nets and boats, or more than these other
disciples. R4183:6
Not the other disciples, but his fishing tackle and business prospects.
R1823:6, 941:6
Once, in obedience to the Lord's call, he had left these to follow him,
and then he went back to the old business. R1824:1
It was as though he had said, Are you willing again, Simon, in the face of
all the public prejudice and hate, to leave your business and social
prospects and go and preach the Kingdom? R1824:1
The same question is addressed to every consecrated follower of the Lord.
Lovest thou me more than the business pursuits and prospects, social ties
and pleasures, ease, fame, wealth, a good name, or any earthly good?
R1824:4, 4184:2, 2808:6
He will have in that select Little Flock only such as love him
supremely--more than they love houses or lands, husbands or wives, or
children, or any earthly thing. (Matt. 10:37) R2808:6, 942:1
It is necessary that we have more or less contact with the world,
business, home duties and social amenities. The question is how to balance
them with our duties toward the Lord. R2808:6
Many of the Lord's professed followers today fish for earthly things: for
money, or influence, or a great name, or self-gratification, or some thing
of the sort. R942:3
I love thee -- Our Lord used the word agapao for love, while Peter used
a different word, phileo, supposed to signify a warm, personal affection.
R4183:6
I affectionately love thee. He used a word expressing fondness of love.
R5052:4
Peter thus states his personal attachment and devotion to the Lord, but
refrains from claiming the highest love for which our Lord inquired.
R2807:2
This humility was an excellent sign, showing Peter had learned a needed
lesson and had ceased to boast, but rather to fear his own weakness.
R2807:2
Feed my lambs -- The Lord used three different Greek words in his three
exhortations: the first time he exhorts to feed the lambs; the second time
to care for the sheep; the third to feed the weak or delicate sheep.
R2808:1
This gives us three views of the Lord's flocks: the young, the beginners,
the lambs who need the "milk of the Word;" (1 Pet. 2:2) the more mature
sheep who need guidance and direction; and the weak sheep, weak in faith,
who are to be fed and cared for. R2808:1
These three classes of the Lord's flock are to be found today: the young,
the advanced and strong, and the weak and delicate who need special
assistance. R2808:2
The lambs and sheep make one flock, and there is but one Shepherd, who
superintends and cares for all. "Feed my lambs!" "Feed my sheep!" Was this
not saying: Neglect no part--Feed the flock? R118:3*
My little sheep. R4183:6, 2807:1
While the babes in Christ, because of their very feebleness and
inexperience, have much special care bestowed upon them, it is not the
will of God that they should always remain babes. R3622:1, 1568:1
The "lambs" should be fed until they become "sheep." R5052:5
A partial restoration of Peter to the work of ministry. R4183:6
Although not directly reproving Peter, intimating that by his mistake and
denial he had forfeited his place as one of the apostles and indirectly
implying that he might not be a full shepherd amongst the sheep. R4184:1
Two reasons have led to neglect of feeding with "the doctrines of
Christ"--a misconception that now is the time for the world's conversion,
and the error that eternal torture is the doom of the unconverted. R5052:6
Feed my sheep -- "Tend my sheep." R5052:4, 4184:1
Care for, serve, the sheep. R4184:1
The sheep should be tended, cared for, guided, instructed. R5052:5
Give your thought, attention and care to them, rather than to these
fishing implements and boats. R2807:1
Not yet the full liberties of shepherding. R4184:1
The third time -- The third time must have sent the memory of Peter back
to the scene in Caiaphas' Judgment Hall, when he denied his Master the
third time, even with cursing. R5052:4, 4184:1, 2807:1, 941:5
Thrice had Peter denied the Lord, and now thrice would the Lord have him
reaffirm his devotion to him, and receive three additional assurances of
his ample reinstatement in his love and favor. R1823:3
The three inquiries our Lord made of Peter were the only rebukes ever
given him as punishment for his denial of our Master. We might have felt
it necessary to make him humbly apologize first. R5053:4, 2807:6
Let us learn well this lesson of reproving others very gently, by a hint
rather than by a direct charge, by an enquiry respecting their present
heart condition, rather than respecting a former condition, in which we
know that they have erred. R2807:6
Lovest thou me? -- Are you sure that you have even the duty love, Peter?
R2807:2
Here Jesus uses the same word that Peter had used, as though he questioned
the affection and depth of Peter's love. R5052:4
It began to imply to poor Peter that the tendency with him was to love and
serve business more than Christ. R941:5
When our Lord said "lovest" in the first two inquiries, he used the word
agapas, which signified love in its most disinterested form. Now he uses
phileis, duty love, obligatory love of relatives, even where the deeper
love is lacking. R2807:1
Peter was grieved -- He felt remorse. R941:5
The one most praiseworthy trait in Peter's character was his perseverance
inspired by his ardent love. If he made a misstep, he was just as quick to
realize it and to retrace it. R628:5*
To feel that there was possibly a shadow of doubt between him and the Lord
which his repentance had not fully removed. R1824:1
Thou knowest all things -- Thou knowest my weakness. He immediately
threw himself upon the Lord's mercy. R941:5
I love thee -- I would not send thee on such an important mission did I
not know thy love supreme for me and mine. And all thus sent I will endue
with power from on high. R628:6*
Peter was sifted, and almost failed; but, being "clean," true at heart, he
was enabled to come off victorious. C189
Feed my sheep -- Make that, not fishing, your business. R941:5
With this third confession our Lord restored him fully as a bishop or
shepherd, authorized not only to feed the lambs and tend the sheep, but
finally to feed the sheep also. R4184:1
Specially reaffirming Peter's commission. R1522:4
Peter: I called you once to be a fisher of men, and, knowing your heart to
be still loyal and zealous, I renew your commission as a fisher of men.
B119
Had Peter continued in the fishing business and neglected the sheep, his
actions would have contradicted his reply. This would have been loving in
word, but not in deed and in truth. (1John 3:18) R941:6
The sheep should be fed with stronger meat than that which the lambs could
appropriate. R5052:5
In harmony with these words, the chief work of his followers has been to
minister to the needs of the spirit-begotten sheep. R5052:4, 5670:4
It is in the service of the Church, our fellow sheep, that we are to
sacrifice present interests. As Christ laid down his life for us, we ought
also to lay down our lives for the brethren. (1 John 3:16) R942:3
So he says to all his followers. Not that we can have the place of
apostles, but that each of us may find opportunities for tending and
assisting, feeding, nourishing the flock of God. R4184:3
It is proper, nevertheless, that each one for himself provide things
decent and honest in the sight of all in a temporal way, and also give
attention to his own spiritual feeding and refreshment. R4184:3
Paul, addressing the elders of Ephesus, counseled that they "feed the
flock of God, which he had purchased with the blood of his own Son." (Acts
20:28) R5052:5
Whoever is heedless of the sheep should not in any sense of the word be
recognized as an elder, a leader. R4184:3
Do not offer as an excuse for not feeding the sheep, that there are others
more capable of feeding them. This is not the language of love. The loving
servant inquires, Lord, how much can I do? R942:2
As for Peter and his denial, and as to offenses which may come to us, we
may know that some corrective discipline always follows, but we are not to
attempt to inflict these penalties, nor to impress a condemnation. R2808:1
Sending them forth with joy to prove their love by their works. R1824:4
Thou shalt be old -- Not a very bright prospect to hold out before
Peter; it meant a further testing of his loyalty. R4184:4
There is a touching tenderness in the epistles of the aged Apostle Peter,
showing that, while he realized that the time of his departure was drawing
nigh, his solicitude for the growth and development of the Church was
increasing. R3215:1
What death -- A violent death. R4184:5
What -- It seems to be a trait of human nature to think of
companionship, even in trouble, and many, like Peter, have wondered why
they should have trials different from those which come upon others of the
Lord's flock. R2808:1
This man -- John, who in some measure or degree, represents the last
living members of the "little flock." R4870:1, 4185:1, 2808:5, 980:2,
581:6, 528:6*, 473:5, 293:5
The things which happened to John are the things which have happened or
will happen to the Church. R4185:1
That he tarry -- John did not tarry, but a class whom he in some
respects illustrated has tarried, a class who see with the eyes of their
understanding the visions and revelations that John saw in symbols, in a
trance. R4870:1
What is that to thee? -- Our Lord's refusal to answer may be considered
rather in the light of a reproof to Peter and a lesson to us all. R2808:4
Almost curt; amounting to, Mind your own business and you will have plenty
to do, though it was stated in a more polite form. R4184:5
If we allow ourselves to wonder why some fellow-disciple is apparently not
receiving the same amount of chastisements or trials, if we become judge
of the Lord and his providences, the result will be disastrous to
ourselves. R4184:5
Applying this lesson to ourselves, some are disposed to query as to how
long they must wait for their resurrection change. Let us leave the entire
matter to the Lord. R4185:1
If the harvest work is under the Lord's supervision at all, the Lord is
responsible, and not we, and can be trusted to accomplish his own ends in
his own best way. R4067:2
Follow thou me -- Referring not merely to a spiritual following, but he
walked along the shore of the sea, the disciples following. R2808:4
Then went this saying -- The saying has gone abroad and has been
generally received that this part of the Church will not die. R473:5, 293:5
Illustrating the dangers of oral tradition. R434:5*
Yet Jesus said not -- It was purely an inference on the part of the
disciples. R2808:5
He shall not die -- The fact is that he outlived all the other apostles.
R4185:1
Tarry till I come -- Neither Jesus nor the apostles said we should not
die, but that we would tarry till the Master's presence and be changed in
a moment and not sleep. R473:5, 293:5
And there are also -- This is one of the few verses in our common
English Bible which is really not part of the Bible proper (from the
apostles). This was added by unknown parties between the fifth and tenth
centuries. R1536:6, 1314:3, 278:2, 207:1, 62:6; F202; Q325:T; CR245:6
What a whopper! Somebody who wanted to make it large, felt at liberty to
add that verse without any authority. Q325:T
When copying by pen, the transcribers frequently made a parenthetical note
of their thought upon the subject. These notes were mistaken by subsequent
copyists for parts of the inspired texts. R62:6