Earlier text: What Can Change It?ONE of the best things that has come from the pen of Professor J. H. Pettingell is a small pamphlet, entitled, “The Gospel of Life in the Syriac New Testament.” It is well known that the language spoken in Palestine in the time of Christ was not Hebrew, but Syro-Chaldaic. Through the influence of Chaldean captivity and Syrian rule, the language of Judea retained only traces of the original Hebrew, and not until after the days of Christ did the Jews and Christians come under Greek influence so that that language was commonly spoken. Mr. Pettingell’s claim, in which he is supported by several authors, is that a large portion of the New Testament was originally written in Syriac, the vernacular of the Jews, and the language which Christ and the apostles ordinarily used. Whether this is so or not, it is a fact that the Syriac (Peshito) version of the New Testament is one of the oldest versions in existence. Even if this version was an early translation from the Greek, and not an original version, the fact that it, and not the Greek, is the language in which Christ taught, renders it invaluable as an auxiliary to the interpretation of Scripture. With this brief summary, showing the importance of the Syriac version, the following paragraphs, which we quote from the pamphlet, will show the scope of the work, and will give the reader some valuable ideas:— “Though there is found to be a substantial agreement between the Syriac and the Greek Scriptures, on all the fundamental doctrines of the gospel; and though their differences are mainly with respect to the integrity of certain passages that are included in the one and not in the other, and as to the rendering of others that are found in both; yet no critical reader can fail to notice the greater prominence that is given to the central gospel doctrine of LIFE.—ETERNAL LIFE ONLY IN CHRIST,—in the Syriac Scriptures, and how much more emphatically, He is here set forth as—not merely the Saviour, but as—the LIFE-GIVER of men. “It is true this great truth stands out very prominently in all our versions—it could not be otherwise in any fair version—but still, there is often an ambiguity or vagueness of enunciation in the Greek, that is not found in the Syriac, and this is still greater in our English version that is made from the Greek. In the Greek, there are two words, psuchē and zōē that stand for ‘life;’ the former refers exclusively to our natural, temporal life, and as such is contrasted with natural death; the latter is always employed when the higher life of the world beyond, which we receive only by a new birth, is in question, and to this the epithet aiōnios, signifying eternal, is commonly joined; and to render it still more emphatic, the definite article (hē) ‘the’ is prefixed; as hē zōē aiōnios ‘The Everlasting Life;’ and this higher life is contrasted with the death that is final and remediless, otherwise called, ‘The Second Death.’ Now this word psuchē occurs more than one hundred times in the Greek New Testament, and always, invariably, refers to a life that is transitory in man or animals; and the word zōē, either with or without the adjective signifying eternal, occurs at least one hundred and fifty times, and is always employed when the divine, higher life is spoken of, and scarcely in any other sense. It seems to have been set apart and consecrated to this special end in the Scriptures, of setting forth the peculiar life of the children of God by a new birth. But, unfortunately, we have but the one word life—unless the word soul, which is quite ambiguous, be used—in our English version by which to designate these two sorts of life; and, consequently, the English reader often fails to observe the broad, and, indeed, the infinite distinction there actually is between them. The Greek, therefore, in the clearness with which this distinction is indicated, is much superior to our English version. But the Syriac is much superior to both, in its treatment of the words save, Saviour, salvation, bearing on the same general question. For salvation may have respect either to this life, or the life to come; for example: When the disciples, in the tempest on the sea of Galilee, came to Jesus in their distress, saying, ‘Lord, save us; we perish,’ or when Peter, who was trying to walk on the same sea, on another occasion, cried out, ‘Lord, save me,’ the salvation in question was evidently a temporal salvation, a rescue from bodily peril; and Christ may be called their Saviour without any regard to his higher prerogative, as the Saviour of sinners. But when the Samaritans said of him at the well of Sychar, ‘This is indeed the Christ, the Saviour of the world,’ or when one asked him, ‘Lord, are there few that be saved?’ that higher salvation, which it is the express object of the gospel to announce through Christ, is evidently meant. “Here, then, there are two sorts of salvation, a lower and physical, and a higher and spiritual salvation spoken of in the Scriptures. In the Syriac they are always distinguished by separate words; but in the Greek, and in our version, which follows the Greek, they are both included under one broad term. Thus we have sōzō, to save; Sōtēr, Saviour; Sōtēria, salvation. But in the Syriac, the higher act of saving to eternal life, the agent by which it is effected, and the great salvation itself, are all designated by the use of the root word Khya, denoting life-giving, the Life-Giver, the gift of life; and when a mere rescue or deliverance of any sort is spoken of, another word is employed, as parak, parakna, or some other word to express it. “As our version is made from the Greek, the same ambiguity in the use of the words ‘to save,’ ‘Saviour,’ ‘salvation,’ runs through our English Scriptures. Indeed, the ambiguity is still greater; for while two separate words in the Greek are employed to distinguish between our physical life and the new life of the world to come, viz., psuchē and zōē, we have in English, as we have seen, but the one word ‘life’ to express them both. But as I have remarked at length on this point elsewhere, I pass on to the more special object of this paper,—the treatment of the words ‘save,’ ‘Saviour,’ ‘salvation,’ in the Syriac, compared with what is found in the Greek and English versions. This is a point to which sufficient attention has not been given by those who have discussed this question of Immortality, or Eternal Life only in Christ. “It is agreed on all hands that we are saved by Christ, that he is a great Saviour, and this salvation is a great salvation. But when we come to consider the nature of this salvation, we differ widely from our opponents. They assert that it is not from actual death and destruction to a new life that is everlasting; for all men are by nature possessed of a life that is everlasting. It is therefore from sin and misery everlasting, that men are saved. But when we turn to the Syriac Scriptures, which record the very words of our Lord and of his immediate followers, we find this salvation spoken of not as a mere rescue, or deliverance from evil, but also as the impartation of a LIFE. Christ is set forth not simply as a Saviour; he is all this, but he is infinitely more; he is a LIFE-GIVER. And when sinners are saved, they are not simply rescued from sin and misery, or from death, but a new life, a divine life, the life of the Saviour, which is immortal, is imparted to them. If, then, due credit be given to the Syriac Scriptures, our opponents can no longer find shelter under those ambiguous terms in the Greek and English versions, nor evade the issue to which we would hold them, that the salvation of the gospel is not a mere rescue, recovery, or deliverance; it is all this, but infinitely more; it is preeminently THE GIFT OF ETERNAL LIFE THROUGH JESUS CHRIST OUR LORD, THE ONLY LIFE-GIVER OF PERISHING MEN.” Following this, the author cites nearly every instance of the occurrence of the words Sōzō, Sōtēr, Sōtēria, comparing each passage with the translation from the Syriac. We give only a few of the more important texts from the Syriac translation, and the reader can compare them with King James’s version. Luke 1:47: “My spirit is rejoicing in God my Life-Giver.”249
John 4:42: “We know that he is truly the Messiah, the Life-Giver of the world.”
John 5:34: “But these things I say that ye may live.”
John 10:9: “And if any man enter by me he will LIVE.”
Acts 2:21: “And it shall be, that whoever shall call on the Lord shall LIVE.”
Acts 4:12: “Neither is there deliverance [or redemption from death] in any other; for there is not another name under heaven given to men whereby to LIVE.”
Acts 16:30: “My lords, what must I do that I may have LIFE?”
Phil. 3:20: “But our concern is in the Heaven; from thence we expect our LIFE-GIVER, our Lord Jesus the Messiah.”
1 Thess. 5:9: “For God hath not appointed us to wrath, but to the acquisition of LIFE, by our Lord Jesus the Messiah.”
1 Tim. 1:15: “Jesus the Messiah came into the world to give LIFE to sinners.”
1 Tim. 2:3: “For this is good and acceptable before God our LIFE-GIVER.”
1 Tim. 4:10: “Who is the LIFE-GIVER of all men, especially of believers.”
Titus 1:4: “Grace and peace from God our Father, and from our Lord Jesus the Messiah, our LIFE-GIVER.” We have often noted this rendering in Dr. Murdoch's translation of the New Testament. It presents in the clearest possible manner that which is taught by every Bible writer, namely, that life comes from Christ, and from him alone, since the Father has committed all things into his hands. But for him we would not have this probationary life; and for those who do not accept him, there is no eternal life. Immortality comes from Christ alone. Let not any lover of Christ withhold from him any of his glory and honor, but rather “crown him Lord of all.” Workers Together with Christ
As "AMBASSADORS for Christ, as though God did beseech you by us." This is a most high and honorable commission, and we do not wonder that Paul, writing to the Corinthians, declared himself and his fellow-laborers to be workers together with God and Christ, and besought them not to receive in vain the reconciling grace of which they were the messengers. But not only are ministers workers together with Christ, but every one who is called to life "together with him" is a worker together with him. As the vine does not bear fruit directly, but by means of the branches, so it is with Christ. "Together with him," even as the branch, abiding together in the vine, so we are workers together with Christ. If only we could fully realize and truly take hold on the significance of the word "together," how much more fruit we would bear; how much wasted talent and energy, now lost in self effort, would be saved; how light and gladsome would the labor be; how that fellowship and union, with power, would lighten labor when it is heavy and wearisome, and sanctify the senses, the afflictions, and the disappointments that are so often met with in the work. Union and fellowship with250Christ in spiritual privilege and spiritual service are the whole secret of Christian life. It has been and still is God's great work to win lost men back to himself, and make ready for the regeneration of the world, and it is also our work. If we would be workers together with him, we must study him as the model workman in his Father's business. Let us note some of the more marked characteristics of our Lord as brought out in connection with his work among men:— First, it is recorded of him that he said in eternity: "Lo, I come; . . . I delight to do thy will, O my God; yea, thy law is within my heart." This must be the key-note of all service with and for God. It is not first the work, but the will, of God that we are to do. The work is not always to our mind or taste; but the will of God, as Faber has it, is always the "sweet will of God." We asked a little boy, a few days ago, if he did not want to do something for us. To which he promptly replied: "No, sir, but if you want me to do it, I will." The work itself is sometimes irksome, especially in many of its details. The reaping is always glad; but the plowing and sowing, the patient waiting and the careful tending are not always to our mind. Weariness and perplexity, "bonds, stripes and imprisonments" are in the way; then we must have recourse to the mainspring of action and service: "I delight to do thy will, O my God." Second, we also note that our Lord said: "For their sakes I sanctify myself." Here, again, we have another principle of action: "For their sakes." Not for ourselves, but for their sakes, we can give ourselves up to work for men. Deep fellowship with Christ is necessary to this. Oftentimes we must go empty-hearted to Christ and get a filling of the divine love for sinners. Sinners, even those who love most, are indifferent and ungrateful, and even worse, in the face of our care for them. But more often our work lies among those for whom we have no natural care, and not seldom those who are in themselves uninteresting and repugnant to us. Then it is that, inspired by the love of Christ, and moved by the will of God, we can do "all things through Christ which helpeth us." This principle in our work, "together with him," means high consecration, with self-denial, in which we learn not to look at our own things, but on "the things of another." This only can teach us not to be respecters of persons; to love deeper, and beyond a man's clothes, culture, and surroundings, even at his soul and the broken image of God that is in him, and on to the end where, by faith, we see him seated in glory with Christ. Christ at the well, talking to the fallen woman of Samaria, is an example of doing the will of God, and at the same time sanctifying himself for the sake of another. Third, "my heart is to do the will of him that sent me." Here we see such devotion to work that even the natural and ordinary care and comfort of the body are set aside. There are many ministers who have managed to secure for themselves comfortable and pleasant surroundings, and a well-curb is not the pulpit they would care to preach from. To forego their dinner for a fallen woman is not a thing to be thought of. The will of Him that sent us is all well, but we are apt to say we cannot do without our dinner. An up-town and not a down-town charge; a city and not a country parish; a cultivated and not an unlettered congregation; parishioners who live on the avenues and broad streets, and not those who live in the "third story back" apartments,—these are more to our mind than God's will. "Workers together with him!" Who of us are such workers in the full and precious meaning of this phrase?—Independent. The Law and the Testimony.
THERE is a class of people who teach that no one must presume to preach the gospel unless he is inspired, as were the ancient prophets. Of course they profess to be inspired, and to have truth that is not found in the Bible. We do not deny that spiritual gifts are still manifested, or that God may still speak to certain ones through visions and dreams. But we know that such ones will speak in harmony with that which is written. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." Moreover, God never vouchsafes visions to those who are violating his law. Hear the word of the Lord: "Destruction cometh; and they shall seek peace, and there shall be none. Mischief shall come upon mischief, and rumor shall be upon rumor; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients." Eze. 7: 25, 26. What Christian Chinamen Must Endure.
FROM the Missionary Herald, Nov., 1885, we take the following:— “In an excellent article on ‘The Chinaman in Christian Lands,’ in the Chinese Recorder for April, by the Rev. H. V. Noyes, there is a striking account given of the obstacles which stand in the way of a Chinaman if he makes a Christian profession. The following statement is quoted from utterances of a native who had himself been beaten by his own mother, and utterly cast out because of his faith in Christ. He had seen his younger brother also hung up by ropes placed under his arms, and beaten until his back was a mass of bleeding flesh, on account of his steadfast refusal to worship before an idol shrine. This man, who had patiently borne such bitter persecutions, mentions the following as among the difficulties which a Chinese Christian will have to overcome:— “(a) We worship the true God, and trust in him for everything. We will not worship idols, therefore the people of the world hate us. “(b) We must live with neighbors who are heathen. Every year there are many occasions when contributions are solicited for theaters, for various idolatrous festivals, for building or repairing temples, for the service of the temples, or other idolatrous offerings assumed by the shops in turn. If we refuse to give such contributions, the people will certainly revile us, perhaps band together in crowds to abuse us, and perhaps attack us with spears, or knives, or guns. The wiser portion may be aware that it is not lawful for them to thus maltreat us openly on account of our belief in Jesus, but they will make hidden plans to injure us. “(c) If we live in villages, there will be other clans besides our own. The villagers will certainly have gods of the land, and of grain, which all who live in the village are expected to worship. The expenses will be distributed either according to persons or families. If we refuse our quota, the villagers will certainly revile us, and perhaps beat us, or likely enough refuse to guard our rice-fields, or will burn our property. “(d) If any villager builds a house, he must select a lucky day, and employ the priests to drive away the evil spirits. If we who believe in Jesus refuse to do this, and then any of the villagers are taken sick and die, the responsibility of the death is laid at our doors, and we are required to make a recompense for the man's life. “(e) At the time of marriage a lucky day must be selected, and every possible effort will be made to compel us to bow before the ancestral tablet and worship. If we refuse, we cannot avoid the reproaches of our fathers and brothers. “(f) If parents die, we are expected to employ Buddhist or Taoist priests to deliver their souls from hell, to burn incense of various kinds, and, if we refuse, our brethren and kindred will beat us, or perhaps the maternal uncles will tear down our houses, and destroy our property, perhaps steal our pigs and cattle, butcher them, and eat them, while we do not dare to resist. “(g) At the annual distribution of the clan dividends, if we will not unite in ancestral worship, we will probably be deprived of our share, or if we have sufficient influence to obtain it, we can hardly escape being bitterly reviled. “(h) If we are engaged in trade, we may be called upon to contribute for useless superstitions and idolatrous customs, and if we refuse, we are fortunate if we do not lose our customers. Quite likely we may be injured by secret plots, and will certainly find it difficult to escape the ill-will of the neighborhood. “(i) If we were employed as workmen, many employers will wish us to light incense and candles in idolatrous worship of the god of wealth, and we will almost certainly be required to work on the Sabbath day. If we refuse, we will probably lose the good-will of our employers and our situations also. “(j) If employed in teaching, we must put the pictures of the sages on the wall to be worshiped. If we will not do this, the parents dislike it and we lose our scholars.’ As we read the above we cannot help wondering how many professed Christians in America would be willing to confess Christ under such circumstances. How often we have heard zealous church-members who acknowledge that the seventh day, Saturday, is the only Sabbath, say that they could not think of keeping it, because it would interfere with their business. They did not expect to be beaten or hung up by the arms, or to be obliged to bear the responsibility of somebody's death, or to have their property stolen and destroyed, if they kept the Sabbath. Nothing of the kind; they only expected to suffer a little inconvenience. Now if people in a Christian land, with the assurance of protection by the laws, will refuse to perform an acknowledged Scriptural duty because it may cause them a little inconvenience, is it to be supposed that they would make even a profession of Christianity if it involved the hardships it does in heathen lands? If inconvenience is an adequate excuse for refusing to keep the Sabbath, ought not the Chinaman to be excused if he refuses to accept Christianity at all? And, finally, if the Chinaman who refuses to acknowledge Christ, after the gospel has been preached to him, even though it may involve loss of property and friends and perhaps life itself, shall be condemned in the Judgment, what shall be the fate of professed Christians who refuse to do known duty because it brings with it a slight cross? Is It God or Baal?
By Editor
A CORRESPONDENT of Messiah's Advocate propounds this conundrum: "Why is it that all heathen nations attach so much importance to the day we call Sabbath [Sunday], if it is not the original Sabbath?" It is no doubt expected that this question will end all controversy on the subject, but the answer is simply this: Because they don't. Although Sunday was by the ancient heathen dedicated to Apollo, not as a day of rest, but as a day of licentious hilarity, there is not a heathen nation on earth to-day that pays any attention to it. The Chinese, of whom there are about four hundred million, have no rest day, but work all the time excepting during their New Year festival. And so it is with other heathen nations. But suppose it were a fact that all heathen nations attach importance to Sunday, what of it? Are we to get our religion from the heathen? If so, let us be consistent. It is a well-known fact that all heathen nations attach a great deal of importance to certain inanimate objects which they call gods. It is for this reason that these nations are called heathen. Now we ask: Why is it that all heathen nations attach so much importance to these inanimate objects, if they are not the original, true God? Will our friends accept such arguments (?) as evidence of the truth of paganism? To be sure the Bible says that there is but one God, just as it says that he has but one day,—"the seventh day is the Sabbath of the Lord,"—but if men are going to follow the customs of the heathen instead of the commandments of God, let them be consistent. The fact that professed Christians are forced to put forth such absurd questions as evidence for Sunday observance is sufficient to show the flimsiness of the Sunday cause. Christians would not go to the heathen for authority for any practice, if a shadow of authority for it could be found in the Bible. Again we say, if men are going to follow the heathen in one part of religion, let them follow them in all. "How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him." NOTES ON THE INTERNATIONAL LESSON.
AS JESUS pursued his way to Galilee, his course lay through Samaria. He embraced every opportunity to teach as he traveled on foot from place to place. The Saviour was weary, and he sat on Jacob's well to rest, while his disciples went in search of food. . . . As he sat there alone, a woman of Samaria drew near as if unconscious of his presence; but his eye was upon her, and after she had drawn the water he asked her to give him a drink. The Samaritan woman was surprised at this request from a Jew, and answered, "How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans." Jesus answered, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." He here referred to the divine grace which he alone could bestow, and which is living water, purifying, refreshing, and invigorating the soul. But the woman's understanding did not comprehend the meaning of Christ; she supposed that he was speaking of the well before them, and answered: "Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself?" . . . Jesus . . . said: "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." The woman . . . now perceived that it was not the water of Jacob's well to which Jesus alluded, . . . and with remarkable faith she asked him to give her the water of which he spoke, that she might not thirst nor come to draw from the well. Jesus did not intend to convey the idea that simply one draught of the water of life would satisfy the receiver, but that whoever is united with Christ, has within his soul a living fountain from which to draw strength and grace sufficient for all emergencies. . . . Love to God springs up in good works unto eternal life. Jesus now abruptly changed the subject of conversation and bade her call her husband. The woman answered frankly that she had no husband. Jesus had now approached the desired point where he could convince her that he had the power to read her life history although previously unacquainted with her. He addressed her thus: "Thou hast well said, I have no husband; for thou hast had five husbands; and he whom thou now hast is not thy husband; in that saidst thou truly." Jesus had a double object in view; he wished to arouse her conscience as to the sin of her manner of life, as well as to prove to her that a sight wiser than human eyes had read the secrets of her life. But the woman, although not fully realizing the guilt of her manner of living, was greatly astonished that this stranger should possess such knowledge. With profound reverence she said, "Sir, I perceive that thou art a prophet." Her personal feelings were now lost in anxiety concerning religious matters. She proceeded: "Our fathers worshiped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship." Just in sight was Mount Gerizim, its temple demolished, and only the altar remaining. The place of worship had been a subject of contention between the Jews and Samaritans. . . . When the temple was rebuilt at Jerusalem, the Samaritans wished to join the Jews in its erection. This privilege was refused them, and, in consequence, a bitter animosity sprang up between the two people, which resulted in the Samaritans building a rival temple on Mount Gerizim, where they worshiped according to the ceremonies that God gave unto Moses, but mingled with their worship the taint of idolatry. . . . Jesus answered the woman by saying that the time was at hand when they should neither worship the Father in that mountain nor in Jerusalem. Said he: "Ye worship ye know not what; we know what we worship; for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit; and they that worship him must worship him in spirit and in truth." This was a plain statement that the Jews were more nearly correct in the principles of their religion than any other nation. Jesus also alluded to the faith of the Samaritans being amalgamated with the worship of graven images. True, they held that these idols were only to remind them of the living God, the Ruler of the universe; but, nevertheless, the people were led to reverence these inanimate figures. . . . The words of truth that fell from the lips of the divine Teacher stirred the heart of his listener. Never had she heard such sentiments, either from the priests of her own people or the Jews. The impressive teachings of this stranger carried her mind back to the prophecies concerning the promised Christ; for the Samaritans as well as the Jews looked for his coming. "I know that Messias cometh," said she; "when he is come, he will tell us all things." Jesus answered, "I that speak unto thee am he."251 Blessed woman of Samaria! She had felt during the conference as if in the presence of Divinity; now she gladly acknowledged her Lord. She required of him no miracle, as did the Jews, to prove his divine character. She accepted his assertion, feeling perfect confidence in his words, and not questioning the holy influence that emanated from him. The disciples, returning from their errand, were surprised to find their Master conversing with a Samaritan woman; yet they did not inquire her errand, nor ask Jesus why he talked with her. The woman left her water-pot, forgetting her errand to the well, and went her way into the city, saying to all whom she met, and the men of the city, "Come, see a man, who told me all things that ever I did. Is not this the Christ?" This woman, though so sinful, was still in a more favorable condition to become an heir of Christ's kingdom than those of the Jews who made exalted professions of piety, yet trusted their salvation to the observance of outward forms and ceremonies. . . . Jesus, who explained not his character to the proud and skeptical Pharisees and rulers, declared himself to this humble person who was ready to believe on him. As yet he had not taken the refreshing draught that he desired, nor tasted the food that his disciples had brought him. The salvation of perishing souls so absorbed his attention that his physical wants were forgotten. But his followers anxiously entreated him to eat. Still contemplating the great object of his mission, he answered them, "I have meat to eat that ye know not of." His disciples were surprised, and began to wonder among themselves who could have brought him food in their absence. But Jesus explained, "My meat is to do the will of him that sent me, and to finish his work." . . . Jesus saw a field of labor among the Samaritans. Before him lay the fields of grain, their tender green lit by the golden sunlight. Viewing the beautiful scene, he employed it as a symbol: "Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest." He here referred to the gospel field, to the work of Christianity among the poor, despised Samaritans. . . . The Saviour was above all prejudice of nation or people; he was willing to extend the blessings and privileges of the Jews to all who would accept the light which he came to the world to bring. As the woman of Samaria hastened back to her friends, publishing as she went the wonderful news, many left the highway and the town to go and ascertain if she indeed spoke the truth. Numbers of the citizens left their employments, and hastened to Jacob's well to see and hear this remarkable man. . . . The Samaritans were attracted and interested by the teachings of Jesus. But they were not satisfied with this short conference; they were anxious to hear more and to have their fellow-citizens also listen to this wonderful teacher. They begged him to tarry with them and instruct them. For two days he remained in Samaria teaching the people. Many believed on him and accepted his words. . . . He had already commenced to break down the partition wall between Jew and Gentile, and preach salvation to the world. Many who had come from curiosity to see and hear this remarkable person were convicted of the truth of his teachings, and acknowledged him as their Saviour. Eagerly they listened to the words he spoke in reference to the kingdom of God. In their new joy they said unto the woman, "Now we believe, not because of thy saying; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." . . . The Samaritans asked no sign, and Jesus performed no miracles among them; yet they received his teachings, were convicted of their great need of a Saviour, and accepted him as their Redeemer. They were therefore in a much more favorable position before God than the Jewish nation, with its pride and vanity, blind bigotry, narrow prejudice, and bitter hatred of every other people on the earth. Jesus, in face of all these prejudices, accepted the hospitality of this despised people, taught in their streets, and treated them with the greatest kindness and courtesy. . . . Jesus had spent several months in Judea, giving the rulers of Israel a fair opportunity of proving his character as the Saviour of the world. He had performed many mighty works in their midst; but he was still treated by them with suspicion and jealousy. In passing through Samaria on his way to Galilee, his reception among the Samaritans, and the eagerness with which they listened to his teachings, were in marked contrast with the incredulity of the Jews, who had misinterpreted the prophecies of Daniel, Zechariah, and Ezekiel, confusing the first advent of Christ with his second majestic and glorious appearing. Their blindness was in consequence of their lofty pride and arrogance, looking only for worldly station and emolument. They urged their interpretation of the prophecies upon the Samaritans, who believed that Messiah was to come not only as a Redeemer of the Jews, but of the world. This caused great bitterness toward them from the Jews, who contended that Christ would come to exalt Israel, and to bring into subjection all other nations. This perversion of the prophecies led the Samaritans to discard all the sacred writings but those of Moses. But their minds were open to enlightenment, and they received the Saviour's instruction joyfully, and accepted him as the promised Messiah.—Great Controversy, Vol. 2, chap. 10. Helpers in the Warfare.
By The Christian
THERE are many people who would gladly be helpful in fields of labor wider than those where their work has been assigned them. They would be glad to preach, to write, to edit papers, or to do many things which seem beyond their power. There is something they can do; they can help others who are engaged in this kind of warfare. If they have a heart of labor they will surely find a way. If they cannot write tracts, they can purchase and distribute those which others write; if they cannot publish papers, they can subscribe for those which others publish, and extend their circulation in quarters where they would otherwise be unknown. They can help forward after a godly sort those who go forth "taking nothing of the Gentiles," and they can, by their influence, their words, and their money, do much to diffuse the knowledge of God and aid others who are set for the defense of the gospel. It is not possible that all soldiers in the army should be in the front of the battle or out on the skirmish line; there must be some ready to fall in when the alarm is heard; there must be forces kept in reserve in time of extremity and emergency. There is work for all to do, and those who have a heart to labor have only to report themselves to the great Captain of our salvation, saying, "Lord, what wilt thou have me to do?" and he will surely assign them their proper position.—The Christian. Righteous Art Thou, O Lord
"RIGHTEOUS art thou, O Lord, and upright are thy judgments." Ps. 119:137. (Lesson 3.—Sabbath, May 8.) 1. UNDER what circumstances were the ten commandments spoken? "These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice." Deut. 5:22. 2. What steps were taken for their preservation? "And he wrote them on two tables of stone." Ib. 4. In what two precepts are these ten commandments summed up? "Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." Matt. 22:35-40. 5. In making this statement did Christ utter a new truth? "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the Lord." Lev. 19:18. "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." Deut 6:5. (He quoted from the law. See Matt. 22:36.) 6. Can there be any duty outside of what we owe to God and our fellow-creatures? It is evident that there cannot be. 7. Then what may be said of the ten commandments? "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments, for this is the whole duty of man." Eccl. 12:13. 8. What does David say of the ten commandments? "My tongue shall speak of thy word; for all thy commandments are righteousness." Ps. 119:172. 9. What does the Lord, through one of his prophets, say of his own righteousness? "Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be forever, and my righteousness shall not be abolished." Isa. 51:6. 10. Who are they who know (or have) this righteousness? "Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings." Isa. 51:7. 11. Then what is the law of God? The righteousness of God. 12. Since the law of God is his righteousness, what may be truly said of it? "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple." Ps. 19:7. 13. Quote other statements from the psalms concerning the nature of the law. "The works of his hands are verity and judgment; all his commandments are sure." Ps. 111:7. "All thy commandments are faithful." "Thy testimonies that thou hast commanded are righteous and very faithful." "Thy righteousness is an everlasting righteousness, and thy law is the truth." "Thou art near, O Lord, and all thy commandments are truth." Ps. 119:86, 138, 142, 151. 14. What did Paul say of it? "Wherefore the law is holy, and the commandment holy, and just, and good." Rom. 7:12. 15. Since the commandments are an expression of the righteousness of God, is it possible to speak of them in too exalted terms? No; every epithet expressive of character, that may be applied to God, may also be applied to his law, since that is the expression of his character.