Review Questions.—(a) How early did the apostasy begin? (b) When were church and state first united? (c) When was the Papacy fully set up? (d) What was its character, and how long did it continue a persecuting power? (e) What caused its persecuting power to cease?
1. By what great movement was the influence of the Papacy over the nations weakened? Ans.—By the great Protestant Reformation of the sixteenth century.
2. In what country and under what servant of God was the Reformation most prominent? Ans.—In Germany, under Martin Luther. See note.
3. On what two great principles was the Reformation based?
Ans.—“The principles contained in the celebrated protest [at the Diet of Spires] on the 19th of April, 1529, constitute the very essence of Protestantism. Now this protest opposes two abuses of man in matters of faith; the first is the intrusion of the civil magistrate; and the second, the arbitrary authority of the church. Instead of these abuses, Protestantism sets the power of conscience above the magistrate, and the authority of the word of God above the visible church. In the first place, it rejects the civil power in divine things, and says, with the prophets and apostles, ‘We must obey God rather than man.’ In the presence of the crown of Charles the Fifth [civil authority] it uplifts the crown of Jesus Christ. But it goes further; it lays down the principle that all human teaching should be subordinate to the oracles of God.” —D’Aubigné, Hist. Ref., book 13, chap. 6.
4. What was the language of the protest as regards the faith of others?
Ans.—“We form no judgment on that which concerns you, most dear lords; and we are content to pray God daily that he will bring us all to unity of faith in truth, charity, and holiness, through Jesus Christ, our throne of grace, and our only Mediator.” —Id., Protest of Spires, par. 8.
5. How, in their view, was the commandment of God and their soul’s salvation affected by numbers?
Ans.—“It concerns the glory of God and the salvation of our souls, and that in such matters we ought to have regard, above all, to the commandment of God, who is King of kings and Lord of lords, each of us rendering him account for himself, without caring the least in the world about majority or minority.” —Id., Protest of Spires, par. 7.
6. What did Luther say as regards the matter of force in religion?
Ans.—“I have made it my earnest prayer that the German princes would oppose the Romans by the wisdom of their counsel, not by the sword.” —Id., book 7, par. 40. Luther asked only protection for himself equally with all others.
7. What does a Protestant authority say of the Protestant standard?
Ans.—“The Bible, I say, the Bible only, is the religion of Protestants. Nor is it of any account in the estimation of the genuine Protestant how early a doctrine originated if it is not found in the Bible. He learns from the New Testament itself that there were errors in the times of the apostles, and that their pens were frequently employed in combating those errors. . . . The consistent and true-hearted Protestant, standing upon this rock, ‘the Bible and the Bible only,’ can admit no doctrine upon the authority of tradition; . . . he who receives a single doctrine on the mere authority of tradition, let him be called by what name he will, by so doing, steps down from the Protestant rock, passes over the line which separates Protestantism from popery, and can give no valid reason why he should not receive all the earlier doctrines and ceremonies of Romanism, upon the same authority.” —Dowling’s History of Romanism, book 2, chap. 1.
8. What further testimony does the historian bear as to the basis of true Protestantism?
Ans.—“The Reformation was accomplished in the name of a spiritual principle. It had proclaimed for its teacher the word of God; for salvation, faith; for king, Jesus Christ; for arms, the Holy Ghost; and had by these very means rejected all worldly elements. Rome had been established by the law of a carnal commandment; the Reformation, by the power of an endless life.” —D’Aubigné’s History of Reformation, book 14, par. 1.
9. What power alone could it bring to bear upon rulers and people?
Ans.—“Thus one of the greatest tasks of the sixteenth century was to restore the spiritual element to its rights. The Gospel of the Reformers had nothing to do with the world and with politics. While the Roman hierarchy had become a matter of diplomacy and a court intrigue, the Reformation was destined to exercise no other influence over princes and people than that which proceeds from the Gospel of peace.” —Id., par. 3.
10. Was the principle of the separation of church and state a Gospel principle?
“And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him.” Mark 12:17.
11. What did Jesus say with reference to the use of carnal means for the promotion of the Gospel?
“Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.” Matt. 26:52.
12. By what means only was his cause to be advanced?
“Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts.” Zech. 4:6.
“By pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left.” 2 Cor. 6:6, 7.
13. Why could not the kingdom of God be carried forward by carnal means?
“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence.” John 18:36.
14. Why is it impossible for carnal men and means to enforce the law of God?
“For we know that the law is spiritual: but I am carnal, sold under sin.” Rom. 7:14.
15. In what realm does the real Christian warfare exist?
“Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” 2 Cor. 10:5.
16. What weapons, then, are to be used?
“For though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.)” Verses 3, 4. See also Eph. 6:13–17.
17. What, therefore, is the duty of the servant of Christ with respect to others?
“Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” “Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.” “Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.” 2 Cor. 5:20; 5:11; 1:24.
“Neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Peter 5:3.
18. What rebuke did Christ give to those who demanded of him, and who themselves assumed, magisterial power?
“And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you.” “And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.” Luke 12:13, 14; 9:52–55. See also Matt. 20:20–28.
19. In short, therefore, what is the object of Christ and his church?
“For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.” Luke 9:56.
“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Matt. 20:28.
20. Does the Gospel condemn those even who do not believe in Christ?
“And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.” John 12:47.
21. What is the attitude of Christians toward rulers?
“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour.” 1 Tim. 2:1–3.
“Submit yourselves to every ordinance of man for the Lord’s sake; whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men; as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king.” 1 Peter 2:13–17.
22. Yet when human laws conflict with God’s law, what is the Christian’s duty?
“But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.” “Then Peter and the other apostles answered and said, We ought to obey God rather than men.” Acts 4:19; 5:29.
23. On what, therefore, were the principles of the Protestant Reformation based? Ans.—The everlasting Gospel. Rev. 14:6.
24. If these principles had been followed, what would have been the result?
“That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” John 17:21–23. See also Acts 4:32, first clause.
NOTE
THE Reformation was not confined to Germany. It permeated all Europe, aroused the wrath of the Papacy, and brought upon the Christians greater persecution. Reaction from this persecution came when France was depopulated of its best souls, when all Europe was torn, distracted, and weakened, when the mystery of iniquity was revealed in its wickedness. The refuge for the oppressed of all was opened in an unknown part of the world—America. “The earth helped the woman.” Rev. 12:16. In 1776 Maria Therese, empress of Austria, issued a decree that all Christians should be tolerated. Shortly after this (A.D. 1798) the persecuting power of the Papacy was taken away.
INTERNATIONAL SUNDAY SCHOOL LESSON
“Take heed unto thyself; and unto the doctrine;” “that thy profiting may appear to all.”
43. And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
44. Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
46. And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
47. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.
48. And he said unto her, Daughter, be of good comfort; thy faith hath made thee whole; go in peace.
49. While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master.
50. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
51. And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
52. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
53. And they laughed him to scorn, knowing that she was dead.
54. And he put them all out, and took her by the hand, and called, saying, Maid, arise.
55. And her spirit came again, and she arose straightway: and he commanded to give her meat.
(Memorize verses 48–50.)
Golden Text: “Thy faith hath made thee whole.” Luke 8:48.
NOTE.—Parallel accounts of the incidents noted in the lesson chapter are Matt. 8:18–34; 9:18–26; 12:46–50; 13:1–23; Mark 3:31–35; 4:1–41; 5:1–43. To fulfill the scheme of the lesson, the whole of Luke 8 should be studied. Note in each division of the chapter the points that illustrate encouragement of faith: The preaching and traveling of Jesus, accompanied by certain women who had been led to believe on him; the parable of the sower, with the possibilities attending the seed that fell on good ground; the visit of Jesus’ mother and brethren, his lesson as to who are in the broader14sense his brethren and near relatives, and consequent encouragement for all who will to assume that near relationship; the stilling of the storm on the sea, which teaches a powerful lesson of faith to troubled souls; healing of the demoniac, and its various effects. Each of these incidents, if carefully studied, will yield rare treasures in the line indicated by the lesson heading. The questions on the lesson should properly begin with verse 41, which introduces the special study. Jairus, a ruler of the synagogue, beseeches Jesus to heal his daughter, who lies at the point of death. On the way to the ruler’s house, he is interrupted, and here the lesson text begins. The place was Capernaum, and the time probably towards the close of Jesus’ second year of ministry.
Suggestive Questions
(1) On what mission was Jesus engaged when interrupted by the afflicted woman? Verses 41, 42. (2) Describe the various afflictions of this woman. Verse 43. Note . (3) What did she do? Verse 44. Note . (4) How was her faith answered? Same verse. (5) What did Jesus say? Verse 45. (6) What reply did he receive? Same verse. Note . (7) What answer did Jesus make? Verse 46. Note . (8) What did the woman then do? Verse 47. (9) How did Jesus address her? Verse 48. (10) At this point, what message did one bear to the ruler? Verse 49. (11) What did Jesus reply to this announcement? Verse 50. Note . (12) What was done when they came to the house? Verse 51. Note . (13) What did Jesus say to the mourners? Verse 52. Note . (14) How did they regard his words? Verse 53. (15) What did Jesus then do? Verse 54. (16) What result followed his command? Verse 55. Note . (17) How were the parents of the girl affected? Verse 56.
Notes
Which had spent all her living.—All of her property had gone to physicians. All these accounts mention the length of time, emphasizing the fact that her case seemed hopeless. Mark states that the physicians had only made her worse.
Came behind him.—Mark says she “came in the press behind.” This poor woman had heard of Jesus and his wonderful cures, and, realizing that her case was hopeless, so far as worldly physicians could help, resolved to go to him for aid. But the multitude thronged him, and she could approach him only by pressing as far as she could through the crowding people. One touch only would suffice, and into that touch was concentrated all her hope, all of her faith, and that faith was answered immediately.
Press thee.—The original word signifies to “squeeze out, as wine from grapes; hence, press on all sides, crush.”
Somebody hath touched me.—This statement, in the midst of the noisy crowd that jostled him on all sides, seemed out of place to Peter and the rest. But the Lord distinguished the touch of faith from the ordinary careless touch. Faith took from him virtue, or power. The question was not asked for information. The Saviour well knew all the circumstances of the case, but such an extraordinary manifestation of faith was worthy of comment. Then follows the interesting account of verses 47 and 48. In the hearing of the assembled multitudes the simple yet wonderful story was told, all redounding to the glory of God. No rebuke met her because of her act, but, “Daughter, be of good comfort; thy faith hath made thee whole; go in peace.” The lesson is a precious one to every soul. Wherever one may be,—in the crush upon the street, or in the midst of crowding cares,—faith may ever tap the fountain of God’s power, and healing will flow forth.
Fear not, believe only.—The faith of Jairus appears to have been not so strong, or at least as comprehensive, as that of the centurion. In that case, the word only was invoked; here Jesus’ presence was requested. The news now brought would demand all his faith. Knowing, as we do, the power of Jesus, we need not wonder at the delay attendant upon the healing of the woman. But the Saviour knew also what severe trial was before Jairus, who it appears had not yet heard of the raising to life of the widow’s son at Nain. Hence the publicity given to the miracle already wrought by simple faith. It was as though Jesus had said to the sorrowing father, Fear not; you have seen how that my power has made whole this woman, whose disease was incurable; believe only that the same power is for you, and your daughter shall be made whole also. It was an assurance to Jairus. May it not be an assurance equally as efficacious to establish the faith of every one assailed by sin,—dead in sin? The same power heals both body and soul.
Suffered no man to go in.—The power of God is manifested in answer to faith. In a certain locality Jesus did not many mighty works, because of the unbelief of the people. Here the crowd scoffed. Their presence could do no good, and might cause a wavering on the part of the parents.
She is not dead, but sleepeth.—Death is often likened to sleep. So Christ said of Lazarus, “Lazarus sleepeth.” See also Job 14:12; Dan. 12:2, etc. In the term is the comforting implication of the resurrection. As those who sleep the natural sleep awake in the morning, so shall the dead awake in the morn of the resurrection.
Her spirit came again.—That is, the breath that God gave,—her life,—which at death returned to his keeping. “In whose hand is the soul [margin, ‘life’] of every living thing, and the breath of all mankind.” Job 12:10. “He giveth to all life, and breath.” Acts 17:25. See Gen. 2:8; Job 27:3; Ps. 146:3, 4; 1 Thess. 4:16–18, etc.
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