Earlier text: PRAYER.Report of the Battle Creek Bible Class.
By W. C. O.
VERSE 15. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. Ques. What had Pilate previously done with Jesus? Ans. He had sent him to Herod in order to avoid passing sentence upon him. He doubtless thought to rid himself of all responsibility in the matter by passing the case over to Herod. Luke xxiii, 7. Q. What was Herod’s treatment of Christ? A. He was at first exceedingly glad to see him, Luke xxiii, 8, as he had for a long time been desirous to do so; but after questioning him in many words, and receiving no answer, he set him at naught, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Q. What did Pilate do before delivering Christ to be crucified? A. “He took water and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it.” Matt. xxvii, 24. Q. Of what custom was this act of Pilate’s an imitation? A. That of the ancient Hebrews, in expiation of an uncertain murder. See Deut. xxi, 19. Q. Was Pilate really innocent? A. He was not. He had power to save Jesus from death had he chosen to exercise it, and was therefore responsible for not doing so. Q. What was the answer of the people? A. “His blood be on us, and on our children.” Q. How has this been fulfilled? A. By the scattering of the Jewish nation, and their dispersion among all the nations of the earth. Thus has his blood been upon them, and they have borne the fearful load of guilt. Q. What was the operation of scourging? A. Whipping with an instrument composed of several cords or lashes. By the law, the number of stripes was limited to forty. The Jews, in order not to exceed the limit of the law, were accustomed to give thirty-nine, but these were sometimes administered with such cruelty as to result in death. Q. What would have been the fate of Barabbas had he not been placed in competition with Jesus? A. He would doubtless have been put to death, as he was a notorious criminal. VERSE 16. And the soldiers led him away into the hall called Prætorium; and they call together the whole band. Q. What was the Prætorium? A. It is called in Matt. xxvii, 27, “The common hall.” It probably derived its name from the officer who had the charge of it, the Prætor. Q. What band was called together? VERSES 17, 18. And they clothed him with purple, and platted a crown of thorns, and put it about his head, and began to salute him, Hail, King of the Jews. Q. What was the object of these ceremonies? A. Mockery and insult. The purple robe was a royal color, and this, with the crown of thorns, was an emblem of mock royalty. Q. What other emblem of royalty did they present to him? A. They put in his right hand a reed, as an imitation of the kingly scepter. Matt. xxvii, 29. VERSE 19. And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshiped him. Q. Why did they smite him on the head? A. To produce pain by forcing the thorns into his temples. It was also a mark of utter contempt and disrespect. Q. Why did they spit upon him? A. It was a custom to salute the king on coming before him, with a kiss. Perhaps they essayed to kiss him, and on approaching near him, spit in his face. Q. What prophecy was fulfilled in this? A. Isa. l, 6: “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.” VERSE 20. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. Q. Why did they remove the robe, and put his own clothes upon him? A. The clothing of a criminal was divided among the executioners; hence they desired to have him wear his own clothes, that his garments might fall to them. Q. What scripture was fulfilled in this treatment of Christ? A. Isa. liii, 3–5. “He is despised and rejected of men, a man of sorrows and acquainted with grief; and we hid, as it were, our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed.” Q. Why did they lead him out of the city? A. The city was regarded as holy, and no executions were permitted there, lest it be defiled. It was also a perfect fulfillment of the type. Heb. xiii, 11, 12: “For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore, Jesus also, that he might sanctify the people with his own blood, suffered without the gate.” VERSE 21. And they compel one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. Q. Did Christ first bear his own cross? Q. Why was he compelled to do this? A. It was the custom to compel all criminals to bear their own cross to the place of execution. This custom is alluded to by classic writers and secular historians. Q. Why did they place the cross upon Simon? A. Probably the sufferings of Christ, and his cruel treatment at the hands of his enemies, had so reduced his physical strength that he sank under its weight, and it became necessary to obtain assistance. VERSE 22. And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. Q. What kind of a word is Golgotha, that it need to be interpreted? Q. Why was it called the place of a skull? A. It was a place where the executions were performed, and doubtless the skulls of malefactors were visible on the ground. Some have supposed it to be thus named on account of its shape, it being an elevation similar in form to a human skull. VERSE 23. And they gave him to drink wine mingled with myrrh: but he received it not. Q. Matthew states that they gave him vinegar mingled with gall; how do you reconcile these two statements? A. Vinegar was wine in a sour condition, and gall was a term applied to anything bitter and distasteful. Thus the terms vinegar and wine might be used to represent the same thing, while an inferior quality of myrrh would be appropriately entitled gall. Q. For what purpose was this offered to him? A. To produce insensibility to pain, or so benumb and stupefy as to render his death less painful. Q. Did our Saviour taste of it? A. He chose to retain his consciousness and bear the agony of the cross in all its intensity. VERSE 24. And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. Q. What was the operation of crucifying? A. The victim was fastened to a cross, made by nailing a cross piece to an upright, thus, †, with its lower end fixed in the ground; or by crossing two pieces of wood in the shape of a letter X. Sometimes the culprit was fastened to the cross by ropes, and left to die with hunger, thirst, and exposure; at other times, as in the case of our Saviour, the body was fastened to the cross by driving nails through the hands and feet. The crucifixion was a very common mode of punishment among the Romans, and was regarded as a very ignominious death. It certainly was one of the most cruel which human ingenuity could devise. Q. How did they part his garments? A. Into four portions, giving each of the four soldiers one part; and for his seamless coat they cast lots, rather than to rend it or divide it into parts. Q. What scripture was fulfilled in this? A. Ps. xxii, 18: “They part my garments among them, and cast lots upon my vesture.” VERSE 25. And it was the third hour, and they crucified him. Q. The record in John says it was about the sixth hour; how do you reconcile this? A. It is supposed that an error has occurred in transcribing. The original Greek numerals for 3 and 6 are very much alike, and it would be quite natural to confound them, especially in manuscripts. Q. To what time in the day, according to our reckoning, would this correspond? A. Nine o’clock in the forenoon. The light portion of the day was divided anciently into twelve hours. The first commencing at about six o’clock of our reckoning, the third would be about nine, &c. VERSE 26. And the superscription of his accusation was written over, THE KING OF THE JEWS. Q. In how many languages was this written? A. Three: Hebrew, Greek, and Latin. John, xix, 20. Q. Were the chief priests satisfied with this inscription? A. They were not, but requested Pilate to write, “He said, I am King of the Jews.” John xix, 21. Q. Did Pilate comply with their request? A. He did not, but said, “What I have written, I have written.” VERSES 27, 28. And with him they crucified two thieves; the one on his right hand, and the other on his left. And the scripture was fulfilled which saith, And he was numbered with the transgressors. Q. Where is this scripture recorded? A. In Isa. liii, 12: “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” VERSES 29, 30. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple and buildest it in three days, Save thyself and come down from the cross. Q. What prophecy was fulfilled in this? A. Ps. xxii, 6, 7: “But I am a worm, and no man; a reproach of men, and despised of the people. All they that see me laugh me to scorn; they shoot out the lip, they shake the head.” VERSE 31. Likewise also the chief priests mocking said among themselves with the scribes, He saved others, himself he cannot save. Remark. The conduct of the chief priests on this occasion was a disgrace to their sacred office. Even had Christ been all they declared him to be, it was their duty not only to treat him with decency, but to bestow upon him their sympathy and pity. See Heb. v, 1, 2. Q. Luke states that one of the malefactors rebuked the other; how do you reconcile these two statements? A. Perhaps both commenced to revile him, and afterward one repented. Or perhaps in the account in Mark, the action of one stands for both, instances of which occur frequently in the Scriptures, as in Matt. xxvi, 8: “his disciples,” meaning Judas. Also in Matt. xxviii, 17: “some doubted,” i. e. one, Thomas, &c. Some have thought, and among them several eminent critics, that the account in Luke has been tampered with by the Romanists in order to establish the doctrines of death-bed repentance, absolution, and the immortality of the soul, but this point is not sufficiently clear to pass as an argument of full weight.101 1. Is praying in public (prayer-meetings, social meetings on the Sabbath, and meetings of like character,) commanded or prohibited in the Bible, and do apostolic teachings and example favor it, or tend to the contrary? The text which seems to forbid public prayer was examined, Matt. vi, 5, 6, and reads as follows: “And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.” If we had no other evidence by which to decide this question, the above might seem conclusive, but as we examine the word of God, and learn the general import of the Scriptures on this subject, we conclude that the above is intended simply as a rebuke to those who would make a public exhibition of their devotions, and as enjoining the duty of secret prayer upon all believers. Instances of public prayer are frequent in the Bible, and quite an array of texts was presented, showing that the custom is sanctioned by the example of good men in both dispensations. As our space forbids our giving them in full, we will simply cite them, and the reader can examine them at leisure. Gen. xii, 5–8; Josh. vii, 6–9; 1 Chron. xxix, 10; 2 Chron. vi, 12, 14; xx, 5, 6; Neh. ix, 4; Luke i, 10; Acts i, 13, 14; ii, 46, 47; iii, 1; iv, 24–31; xii, 5–12; xvi, 13; xvi, 25; xxi, 5. The following texts were quoted as showing divine approval of public prayer: Matt. xviii, 19, 20; Luke xi, 1; 1 Cor. xiv, 14–16, in connection with the tenor of the chapter on the edification of the church; Isa. lvi, 7; 2 Chron. vii, 14–16; Ps. xlii, 4; xcv, 6; Zech. viii, 21, 22. 2. Do the Scriptures teach us to repay interest with principal to one whom we have wronged in deal, by false accusation or otherwise? If so, how much? It would be difficult, or, in fact, impossible, to establish a general principle by which all cases of restitution should be decided. There are sometimes palliating circumstances which should be taken into account. A man may unintentionally wrong another, and yet it be his duty to make restitution as soon as that wrong is discovered. On the other hand, the wrong may have been brought about by a covetous, overreaching disposition, and the person grievously and intentionally wronged. The same rule would not apply to both cases, without perhaps doing injustice in the former, or failing to do full justice in the latter. Lev. vi, 5, was quoted, as touching on the question of restitution, showing the duty of adding something to the principal. After some remarks by different members of the class, it was finally voted as the opinion of the class, that principal and legal interest should be restored, at least, and full restitution in all cases, as in some cases this would fail to cover the real wrong. Counsel should be sought in such emergencies, from judicious and experienced brethren. Several other questions were considered, but for want of time we are compelled to defer their report until next week. PSALM XIII IN METER.
By J. M. A.
1. How long, O Lord, wilt thou my cry neglect?
How long conceal thy face? my prayer reject? 2. How long shall I take counsel in my soul,
When daily sorrow doth my heart control?
How long, O Lord, triumphant over me,
Shall he—mine enemy—exalted be? 3. Consider, O my God, and hear my cries,
And lest I sleep in death, light thou mine eyes, 4. And lest my foe rejoice because I failed,
And he shall say, ’Gainst him have I prevailed. 5. But in thy mercy have I trusted long,
My heart shall still rejoice,—in hope be strong; 6. And I will sing of thy salvation free,
Because in bounty hast thou dealt with me. Num. xiii, 23. And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs. Many who have visited Palestine, affirm to have seen clusters of grapes of from 10 to 12 lbs. weight, and of the length of a half or even a whole ell; the grapes themselves are sometimes as large as two joints of the finger;—Rosenm. Paul Lucas saw, at Damascus, bunches weighing 45 lbs. I, myself, once cut down a bunch of grapes nearly 20 lbs. in weight. The Egyptian grape is very small.—Dr. A. Clarke. Chap. xxi, 33. And they turned and went up by the way of Bashan; and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei. Sihon and Og were conquered, A. M. 2553; of the life of Moses, 120, from the Exodus 40. It was now 26 generations from the creation; or from Adam to Moses; and accordingly, Ps. cxxxvi rehearses the durableness of God’s mercy 26 times over, beginning at the creation, and ending in the conquest over Sihon and Og. The numerals of the name Jehovah amount to the sum of 26.—Lightfoot. Chap. xxii, 18, 19. And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more. The state of Balaam’s mind was this: He wanted to do what he knew to be very wicked, and contrary to the express command of God; he had inward checks and restraints which he could not entirely get over; he therefore cast about for ways to reconcile this wickedness to his duty. How great a paradox soever this may appear, as it is indeed a contradiction in terms, it is the very account which the Scripture gives of him.—Bp. Butler. Chap. xxxii, 23. But if ye will not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out. Be sure your sin will find you out.] It would be unpardonable not to apply to other cases this admirably just expression of Moses; let it be done here in the words of a powerful writer. The guilty soul cannot keep its own secret. It is false to itself, or rather it feels an irresistible impulse to be true to itself. It labors under its guilty possession, and knows not what to do with it. The human heart was not made for the residence of such an inhabitant. It finds itself preyed on by a torment, which it does not acknowledge to God or man. A vulture is devouring it, and it can ask no sympathy or assistance, either from heaven or earth. The secret [the murderer] possesses, soon comes to possess him; and like evil spirits of which we read, it overcomes him, and leads him whithersoever it will. He feels it beating at his heart, rising to his throat, and demanding disclosure. He thinks the whole world sees it in his face, reads it in his eyes, and almost hears its workings in the very silence of his thoughts. It has become his master. It betrays his discretion, it breaks down his courage, it conquers his prudence. When suspicions from without begin to embarrass him, and the net of circumstances to entangle him, the fatal secret struggles with still greater violence to burst forth. It must be confessed, it will be confessed, there is no refuge from confession but suicide, and suicide is confession.—D. Webster. REPORT FROM IOWA.
By Geo. I. Butler
Since the writing of my last report I have held meetings Sabbaths and Sundays with the churches of Lisbon, Marion and Pilot Grove. These meetings were all characterized by deep solemnity and searching of heart, by tears of contrition and sorrow for sin rather than by shouts of joy, and a happy flight of feeling; in short, by evidence of sincere repentance, and earnest resolutions of amendment, and by an apparent realization that we are far on the background, and come far short of living up to the standard placed before us in God’s holy word. There seemed to be an earnest desire to start anew in the Christian pathway, to forget the things that are behind and reach forth to those that are before. May God bless the efforts put forth to carry out these resolutions, that the effect may be lasting. At Lisbon there was a good attendance from the Marion and Anamosa churches. These three churches are well situated with reference to meeting together at Quarterly or Monthly Meetings, being only from fourteen to seventeen miles of each other, and it was encouraging to see so much interest in meeting together as was manifested by the brethren and sisters. We were very glad to see Brn. Hinton and Newcomb from Iowa Co., who came a long distance on the railroad; and also sister Tobey from Ill., formerly from Tuscola Co., Mich.; and we were more glad still to learn that they were well paid for taking so much pains to meet with the people of God. The Lord truly was good to us, and although the word was spoken with weakness and with inexperience, yet we trust it was set home by the Spirit and power of God. To the Lord be all the praise. The meeting the following Sabbath and Sunday was held at Marion instead of Anamosa, the appointment being changed by an arrangement of the brethren of the two places. I was much encouraged to see the interest manifested by the brethren to get to that meeting, the weather being quite threatening. There was a general turnout, almost every one who could leave home was there. This was very encouraging to me and I regarded it as a good omen for the success of the meeting and for their spiritual welfare also. One can feel an interest to labor for and encourage others, when he sees so much interest on their part to be benefited. The Lord truly poured out his Spirit upon us wonderfully, considering how cold and backward we all are as a people. We could but say “How good the Lord is!” We had a communion season, and as we engaged in the solemn ordinance of washing feet, there were but few dry eyes. All seemed melted down by the tender Spirit of the Master. Solemnity reigned all through while celebrating these solemn ordinances of the Lord’s house. In these meetings some of those who had not had much of the power of the truth previously, young men who had been doubting some parts of the message for several years past, solemnly covenanted to put all on board and give all for the kingdom. May the blessed Master encourage them to carry out these solemn promises in their lives. The Lord is waiting to be gracious. He is holding out his hands and inviting us to come. All he wants of us is to put ourselves into a position where he can abundantly bless us. He asks nothing hard of us, nothing unreasonable, only that which will be for our best good; to lay aside our pride, our worldliness, our unruly passions, and submit ourselves to him to become meek and lowly of heart. Then we shall find rest to our soul. Then his yoke will be easy and his burden light. Oh! how good it is to learn that lesson. At the close of this meeting some thought they never attended a better one; and one brother who had come fifty miles or so through the cold thought he was well paid. We shall long remember this meeting as a green spot in the desert of life. On our journey to the next appointment at Pilot Grove we went around and called upon Bro. Jesse Dorcas, formerly from Ohio, but for several years past living quite isolated from the brethren in Cedar Co., Iowa. We were hospitably entertained by this dear family and enjoyed our visit well, and would have been glad had it been possible to remain longer. Bro. Dorcas and family are keeping the Sabbath alone in that section. May the Lord help them all, parents and children, to take such a careful, considerate course, to live so blameless before the community, to illustrate by their lives the loving, tender, exalted Spirit of the Saviour, that others around them seeing their good works may be constrained to unite with them in keeping the commandments of God and go with them to the kingdom. From Tipton I came through to Pilot Grove in two days. The weather was very cold and searching. I put up at that well-patronized hotel for pilgrims, Bro. Henry Nicola’s, and enjoyed their hospitality for a few days. Sabbath morning most of the Washington brethren were on hand, though the weather was very severe, men, women, and children coming ten miles through the biting cold for the purpose of worshiping God. The Lord truly blessed us, and all seemed well paid for their efforts. The good effects of the Convocation Meeting held at this place last fall we believe are not lost yet. Yes, we believe the effects upon some who attended that meeting will be seen even in the kingdom, the encouragement received, the doubts cleared away from the minds of some, the spirit of solemnity and searching of heart in view of the judgment just before us, have not yet passed away from many who were fortunate enough to be present then. I can see its effects as I pass through the State, may the Lord help all of us who were present to still retain that blessing and at last join with all the family of God on Mount Zion. Washington, Iowa, Jan., 14. 1868.