Earlier text: PREDICTION—INTERPRETATION—FULFILLMENTThe Ministration of the Earthly Priests
By Uriah Smith
MAN'S SIN AND SAVIOUR. NO. 4.
The Ministration of the Earthly Priests.
From this view of the sanctuary and its furniture we now turn to the greater one, of the uses for which it was designed, or the ministration connected therewith. This is so fully described in the book of Leviticus, and its New Testament commentary, the book of Hebrews, that very few words will suffice for our present purpose. Bearing in mind that the law of God, by which was the knowledge of sin, reposed in the ark in the most holy place, let us look at the service continually going on in the court and the tabernacle. When anyone conscious of guilt as a violator of the law, wished to obtain pardon, he brought a prescribed victim, according to the nature of the offering he wished to make, to the priests at the door of the tabernacle. He then placed his hand upon the head of the offering (Lev. 4:4, 15, 29) and confessed over the offering his sin (Lev. 5:5; 16:21), by which act the sin was regarded as being transferred from the sinner to his offering, which was then treated as the guilty party. The sinner then slew the victim, and the priests took the blood, in which was the life, and performed a ministry with it before the Lord. He took the blood, bore it into the sanctuary, and sprinkled it before the vail, the nearest approach that could be made (until the day of atonement) to the law, for the transgression of which that blood had been shed. The principal offering of expiation was the sin offering, and generally the blood of such offerings was sprinkled in the sanctuary, and when so used the flesh of the victim was entirely burned with fire. Heb. 13:11. But there was another class of sin offerings the blood of which was poured out at the foot of the altar, and a portion of which was to be eaten by the priests. Lev. 4:34; 6:25, 30. Provision was made for a sin offering the blood of which should be borne into the tabernacle, for any soul that sinned (Lev. 4:2), for the priest (verse 3), and for the whole congregation collectively (verses 13-21). But whatever offering of a propitiatory nature was made, the priest either bore the blood into the sanctuary or partook of the offering as being his portion. And when the sinner had brought his victim and slain it, and the priest had taken the matter in charge, the sinner was then free from his sin. He was pardoned, and the sin was then in the hands of the ministers of that sacred court. But let it be noticed that this was not the final disposition of that sin; it was transferred from the sinner, but was treated as a separate entity, to be disposed of afterwards, as we shall presently see. This service of offering at the door of the sanctuary went on continuously through the year, the penitents receiving pardon according as they sought it by repentance, confession, and their offerings for sin, by which they showed their faith in a greater sacrifice which was to come, the sins of these pardoned suppliants meanwhile accumulating, so to speak, in the sanctuary, where the priests ministered. Besides this individual work there were daily sacrifices of a more general nature, such as the regular morning and evening sacrifice, the morning and evening incense, the special offerings for the weekly Sabbath, the annual sabbaths, new moons, and feasts. See Numbers, chapters 28, 29. In this manner the services of the sanctuary went forward through the year. Day after day, week after week, month after month, we behold this round of service performed, the victims coming in solemn procession to the sanctuary, the work of confession going on, the crimson tide of expiation flowing, and the solemn-visaged priests in ceaseless service sprinkling this token of forfeited life before the broken law. There was thus a continual transfer of sins from the people to the sanctuary throughout the year. What became of those sins? We reach at length a particular day, when another service was performed; it was the great day of the year; it was the culmination of the whole year's round of service; it was called the day of atonement, and it came on the tenth day of the seventh month of every year. A particular description of the exercises of this day is found in the sixteenth chapter of Leviticus. "Speak unto Aaron thy brother," said the Lord to Moses, "that he come not at all times into the holy place within the veil before the mercy seat, which is upon the ark; that he die not; for I will appear in the cloud upon the mercy seat." Paul, in Heb. 9:6, 7, also states the fact that the high priests could go only once a year into the most holy place: "Now when these things were thus ordained, the priests went always into the first tabernacle [that is, into the first apartment of the sanctuary], accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people." The work to be wrought on this day was the atonement, and hence the day was called "the day of atonement." For its accomplishment, an apartment of the sanctuary, into which no man through all the year had been permitted to enter on pain of death, was solemnly laid open, and the ministration of the high priests transferred thereto. After a suitable offering for himself and house (Lev. 16:3, 4, 6) the high priest was to take of the congregation two kids of the goats, and present them before the Lord at the door of the tabernacle (Lev. 16:7). He then casts lots upon them, one for the Lord, the other for a scapegoat, or (margin) Azazel. Verse 8. Then, after making an atonement for himself and house in the most holy place, he was to come out and kill the goat on which the lot fell for the Lord, to be a sin offering for the people, and with that blood go again into the most holy place and sprinkle the blood upon the mercy seat and before the mercy seat seven times. He did this "because of the uncleanness of the children of Israel, and because of their transgressions in all their sins." Verse 16. It is called, also, the "reconciling" of the holy place, and to reconcile in this case is the same as to cleanse; for making the atonement was the cleansing of the people, and the atonement was made for the sanctuary as well as for the people. See verse 30: "For on that day shall the priests make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord." The atonement, then, was a cleansing from sin; but verse 33 reads: "And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation." Thus this work of the atonement was the cleansing of the sanctuary. This is further shown by Eze. 45:18-20, where "reconciling the house" is called "cleansing the sanctuary." And the word "reconcile," in verse 20, is the same word as "reconciling" in Lev. 16:20. While the work of atonement was in progress, the people were to be around the sanctuary afflicting their souls, thus maintaining an interest in the sacrifice that was there being offered in their behalf. Lev. 23:27-32. And when the priest had finished the sprinkling of the blood upon and before the mercy seat, beneath which lay the law, thus showing that its demands had been satisfied, and securing a release of its claims upon the people for their sins, he came forth to the door of the tabernacle and the live goat was brought before him. Upon that goat he then laid both his hands and confessed over him "all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them," says the record, "upon the head of the goat." Think a moment what this implies in regard to those sins. The sins mentioned were not simply the sins committed on that day, but were all the sins, all the transgressions, and all the iniquities54of the children of Israel since the preceding yearly atonement was made. These sins had been accumulating, as we have seen, in the sanctuary; they were now, by the services of the atonement, considered as released from the law and the sanctuary, and placed in the hand of the high priest, by whom they were brought out and placed upon the head of the scapegoat. This shows that something more is done with sins after the sinner has been pardoned of them. The priests on the day of atonement put them all on the head of the scapegoat. This is the plain record of the Scriptures, and if any are disposed to cavil at this transaction, they simply cavil with the Scripture record itself. The scapegoat, having received the sins of the people, was sent away by the hand of a fit man into the wilderness, called a land not inhabited, or, as the margin says, “of separation.” Lev. 16:21, 22. Tradition has it that the goat was there caused to perish; and with him perished all the load of sins which he bore. This was the “remembrance” that was “made of sins every year” under that system (Heb. 10:3); but after each yearly service of this kind, there was no more remembrance of the sins of that year. Here, so far as that typical system was concerned, was the remission of sin, for remission means “a sending away,” and here the sins were sent away on the head of the goat into a land not inhabited, a land of separation and forgetfulness, and came no more into the camp of Israel, to be remembered against the people. A round of service was now completed. The day of atonement being past, the regular daily service for another year began, and went forward till another day of atonement completed another year’s work. And thus the services of the sanctuary went forward year by year, with occasional interruptions on account of the sins and chastisements of the people, until by unseen hands the veil of the temple was rent in twain on the day when the Son of God, the world’s great Sacrifice, expired upon the cross. In less than forty years after that epochal day Jerusalem itself fell a prey to the arms of Rome, the temple was destroyed, the Jews were scattered over the face of the earth, and the sanctuary and its sacrifices, as they had existed in Jerusalem, disappeared from the view of men. As we now come to a new dispensation, and the old passes away, it remains to inquire what change took place in reference to the work we have been considering. The propositions we have to present and maintain here are these: That there is a sanctuary in this dispensation, the antitype of that of the old; that there is a priestly work to be performed in this dispensation, the antitype of that of the sons of Levi in the former; that the ministration in the New Testament sanctuary has one round of service to be performed, represented by the complete yearly round of service of the type; that this, like that in the type, will close with an atonement, when sins will be put away in reality and once for all, and the work of salvation for the world will be forever ended. THE NEW BIRTH.
By William Covert
IN a former article it was shown that man, considered apart from Christ, is not the same kind of being that God placed in the Garden of Eden. That man was “upright” and “very good;” but Satan perverted him through sin, until the good man perished out of the earth. This perverted condition makes the new birth necessary in order that God’s design may be carried out. Therefore it is written, “If any man be in Christ, he is a new creature.” 2 Cor. 5:17. About the mysteries of this birth, the learned Rabbi Nicodemus became much confused when Jesus said to him, “Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God.” John 3:3. “How can a man be born when he is old?” he asked, his mind all the while resting on the thought of fleshly generation and birth. Jesus explained to him that the man who is born of flesh is flesh; so if it were possible for his birth of the flesh to be repeated, he would yet be flesh, and therefore none the better for it. But the birth that he must have is from above, and of the Spirit of God. Being thus born anew as to the attributes of his mind and character, he becomes essentially a new creature. Although Nicodemus was a master in Israel, his mind was not then prepared to grasp the truths of this subject. It is a theme whose source is in the springs of everlasting life, and the mind must be connected with this life-giving current before it can discern these things of the Spirit. “The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” As we have noticed this before, we will now further inquire into the agencies used in bringing this about. Of the new birth it is written: “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.” 1 Peter 1:23. From this it is seen that God’s word is made the channel through which this life reaches the heart with its quickening power. It is not the printed words, as seen and read with the organs of sight, that quicken into life; but God associates with the gospel truths in the human mind the Spirit of life, and through this mysterious process imparts his mind to the believer. So the apostle says of the Christian, “We have the mind of Christ.” 1 Cor. 2:16. Again he exhorts, “Let this mind be in you, which was also in Christ Jesus.” Phil. 2:5. By letting the mind of Christ have possession of our mind, his Spirit takes charge of the affections. This really places us en rapport with heaven. Christ’s words to such an one are spirit and life. John 6:63. “This is the word which by the gospel is preached unto you.” 1 Peter 1:25. The mind that is not of the Lord Jesus is of the flesh, earthly, sensual, and devilish. That received from above is “pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits.” James 3:17. Paul, in writing to those who have experienced the new birth, says: “Ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him.” Col. 3:9, 10. Again he writes of this change, saying, “Put on the new man, which after God is created in righteousness and true holiness.” Eph. 4:24. He also says, “You hath he quickened, who were dead in trespasses and sins.” Eph. 2:1. This quickening is imparting life. It is effected by being cut loose from the Satanic vine of darkness, death, and sin, and engrafted into Christ, where there is light, life, and righteousness. It is equivalent to a new creation. Thus he writes: “We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Verse 10. Being thus created anew as to the mental and spiritual nature, but left still the same as to the physical attributes, the constant attendance of the power of God is essential that his child may be kept faithful. “The law of the Spirit of life in Christ Jesus” in the new birth makes the individual free from the law of sin and death. Rom. 8:2. But the object of this work wrought for man is “that the righteousness of the law might be fulfilled in us.” Verse 4. It now becomes of all things the most important to keep the fleshly mind deadened because of what sin would do if the flesh should rule. Therefore the apostle writes: “If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.” Verse 10. That is, the body is kept under to keep sin subjugated, and the Spirit imparts the life to perpetuate the righteousness. The new birth only brings forth a babe in Christ. But this child, being of heavenly birth, is a partaker of the divine nature, and longs to feed on the life of the Lord, that he may grow up into him in all things. Sinner, do you not long for something that you do not possess? If so, it is the tender Spirit of Jesus drawing you to the Father. All heaven is yearning over you. “I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye.” Eze. 18:32. The Lord with outstretched arms is waiting to receive you. Your sins, that have been like loads unbearable, he will take away. Matt. 11:28. That hard heart, that has been so hardened by sin that you could not love or obey God, will be removed, and a heart sweet and tender will be given you. Eze. 36:26, 27. David prayed, “Wash me, and I shall be whiter than snow.” Ps. 51:7. Nothing else in the world is as white as snow. But the heart purified by the Spirit of the Lord is even whiter than snow. A Tender Conscience
By T. Adams
A TENDER conscience is an inestimable blessing; that is, a conscience not only quick to discern what is evil, but instantly to shun it, as the eyelid closes itself against a mote.—T. Adams. THE SPIRIT OF REVERENCE IN THE STUDY OF PROPHECY.
By Christian Alliance
THERE is much danger of presumption in connection with the study and interpretation of prophecy. We are never called to become prophets, but only interpreters of His prophetic word, and when even this becomes too exact and positive, we have good reason to go softly. We may know much of the meaning of the signs of the times, but the day and the hour we know not. Let us walk with bowed heads and unshod feet amid these sacred days that lie hard by the coming of the King. Have Faith in God
By Farrar
HAVE faith in God; think noble things of God; be sure that trust in the righteous God means the ultimate triumph of good over evil.—Farrar. REPRESENTING CHRIST TO THE WORLD.
By Mrs. E. G. White
IN order to save fallen man, under a sense of the infinite magnitude of the task, Christ undertook to represent to the world the character of God in his great love for the world. Nothing was allowed to divert his attention for a moment. His one effort was to carry out the plan of God laid before the foundation of the world. Said Christ, "Therefore doth my Father love me, because I lay down my life, that I might take it again." "As the Father knoweth me, even so know I the Father; and I lay down my life for the sheep." That is: "My Father hath so loved you, that he even loves me more for giving my life to redeem you. In becoming your substitute and surety, by surrendering my life, by taking your liabilities, your transgressions, I am endeared to my Father; for by my sacrifice, his will is fulfilled, his law vindicated, and God can be just, and yet justify him who believes in Jesus." This is a love that passeth knowledge. Shall we not be filled with astonishment at the amazing riches of the grace of Christ? Jesus alone could do the work. Knowing the height and depth of the love of God, he engaged to come into the world to make it manifest to sinners. Nothing less than the infinite sacrifice made by Christ in behalf of fallen man could express the love of God to lost humanity. It is impossible for us to conceive of the riches of his grace abundantly provided for all who believe on Christ. And having thus himself represented the love of the Father, he has enjoined upon those who believe in him to represent his character to the world, and thus reflect the glory of God in their own character. Jesus says, "As Thou hast sent me into the world, even so have I also sent them into the world," to be witnesses for me. Christ calls upon each of his followers to represent his goodness, his mercy, and his love to the world, as he has represented the love of the Father. He has made those who believe in him as their personal Saviour, partakers of the divine nature, that they should not perish, but have everlasting life; and those who are saved by his grace are to reveal his power to others, that others may be saved through their instrumentality. All who are truly converted are commissioned of God to be light bearers to the world. "That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God." It is the privilege and duty of every child of God to obtain day by day a living experience in the things of Christ. Through a connection with Christ, we are to go forth in his Spirit, with his mind, as agents to coöperate with the divine, to bear to the world the message of the love of God to man. We are to proclaim that Christ is our advocate, that the bow of promise encircles the throne, that the Lord is waiting to be gracious. This work must not be set aside because it requires self-denial and self-sacrifice. Looking to the Author and Finisher of our faith, we must see there our pattern, and shape our life after the example he has given. All the heavenly intelligencies are looking with intense interest to see what the human agencies will do at this time. As ministering spirits sent forth to minister unto them who shall be heirs of salvation, they look with yearning desire upon the world for whom Christ died. They know that Jesus has died that the world might believe in him and not perish, but have everlasting life. They know that Jesus now says to the sincere, believing ones: "You have given yourselves to me, and I have given you to the world as my representatives. Ye are to be no more children, tossed to and fro and carried about with every wind of doctrine. You are my witnesses, dedicated to me, that ye should go forth to represent the gracious character of God." When by faith we grasp what Jesus has done for us, all hardness of heart will be melted under the softening, subduing influence of his matchless love, and we shall bear about in the body the dying of the Lord Jesus. We shall then feel that we are under obligation to task to the uttermost our capability, that our talent may be brought into highest service to diffuse the light and grace we have received. There will not be exhibited a disposition to tear down, but the mind and spirit which dwell in Christ Jesus, to restore, to build up. Jesus was a fountain of healing mercy for the saving of the world; for by precept and example he represented the justice and love of God to men. When the nature of man is renewed by grace, he will be full of tenderness, sympathy, and love. Thus the character of God will be unfolded to the world as it is, and Satan will not be able to fasten the minds of all humanity in his snare, charging God with his own attributes, and misrepresenting his character. Jesus could not express in words to the understanding of man the love of the Father; he could only say, "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." But he did express the love of God in his actions. Never can we equal the goodness and the love of Jesus, but he calls upon every man and woman, youth and child, to behold him, and by beholding his perfection of character, to become changed into his image. Call every talent into exercise to copy the Pattern. Christ died to save man, and he calls upon us to live as seeing Him who is invisible, that we may save souls. Then seek the Lord most earnestly. Eternal life at the right hand of God is worth a life-long, persevering, untiring effort. Look to the cross of Calvary, and be no longer half-hearted. It is either life or death with every one of us; and when we surrender all, then Jesus will open ways that we may serve him with every power of our being. The Lord would have us gather up the rays of light, and be witnesses for Christ. Says the prophet, "Then they that feared the Lord spake often one to another; and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." The church may individually be all that they profess to be; for if they will seek the Lord with all the heart, they will be filled with the Spirit. Jesus Christ is the Pattern, and everyone who copies the Pattern will estimate the value of his own soul as the purchased possession of Christ. He will see that the Lord requires all the members of his church, as living, human agencies, to exert a sanctified influence in unity to build up the Redeemer's kingdom in the earth. The careless inaction, the indolence, the neglect to improve a single faculty and intrusted capability which might have been employed for blessing humanity, robs the world of the promised influence of the Holy Spirit, which might have accompanied with its presence the living witness for God. A message from heaven is sent to the world by those whom the Lord has called. They are to make known the salvation of God, that, by the testimony of those who are sanctified, many may be saved. "THERE REMAINETH A REST."
By A. Allen John
I NEVER realized the comfort which these words afford, until late in the afternoon one "preparation day" I found myself weary and unemployed—at rest. After a short interval, the pencil and paper were again involuntarily in hand, but there were no thoughts to indite, the mind seemed to be blank.56 That very condition of repose, though but brief, seemed in its passiveness to invite thought, and in an instant the beautiful text, "There remaineth a rest," flashed into mind. It was a restful thought, so delightful and refreshing that it seemed as though heaven were a little nearer than ever. The few intervening moments were full of joyful expectancy, and as the sun passed from sight, and twilight quietly merged into darkness, the whole being was at rest. That Sabbath day was one of true delight, a blessed antepast of the rest that remaineth for the people of God. It has not always been thus; but that one moment of perfect rest, and that one restful thought, have left a longing which nothing but "full assurance of faith" can satisfy, in obedience to the commandments of God and the faith of Jesus. I have since learned that the restful thought of that moment's rest was only typical of the blessed experiences in the life of trust and consecration which it is the privilege of believers to enjoy day by day. In its rapture well could the Psalmist exclaim, "A day in thy courts is better than a thousand!" And, again, "I delight to do thy will, O my God; yea, thy law is within my heart." "Perfect submission, perfect delight,
Visions of rapture now burst on my sight;
Angels, descending, bring from above
Echoes of mercy, whispers of love.
"Perfect submission, all is at rest,
I in my Saviour am happy and blest,
Watching and waiting, looking above,
Filled with his goodness, lost in his love." THE TUNER AND THE TUNING.
By William Luff
I STOOD by the old church porches,
By the old-time sleeping dead;
And I heard the tuner tuning
The organ overhead;
And the notes seemed oft repeated,
As he touched the mournful thing—
There was neither hymn nor anthem
That choir could chant or sing. But I listened in the silence,
Where the yew trees cast their shade,
Till the reeds had had their testing,
And the final chord was played.
Then it seemed in satisfaction
That the tuner ran then o'er,
To see what strains of music
The perfect notes could pour. I stand to-day in the porches
Of the living Church divine;
And I hear the Master Tuner
Till I almost half repine;
For the notes seem long repeated,
And come with mournful wing—
There was neither hymn nor anthem
That choir can chant or sing. I stand to-day in the porches
Of my own small temple heart,
And I hear the Master tuning
And adjusting every part;
I will rest with hopeful patience,
Till, perfect beneath his hand,
He wakens on earth the prelude
Of the praise in the better land. —Jenness Miller Illustrated Monthly. WHO WAS "HIM"?
By Elder S. N. Haskell
ZACHARIAS and Elizabeth "were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elizabeth was barren; and they both were now well stricken in years." Luke 1:6, 7. From the time that God said, "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel," to be childless was looked upon as a judgment of God; because God had said, "Be fruitful, and multiply, and replenish the earth." And the promise that the great Deliverer, the Messiah, the Son of God, would be born of humanity, sanctified and protected the marriage relation; and by it God designed to make the marriage relation more sacred in the sight of men. This principle was often lost sight of, as mankind only saw the bearing of children a duty, without discerning the sacredness and object of the marriage institution. To correct this, it was not infrequent for women to be childless, which they might be, and at the same time be "righteous before God, walking in all the commandments and ordinances of the Lord blameless." This also revealed the fact that there was a higher object in the family relation than simply the bearing of children. The glory of God should be considered, and individuals were to look forward to the time when Christ would come. The prophets had described the manner of the birth of Christ, and the time of that event, so minutely that there could be no mistake by the close observer of the fulfillment of prophecy. While Zacharias, according to the custom of the priest's office, was burning incense in the temple of the Lord,— There appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias; for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. Luke 1:11-17. The expression "he shall go before him" reveals to us distinctly the burden of Zacharias' prayer. The expression "the Lord their God," in verse 16, might or might not be taken as the antecedent of the word "him" in verse 17; but in either case it is evident that the burden of Zacharias' prayer was concerning the revelation of the Lord Jesus Christ. He saw the promise that had been made by God four thousand years before. This promise had ever been kept before the minds of the devoted, consecrated, God-fearing people. They saw beyond and through the forms of the ritual the great center from which all light and glory came. Zacharias and Elizabeth believed that the time had come when Christ should be born; but the priest had not the most distant idea that his wife should be the honored mother of the forerunner of Christ. But the time had arrived when Christ should appear, and he, like Anna, "who departed not from the temple, but served God with fastings and prayer night and day," and others "that looked for redemption in Jerusalem," was looking for a sign when a virgin would conceive and bear a child that would be none other than the long-looked-for Messiah. When, therefore, the angel spoke of John as the forerunner of Christ, and the one who should go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord, Zacharias at once understood this expression "him" to refer to none other than the Lord Jesus Christ, which would not have been the case if the coming of the long-looked-for promised Seed had not been the burden of his heart. The lesson which we draw from this is, first, that God reveals himself to those who are meditating upon and praying for the fulfillment of those prophecies and promises which pertain to the time in which they live. Second, he honors those who are thus interested in his word and work by having them act a part in the fulfillment of those promises. Third, by thus taking an interest in the divine teachings, the judgment is so sanctified that the individual can understand the voice of God without entering into all details. Fourth, it also reveals the fact that angels coöperate with the people of God, and are watching their interest in the fulfillment of his word, and are weighing moral worth. Had not Zacharias' mind been intently fixed upon this particular thought, and had it not been the burden of his prayer, he could not have understood the angel in the expression, "he," his son, shall go before "him," Christ. The same principle is illustrated in the case of Joseph in the circumstances recorded in Matt. 1:18-25. While Joseph was considering the propriety of taking Mary his wife, the angel of the Lord appeared to him in a dream and stated that she should bring forth a son, and thou shalt call his name Jesus. "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel, which being interpreted is, God with us." Joseph must have been familiar with this prophecy; otherwise he would not have understood the angel's words; for the angel did not mention it to him; it was the writer that referred to the prophecy. Joseph must have been praying and looking for the fulfillment of this very prophecy; and he could thus comprehend the words of the angel, and God could trust him to become the husband of the mother of the Lord. But had his mind been absorbed in other matters, God would have passed him by, and selected someone who was spiritually minded and could appreciate the fulfillment of this wonderful prophecy. The same might be said of Mary, when the angel Gabriel appeared to her and said, "Hail, thou that art highly favored; the Lord is with thee; blessed art thou among women." At first she was "troubled at his saying, and cast it in her mind what manner of salutation this should be;" but after the explanation which followed, the only reply made by Mary was, "Behold the handmaid of the Lord; be it unto me according to thy word." This reveals the fact that she readily comprehended the words of the angel. She too must have been familiar with the prophecies, must have been expecting that Christ would be born, although surprised that she should be the honored instrument in the hands of the Lord for the fulfillment of the prophecy. The same might be said of the shepherds to whom the angel of the Lord appeared and said: "Fear not; for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord." Why did not God reveal himself in like manner to the scribes and Pharisees, and thousands of others in Israel? Why were they left not to understand who "Him" was?—Simply from the fact that they did not believe that the time had come; or, if they did believe that the time had come, they were not expecting the Saviour in the manner foretold by the prophets, and consequently they were finally destroyed, because they "knew not the time of their visitation." Who, then, will be the recipients of the spiritual blessings promised to God's people, and who from this generation among the professed people of God will share in the outpouring of the Holy Spirit, which is to fit them for the revelation of our Lord Jesus Christ?—Simply those whose attention is turned in this direction, and who are expecting the fulfillment of the promised blessings, and are waiting and praying for them. They are those who are daily studying and meditating upon those prophecies and promises which pertain to this time. Oh, the misery and the meanness of envy!—the most hateful child of a hateful mother. For of all the evil progeny born of the love of approbation, envy is the meanest and the worst. It desires naught for itself except superiority over its fellows, and this it seeks to attain, not by lifting itself up, but by casting its fellows down. From the love of praise the transition is easy and natural to that spirit which hates to hear praise bestowed upon another. This spirit is a stirrer up of strife; it poisons57 social conversation with slander and detraction; it entices to treachery and falseness, and all underhand measures; it undermines and destroys; it smiles upon its enemy, and smites him under the fifth rib. It is itself the mother of bitterness, wrath, backbiting, hypocrisy, treachery, murder, and all uncharitableness. Beware how you allow this evil spirit to rest for a day, for an hour, in your heart. Beware how you allow yourself in your inmost thought, in your most secret feeling, to wish ill of another's enterprise, or evil to another's fame.—Lyman Abbott.