§r:. BV 1471 .H86 1910 Hunting, Harold B. 1879- 1958. Christian life and conduct THE BIBLE STUDY UNION LESSONS INTERMEDIATE GRADE CHRISTIAN LIFE AND CONDUCT BY REV. HAROLD B. HUNTING Charles F. Kent, Ph.D. ) Cnn'^uiiinp Editars George A. Coe. Ph.D.,LL.D.1 ^°"^""*"« ^*^^ CHARLES SCRIBNER'S SONS New York Copyright, 1910, by the Bible Study Publishing Co., Boston. PREFACE. To do right means, for a child, simply obeying father and mother. He is constantly under their guidance and care. As boys and girls grow into manhood and womanhood, however, they must learn to decide for them- selves what is right and what is wrong. This is not always easy. This course of study offers them help by showing how the great leaders of the Hebrew people struggled with such questions and solved them; and finally by showing how they were solved by the Great Teacher. Part I is a study of the moral achievements of the people of Israel, as illustrated in their laws. It shows why they decided that some actions were right and others wrong, and made laws accordingly. It is also shown that the principles on which these laws rested underlie modern laws also. Part II is a study of the moral ideals of the Hebrew sages and prophets. To be a truly good man or woman means much more than not breaking the law. In these great moral pioneers of Israel, we find ideals which the world has only just begun to understand and appreciate. In Part III we study the teachings of Jesus in regard to certain impor- tant life problems. Jesus said "I am the way, and the truth, and the life." Men have ever found Him the supreme moral leader, as well as the supreme source of spiritual strength. lit OUTLINE OF LESSONS IN THE COURSE. Part I. LIVING ACCORDING TO THE STANDARDS OF LAW. Pages 3 8 15 20 27 32 Lesson 1. The Right to Life Laws for its Protection. Lesson 2. The Right to Property How it is Defined by Law. Lesson 3. The Right to Fair Dealing The Meanness of Cheating, Lesson 4. The Right to Rest The Law of the Sabbath. Lesson 5. The Right to Truth Why Enforced by Law. Lesson 6. Reverence in Speech and Conduct Laws against Blasphemy. Lesson 7. The Rights of Parents . . ... 37 The Duty of Obedience and Respect. Lesson 8. The Rights of Dumb Animals .... 42 Laws against Cruelty. Lesson 9. The Rights of the Unprotected . . . . 46 Laws against Oppression. Lesson 10. Justice in Punishments ..... 53 How Responsibility for Wrong-doing is Determined by Law. Lesson 11. The Right of the State to Honest Service . 59 The Prohibition of Bribery. Lesson 12. Review ........ 63 Conduct and Law. Part II. LIVING ACCORDING TO THE STANDARDS OF THE SAGES AND PROPHETS. Lesson 13. Negligence and its Results .... 68 Ancient Precepts Inculcating Carefulness. Lesson 14. The Cultivation of Habits ..... 74 How they Make for Strength or Weakness. Lesson 15. The Importance of Self-control ... 80 Temperance in Good Things. Abstinence from Bad Things. Lesson 16. The Power of the Tongue ..... 87 The Mischief of Inconsiderate Speech. Lesson 17. The Dignity of Work 93 The Demoralizing Effect of Laziness. V vt Introduction . 99 . 105 . 109 . 115 . 122 . 128 . 133 Lesson 18. The Value of Contentment .... The Evil Results of Covetousness. Lesson 19. The Folly of Boastfulness .... Ancient Estimates of Pride. Lesson 20. The Brotherhood of Man .... The Growth of an Ideal. Lesson 21. Suffering for Others .... The Highest Form of Service. Lesson 22. False and True Worship Ceremony vs. Righteousness. Lesson 23. The Will of God a Rule for Living . Ancient Conceptions of God's Character. Lesson 24. Review ....... Who is the Wise Man? Part IIL LIVING ACCORDING TO THE STAIsDARDS OF JESUS. Lesson 25. The Christian and his Leader . . . .137 How to be a Follower of Jesus. Lesson 26. The Christian in the Family . . . .142 How Love is Expressed through Courtesy. Lesson 27. The Christian and his Friends .... 148 The Friendships of Jesus. Lesson 28. The Christian and his Enemies .... 155 The Power of Forgiveness. Lesson 29. The Christian and Little Children . . .160 The New Chivalry of Jesus. Lesson 30. The Ambition of a Christian .... 165 A New Kind of Greatness. Lesson 31. The Christian and his Thoughts . , .170 ' 'Whatsoever Things are Lovely." Lesson 32. The Christian and his own Wrong-doing . . 175 What to Do after One has Yielded to Temptation. Lesson 33. The Christian's Liberty 179 The Harmony between Freedom and Law. Lesson 34. The Life of Faith 184 Strength from God and How we may Have it. Lesson 35. The Christian and his Heavenly Father . . 189 Learning how to Pray. Lesson 36. Review 194 The Two Great Commandments, as Illustrated in the Lessons of this Course. DIRECTIONS FOR STUDY In studying these lessons (i) Read the passages in the Bible. (2) Read what is said in this text-book to explain and illustrate the passages in the Bible. [3) Under the questions at the end of the lesson write appropriate answers, and think out what to write in your note-book on the topics suggested. If you do your work carefully, your text-book and note-book will become so valuable that you will want to keep them permanently. mt Christian Life and Conduct PART I Living According to the Standards of Law INTRODUCTION. Boys and girls, most of us have gone camping in the summer time. Here is a story of what occurred in a camp of boys. In this camp there was a set of rules ; for example, all the boys must be in bed and quiet by a certain time every night; there must be no noisy games and loud talking on Sunday; no one was to stay in swimming more than an hour, and there were other rules of this kind. The boys complained that the rules were too strict. So an experiment was made. It was agreed that for one week every boy should be allowed to do exactly as he pleased. But every time a boy felt that his rights were interfered with in any way, a report of the case was to be made in writing. Promptly on Monday morning, the new plan was put into effect. In less than an hour, written complaints began to pour in. Among those handed in during the week were the following: Fred complained that when he went in swimming, the other boys, who were larger and stronger than he, tied up his clothes. George complained that John had borrowed his fine new razor steel jack- knife, and had refused to return it. Tom had a grievance because when he was tired and sleepy at night, the other boys kept him awake by their noisy talk. Finally, all the boys had a grievance at Jim. One day he accidentally set on fire the large dining tent, so that they had to eat their meals out of doors, and that was not pleasant on rainy days. At the close of the week all the boys were glad to ^ back to the rules. 1 2 'Wirhtian Life and Conduct Girls, also, often complain about the strictness of the rules that father and mother or teacher expect them to obey. We can imagine a similar experiment being made for one week at a girls' boarding school. Probaoly there would be such complaints as these: Nancy is always late to breakfast; and Mary and Kate, who have charge of the dining-room work this week, are compelled to wait for her, and are late to first hour classes. Mildred, who is trying to win a scholarship by high marks in her studies, fails in several recita- tions because Kate comes into her room at all hours. In short, these girls would discover, just as those boys in camp discovered, that rules are necessary. // every one undertakes to do as he pleases, no one can do as he pleases. That is just as true of men and women as of boys and girls. That is why we have laws. In this course we are to study some of the more important laws, which all should obey. We shall try to understand why these laws are im- portant. In Part I we take up certain laws which have been written down in statute books, or are enforced by the courts. These laws we shall find in the law-books of the Old Testament — Exodus, Leviticus, Numbers, and Deuteronomy — and also in our own modern law-books. The ancient Israelites lived under a system of government in many respects like ours, and the laws that we find in the Pentateuch are not merely " something written in the Bible," but actual laws, like the laws of England or the United States. For example, if a man robs a store in your town, he is arrested by the sheriff or a police- man, and is put in prison. After a time he is tried before a judge and jury, and if he is found guilty, he is sentenced to some punish- ment, whatever the law of the state requires. This sentence is carried out by the sheriff or his deputies. In ancient Israel, if a man com- mitted a robbery or other crime, he was usually arrested by men called " elders of the city " (see, for example, 1 Ki. 21:5-10). These men were the oldest and most prominent citizens of that city, and they combined in themselves the offices of sheriff, judge and jury. They decided whether the accused person was guilty, and if guilty they saw to it that the proper punishment was inflicted. They were guided in all such cases by the laws which we find in the Old Testament. So you see, though the form of government among the Israelites was different from ours in many ways, yet it was a real government, with real laws, under which actual men and women lived. The Right to Life S Lesson 1. THE RIGHT TO LIFE. Laws for its Protection. Scripture Lesson: Ex. 20:13; 21:12-14; Deut. 10:1-13; 22:8; Mt. 5:21, 22. Note 1. The Sacredness of Human Life. A party of young men recently spent an afternoon at a pleasure resort. While there, two of them got into a dispute, which led to angry words, then to a fight, and finally to the death of one and to the imprisonment of the other. Neither one dreamed of such a tragedy when he began the fight. The one who was attacked felt that he had a right to protect himself, and in so doing to injure the other as much as he could. But human life is a priceless possession, which no one has a right to endanger unless it be clearly his duty. The Declaration of Independence affirms that " all men are endowed with certain inalienable rights, among which are life, liberty, and the pursuit of happiness.'* Life stands highest in this list. Note 2. Old Testament Laws for the Protection of Human Life. We are studying in this lesson a fascinating chapter in the story of the upward progress of the human race. We are to see how from long past ages even down to our own day there has been a developing appreciation of the value of human life. Savages held life cheap. Anger, hatred, and greed quickly lead to bloodshed. But as men become more civilized, laws are framed protecting the right to life by severely punishing those who violate them. In the early days of Israel the responsibility for the punish- ment of the crime of murder rested upon the nearest male relative, who was called the avenger of blood (Deut. 19:6). There were many evils involved in that custom. The * ' avenger of bloo 114 Christian Life and Conduct Lesson 3;» What kind of people were the inhabitants of Nineveh? (Jonah 1:2;3:4-10.) 4. " Yet forty days, and Nineveh shall be overthrown." Do you think that Jehovah meant to have the Ninevites believe that He would destroy Nineveh, whether they repented or not? Do you suppose Jonah told them exactly what Jehovah wanted them to hear? 5. Can you explain why Jonah was angry when Jehovah showed mercy to Nineveh? 6. Do you imagine that there was a selfish reason for Jonah's pity of the gourd? (Jonah 4:6-10.) 7. To how many of God's creatures does His love extend? (Jonah 4:11.) 8. In the light of this book, how would you answer a man who said, " I do not believe in foreign missions "? 9. How would Jonah have treated the Italian boys referred to in Note 1 ? How would the author of the Book of Jonah have treated them ? 10. Suppose these boys had been negroes, instead of Italians, how would the author of the Book of Jonah have treated them.'' Note-book Work. Give one or two examples of actions which express the spirit of brotherhood, and about whi^.h you yourself have known. Memory Work. Prov. 3 : 1-26. Twenty-one Suffering for Others 115 Lesson 21. SUFFERING FOR OTHERS. The Highest Form of Service. Scripture Lesson, Is. 42:1-4; 52:13 — 53:12. Note 1. Was it Fair? " Be careful and spend as little money as you can, George," said a father to his son who was going away to school. " You know I want your sister Marion to continue her violin lessons, and we must all be as economical as possible." But when George began to get acquainted with his schoolmates, he found that there were more ways of spend- ing money than he had supposed. Before three months had passed, he had squandered a sum which should have been sufficient for the expenses of the entire year. " I will have to write George to come home," s^id the father in the family council at home. " I cannot afford to send him any more money." Then Marion spoke up: "It seems too bad that George cannot finish the year," she said. " Let me give up my violin lessons for the next six months, and send him the money." So George stayed at school, and Marion dropped her music until another year. A few days later Aunt Mary came to the house and was told about the matter. She was inclined to be indignant. " That is not fair," she said. " Marion should not have given up her lessons. She has as much right to her musical education as George has to go away to school. Let George suffer for his own foolishness." Was Aunt Mary right? Suppose you had been in Marion's place; would you have done as she did, or, on the contrary, would you have felt that it was your duty to go on with your music lessons as diligently and as enthusiastically as possible? Note 2. Undeserved Suffering among the Hebrews. In the year 586 b c. the city of Jerusalem was captured by Nebu- chadrezzar, king of Babylon. The temple was destroyed, the walls torn down, and the city left in ruins. Large numbers of the inhabitants were carried away as captives to Babylon. It was a blow from which the Hebrew people were long in recovering. A few refugees soon crept back and began to rebuild the city. After about seventy years, with the help of returned exiles from Babylon, a new temple building was erected on the old site ; and at this time there were great hopes that the nation would soon have its own king again, and that prosperity would return. But these hopes were not realized. 116 Christian Life and Conduct Lesson The people remained poor and weak. They were unable to throw off the Persian yoke. They were surrounded by bitter enemies like the Edomites and the Moabites, and were unable to protect themselves from their murderous raids since the walls were still in ruins. It was a dark and discouraging period in their history. These misfortunes were chiefly due to the past sins of the Hebrew people. But not all of them were wicked sinners. Isaiah and Jeremiah had not lived in vain. They had won many converts, and those converts had been active in spread- ing the truths taught by their great teachers. They prob- ably met together on the Sabbath, as Christians meet in their churches. At their meetings they explained the teachings of the prophets, and worshiped with prayers and hymns. It was a band of upright, loyal men and women. We might call them the Christians of their day. Yet these faithful souls not only shared in the misfortunes which had befallen their nation, but they were bitterly persecuted by their own countrymen. Most of their members were poor. Indeed, they were often referred to as " the poor," or " the poor and needy." They were unable to protect themselves from the cruelty of their m.ore powerful neighbors. The twenty-second psalm expresses the wretchedness which they sometimes felt. Could their whole story be told, it might be almost as thrilling as that of the early Christians under the Roman emperors. Was it just? This was the question which forced itself upon their minds. Their persecutors, who treated God's law with contempt, were the most prosperous men in the city. " How can God be just," they asked, " and yet permit such injustice to go unpunished? Why does God allow us to suffer, while wicked men flourish?" Note 3. The Message of the Second Isaiah. The last part of the Book of Isaiah (chs. 40-66) was probably written during this period. The author's name we do not know. He is generally referred to as the " Second Isaiah," or " the Great Prophet of the Exile." His purpose in writing these chapters was to comfort the persecuted ones whom we have described. To their question, "Why does God allow us to suffer?" he answered, " God needs you to tell other men about Himself. He has chosen you to be His servant. Through you. He is seeking to teach His truth not only to His people in Israel, Twenty-one Sttffering for Others 117 but to the whole world. But you cannot carry out this mission without suffering. You must expect to be misunder- stood, to be persecuted, even to be put to death. Is it not worth while to endure these things for the honor of helping God to make the world righteous?" In order to kindle in his hearers a greater enthusiasm for this mission, the prophet painted a word-picture. We have it in the fifty-third chapter. It may be entitled, " The Ideal Israelite." Into this picture the prophet wrought his hopes and his dreams, his most splendid visions of goodness, his noblest inspirations after heroism. He no doubt hoped that many of his hearers might succeed, in some measure, in becoming the kind of Israelite whom he had described. Yet so surpassing was the loveliness of the portrait which he had painted that Christian people, in beholding it, have always felt like bowing the head in worship and saying, " This is none other than our Master, the Lord Jesus Christ." Note 4. We, too, May Suffer for Others. " Whosoever would save his life shall lose it; and whosoever shall lose his life . . . shall save it." This paradox of Jesus sums up the meaning of our lesson. We live in a world which challenges us to be unselfishly heroic. Millions of people have suffered that we might be benefited. Some of the pupils who use this lesson may have passed through Hoosac Tunnel, sitting com- fortably in their seats in the car. They probably did not realize what it cost to make their journey possible. One hundred and ninety-five lives were lost in the construction of Hoosac Tunnel. Unselfish suffering for the good of others is not rare. It is splendidly common. Every time you ride on the train, the man in the engine is risking his life for you. Your mother risked her life that you might be born. Un- numbered times since then, she has sacrificed her own comfort and health for your sake. In such a world, to live for self alone is not living, but only existing. Really to live, means to live for others as well as ourselves, to be willing, if necessary, to suffer for others. Occasions for such unselfishness come to us all. We ma}^ not be called upon to endure persecution that others may know the truth, but almost every day we have opportunities to bear cheerfully little disappointments or troubles for the sake of the home or the school to which we belong. Shall we 118 Christian Life and Conduct Lesaon not feel ourselves honored when such opportunities come, and be glad of the chance to show that we, too, have in our hearts the stulf out of which heroes are made? EXPLANATION OF SCRIPTURE PASSAGES. Is. 42:1. Behold, my servant: The prophet represents Jehovah as speaking these words of the righteous people in Israel. Sometimes the prophet speaks of the whole nation as Jehovah's servant, but oftener he means those people who are really trying to be like "the ideal Israelite." He will bring forth justice to the Gentiles: That is, he will teach the righteous religion of Israel to Gentile nations. Is. 42:2. He will not cry, nor lift up his voice: The earlier prophets used to preach on the streets. But their disciples found that quieter methods of teaching were in the end more successful. Is. 42:3. A bruised reed ... a dimly burning wick: The earlier prophets, like Amos and Isaiah and Jeremiah, had been terribly severe in their denunciations. Their disciples found that it was unwise to imitate them too frequently in this respect. Just as a bruised reed, or cane, is easily broken, just as a dimly burning wick easily flickers out, so it is easy to discourage people through harsh condemnation. This ideal of a teacher was perfectly fulfilled only in the tenderness of Jesus. Bring forth justice in truth: Or better, " Faithfully will he teach the way of righteousness." Is. 42:4. He will not fail: That is, he will not give up hope. The isles shall wait for his law: That is, ** Distant lands are waiting for his teaching." The prophet perhaps had in mind the hundreds of islands which dot the ^gean sea. Is. 52:13. My servant shall deal wisely: Or, better, as in the margin, shall prosper. Again, Jehovah is speaking. Is. 52:14, 15. The Hebrew text of these verses seems to have been damaged through the mistakes of scribes. The passage should probably be translated somewhat as follows : " Even as many were astonished at him, So shall many nations tremble, Kings shall be silent before him, When what has not been told them they see. And what they have not heard they perceive." This means, just as in the past Jehovah's servant David at- tained a place of honor in the eyes of the surrounding nations, so the time is coming, much to the surprise of many when Twenty-one Suffering for Others 119 Jehovah's ideal servant shall be highly honored by all men. The passage in parentheses probably belongs between what are now vss. 2 and 3 of chapter 53 (see below). Is. 53:1. Who hath believed our message: Or, better, as in margin, " that which we have heard." With these words the prophet brings a new speaker on the stage, namely, a representative of the people to whom Jehovah's servant has been trying to teach the truth of God, and by whom he has been treated so unjustly. The arm of Jehovah: That is, Jehovah's power. Is. 53:2. He grew up before him: Or better, before us. As a tender plant, and as a root out of a dry grotmd: This religious movement (the disciples of the prophets) seemed small and insignificant. Who would suppose that it could ever amount to anything? In all these details the prophet was alluding to the experiences of righteous Israelites of his own day. It is not so much the details of the prophet's picture which were fulfilled in the sufferings of Jesus as the spirit and purpose which is expressed in the picture as a whole. He hath no form nor comeliness: So, in our day, some people might say of a church which had no beautiful stained glass windows nor pipe organ, it has '* no form nor comeliness." After vs. 2 should be inserted the passage now in parentheses in 52:14, " his visage was so marred," etc. It means that the little Jewish church of old was made still poorer and more insig- nificant through persecution and misfortune. Is. 53:4. Yet we did esteem him . . . smitten of God: In those days, most people supposed that all misfortune was a sure sign of God's displeasure. So thoughtless persons said of Jehovah's people, " They are so unfortunate, they must be wicked." Is. 53:5. The chastisement of our peace: Or, " the chastisement for our well-being." Is. 53:6. Jehovah hath laid on him the iniquity of us all: See Note 3. Is. 53:8. This verse should probably be translated somewhat as follows: ** By an oppressive judgment was he taken away, Yet who of his generation considered That he had been cut off out of the land of the living; For our transgressions had been stricken to death." Many of those early disciples doubtless suffered martyrdom. Is. 53:9. With a rich man in his death: Or, " With evil-doers in his death." The prophet may have learned to regard ** rich man " as a synonym for " evil-doer." Many of the rich men of his day were evil-doers. Is. 53:10. When thou 120 Christian Life and Conduct ^*«^" Shalt make his soul an offering for sin, he shall see his seed: Or, better, " Because he made himself an offering for sin, he shall see posterity." Jehovah's people shall be rewarded; Jehovah will give to them children and long life. The pleasure of Jehovah: Jehovah's purposes. Is. 53:11. In this verse also the Hebrew text has probably been changed by scribes. It should read somewhat as follows: ** Out of his own suffering shall he see light. He shall be satisfied with his knowledge. My righteous servant shall make many righteous, And himself will bear the burden of their iniquities." That is, Jehovah's people will come to understand the reason why He allowed them to suffer, namely, in order to save others. This knowledge will comfort them. With the begin- ning, or perhaps the middle of this verse, Jehovah again be- comes the speaker. Is. 53:12. Therefore will I divide him a portion with the great: This does not mean that Jehovah's people will be, literally, conquerors in war, but that they will be honored by all men as heroes. Made intercession for the transgressors: Prayed for the men who were persecuting them. THOUGHTS FROM OTHER SOURCES. A Jew to Jesus. ** O Man of my own people, I alone Among these alien ones can know thy face, I who have felt the kinship of our race Burn in me, as I sit where these intone Thy praises, — those who striving to make known A God for sacrifice, have missed the grace Of thy sweet human meaning in its place, Thou who art of our blood-bond and our own. Are we not sharers of thy Passion? Yea, In spirit anguish closely by thy side We have drained the bitter cup, and tortured, felt With thee the bruising of each heavy welt. In every land is our Gethsemane, A thousand times have we been crucified." DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before writing the answers, read carefully all the Scripture passages referred to at the beginning of this lesson. 1. To whom does the Second Isaiah apply the title " servant of lehovah"? fwentit-one Suffering for Others 121 2. What great idea do we find both in the Book of Jonah and in the writings of the Second Isaiah? 3. As we all know, the characteristic of Hebrew poetry is paral- lelism in thought, as in Ps. 24 : 7 ; " Lift up your heads, O ye gates; And be ye lifted up, ye everlasting doors." Are the writings of the Second Isaiah prose or poetry? See if you can arrange Is. 42 : 1 in parallel lines of this kind. 4. Suppose you could change the chapter divisions in the Bible, where would you put the beginning of ch. 53? 5. What experiences probably led the prophet to write such sen- tences as those in Is. 53:3 and 53:8? (See Note 2; also Is. 42:22; 50: 4-6; 51:7; 52:5.) 6. What do you think the prophet meant to show by putting so much of his description of the " Servant " into the mouth of the very people who had been persecuting him ? What led those cruel persecu- tors to confess, "All we like sheep have gone astray; and the Lord hath laid on him the iniquity of us all "? 7. In the light of this, what good did the sufferings of those faithful Hebrevv^s do? 8. Is it wrong to be unselfish in the hope of a future reward? (Be- fore answering this question, notice how in Is. 52:13 and 53:12 the prophet seeks to persuade the righteous people of his day to keep on being unselfish.) 9 What verses in this lesson woula you select as the most beautiful ^ 122 Christian Life and Conduct -^^^^^^ Note-book Work. In the teacher's book, this lesson is printed in full, in poetical fonn, and in a translation which, in some places, is probably- more correct than the translation in our Bibles. Ask your teacher to write a part of it, for example, 42 : 1-4, on the board, so that you can copy it into your note-book. Memory Work. Prov. 3:1-26 (continued). Lesson 22. FALSE AND TRUE WORSHIP. Ceremony vs. Righteousness. Scripture Lesson, Amos 5:21-24; Micah 6:6-8. Note 1. Seeking after God. " My golden spurs now bring to me, And bring to me my richest mail, For to-morrow I go over land and sea In search of the Holy Grail." So cried Sir Launfal, in Lowell's poem. But why were Sir Launfal and Sir Galahad and their fellow knights so eager to find the cup out of which Jesus drank? Why did the people in the Middle Ages so love those legends of the quest of the Holy Grail? Was it not because they longed to touch some- thing which Jesus had touched? God seemed to them so far away ! Perhaps they thought of Him as sitting upon a material throne up in the sky, and the sky is a long way from the earth. Even if they believed that God is everywhere, still everywhere did not seem very near to them. For they could not see Him or hear Him or feel Him, at least not with their physical senses. When they needed something, how could they be sure that God heard their prayers? When they were thankful, and wanted to express their love for Him, how could they do anything that would really make any dif- ference to a Being so far away? Hence people used to dream of finding the Holy Grail — something which they could actually touch and handle. It would seem almost like touch- ing the Master Himself. Except in legend, however, no one was ever successful in this quest. Even if the wondrous cup had been found, the majority of men could never see it. Is there any possible way in which you and I can come near to God, and in some sense really see Him and touch Him? Can we, for example, come near to Him in church? Is this Twenty4wo False and True Worship 123 the only way to come near to Him? How does God wish us to worship Him? Note 2. How the Early Israelites Tried to Find God. The ancient Canaanites, who lived in Palestine before the Israelites came, believed that their gods lived in certain special rocks or trees. And although they could not see the god himself, they could see and touch the rock or tree in which they be- lieved that he lived, and it was almost like touching the god. They also believed that when they burned incense near these trees or rocks, the god actually smelled the sweet odor of the smoke. Whenever they killed an animal to eat, such as a sheep or cow, they would burn certain portions on these rocks, or under these trees, and would eat the rest themselves. They believed that the god of the place somehow actually ate the portion burned for him; and it seemed as though they were really eating dinner with their god. They had several great religious feasts every year, when all the people in each village or city would com.e to the holy place for a great banquet with their god. Whenever they were in trouble of any kind, and thought their god might help them, they would bring him special gifts of wine or food. When the Israelites settled in Canaan, they learned to think and act in much the same way. They came to believe that Jehovah lived in these special places, and that it pleased Him when they burned incense and slain animals on these sacred rocks. Moreover, some of the people seemed to think that as long as Jehovah had plenty of sacrifices, He did not care at all how men treated one another. Rich wheat mer- chants, for example, would come up to the Holy Place every new moon, and bum a fat sheep on Jehovah's altar, and then go back home and use false measures in selling their wheat, and treat unjustly and cruelly the poor people who worked for them, or who had to buy wheat from them. Note 3. How to Please God according to the Prophets. Amos, the earliest prophet whose writings have come down to us, lived about 750 b. c. He was bom in Tekoa, a little village of southern Judah. The most of his life he spent as a humble shepherd and da^^-laborer. His anger was stirred by the wrongs which he saw inflicted on the poor bv the rich men and the nobles of his time. So one year Amos went up to a great religious feast at Bethel, which was near the border 124 Christian Life and Conduct Lesson between Judah and the northern kingdom. Many of the rich people of the land were there. Even king Jeroboam of the northern kingdom used to come there often, to offer sacrifices. But the prophet did not ask himself whether these pow- erful men would be pleased by what he had to say. He simply walked in on their banquet, in his coarse peasant clothes, and told them what he believed was true. God, he said, did not care for their burnt offerings; He would be far better pleased if they would give Him fewer sacrifices and treat poor people more justly and live more uprightly ; and unless they repented of their wrong-doings, God would punish them by bringing down upon them the armies of the great empire of Assyria. The prophet Micah lived about a half a century later, and preached this same truth to the people of Judah. He lived in the little village of Moresheth, near the Philistine city of Gath. Like Amos, he was indignant because of the wrongs which were inflicted upon the poor people of Judah by the rich people and the rulers of the nation. Like Amos he told his countrymen bluntly that unless they repented of their sins, God would bring the armies of Assyria against them. His hearers did not at first pay much attention to him. But when in 701 B.C. the Assyrian emperor invaded the land, and shut up king Hezekiah " like a bird in his cage," then the evil-doers were startled, at least for a time, into repentance (Jer. 2G: 18, 19). But even then, many of them did not seem- to understand what to do in order to please Jehovah. They seemed to think that what He chiefly wanted was more burnt offerings. They were even ready to kill their own little children, as sacrifices to Jehovah. According to the super- stition of that cruel age, they thought that God would be especially pleased by such precious burnt offerings. It was probably at this time that Micah patiently explained to them in the words of the passage in our lesson, that these were not the things which Jehovah wished them to do for Him. " What doth Jehovah require of thee, but to do justly, and to love kindness, and to walk humbly with thy God?" Note 4. Where to Look for God. This sentence from Micah bids us look for God not so much in trees and rocks as in men, God is in our own hearts, and we will find Him there il we are Twenty-two p^lse and True Worship 125 humble. God is in our fellow men. If we treat them justly and kindly, we shall truly be serving God. When we hurt them, we hurt God. When we are kind to them, we are kind to God. Not by pouring libations upon a rock, but by giving a cup of cold water to a little child, do we really give drink to God. So Sir Launfal found: *' The Holy Supper is kept indeed, In whatso we share with another's need." This was the teaching of our Lord Jesus. A certain man, He said, lay bruised and bleeding on the rocky road which led up from Jericho to Jerusalem. A priest went by, and then a Levite, on their way to offer sacrifices at the temple. But though they saw the poor wounded traveler, they did not stop and help him. Then a Samaritan came along. He was a heretic, according to the Jews. He never went up to Jeru- salem to offer sacrifices, but to Mount Gerizim instead; and God did not dwell on the top of that mountain, so the Jews said. Nevertheless, it was this Samaritan who took pity on the dying man by the roadside. Which of the three men who passed by that day came nearest to God, and really served God, the priest and the Levite, who stood before the altar in their long white vestments, and watched the smoke of their sacrifices curl heavenward, or the Samaritan who bound up the wounds of a fellow man? EXPLANATION OF SCRIPTURE PASSAGES. Amos 5:21. Feasts . . . solemn assemblies: The religious banquets spoken of in Note 2. Amos 5:22. Meal-offerings: Or cereal offerings. At the harvest festivals some of the wheat and barley was given to Jehovah. Peace-offerings: Or thank offerings ; fat beasts burned on the altar, in gratitude for the increase in flocks and herds. Amos 5:23. Songs . . . viols: The playing of musical instruments and dancing were regular features of these ancient religious feasts. Amos 5:24. Let justice roll down as waters: The music of the instruments flowed on like a full stream. But Amos says, what God wants Is a stream of right living, rolling on unceasingly from day to day. Micah 6:7. Rivers of oil: Of the oil harvest, as or all the Droducts of the ground, a portion was offered to «enov»^^ 126 Christian Life and Conduct ^^«^ THOUGHTS FROM OTHER SOURCES. " Speak to Kim, thou, for He hears, and Spirit with Spirit can meet — Closer is He than breathing, and nearer than hands and feet." — Tennyson. " I cried aloud, there is no Christ In all this world, unparadised; No Christ to go to, in my need; No Christ to comfort me, and feed; He passed in glory out of sight; The angels drew Him into light. Now in the lonesome earth and air I cannot find Him, anywhere. Would God that heaven were not so far, And I were where the white ones are. " Then from the gray stones of a street Where passed an ocean drift of feet, I heard a child's cry tremble up. And turned to share my scanty cup ; When lo, the Christ I thought was dead, Was in the little one I fed. At this I drew my aching eyes From the far-watching of the skies. And now whichever way I turn, I see my Lord's white halo burn. " Wherever now a sorrow stands 'Tis mine to heal His nail-torn hands; In every lonely lane and street 'Tis mine to wash His wounded feet. 'Tis mine to roll away the stone And warm His heart against my own. Here, here on earth I find it all; The young archangels, white and tall; The Golden City, and the doors. And all the shining of the floors." — Edwin Markham. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully the Scripture passages referred to at the be- ginning of the lesson. 1. What were some of the wicked deeds done by the men of the time of Amos? (Amos 4:1; 5:11, 12; 6:3-6; 8:4-6.) 2. Do you think Amos meant to imply, in 5:21-24 that assemblies for public worship are never pleasing to God, or only that he hates the hypocrisy of men who worship Him in public, and at other times are unjust to their fellow men? TwerUv-tv)o False and Trtie Worship 12V 3. Judging from Micah 6:8, what one additional thing does God desire from us, besides those things mentioned by Amos in 5 : 24 ? 4. Was Micah indignant at the people, or sorry for them, when he wrote 6:6-8? 5. What did the foolish people think were some of the character- istics of Jehovah ? (Study carefully both of the passages in our lesson.) 6. What were some of the characteristics of Jehovah, as the prophets thought of Him? 7. Which of the two passages in our lesson do you admire most, for force and beauty of language? 8. Which of the following common acts are or may be religious acts : going to Sunday school; reading the Bible; studying arithmetic; giving money to poor people ; playing ball ; helping mother about the house ; workiiig on the farm, or in the shop, or store? Note-book Wcrk. One of the sermons of Micah is found in Micah ch. 3. Write a brief summary of it in your note-book. Which of the verses in this sermon made a deep impression on Micah's hearers (see Jer. 26:18, 19 for answer)? Memory Work. Prov. 3:1-26 (continued). 128 Christian Life and Conduct ^s**'" Lesson 23. THE WILL OF GOD A RULE FOR LIVING. Ancient Conceptions of God's Character. Scripture Lesson, Ps. 103; Mt. 5:43-48. Note 1. What's the Use? Agnes was the older sister in the family. She was the one to whom every one came when in trouble. If little Tom cut his finger, Agnes tied it up. If Mary tore her dress just before the party, Agnes was the one to mend it. If mother was in difficulties with the family burdens, it was always Agnes who could be depended upon to give up her own plans, and help mother. The family were so accustomed to this unfailing unselfishness that they had come to take it for granted. No doubt they were grateful, but they did not tell Agnes so as often as they might have done ; and a good many times she could not help asking her- self, ** What's the use? " Her brother Sidney often asked himself the same question, for a different reason. He had a peculiar disposition, and no one understood him very well. He really tried hard to be a good boy, but he did not seem successful in his efforts. Often he would be most severely criticised when he had tried hardest to do right. " What's the use of trying, any way," he would oftentimes say. Some of us perhaps have had similar thoughts. Human beings, even the best of them, are imperfect, and sometimes seem ungrateful and unsympathetic. There are times when we do not love them very much, and are tempted to give up our efforts to be unselfish. Such feelings are mean and un- worthy. As we shall see in this lesson, however, besides the love we feel for human beings, there is an even stronger and sweeter motive for right living. No matter how much others may disappoint us, yet for the sake of pleasing our loving heavenly Father it is worth while to keep on struggling for a noble character. Note 2. Ancient Misconceptions of God's Character. Whether we desire to please God depends upon the kind of God we believe in. Different men and different nations have held the most conflicting ideas regarding God's character. We all are familiar with the stories the Greeks and Romans told about their gods; how they were selfish and cruel, and even guilty of heinous crimes, or what would be considered such if perpetrated by human beings. Among the nations Twenty-three jke Will of God a Rule for Living 129 who were neighbors of the Israehtes, people beHeved in the same kind of gods, capricious, greedy, and cruel. " Chemosh was angry with his land." So runs an inscription written by a king of Moab in the time of Ahab. Why this god Che- mosh was angry the king did not know. Perhaps he was not pleased with the burnt offerings which he had received. " The gods gathered like flies above the sacrifice," so runs one of the stories written on the clay tablets recently dug up in Babylonia. In the preceding lesson we saw that even in Israel, in the time of Micah, the people believed that Jehovah desired them to offer up little children on their altars. Fi- nally, we recall that when the Book of Jonah was written (see Lesson 20), there were still many Jews who believed that their God loved His own people Israel, and did not love, but hated, Gentile nations. If we thought of God as being that kind of person, our religion certainly could bring us no new motive for living rightly; for we should not love such a God at all. Our fellow human beings, imperfect as they are, would seem far worthier of our love. Note 3. The Character of God, according to the Prophets and Jesus. The writer of the one hundred and third psalm had had, we may be sure, a good father. To his father he had gone as a little boy, when he fell and bruised himself, and his father had taken him into his arms and comforted him. When he had done wrong, he went to his father and confessed. And although he was sometimes punished, and justly too, still, even then, he had felt that his father loved him and pitied him, realizing how hard it is always to do right. As he grew older, he still went to his father with his perplexi- ties, his ambitions and his disappointments; and his love and reverence for the man's faithfulness and gentleness of character grew stronger and deeper every day. From these experiences with his father, there came to this Psalmist, as to other prophets of Israel, a great and inspiring thought: God is like my father, only even nobler than he — infinitely more just, infinitely more merciful; His sympathy for us is infinitely more tender. ** Like as a father pitieth his children, So Jehovah pitieth them that fear him. For he knoweth our frame ; He remembereth that we are dust." 130 Christian Life and Conduct Lesson The Jewish people accepted this teaching in part. They came to beheve that Jehovah loved Israel as a father loves his son. The greatest of their prophets went further, and declared that God loves all men, as a father loves his children (Jonah 4:11; Is. 56:6, 7). When Jesus came, the main theme of His preaching was the fatherhood of God. Like the prophets before Him, He declared that God loves not merely Jews but Gentiles also, as a father loves his children. God loves even sinful men and women, Jesus said. More tenderly and persuasively than it has ever been portrayed by others, Jesus dwelt upon the sorrowing love of the heavenly Father for His erring children — His children still, though in another sense they are no longer His children, having sadly marred His image in their hearts. In what is generally considered the greatest of His parables, He compared God to a father whose younger son went away to a far country to waste his substance in riotous living, but who welcomed that son when he came home again, and freely forgave him. In the passage chosen for our Scripture lesson, He suggests as a rule for living that we try to imitate God ; as God sends His rain upon the unjust as well as upon the just, so Jesus would have us treat kindly those who do wrong to us. In all things, Jesus would have us become like God by making His will our will; He would have us aim at being perfect in our life, even as our heavenly Father is in His. Note 4. The Supreme Motive for Noble Living. At first thought, such a rule of living as this which Jesus gives us, may seem so difficult as to be discouraging. It is certainly true that eternity will not be long enough to enable us to reach the divine perfection, and yet, just because our heavenly Father is so good, we ought to try as hard as we can to please Him by being at least a little more like Him every day. Human friends may misunderstand us; our heavenly Father never does. Human friends may lose patience with us, may sometimes lose faith in us; our heavenly Father, never. " Like as a father," He pities us, loves us, believes in us still. For His sake we will keep right on trying to be true and loving and good. EXPLANATION OF SCRIPTURE PASSAGES. Ps. 103:1. Bless Jehovah: Reverence and love Jehovah. Ps. 103:3. Who forgiveth . . . who healeth: The parallel Twenty-three j]^^ ]^^// of Qod a Rule for Living 131 lines of Hebrew poetry are always similar in thought. Hence " forgiveth " in this verse must be similar in meaning to " healeth." In other words, God does not merely overlook our iniquities, but he cures them. He takes away the " stony heart," and gives us a " heart of flesh." Ps. 103:5. So that thy youth is renewed like the eagle: Just as the eagle comes out with a new coat of feathers every year, so those who trust in God " renew their youth," continually receive new strength and hope from Him. Ps. 103:7. He made known his ways unto Moses: That is, revealed to Moses that He was a righteous God. Ps. 103:9. Neither will he keep his anger for ever: God is like a loving human father, who in the midst of his righteous indignation at his child, feels a sudden wave of pity for him. In the thought of the Psalmist, God is in- finitely more patient than any human father; human fathers lose their patience, and afterward feel pity. God never loses His patience. No matter how indignant He may be at our wrong-doing, He never ceases to pity us. Ps. 103:10. After our sins: That is, as we deserve. Ps. 103:14. He remem- bereth that we are dust: He remembers the weakness of these physical bodies of ours. Ps. 103:15. As for man, his days are as grass: The Psalmist did not know what the New Testament afterward taught, that the human soul is immortal. But even though we do look forward to a glorious immortality, the Psalmist's point still holds good, that God is infinitely greater than any human being. Ps. 103:19. His kingdom ruleth over all: This simply means, Jehovah ruleth over all. Ps. 103:21. Ye ministers of his: All Jehovah's servants throughout the universe. Mt. 5:43. Hate thine enemy: The Old Testament nowhere contains this injunction. Jesus is probably referring to the teachings of certain of the rabbis. Mt. 5:45. That ye may be sons of your Father: That is, true sons, like the Father in character. Mt. 5:47. If ye salute your brethren only: Treat them courteously and kindly. THOUGHTS FROM OTHER SOURCES. " I see the wrong that round me lies, I feel the guilt within; I hear, with groan and travail-cries, The world confess its sin. " Yet, in the maddening maze of things, And tossed by storm and flood, 132 Christian Life and Conduct Lessm To one fixed trust my spirit clings; I know that God is good ! ' ' — Whittier, *' O Love that wilt not let me go, I rest my weary soul in Thee ; I give Thee back the life I owe, That in Thine ocean depths its flow May richer, fuller be." — Matheson. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully all the Scripture passages referred to at the beginning of the lesson. 1. Analyze the one hundred and third psalm into an introduction and four parts. What is the main thought in each part? 2. What experiences can you imagine the Psalmist had had, which led him to write the third verse of this psalm ? 3. How did Jehovah reveal to Moses that He was a righteous God i 4. Does God hate wicked men? Look up Ps. 5:5, and compare with Ps. 103:10. 5. Compare Ps. 103 : 17, 18 with Mt. 5 :45. Would Jesus have limited God's loving-kindness to " such as keep his covenant "? How about those who do not keep His covenant, according to Jesus? 6. Does God love us before we repent of our wrong-doing, or only after we have repented ? Twenty-four ReVteW " 133 7. If God will love us anyhow, whether we do wrong or not, why should we not keep on doing wrong whenever we please? 8. When God forgives us, does that mean He will not punish us? 9. Which is your favorite passage in the one hundred and third psalm ? Note-book Work. Who is the best man or the best woman you have ever known? How do you account for the existence of such a person? Write a brief answer to this question. Lesson 24. REVIEW. Who is the Wise Man? Scripture, to be read or recited : Prov. 3 : 1-26. Note 1. The Object of the Review Lesson. When a painter is at work on a picture, it is necessary for him once in a while to stand back from his canvas a little way. From this greater distance he cannot see the minute details so well, but he can form a better judgment of the picture as a whole. We have been studying various qualities which, according to the wise men and the prophets of Israel, the good man should possess. In this review lesson, let us stand back a little way, and try to picture to ourselves what kind of man he would be who united in himself all these splendid qualities. Note 2. How the Various Teachers of Israel Supplemented Each Other. The ideal character must be balanced. Virtues often become vices, when carried to extremes. A man should be thrifty but not stingy; temperate in his habits, yet able to enjoy innocent pleasures; contented with his lot, but not satisfied with himself. The Bible is supreme among the books of morals and religion, because it presents such a well-rounded ideal. The earlier lessons in this Part of our course lay em- 134 Christian 'Life and Conduct Lesson phasis upon what might be called the virtues that have pri- marily to do with one's own interests. . Even from the stand- point of a person's own interests, it is perfectly clear that he ought not to be negligent, that he should be careful to form right habits as early as possible; that he should be diligent in work. Many a man, to be sure, has all these virtues, but is far from being an ideal character. Yet these things are important. No matter how genuinely unselfish one may be, he is of little use to his fellow men if he is careless, inefficient and tactless. The wise men of Israel insisted on these ele- mentary virtues because they were practical teachers ; because they were so closely in touch with the hard facts of everyday life. The prophets, on the other hand, had on the whole the broader vision. They laid stress also on the virtues primarily shown in our dealings with others. They summoned their countrymen to a more brotherbv attitude toward all men, and to a willingness to sacrifice private interests for the larger good. In the last two lessons, they emphasized the neces- sity of a right attitude toward God, as the tap-root of all right living. The man, therefore, who lives according to the stand- ards of the sages and prophets will be an " all-round man," deeply spiritual, and yet very practical; a man to be relied upon in great emergencies, and at the same time the kind of man we like to live with, day by day. THOUGHTS FROM OTHER SOURCES. " The kind of a man for you and me ! He faces the world unflinchingly, And smites as long as the wrong resists, With a knuckled faith and force like fists; He lives the life he is preaching of, And loves where most is need of love ; His voice is clear to the deaf man's ears, And his face sublime through the blind man's tears; The light shines out where the clouds were dim, And the widow's prayer goes up for him; The latch is clicked at the hovel's door, And the sick man sees the sun once more, And out o'er the barren fields he seer Springing blooms and waving trees, Feeling as only the dying may. That God's own servant has come that way, Smoothing the path as it still winds on, Through the golden gate where his loved ones have gone Twenty-four ReVieW 135 " The kind of a man for me and you I However little of worth we do, He credits full, and abides in trust That time will teach us how more is just. He walks abroad, and he meets all kinds Of querulous and uneasy minds, And, sympathizing, he shares the pain, Of the doubts that rack us, heart and brain; And knowing this, as we grasp his hand. We are surely coming to understand ! He looks on sin with pitying eyes — E'en as the Lord, since Paradise, — Else, should we read, though our sins should glow As scarlet, they shall be white as snow ? — And feeling still, with a grief half glad, That the bad are as good, as the good are bad. He strikes straight out for the Right — and he Is the kind of a man for you and me !" — James White omb Riley. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. 1. Give one reason why the good man, purely for his own welfare, should cultivate each of the following qualities. Where none is stated in the Bible, see if you can think of one. (z) Why should the good man not be negligent? (Prov. 27:23, 26, 27.) (2) Why should he form right habits early in life ? (Prov. 22 : 6.) (j) Why should he be temperate in his pleasures? (Prov. 21 : 17.) (4) Why should he be considerate in speech? (Prov. 17:27, 28; Prov. 21:23.) (5) Why should he not be lazy ? (Prov. 6:11.) 13(> Christian Life and Conduci (j6) "Why should he avoid covetousness and envy ? (Prov. 14:30.) (7) Why should he be humble? (Prov. 16:18.) (8) Why should he have sympathy for foreigners? (See especially Jonah 4 : 1-4.) (p) Why should he treat others unselfishly? (Is. 53:12.) (lo) Why should he seek to please God by being just to his fellow- .•nen? (Amos 5:21-24.) 2. Give one reason why each of the three virtues (i), (2), and (5) ibove, should be cultivated for its own sake. 3. What qualities discussed in this part of the course were notably exemplified in the following men : ( 1) Benjamin Franklin. (2) David Livingstone. (3) Abraham Lincoln. 4. Of the eleven preceding lessons, which sets forth the most funda- mental and important element in the good man's character? PART III Living According to the Standards of Jesus INTRODUCTION. In the preceding lessons of this course, we have referred, many times, to sayings of Jesus regarding various moral questions. We have found that the wisdom of the law-givers, sages and prophets is won- derfully supplemented by the wisdom of Jesus. Somehow, Jesus always says the crowning word. This last part of our course, there- fore, " Living According to the Standards of Jesus," should be the best part. In these lessons we take up certain ideals of conduct which Jesus made prominent in His teaching. Lesson 25. THE CHRISTIAN AND HIS LEADER. How to be a Follower of Jesus. Scripture Lesson, Mt. 11:28-30; Lu. 14:25-35. Note 1. Some Erroneous Ideas. At the teacher-training class one evening a young girl heard the leader explain- ing the statistics of conversion. " The majority of Chris- tian people," he said, " are converted or experience some religious awakening before they are seventeen." After the meeting, the girl stopped to talk with the speaker. " I've never been converted," she said, ** for I have not had the feelings that the other girls had. And now probably I never shall be for I'm eighteen years old." She was a good girl, and with all her love of mischief, was sincere in her desire to do God's will. Yet she was afraid that it might not be possible for her ever to become a disciple of Jesus. " Why don't you become a follower of Jesus, Warren," said a pastor to one of his boys. " I should be so glad to see you join the church this winter, with the other young people." " I haven't enough faith, I'm afraid," replied Warren. What he meant was that he could not honestly say that he believed all that some people had told him he must believe before he could be a Christian. But when Jesus was on earth, were people hindered from becoming His followers because they did not have certain feelings, or because on minor points they • 137 138 Christian Life and Conduct Lesson had wrong beliefs? What we]*e th€ causes which really kept men from Jesus, in those days? Note 2. Two Classes of People who did not Become Fol- lowers of Jesus. There was a class of people wh ; were hin- dered from becoming disciples of Jesus through lack of purpose. They realized that He was a great Teacher, and were glad to listen to Him. They called themselves His disciples, and seemed enthusiastic supporters of His cause. But they were not in earnest. They were half-hearted ; their purposes were divided. During a certain period in the ministry of Jesus, multitudes of such superficial disciples thronged about Him. They praised His wisdom, they marveled at His power, and they were attracted to Him, but they loved other things more. For example, they loved to be on the popular side. When, therefore, it began to be unpopular and even dangerous to be associated with Jesus, *' they went back, and walked no more with him." The second class were kept from becoming followers of Jesus through pride. They looked upon the new teacher as an ignorant peasant. He had never studied in the rabbinical schools. As we would put it now, He was not a ** college graduate." So men said in scorn, ** How knoweth this man letters, having never learned? " that is, having never been through the schools? They did not believe that Jesus could teach them anything, and so they refused to listen to Him. To the man who stops his ears, no music is sweet. To the man who shuts his eyes, the sun itself is dark. Note 3. The Message of Jesus to these Two Types of People. The two passages in our Scripture lesson show us the attitude of Jesus toward each of these two classes. Superficial popular- ity was distasteful to Him. Instead of welcoming the multi- tudes who claimed to be His disciples. He sternly repelled them. You do not know what you are doing, He said, in substance. Just as a builder should count the cost before he begins to build a tower; just as a king should count the cost before he engages in war, so you should count the cost before you undertake to be my disciples. For this is the costliest of all undertakings. To be my disciple will cost you — everything. All that you have and are must be con- secrated to the cause for which I stand. Your discipleship must be the one supreme, controlling motive of your life, Twenty -nve j^e Christian and fits Leader 139 or it is nothing. Half-hearted disciples are not disciples at all. Better an out-and-out enemy than a half-hearted disciple. Salt which has lost its savor — salt which is not salt, — how insipid ! and luke-warm disciples are equally worthless. The gospels contain many sayings of this kind: ** No man can serve two masters; ... ye cannot serve God and mammon." " No man having put his hand to the plow 'and looking back is fit for the kingdom of God." In other words, if you are going to plow, — plow. Do not try to keep one eye on your work, and the other on the cool, shady fence corner behind you. If you are going to seek God's kingdom, give your whole soul to it. Otherwise you will fail. But the other class of people, those who made no pretence of being friendly to Jesus, — what was His attitude toward them.? Strangely enough, we find Him stretching out His hands to them, in eager, tender, invitation: *' Come unto me, . . . and I will give you rest." They have ignored Him ; they have rejected Him ; but with utter self-forgetfulness He pleads with them. " You need me," He seems to say, " even though you are too proud to confess your need. Poor weary, heavy-laden souls, you are missing life's supreme blessings. Come unto me, and learn of me; for I am meek and lowly in heart. And ye shall find rest unto your souls." Note 4. The Conditions of Discipleship to Jesus. From these two passages, and many others like them, we may learn how to become followers of Jesus. Certain beliefs and emo- tions are not the principal thing. The pupil who enters a school is not expected to be able at the start to answer the questions which will be put to him after he has studied for months and years, nor to feel the same emotions which will stir his heart w^hen he is a senior. Two things are expected of him, however. He must be humble-minded and willing to learn, and he must be heartily in earnest. The same things are required of those who would be Jesus' disciples, that is, learners in His school. First, we must come to him with receptive minds and hearts. If we are proudly satisfied with ourselves as we are, Jesus cannot help us. He tells us that except we " become as little children," humble, teachable, open-minded, we cannot " enter the kingdom of God." Secondly, we must throw ourselves into our discipleship to Jesus with our whole heart. To learn of Him, and to practise X40 Christian Life and Conduct -^^^ His teachings must be our main purpose in life. After Leonardo da Vinci had finished his great picture of the Last Supper, he called his truest friend to see it before it was publicly exhibited. A.S that friend stood before the picture, his first exclamation was, ** what a wonderful goblet in the hands of the Christ ! " With one stroke of the brush da Vinci blotted out the goblet from the picture. " I would have you see nothing," he said, " except the face of the Christ." As disciples of Jesus, we too are painting pictures of Him. The world is to see in our faces His face. But if we are to succeed in so glorious a purpose, we must blot out from our lives relentlessly whatever keeps Jesus from having the central place. EXPLANATION OF SCRIPTURE PASSAGES. Lu. 14:25. Now there went with him great multitudes: This was during the period of popularity, the middle period in the three years of Jesus' ministry. Lu. 14:26. If any man . . . hateth not his own father: This passage must be interpreted in the light of Mk. 7:10-13, where Jesus rebukes the Pharisees because they had *' rejected the commandment of God," to honor father and mother. Jesus means that His disciples must love Him even more than father or mother, that God's kingdom must be dearer to them than any indi- vidual. Jesus frequently emphasized His statements by hyperboles of this kind. Lu. 14:29. Lest haply: Lest it happen that. Lu. 14:33. Renounceth not all that he hath: This does not mean that we must give away all our possessions and go without all the comforts and pleasures of life, but that we must use these things for the cause of Christ and be ready to give them up, if necessary, rather than be disloyal to Jesus. Lu. 14:34. If even the salt have lost its savor: In Oriental countries the tax on salt is sometimes very high, hence it is liable to be mixed with mineral impurities. Salt that has lost its savor is the tasteless white powder from which the genuine salt has been washed out. THOUGHTS FROM OTHER SOURCES. " If Jesus Christ be man and only a man, I say That of all mankind I will follow Him, and will follow Him alway. If Jesus Christ be God, and the only God, I swear I will follow Him through heaven and hell, the earth and sea and air." — Richard Watson Gilder. Twenty-five j^^ Christian and his Leader 141 " Christ, I am Christ's, and let that name suffice you; Yea, and for me too, He greatly hath sufficed. Lo, with no winning words would I entice you, Paul has no honor and no friend but Christ." —From F. W. H. Myers' St. Paul. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before * answering these questions, read carefully the Scripture passages referred to at the beginning of the lesson. 1. Does the rest which Jesus offers mean idleness? (Read Mt. 11:28-30.) 2. " My yoke is easy " (Mt. 11 :30) ; " whosoever doth not bear his own cross ... he cannot be my disciple " (Lu. 14:27). These pas- sages seem contradictory; show, if you can, how they may be reconciled. 3. Give an example of an occasion when love for father and mother would seem to conflict with love for Jesus. 4. Suppose a man in your town should begin to build a fine house and then leave it half finished, what are some of the things that people would say? 5. What is the point of Jesus' parable about " salt which has lost its savor "? (See Note 3.) 6. What would you have said to the young girl described in Note 1, had you been talking with her? 7. How woulc you have answered Warren (in the same paragraph), if you had been in that pastor's place ? 142 Christian Life and Conduct Lesson 8. Which of the two conditions mentioned in Note 4 is lacking in each of the following cases: (/) "I am good to my family, and I pay my debts," said a man who was being urged to become a Christian; " what need have I for religion? " (2) A woman was explaining why she had never joined the church. " There are so many inconsistent church members," she said. (j) A young man, a member of the church, was asked to teach a class of boys in Sunday school. " I can't possibly do it," said he. " I am very busy in my office; besides that, I have too many other things to do." Note-book Work. Clip from an old Bible the lesson passages, as suggested in the early lessons of Part II. Paste them in your note- book, under the lesson heading. Insert also the following clippings, which bear on the question how to be a follower of Jesus: Mt. 6:24; 7:21; 12:46-50; Mk. 10:13-15; Lu. 9:61, 62. Arrange these pas- sages in two groups, according as they illustrate the one or the other of the two conditions mentioned in Note 4. Lesson 26. THE CHRISTIAN IN THE FAMILY. How Love is Expressed through Courtesy. Scripture Lesson, 1 Cor. ch. 13. Note 1. Why do we often Treat Unkindly those whom we Love Most? The Mill on the Floss, by George Eliot, is a story of Tom and Maggie Tulliver, brother and sister. They loved each other so dearly that at last they died for each other. Yet from their childhood they were always making each other wretched with bitter quarrels. Once they were playing with their cousin Lucy. Tom called Maggie a stupid. ** Don't laugh at me, Tom," Maggie burst out angrily. "I'm not a stupid. I know a great many things you don't." " Oh, I dare say, Miss Spitfire," replied Tom; " I'd never be such a cross thing as you are, making faces like that. Lucy doesn't do so. I like Lucy better than you. I wish Lucy were my sister." Many a boy besides Tom Tulliver has found it easier to treat guests kindly than to be kind and courteous to his own brothers and sisters. There are many people who Twenty-six ^hc Christian in the Family 143 show their most disagreeable side just at home, to the people whom they really love best. Let us ask ourselves, What is the explanation of this strange state of affairs? More important still, What is the remedy for it? Note 2. Quarrels in the Church at Corinth. To answer our question, we turn in this lesson to Paul's first letter to his converts at Corinth. These Christians were bound together by many close ties. They were the only followers of Jesus in all that great heathen city. They had been persecuted. They were liable to persecution at any time. Moreover, they were drawn together as a family of Christians by their com- mon love to Christ, just as a family of brothers and sisters is drawn together by their common love for mother and father. Yet strange to say, they seem to have been continiially quarreling. Paul takes up this matter immediately after his courteous opening words. He had just heard that there were divisions among them. " Each one of you saith, I am of Paul, and I of Apollos," one of Paul's fellow missionaries, ** and I of Cephas," that is, Peter (1 Cor. 1 : 12). Paul pleads with them to lay aside these foolish jealousies. What mat- tered it, if Apollos were a little more eloquent than Paul, or Paul a little wiser than Apollos. " I planted, Apollos watered, but God gave the increase " (1 Cor. 3:6). Another matter about which they quarreled was the question of '* spiritual gifts." Some of their members were able to sp^ak very eloquently at their prayer meetings. This they called the gift of prophecy. Others had the gift of tongues; that is, they were so carried away from time to time by the force of their religious feelings that they uttered, as in a trance, strange sounds, unintelligible to their hearers. It was believed that at such times they were speaking in the lan- guage of the angels. Those who had this gift were proud of it. Those, on the other hand, who could speak eloquently in the language of their hearers insisted that theirs was the more useful and honorable gift. It seems that the dispute became bitter. At last they decided to appeal to Paul. So they sent messengers, asking his opinion in regard to this and cer- tain other matters. It was to answer their questions that Paul wrote his letter. Note 3. Paul's Message to the Corinthians. Paul begins his discussion of this question of spiritual gifts with the 144 Christian Life and Conduct ^^^°^ twelfth chapter, and continues it through the thirteenth and fourteenth. Each of these two gifts, prophecy and ** speaking with tongues," Paul says, has its place in the church. Other gifts, also, such as skill in teaching and tact in helping the poor, are useful and necessary. The church, according to Paul, is like a living body. If the whole body were an eye, where were the hearing? If the whole body were hearing, where were the smelling? So there is need of many different gifts in the church. Some, indeed, are more valuable than others. To speak helpfully, in ordinary human words, is better, Paul says, than to speak " in a tongue." But there is something more to be desired than any of these gifts. '' If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal." If your hearts are filled with jealousy and bitterness, if you treat one another unkindly and dis- courteously, all your eloquence, all your wisdom, amounts to nothing. Note 4. The Remedy for Family Quarrels. If we study carefully these words of Paul, we may discover the secret of sweet and happy family life. We ordinarily take it for granted that brothers and sisters will treat one another justly and kindly, because of their natural affection one for another. But persons who live together day after day, year after year, are sure to clash one with another now and then. No ma,tter how great their natural affection one for another, it is sure to ** wear thin," in spots, owing to the friction of constant daily contact. There will come mornings when the dining room is cold, and the baby cries, and the oatmeal is scorched, and father is cross; the kind of morning, in short, when all things show their raw edges. We need a stronger motive than natural affection to enable us at such times to control our tempers and keep sweet, no matter how irritating things and people may be. Such a motive Paul offers us in this great chapter. For he means by love, something more than natural affection; he means reverence also. The same Greek word which is translated love is used throughout the New Testament to designate the reverent love which the Christian should feel toward God. That Paul had in mind this kind of love is shown by his description of it (13:4-7). He lays stress upon courtesy. Love, he says, " doth not behave Twenty-six jj^^ Christian in the Family 145 itself unseemly." To behave in an unseemly way may not necessarily cause other persons to suffer, but it does show a lack of consideration for them. In other words, unseemly conduct is discourteous. The essence of courtesy is respect and reverence. It meant originally the reverence which courtiers owe to their king. According to Paul's noble thought, the attitude of the Christian toward each fellow Christian, no matter how humble, should be an attitude of reverent love. For he is more than a mere separate human being, he is a member of the church, " the body of Christ." In all their relations one with another, Christians should be prompted by this motive, and should treat one another not only with kindness, but with courteous respect. This new motive should be doubly powerful as an uplifting force in family life. For our brothers and sisters are not only fellow members with us of our heavenly Father's larger family, they are also fellow members of our own home, whose sacredness we ought surely to appreciate. There is a story, often told, of a little girl who was carrying her baby brother across the muddy street. The youngster was heavy. ** Isn't he too heavy for you to carry? " asked a sympathetic by- stander. '' Oh, no," was the answer, " he's my brother, you know." That baby was something else to her than merely some twenty pounds. He was a member of the home, and because she reverenced her home, she reverenced that little child. It was this feeling which helped her, in spite of weariness, to be so loyal to him. This, then, is the answer to the question with which we began. It is not enough just to be fond of our brothers and sisters. We need also to realize the sacredness of brotherhood and sisterhood, the sacredness of all family relationships. Then we shall indeed love one another with the .love that ** beareth all things, believeth all things, hopeth all things, endureth all things." EXPLANATION OF SCRIPTURE PASSAGES. The tongues of men and of angels: See Note 2, on the gift of tongues. Love: In the Authorized Version, the word charity was used, throughout this chapter, instead of love. This was because, as we have seen, the Greek word {agape) meant reverent and deliberate love rather than mere fond- ness. Just because of the influence of Christianity, however, 146 Christian Life and Conduct ^'««^ the popular conception of love has grown nobler. The word charity, on the other hand, as now used, denotes only one or two of the forms in which love manifests itself, as, for example, charity towards the poor, or towards wrong-doers. If I be- stow all my goods to feed the poor, and if I give my body to be burned; That is, for pride's sake, desiring to be praised for my generosity, or my saintliness. Love suffereth long, and is kind: In this and the two following verses, we have what Drummond called the spectrum of love. As a beam of white light may be broken up into its component colors, " so Paul passes this thing love through the magnificent prism of his inspired intellect, and it comes out on the other side broken up into its elements." Is not provoked: " We are inclined to look upon bad temper as a very harmless weakness. We speak of it as a mere infirmity of nature, a family failing, a matter of temperament, not a thing to be taken into very serious account in estimating a man's charac- ter. Yet the Bible again and again returns to condemn it as one of the most destructive elements in human nature." — Drummond. Taketh not account of evil: Has faith in other people, despite their faults. " I think the crier-up has a good trade; but I like less and less every year the berth of runner-down; I hate to see my friends in it." — Robert Louis Stevenson. Rejoiceth not in unrighteousness, but rejoiceth with the truth: Rejoice to see the truth prevail, even though it seem to be against one's own interests. Believeth all things: This also means, to have boundless faith in other people, in spite of their wrong-doing. Whether there be knowledge, it shall be done away: " A schoolboy to-day knows more than Sir Isaac Newton knew. His knowledge has vanished away. You put yesterday's newspaper in the fire. Its knowledge had vanished away. You buy the old editions of the great encyclopedias for a few pence. Their knowledge has vanished away." — Drummond. Now we see in a mirror, darkly: In Paul's day men used metal mirrors. The image was blurred and dim. How much better to see " face to face " ! Now abideth faith, hope, love: " Some think the time may come when two of these three things will also pass away — faith into sight, hope into fruition. Paul does not say so. We know but little now about the conditions of the life that is to come. But what is certain is, that love must last." — Drummond. Twenty-six xhc Christian in the Family 147 THOUGHTS FROM OTHER SOURCES. " I expect to pass through this world but once. Any good thing, therefore, that I can do, or any kindness that I can show to any human being, let me do it now. Let me not defer it or neglect it, for I shall not pass this way again." " The night has a thousand eyes, And the day but one ; Yet the light of the bright world dies With the dying sun, *' The mind has a thousand eyes, And the heart but one ; Yet the light of the whole life dies When love is done." " Lord, behold our family here assembled. Let peace abound in our small company. Purge out of every heart the lurking grudge. Give us grace and strength to forbear and to persevere. Offenders, give us the grace to accept and forgive offense. Give us courage and gayety and the quiet mind. Spare to us our friends, soften to us our enemies. As clay to the potter, as the windmill to the wind, as children to their sire, we beseech thee this help and mercy for Christ's sake." — From the prayers written by Robert Louis Stevenson, for family worship at his home in the Samoan Islands. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully the Scripture passage referred to at the beginning of the lesson. 1, Fill out the blanks in the following sentences as you think Paul would have done : (7) Though I live iti the midst of luxury, and have a splendid house, fine clothes, rich food, yet it profiteth me nothing. (2) Though, as a child, I obey my parents in everything, yet it profiteth nothing. (3) Though, as a parent, I give my child food, clothes, and medical care, all that he needs for his physical well-being, yet it profiteth nothing. 2. Compare the following cases with Paul's analysis of love, in vss. 4-7; what elements are exemplified, or fail to be exemplified in each case? (7) John always says " Please " and " Thank you " to father and mother, but gruffly gives orders to his younger brothers and sisters. 148 Christian Life and Conduct Lessm (2) Cousin Ellen has come to visit the family for a few weeks; her mother has broken down mentally, and has been taken to an asylum. Young Tom forgets about his cousin one day, and at suppertime talks about some crazy folks of whom he has heard. Ellen bursts out crying and leaves the table. 3. Judging from vss. 8-13, which of the following characters would you say are most likely to live on forever: Alexander the Great, Napoleon, Abraham Lincoln. 4. Mention several good ways in which each of us may show his family pride and a sense of loyalty to the family honor. Note-book Work. Write at the head of the page the verse which you like best in this chapter. State below why you like it best. Lesson 27. THE CHRISTIAN AND HIS FRIENDS. The Friendships of Jesus. Scripture Lesson, Mk. 1:16-20; 2:13-15; Lu. 10:38-42. Note 1. The Misuse of Friendly Organizations. A young boy entered a high school in which there were several fra- ternities. His father and mother were poor and uneducated, and the boy had never been in a position to associate with educated people. It was natural that at first he should feel out of place among young people who had enjoyed greater advantages than he. His language was inelegant, and his manners were awkward. Because of these deficiencies he was not taken into any of the fraternities. His classmates looked down upon him and ridiculed him. They had their good times together; he was left out. He had brains and ambition, and made a fine record as a student. But after he graduated, he looked back upon his years at school as a period of heart-breaking loneliness. He had formed no friendships. Worse still, he had grown bitter and uncharitable in his attitude toward his fellow men. This spirit had taken com- plete possession of him and threatened to spoil his whole life. 'iwenty-seven j^he Christian and his Friends 149 Suppose there had been no fraternities in that school; is it not possible that this boy's classmates would have treated him more kindly? Is it true, as many people think, that fra- ternities and sororities do more harm than good? Or should we say that such organizations are harmless and innocent in themselves, but that they may be misused? Before answer- ing these questions, we must first answer a deeper one. Our circle of friends — how large should it be and whom should it include ? Note 2. Social Exclusiveness in the Time of Jesus. Human society is often compared to an enormous pie or cake with an " upper crust," and with various other layers underneath. This was the view people took of it in the time of Jesus. Men differed, to be sure, regarding the position of the layers. The proud Romans, of course, considered themselves at the top. In their eyes the Jews were beneath contempt. To the Jews, all Gentiles were " heathen dogs," and their kins- men the Samaritans, who had become heretics in religion, were more despicable than the heathen. Amongst the Jews themselves, the Pharisees and the Sadducees were the aris- tocracy. Below them were the common people. Even among these there were class distinctions. The Judeans, for example, looked down on the Galileans. At the bottom of the social scale were the publicans, who collected taxes for the hated Romans. They were despised by everybody. All these various classes of persons, even when they hated one another, were nevertheless agreed on one point, namely, that a man ought not to make friends in the class beneath him. The Pharisees were especially exclusive. They held them- selves grandly aloof from ordinary men and women. The touch and conversation of a woman they regarded as especially defiling. Note 3. The Friendships of Jesus. One of the most remark- able characteristics of Jesus was His absolute indifference to these social barriers. He had, indeed, a little circle of friends, Galilean workingmen, like Himself, with whom He was most intimate. These were Peter and Andrew and James and John. They were the men who most easily understood Him and sympathized with Him. He spent much time alone with them, in seasons of great joy or trouble, especially during the last few days of His life (Mk. 13:3). It was Peter 150 Christian Life and Condua ^^^^ and James and John whom He chose to be with Him on the Mount of Transfiguration (Mt. 17:1) and in the garden of Gethsemane (Mk. 14:33). Outside of this circle, however, Jesus sought to be friendly with everybody. The prophets had protested against the narrow prejudice of the Jews against foreigners and had taught the brotherhood of man (Lesson 20). Jesus put their teach- ings into practice. He lived brotherhood. Although a rabbi. He numbered many women among His friends. He loved to visit at the home of Mary and Martha. He was friendly toward foreigners (Mt. 8:5-13). He made friends among the Samaritans (Jo. 4: 1-42), and passed back and forth many times through their territory. He chose a publican, Levi, or Matthew, to be one of His twelve Apostles, and sat down to dinner with a company of Levi's publican friends. This friendliness on the part of Jesus toward all classes won for Him a remarkable welcome. As the leaves come out in the spring sunshine, so human lives, forgetting their prejudices, grew friendly and kind in the sunshine of the presence of Jesus. Once, indeed, in a certain Samaritan village. His disciples met with a rebuff, and came back to Jesus very angry. But Jesus said to them, " Ye know not what manner of spirit ye are of " (Lu. 9: 55 margin). If Jesus Himself had gone first to that village, the Samaritans would probably have welcomed Him, just as they did when He was at the village of Sychar, earlier in His ministry (Jo. 4:40). As for the publicans, they made a feast for Him (Lu. 5:29). Their hearts were hungry for what He gave them. They thronged about Him eagerly whenever there was an opportunity (Lu. 15:1; 19:1-10). Note 4. Whom to Include among our Friends. In our friendships, as in all other things, we should imitate Jesus. Just as He had an inner circle of friends, with whom He was more intimate than with any others, so we need an intimate friend, or friends, in whom we can confide, whose counsel and encouragement shall be one of the great inspirations of our lives. To such close friends we should be devotedly loyal. We should be patient with their faults. We should keep faithfully their secrets. To betray a friend's confidence is to show oneself unworthy of intimate friendship. It is impossible for any one to have many such friends. Twenty-seven j/^^ Christian and his Friends 151 Many persons find them in fraternal organizations. On the other hand, we may have multitudes of real, though less intimate, friends. The world is full of lonely hearts, hunger- ing and thirsting for friendliness. Ships do not pass one another on the sea without signaling, " Ahoy !" But countless human beings rub elbows day after day, month after month, as workers in the same ofhce, or factory, or as students in the same school, without even a single '' Ahoy, there, brother !" If we imitate Jesus, we shall be more gen- erous with our friendliness. The latch-string of our heart should always be out. There should always be room for one friend more. Nor should we stop to ask whether a person belongs to our grade of society before we extend the friendly hand. If we thus try to be friendly to everybody, we shall receive a great reward. One of the greatest stepping-stones toward success is the disposition to be friendly with all per- sons. Moreover, a friendship in itself is one of life's greatest blessings. Call that man richest who has the largest number of real friends. Some people, indeed, seem at first sight uninteresting and unattractive. How can it be possible, we say, that any one can enjoy being a friend to such persons? But the friendly man is continually coming upon delightful surprises, finding jewels of character hidden under strange disguises. Friendliness itself is a kind of magic; it causes unsuspected mental and spiritual powers to leap into life. A visitor was being shown through Tiffany's store in New York City. In its great collection of precious stones was a large opal, which, according to the attendant, was one of the most valuable opals in the world. " It certainly is a large one," said the visitor, " but it seems to me that I have seen others more beautiful." " Hold it in the warmth of your hand," was the reply, and the stone was given him for a moment. When the visitor opened his hand, there did indeed shine out from the mysterious depths of the jewel gleams of almost unearthly beauty. Many a human being also, who seems dull and lacking in charm, might thus be transfigured, could he but feel the warmth of some friendly hand, the sympathy of some friendly heart. EXPLANATION OF SCRIPTURE PASSAGES. Mk. 1:16. Passing along by the sea of Galilee: Probably not far from Capernaum, where Peter lived. Mk. 1:17. Jesxis 152 Christian Life and Condtict Leaaon said . . . Come ye after me: As we are told in John's gospel, Peter and his friends had already known Jesus, and were more or less prepared to receive this summons. Mk. 2:14. Levi the son of Alphaeus: Elsewhere called " Matthew the publican" (Mt. 10:3). The place of toll: A road from Da- mascus ran along the northern shore of the Sea of Galilee. At Capernaum, it passed into the territory of Herod Antipas, ruler of Galilee. In this town, therefore, were stationed tax- gatherers, who collected customs on all goods brought into the province. The place of toll was the ofhce where these customs were paid. He saith . . . Follow me: Levi also must have become acquainted with Jesus before this occasion. Otherwise he would not have known what Jesus meant by the words " Follow me." Mk. 2:15. Sitting at meat: Sit- ting down to dinner. Luke tells us that Levi made Him a great feast (Lu. 5:29). Publicans and sinners: Besides the publicans, there were others who were ostracized by respect- able society. Lu. 10:38. A certain village: Bethany, accord- ing to Jo. 11:1. Lu. 10:42. But one thing is needful: Or, as in margin, " but few things are needful, or one." Martha was trying to prepare a big dinner. Jesus says, in substance, " Martha, we do not need all those things; just get us a little bread and milk. I would rather have a chance to talk with you than have you spend all the time of my visit in elaborate preparations for dinner. Mary understands better than you what those things are which are most worth while, and what things it is well to neglect." THOUGHTS FROM OTHER SOURCES. The House by the Side of the Road. By Sam Walter Foss, in Dreams in Homespun. These verses were suggested to Mr. Foss by a passage in Homer: " He was a friend to man and he lived by the side of the road." •• There are hermit souls that live withdrawn In the place of their self-content ; There are souls, like stars, that dwell apart, In a fellowless firmament ; There are pioneer souls that blaze their paths Where highways never ran — But let me live by the side of the road And be a friend to man. •* Let me live in a house by the side of the road, Where the race of men go by — Tweruyseven xhe Christian and his Friends 163 The men who are good and the men who are bad. As good and as bad as I, I would not sit m the scomer's seat, Or hurl the cynic's ban — Let me live in a house by the side of the road And be a friend to man. " I see from my house by the side of the road By the side of the highway of hfe, The men who press with the ardor of hope, The men who are faint with the strife. But I turn not away from their smiles nor their tears — Both parts of an infinite plan — Let me live in my house by the side of the road And be a friend to man. ** I know there are brook-gladdened meadows ahead And mountains of wearisome height ; That the road passes on through the long afternoon And stretches away to the night. But still I rejoice when the travelers rejoice, And weep with the strangers that moan, Nor live in my house by the side of the road Like a man who dwells alone. " Let me live in my house by the side of the road Where the race of men go by — They are good, they are bad, they are weak, they are strong, Wise, foolish — so am I. Then why should I sit in the scomer's seat Or hurl the cynic's ban? Let me live in my house by the side of the road And be a friend to man." (Copyrighted by Lothrop, Lee & Shepard Co., Boston. Used by permission.) DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully the Scripture passages referred to at the beginning of the lesson. L Describe briefly Peter and his friends, as Jesus saw them by the Sea of Galilee. Wliat kind of clothes did they probably wear? How- must their outdoor life have affected their complexions? Were their hands soft and white? What kind of muscles do you suppose they had? 2. Suppose you and I could be transported back nineteen centuries and could see those Galilean fishermen at their work, what would we probablv say about them at first sight? 154 Christian Life and Conduct ^^^^ 3. How did most people treat the publican, Levi, as he passed along the street ? 4. What did the publicans probably say about Jesus when they were going home from the dinner at Levi's house? 5. Judging from the story of Mary and Martha, what did Jesus think of the mental capacity of women? 6. Suppose that Jesus, as a young man, had gone to school. What would He have said to those who lefused to associate with a certain classmate because of his disagreeable manners? 7. Shakespeare makes Polonius say to Laertes: " But do not dull thy palm with entertainment of each new-hatched, unfledged com- rade." Is this consistent with the principle that we ought to be friendly with everybody? Give reasons for your answer. Note-book Work. In some places, laws have been passed abolish- ing fraternities and sororities in high schools. Write in parallel columns What good they might do and What harm they might do. Twenty-eight xhe Christian and his Enemies 155 Lesson 28. THE CHRISTIAN AND HIS ENEMIES. The Power of Forgiveness. Scripture. Lesson, Mt. 5:38-48; 6:14, 15; 18:21, 22; Rom. 12:19-21. Note 1. Can we and Should we Love our Enemies? **But I say unto you, Love your enemies." "How perfectly absurd!" exclaim some persons when they read these words in the Sermon on the Mount. " It is too much to expect of human nature," they say, " to ask us really to love our enemies. Furthermore, would it ever be right for a person always to love his enemies ? The man who wrongs me usually wrongs others also. Have I any right to love, and treat as a friend the man who has treated unjustly my dear ones or the community in which I live.? In so doing would I not simply be lowering myself to the level of the wrong-doer?" How can we answer these objections.? Or must we admit that the Sermon on the Mount is " beautiful but imprac- ticable"? Note 2. The Attitude of the Jews toward their Enemies in the Time of Jesus. The ancient Hebrews passed laws which restrained to some extent the evils of private vengeance (see Lesson 1). The wise men also urged their pupils to learn to control the angry temper and w^arned them against the spirit of hatred and vengeance. In the time of Jesus the best men and women endeavored to live up to' these rules. But as for actually loving their enemies and being friendly toward them, no one dreamed of doing that. On the contrary, they felt it their duty to get just as far away as possible from evil- doers, lest they themselves should be contaminated. Their attitude is well expressed by the words of the Psalmist: " Surely thou wilt slay the wicked, O God: Depart from me therefore, ye bloodthirsty men. Do not I hate them, O Jehovah, that hate thee? I hate them with perfect hatred. " Ps. 139 : 19-22. Note 3. The Teaching and Example of Jesus regarding Treatment of Enemies. It has been said that forgiveness was " Christ's most striking innovation in morality." He did not merely say, " Control your temper," or, " Let your enemy alone, and God will punish him " (see Prov. 20:22) ; He went 156 Christian Life and Conduct ^^^ further and said, " Love your enemies." His meaning is, in substance. Your enemy is your brother in disguise ; save him from his hatred and his sin by being kind to him. Our heavenly Father is kind even to those who sin against Him, and thus wins them back to Himself. He is at all times ready to forgive them. And we should strive to be sons of God, that is, to be Hke God, and to have His spirit of forgiveness in our hearts. Jesus practiced these principles in His own life. He treated kindly not only offenders against society but also His personal enemies. To Jesus, forgiving sin did not mean condoning sin, or excusing it. To Him, the spirit of forgiveness was a means of conquering sin. Thus at one time, when he was passing through Jericho, He spent the night at the house of Zacchaeus, a despised and perhaps dishonest tax-collector. The good people of the city were horrified. " He is gone in to lodge with a man that is a sinner," they cried. But Zacchaeus was so touched by this kindness that he said to Jesus, "Behold, Lord, ... if I have wrongfully exacted aught of any man, I restore [that is, I will restore] fourfold " (Lu. 19:8). This friendliness of Jesus toward sinners brought upon Him severe condemnation. Many good people were shocked. They said of Him, He is a " friend of sinners." They meant what we would mean now if we should say, " He associates with low down people." Yet it Avas true; Jesus was indeed a friend of sinners. Through His friendliness, He saved them from their sins. Nor was He any the less compassionate and forgiving in His attitude toward those who injured Him personally. Even on Calvary, He prayed for the soldiers who nailed Him to the cross, saying, " Father, forgive them, for they know not what they do." Little wonder that the Roman centurion was moved to say of Him, " Truly this man was the Son of God !" He was indeed the Son of God; He was and is the world's Redeemer; and it is through the wondrous powder of His forgiveness that He wins sinful men to lives of righteousness and love. Note 4. The Meaning of the Command, Love your Enemies. This command does not mean that we are to have affectionate emotions in thinking of our enemies. Nor does it mean that we are to " let people run over us." We are doing no kind- ness to a man when we permit him to cheat us, or otherwise Twenty-eight xhe Christian and his Enemies 157 to do us an injustice. Nor, furthermore, does it mean that we are to condone wrong-doing. We may be loving our enemies most truly when we are sternest with them, be- cause of their evil deeds. The command means that we must never lose faith in those who do wrong. When people injure us, instead of trying to " pay them back," we should seek to show them, through our kindness, that we still believe in their better natures, in spite of their evil deeds. The revengeful spirit helps nobody. It blinds us to the good in other men, and leads on to unjust deeds. Furthermore, the man who nurses a grudge poisons his own life, and makes himself con- tinually more wretched and unhappy. On ohe other hand, if we put this teaching of Jesus into practice, we shall find that people respond to our faith in them. We shall see our enemies becoming our friends. We shall see selfishness giving place to love. These are facts of everyday experience. Those who consider this command of Jesus, " Love your enemies," as contrary to human nature have never really tried to obey it. No more practicable command was ever uttered. Merely from the standpoint of good sense, what better method could there be for disposing of our enemies than to make friends of them ; and instead of being contrary to human nature, does not this idea appeal to our deepest and noblest impulses? Judge Lindsey has adopted this principle of Jesus in his Juvenile Court, in Denver. A certain boy, about seventeen or eighteen years old, whom we will call Harry, had already served thirteen terms in jail. Young as he was, he already had the face and manner of a hardened criminal. Never- theless, the judge was kind to him. At first the boy repaid these kind words with surly and discourteous answers ; but after a time he began to show a better spirit. One evening when the judge was in his office on an upper floor of the same building with the county jail, he sent a message to the warden of the jail, asking him to bring Harry up for a short con- ference. In a few minutes the officer came in, bringing the prisoner, who was securely handcuffed. " Take off those irons," said Judge Lindsey. The officer shook his head, then went over and whispered to the judge. Finally, however, he took off the handcuffs and left the room. Then Judge Lind- sey turned to the boy and spoke to him somewhat as follows : '* Harry, the officer says you are going to try to get through 158 Christian Life and ConduU ^^«^^^ that open window and climb down the fire escape. Now, then, I have been trying to help you to become a good man. But if you aren't going to help me to help you, you may as well go back on me first as last. There's the window. Go ahead, cUmb out, if you want to. I won't report to the jailer till midnight." The boy looked for a moment at the judge, then at the window. Then he went over and closed the window with a bang. " Nobody ever talked to me like you do, Judge," said he. An hour or two later, the warden of the jail was called to the door of his office, and received the surprise of his life. Harry was waiting to be locked in his cell. EXPLANATION OF SCRIPTURE PASSAGES. Mt. 5:38. An eye for an eye: See Lesson 1. Mt. 5:39. Who- soever smiteth thee on thy right cheek, turn to him the other also: This is another illustration of the use of hyperbole by Jesus. He simply means, when persons injure you, do not try to " pay them back," but seek to win them by kindness. Mt. 5:41. Whosoever shall compel thee to go one mile: Roman soldiers, in marching through the country, were fre- quently in need of guides and burden-bearers. They were accustomed to press into service any one whom they met. Mt. 5:43. Kate thine enemy: The Old Testament nowhere contains this injunction; but many passages seem to point in this direction. Mt. 5:47. Salute your brethren: Treat them courteously and kindly. Mt. 6:15. Neither will your Father forgive your trespasses: God is always eager to forgive us, but He cannot do so if we are cherishing in our own hearts an unforgiving spirit toward others. Mt. 18:22. Until seventy times seven: Or, in other words, do not ever cease to forgive him. Rom. 12:19. Give place unto the wrath of God: God will punish men for their unjust deeds. Rom. 12:20. Thou shalt heap coals of fire on his head: That is, make him blush with shame because of his unkindness to you. Rom. 12:21. Overcome evil with good: Especially overcome hatred and anger with kindness and love. THOUGHTS FROM OTHER SOURCES. ** Be noble ! and the nobleness that lies In other men, sleeping but never dead, Will rise in majesty to meet thine own." — Lowell Twenty-eight fj^^ Christian ayid his Enemies 159 " Let a man overcome anger by kindness, evil by good ; let him con- quer the stingy by a gift, the liar by truth. For never in this world does hatred cease by hatred ; hatred ceases by love. This is always its nature. ' ' — Buddha. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully all the Scripture passages referred to at the beginning of the lesson. 1. Does nursing a grudge against some one else do one any harm? If so, what harm .? 2. Mention other things, beside sunshine and rain, that God gives to bad men as well as good. 3. Many persons wonder how it is that a just God can allow the wicked to prosper. How would you answer them, in the light of Mt. 5:45? 4. Some say that to love an enemy is the virtue of weak and cow- ardly persons. How would you answer them? 5. Think of some one who really does keep on forgiving, as Jesus commanded (Mt. 18:22), no matter how many times the injury is repeated. Can you think of anybody who has many times forgiven you? 6. How can you reconcile the advice to " shun evil companions, with Jesus' command to love our enemies and be kind to them ? 7. A certain boy behaved in an ungentlemanly way. A girl acquaint- ance, the next time she met him, refused to speak to him. In the 160 Christian Life and Conduct ^«««o^ light of the teaching and example of Jesus, do you think there are occasions when it is right to ostracize, or " cut," persons in this way? If so, give an example of such an occasion. Note-book Work. Write a story (from your own experience, if possible) illustrating Paul's words, " In so domg thou shalt heap coals of fire upon his head." Lesson 29. THE CHRISTIAN AND LITTLE CHILDREN. The New Chivalry of Jesus. ' Scripture Lesson, Mt. 18:5, 6; Mk. 9:36, 37; 10:13-16. Note 1. The Morality of a Torch Race. Among the favorite games of the ancient Greeks was the relay race. They fre- quently ran such races after nightfall, and in that case the event was called a torch race. Each runner received a torch from the man before him, and after running with it a certain distance, delivered it to the next man, who stood waiting for it at the mark assigned to him. The team that succeeded in getting the torch first to the goal was accounted the winning team. Now imagine yourself a runner in such a race ; suppose the man before you had come, all breathless, to where you were waiting, and had put the torch in your hand; would you consider that it had been given you as a toy to play with, or as a personal decoration ? Would you not consider it your first business to run with that torch and deliver it into the hands of the next runner? Now turn to another picture, a scene on a modem play- ground. A group of boys are resting after their game. Among them is a lad of fifteen and his younger brother, who is about seven or eight. As they sit there on the grass, some of the other boys use profane language and tell vile stories. The two brothers come of an upright family. The little fellow has never heard such language before; now, however, he listens in astonishment and wonder. The older boy has been taught to be clean in his speech, and he does not join in the dirty talk of the other boys. Nevertheless, he sits there quietly, and allows his younger brother to hear what they say. Twenty-nine 7/^^ Christian and Little Children 161 Was he doing his duty ? His father and mother had passed on to him, faithfully and lovingly, the torch of the knowledge of the right. Was he doing all that he might have done to pass it on to the next runner? Note 2. The Attitude of the Disciples toward Children. In ancient times, most fathers and mothers were kind to their children. Yet almost everybody seemed to take it for granted that children were in the world chiefly for the benefit of older persons. The ancient Hebrew desired many children, not that through them he might serve mankind, but that after his own death he might have many descendants to honor his memory. The attitude of the disciples of Jesus in one of the passages in our lesson is a good illustration of the general attitude toward children in ancient times. When the mothers brought their little ones to Jesus, '' the disciples rebuked them." Children were to be petted when there was nothing better to do. But men who were engaged in the serious business of life had no time to concern themselves with children. This attitude is still very common. There are even now some fathers and mothers who seem to forget that they owe a duty to their children. This is one reason why we have so many divorces. As for older brothers and sisters, there are far too many who look upon the little ones in their own family as being " in the way," and who do not seem to realize at all the special obligations and the inspiring oppor- tunities of brotherhood and sisterhood. Note 3.- What Jesus Taught about Children. Jesus insisted, as no one before Him had ever done, that all older persons are under sacred obligations toward children. When His disciples rebuked the mothers for bringing children to Him, He was indignant. " Let the little children come to me," He said, and " taking them in his arms, he blessed them." At another time. He took a little child in his arms, and said to His disciples, in substance, ** Whoever treats kindly such little children does a kindness to me, and to my Father in heaven. On the other hand, to harm a little child is the greatest of all sins." With especial sternness did Jesus con- demn those who hindered little children from coming to know God, the heavenly Father, and from learning to live a life ot goodness such as is pleasing to the Father. " Whosoever shall cause one of these little ones that believe on me to 162 Christian Life and Conduct ^^^"^^ stumble," He said, " it were better for him if a great millstone were hanged about his neck, and he were cast into the sea." Note 4. The Torch Race of Human Life. Ages ago, men dwelt in caves and slew one another for a few morsels of food. They cared little for anything save self-gratification. Since that distant day, humanity has been toiling painfully along " the great world's altar-stairs That slope through darkness up to God." Wonderful progress has been made in knowledge, in self- control, and in the power to appreciate the beautiful and the good. This achievement has been made possible by the blood and the agony of innumerable brave and loyal hearts, " Toiling up new Calvaries ever with the cross that turns not back," After us, countless other generations will live upon the earth. They, surely, should come far closer than we to the great goal of human progress, the triumph of righteousness and truth and God. The men who live in the year 3000 a. d. ought to be able to look back on this present generation as we look back on the Dark Ages. But if future generations are to achieve this wonderful victory, we in this generation must do our part to help them forward. The torch of human progress is in our hands. In the brief span of a single generation we cannot carry it forward very far. We owe it both to the heroes and heroines of the past, and also to the generations who shall come after us, to hand on this torch to the children, and to speed them on their way. This is why it is sa grievous a sin to injure a little child. In so doing we wrong our own father and mother who at such pains have striven and are striving to hand on to us the torch of life and love and duty, and we also wrong the torch -bearers of the future. There are ways in which boys and girls may strike a direct blow not only at living children, but also at the children of the next generation. Of course, whatever we do that is wrong injures not only people now living but also those who will come after them. There are some sins, however, which injure, even more directly, the children of the future. Dis- courtesy to girls or women is such a sin. It is the God-given mission of women, even more than of men, to be directly responsible for the care of children. Only at the cost of the mother's suffering can the child be born. Surely the Twenty-nine xhe Christian and Little Children 163 least that a boy or a man can do is to reverence all mothers and all women for motherhood's sake. He who is dis- courteous to a woman is aiming a blow at all little children. Girls, on the other hand, should remember that it is possible through unseemly manners to invite discourtesy or undue familiarity (which is the worst form of discourtesy). They should cherish their own self-respect, and demand respect and courtesy on the part of their boy friends. Furthermore, anything which injures the home injures future generations. Christianity's greatest gift to children has been the Christian home, composed of one husband and one wife, who take each other " for better for worse, for richer for poorer, in sickness and in health, to love, honor, and cherish, till death us do part." Such a home, when it is truly a Christian home, is indeed a heaven on earth. From the love of such a father and mother, the little child can most easily come to understand and appreciate the love of the Father in heaven. Boys and girls in their teens should look forward to founding such a home some day, and should begin even now to be loyal to the possible future wife or future husband, and to the children that may some time be bom. The late Governor Hogg of Texas was asked, the evening before he died, what kind of monument he wished. He replied, " I want no monument of stone; but let my children plant at the head of my grave a pecan tree, and at the foot of my grave a walnut tree, and when these trees bear, let the pecans and the walnuts be given out among the plain people of Texas, so that they may plant them and make Texas a land of trees." In that same spirit we, too, may do our little share towards helping future generations. We may not plant trees, but we may do something better — we can be good to little children; we can so live that if wx have children of our own, they may carry the torch of life higher and burning brighter than in our hands ; and so we can help to make the world of the future a world of brave and loving and loyal men and women. EXPLANATION OF SCRIPTURE PASSAGES. Mt. 18:6. A great millstone: Literally, a millstone turned by an ass; not the small millstone that eastern women turn by the hand in grinding grain. Mk. 10:15. Whosoever shall 164 Christian Life and Conduct ^^^'^^ not receive the kingdom of God as a little child: That is, in a teachable spirit. See Lesson 25, Note 4. THOUGHTS FROM OTHER SOURCES. '• We are at the beginning of the greatest change that humanity has ever undergone. We are creatures of twiHght ; but out of our minds will spring minds that will reach forward fearlessly. A day will come' — one day in the unending succession of days — when the beings now latent in our thoughts shall stand on this earth, and shall reach out their hands starward. After all, nothing is so far from completion as humanity." DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully the Scripture passages referred to at the beginning of the lesson. 1. How did Jesus show His love for children? 2. What indications are there that children were attracted to Jesus, and loved Him? 3. Did Jesus have brothers and sisters? (Mk. 6 : 3.) 4. If you had been a younger brother or sister of Jesus, how would He have treated you? 5. There are some games which are sure to lead to a rough and tumble scuffle. Is it a good thing to play these games at parties attended by boys and girls? Give reasons for your answer. 6. Some musical comedies are full of coarse jokes. Yet boys and girls often attend such shows, in order to be able to sing or whistle the latest popular song. What do you think about the wisdom of going to them? ^•'^^■'^y The Ambition of a Christian 165 7. In what ways can girls prepare to be good mothers, when they are older? 8. In what ways can boys prepare to be good fathers? Note-book Work. Clip from an old Bible the various passag. of our lesson, and paste them in your note-book. Select from the Brown or Perry collection some picture illustrating motherhood, or parenthood, or chivalrous manhood, and paste it on the opposite page. Any of the Madonna pictures would be appropriate; also the following Brown pictures: Nos. 361, 729, 1068. Lesson 30. THE AMBITION OF A CHRISTIAN. A New Kind of Greatness. Scripture Lesson, Mt. 25:14-29; Mk. 10:35-45. Note 1. Is it Right to be Ambitious? Sometimes we hear ambition condemned as sinful. Shakespeare makes Lord Wolsey say to his fellow officer: " Cromwell, I charge thee, fling away ambition ; By that sin fell the angels; how can man, then, The image of his Maker, hope to win by it?" In Lesson 18 we considered the duty of contentment, and contentment seems at first sight inconsistent with ambition. On the other hand, ambition is frequently praised as a virtue. " He has no ambition !" When persons speak thus of a man, they usually mean that his life will never be worth very much to his fellow men. Is ambition right or wrong? Or, are there different kinds of ambition, some of which are right and some wrong? These are the questions before us in this lesson. Note 2. The Ambition of the Disciples of Jesus. The Jews have always been an ambitious race. This was true of them in the time of Jesus. Oppressed and despised by their Roman rulers, they looked forward with passionate longing 166 Christian Life and Condtict Lesson to the time when God should send the Messiah and dehver His people. The Messiah, they believed, would be a " son of David," that is, like David, he would be an actual world ruler. He would drive out the Romans from Palestine, conquer the whole world, and make Jerusalem the world's capital instead of Rome. When the disciples of Jesus came to believe in Him as the promised Messiah, they naturally supposed that eventually He would enter upon this victorious career and sit upon a material throne. They themselves hoped for high offices in the new government. As time went on, they became more and more absorbed in these dreams of the future. Jesus explained to them, again and again, that He was not that kind of Messiah ; that His kingdom was not of this world ; that He was seeking to establish His throne, not in some royal palace at Jerusalem, but in the hearts and lives of men. But the disciples failed to understand Him. They kept on dreaming of future power and fame. Worse yet, they began to quarrel over the question, " Who shall be the greatest? " James and John wanted Jesus to promise them the two chief offices. The other disciples were naturally very indignant. They felt that the two brothers had " stolen a march on them." All twelve, however, were actuated by the same spirit ; each of them hoped for the highest possible place in the new kingdom. Note 3. The Testimony of Jesus regarding Ambition. Jesus did not rebuke the disciples for being ambitious. In- deed, if we study His teachings as a whole, we find that He had little use for a man who was lacking in ambition. This is the meaning of the parable of the talents. The servant who was not content with his five talents was finally successful in gaining " other five talents " ; in the same way, the servar^ with two talents gained " other two talents." But the ser- vant who was perfectly satisfied with his one talent, and made no effort to increase it, finally lost even that one. So Jesus taught that His disciples should be ambitious — ^but ambitious for what? For fame, for selfish advantages, for ease and pleasure? No; these things indeed are what most men strive after, but, " It is not so among you," says Jesus. A new idea has come into the world regarding what things are really great: " Whosoever would become great among you shall be your servant; and whosoever would be first among TMHv The Ambition of a Christian 167 you shall be servant of all." The servant, in Caesar's palace, who really seeks to be useful to his fellow men through his so-called menial labors, is really greater than Cae.sar himself, the selfish despot, at whose slightest nod the whole world trembles. In other words, Jesus took the ordinary ideas of greatness and turned them upside down. Note 4. The Ambition of a Christian. Looking back over human history it is easy to see that Jesus was right in His conception of true greatness. The greatest men have been those who were ambitious, not merely for themselves, but for the common welfare, as, for example, Alfred the Great, Columbus, George Washington, and Abraham Lincoln. Self- ishness makes men shrivel ; love calls out the best and noblest in them, and makes them truly great. Suppose Nehemiah had never been visited by that delegation from Jerusalem, and had spent the rest of his life as the king's cupbearer, sur- rounded by an atmosphere of selfish luxury ! Probably he would have yielded to these evil influences, at least in a measure, and would have become selfish like all his asso- ciates. He might have been promoted to high office in the Persian empire. But would his life have been truly great, or would it have become more and more petty and mean? How fortunate it was for him and for the world that there came a summons from the city of his fathers knocking at the door of his heart, and calling to the real Nehemiah to awake and come forth, to serve God and country, to struggle, to fight, to hope, to despair, to persevere, to be great ! The greatness of service is, indeed, the only true greatness. We can now see why Jesus was so insistent that men should be ambitious, even though not selfish in their ambition. He sets before us an ideal of greatness which is infinitely high. There are always nobler ways of helping others. Finer, more splendid achievements in the service of humanity are always possible. The unambitious man, however, is content with what he has already accomplished. He does not have the larger vision, or, if he does, he does not care. Such an attitude is most dangerous; it is a kind of spiritual suicide. Just as the man in the parable who had no desire for further gains finally lost even what money he had, so the man who desires no further gains in nobility of character is sure to lose those moral and spiritual treasures which he already possesses. 168 Christian Life and Conduct Lesson " If I cease becoming better," wrote Oliver Cromwell in the fly-leaf of his Bible, " I shall soon cease to be good." On certain old Spanish coins there was a picture of the Pillars of Hercules, and underneath it, the inscription Ne plus ultra^ " No more beyond." After Columbus discovered America, however, the Strait of Gibraltar was no longer the western- most limit of human navigation. The authorities therefore, erased the first word of the inscription. On these later coins one sees the Pillars of Hercules as before, but underneath are the words. Plus ultra, " More beyond." This is typical of the experience of che Christian. We lift our eyes toward our fairest and noblest aspirations, and perhaps we say, " Surely, there is no more beyond; if I can ever be as good, as true, as unselfish as that, I shall be content." When, how- ever, we have begun to realize these aspirations in some measure, we find that we made a mistake; there is more beyond. New and brighter visions beckon us. There is now and then, indeed, a man who refuses to follow these new beckonings. "Then let the clock stand still; his time is o'er." To the true Christian, however, the great pursuit never loses its zest. He never ceases to look forward to the future with all the enthusiastic ambition of youth. This is, indeed, the secret of eternal youth, — never to lose ambition; and the Christian never grows old. EXPLANATION OF SCRIPTURE PASSAGES. Mt. 25:14. For it is as when a man . . . delivered unto them his goods: In the Greek, the sentence is incomplete. Jesus means, '* This story which I am about to tell illustrates a law of the spiritual world." Mt. 25:15. Five talents: A talent of silver was worth about two thousand dollars, and a talent of gold about thirty thousand. To each according to his several ability: That is, according to his own ability. Mt. 25:24, 25. Lord, I knew thee that thou art a hard man . . . and I was afraid: The servant was afraid to risk the money in trade, lest if he should not be successful his master would punish him. Mt. 25:27. Thou oughtest therefore to have put my money to the bankers: That is, even if you were afraid to invest it in business you might have put it in a bank. But the servant had been afraid that even the bank might fail. Mt. 25:29. From him that hath not, even that which he hath shall be taken away: The man who has ceased to make progress Thirty j^^ Ambition of a Christian 169 is already in the same class with the man who " hath not." He is sure to lose even that which he seems to have. Mk. 10:38. Ye know not what ye ask: Notice that Jesus does not rebuke James and John for their ambitious request. He only tells them that to sit on either hand of Him in His kingdom is an honor very different from what they supposed. The pathway to honors in His kingdom led down through sorrow and persecution and death. THOUGHTS FROM OTHER SOURCES. " Speak, history! Who are life's victors? Unroll thy long annals and say. Are they those whom the world called the victors Who won the success of a day? The martyrs or Nero? The Spartans who fell at Thermopylae's tryst, Or the Persians and Xerxes? His judges or Socrates? Pilate or Christ?" ** Glory of warrior, glory of orator, glory of song. Paid with a voice flying by to be lost on an endless sea — Glory of Virtue, to fight, to struggle, to right the wrong — Nay, but she aimed not at glory, no lover of glory she ; Give her the glory of going on, and still to be." — Tennyson. " A glorious gift is Prudence, And they are useful friends Who never make beginnings Till they can see the ends; But give us now and then a man, That we may make him king, Just to scorn the consequence, And just to do the thing." " Be good, sweet maid, and let who will be clever; Do noble deeds, not dream them all day long; And so make life, death, and that vast forever One grand, sweet song." — Kingsley. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully the Scripture passages referred to at the beginning of the lesson. 1. When did the disciples suppose that Jesus' glory was to begin? 2. In the light of His own teachings, was His career on earth a part of His ' ' glory ' ' ? Why ? 170 Christian Life and Conduct ^^*««" 3. Why was it hard for the discipies to understand Jesus when He explained that He was not the kind of Messiah that the Jews were expecting? 4. How do you suppose the ten disciples happened to know about the interview of James and John with Jesus? Who must have told them? 5. What are some things which the ten disciples probably said to the two brothers after this interview? 6. Which is likely to be the greater physician, the one whose chief motive is the desire for fees, or the one whose chief desire is to cure disease ? Note-book Work. Show how a man could be great, according to Jesus' definition of greatness, as a doctor, as a business man, as a lawyer, or as a minister. Give your reasons. Or, choose some favorite historical character, and show how he was great, in this sense. Lesson 31. THE CHRISTIAN AND HIS THOUGHTS. " Whatsoever Things are Lovely." Scripture Lesson, Mt. 12:33-35; Mk. 7:1-23; Phil. 4:8, 9. Note 1. The Difficulty of Controlling One's Impulses. ** If to do,"' says Portia in the Merchant of Venice, " were as easy as to know what were good to do, chapels had been churches, and poor men's cottages princes' palaces. It is a good divine that follows his own instructions; I can easier teach twenty what were good to be done, than be one of the twenty to follow mine own teachings." In this passage, Shakespeare put his finger on the supreme problem of human life : how to control our impulses, keeping them in harmony with our own better judgment; how to conquer the " sin that doth so easily beset us." We shall be chiefly occupied with this question Thirty-one xhe Christian and his Thoughts 171 in the remainder of our course. We shall find a partial answer in this lesson on the Christian and his thoughts. Note 2. The Evil Surroundings of the Early Christians. The Christian converts of Paul's day certainly knew what it was to be surrounded by temptations. In the large Greco- Roman cities, such as Antioch, Philippi and Corinth, there were sights and sounds on every hand which were intended as allurements to evil. It was almost impossible to escape from them. Wickedness, in our day, usually keeps itself hidden. Then it flaunted itself everywhere in men's faces. Moreover, the beauties of art were used far more than now to tempt people into sin. How difficult it must have been for Chris- tians in those days to keep themselves unspotted from evil, and to live clean, upright lives ! Note 3. Paul's Advice to his Converts. In order to help his Philippian converts to resist these ever-present enticements into wrong-doing, Paul gives them the advice which is before us in this lesson. He says, in substance, ** There is indeed much evil in the world about you, but there is goodness also. You can find men and women, if you look for them, who are striving to be just and honorable and pure in all their actions. Think on these things. Form the habit of looking for these things, and these things only. As for the evil, pay no atten- tion to it." In giving this advice, Paul was following a principle set forth by Jesus. Thoughts, Jesus taught, are the roots from which deeds grow. A good tree brings forth good fruit, and a corrupt tree brings forth evil fruit. "Do men gather grapes of thorns, or figs of thistles? " Evil thoughts are, therefore, the real sources of defilement. Evil comes from within. Things outside cannot defile us unless we choose to be defiled. If we control our thoughts and keep them righteous in God's sight our actions will be righteous also. Note 4. Self-control Means Thought-control. If we are guided by this principle of Jesus and Paul, we will fill our minds with thoughts of worthy and noble deeds. It is true that we cannot always avoid thinking about things that are evil. We have to think about our own faults in order to con- quer them.. But when we must think about evil, we can at least think about it so as to see its real nature. Paul puts 172 Christian Life and Conduct Lesson this first in his Ust: " Whatsoever things are true," he says, " think on these things." Too often when we think of wrong actions, we refuse to think of them as wrong. We close our eyes to the evil in them. As Professor James says, when a drunkard wants to take a drink, he tries to find an excuse for it that will jnake it seem less evil. It is a new brand :f liquor which he really ought to test ; " moreover, it is poured "ut and it is a sin to waste it; or, others are drinking and it •oald be churlishness to refuse; or, it is but to enable him to :.33p, or just to get through this job of work; or, it isn't drink- ing, it is because he feels cold ; or, it is Christmas day ; or, it is SI means of stimulating him to make a more powerful resolution in favor of abstinence than any he has hitherto made ; or, it is just this once, and once doesn't count, etc., etc. — it is, in fact, anything you like except being a drunkard. That is the con- ception that will not stay before the poor soul's attention. But if he once gets that way of looking at the matter, that this continual drinking is being a drunkard and is nothing else, he is not likely to remain one long." Said a young girl, " My mother always taught me that when sweeping I should first sweep the dust out of the corners of the room into the center. Then I would not be tempted to neglect it." That is good advice to follow when we are in doubt regarding a matter of right and wrong. If it is wrong, we will find the real ugliness of it hidden away in the corners of our mind. Let us always sweep the corners first. When, however, we have dragged a thought out of its hiding-place and branded it as evil, the next thing is to banish it forev^er; to fill our minds so full of thoughts of good that there will be no room for evil. Evil thoughts will indeed suggest themselves sometimes; w^e cannot help that. It has often been said that we cannot prevent the birds flying above our heads, but we can prevent them from building their nests in our hair. If we pay no attention to evil thoughts, they will not trouble us long. On the other hand, we will become more and more deeply absorbed in thoughts of the things that are just and lovely and of good report, and will find ourselves doing just and beautiful deeds. Just as the best way to keep weeds out of a garden is to fill it with vigorous growing plants, so the best way to keep evil thoughts out of the mind is to fi^l it v/ith thoughts of things which are lovely and of good Thirty-one j^^ Christian and his Thoughts 17; A tiny white flower is said to grow near the openings of some coal mines. Clouds of black coal dust may sweep over it, but not the slightest particle ever clings to its petals. It has no affinity for coal dust. So the man whose thoughts are pvire and wholesome and worthy may live in the midst of cor- ruption, but he will scarcely be aware of its presence. He has no inward affinity for it, and he remains undefiled. EXPLANATION OF SCRIPTURE PASSAGES. Mt. 12:34. Ye offspring of vipers: Jesus is addressing the evil-minded scribes and Pharisees who had declared that Jesus cast out demons " by Beelzebub the prince of the demons." Mk. 7:2. With defiled, that is, unwashen hands: The disciples, of course, washed their hands, so far as was need- ful for cleanliness. The scribes were referring to ceremonial defilement. According to the Mosaic law, after a man had touched certain objects (which might not have seemed to us unclean) he was thereby made unfit for sharing in the worship of God. Before entering the temple, therefore, h^ was required to wash himself in a certain prescribed way. Mk. 7:3. Holding the tradition of the elders: The Mosaic law did not require ceremonial washings before each meal. This rule had been added by later scribes, and handed on to suc- ceeding generations as a " tradition of the elders." Mk. 7:11. Corban, . . . Given to God: According to one of these " tra- ditions," a man might vow to give his money to the temple at some distant time, and meanwhile keep it for his own use, thus relieving himself of all duty to support his aged parents (see Lesson 7). Mk. 7:15. There is nothing from without the man, that going into him can defile him: Jesus was thinking of the ceremonial defilements which the scribes so carefully avoided. He says, in substance, that these so-called defile- ments do not really defile; that the ceremonial requirements of the Levitical law were based on a mistaken idea of religion. The principle which Jesus sets forth applies also to things which are in themselves really evil, such as foul language. Such things cannot defile us if we do not think about them. The things which proceed out of the man: Evil thoughts pro- ceed out of the man in the form of words and deeds. Phil. 4:8. If there be any virtue, and if there be any praise: That is, think on whatever things are virtuous and worthy of praise. 174 Christian Life and Conduct Lesson THOUGHTS FROM OTHER SOURCES. •' Vice is a monster of so frightful mien As, to be hated, needs but to be seen ; Yet seen too oft, familiar with her face, •' We first endure, then pity, then embrace," — Pope. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully all the Scripture passages referred to at the beginning of the lesson. 1. In the light of Paul's advice, is ignorance always an evil? Re- garding what kind of things should one strive to keep himself ignorant ? 2. What light does Paul's advice shed on the best method of reading newspapers? What sort of news should we skip? What should we read thoroughly? 3. Three men go on a journey, a farmer, an architect, and a mer- chant. What things will each of the three be most likely to see, as they travel through the country? 4. A bad man and a good man go on journeys. What kind of things will each see? 5. A girl has promised her mother to come home promptly from school; but as she is on her way home, she is met by some attractive friends who urge her to come with them and have some fun. Her first impulse is to keep her promise with her mother, and refuse to go with her friends. Would she be more likely to do right if she tried at once to follow that impulse, or if she stopped to reason with herself about it? Why? 6. It sometimes happens that a man who has been respected by everybody in the community commits some shocking crime. In the light of the teachings of Jesus, can you explain such apparently sudden falls into sin? Thirty-two Yhe Christian and his own Wrong-doing 175 7. Mention some pure and lovely things that are good to think about. Note-book Work. Paste in your note-book the following passages besides the regular lesson clippings: Prov. 4:23; Jer. 4: 17, 18; Ps. 51 : 10; 51:17; 139:23, 24. Lesson 32. THE CHRISTIAN AND HIS OWN WRONG- DOING. What to Do after One has Yielded to Temptation. Scripture Lesson, Mk. 16:7; Lu. 15:11-24. Note 1. The Temptation to be a Quitter in the Battle of Life. Occasionally we hear of a baseball team whose players are described as " quitters." They can play a fine game so long as they are in the lead. But if the other side can score two or three runs at the very outset, that side is sure to win, for in such a case these quitters " lose their nerve," and become demoralized. There are other players, however, who are never beaten until the last ball is pitched. When they make errors, when the other side scores many points against them, they pull themselves together and fight all the harder. In the end, teams composed of such players are winning teams. The temptation to be a quitter is far stronger in the war against sin than in any other kind of struggle. We enlist as soldiers of Christ. We are full of hope and enthusiasm. It seems to us as though we had left all our old faults and weaknesses far behind. Then suddenly we fall into wrong- doing. We are discouraged; more than that, we are bitterly ashamed of ourselves. To turn at once to God and ask Him to forgive us would be an insult to Him, we think. But be- cause we do not go at once to God, we are almost certain to be overcome by other temptations. Thus, for very shame, we drift further and further into wrong. Note 2. How the Younger Son, in the Parable of Jesus, Fell into Sin. We may be sure that when the younger son left home, he had no intention of " wasting his substance in riotous living." In all probability, when he said good-by to his father, he promised him not to forget the religion or the 176 Christian Life and Conduct Lessor, moral principles which he had learned at his mother's knee. Nor did he mean to break that promise. He was simply tired of the old home village. He wanted to have some fun. He wanted to see the world and its wonders. But, alas ! when he reached the far country, having plenty of money, he soon had plenty of false friends, who were eager to " show him a good time." By and by came the first misstep, the first drunken debauch, the first visit to a gambling den. We can easily imagine the waves of shame that swept over him then, as he thought of his kind old father, and of all the pure asso- ciations of his home. " How can I ever look them in the face again?" he asked himself. Made desperate by these thoughts, he plunged deeper and deeper into sin. Note 3. How the Younger Son Escaped from his Sin. Trouble and misfortune were at last his teachers, as they have been for many others. The shock of actual poverty and the piQch of hunger stimulated his mind and will. All at once it occurred to him as he stood by the pig pens of his employer, that the door of hope was not yet closed, that it had never been closed. It was still possible to go back to his father and make a clean breast of it; and he had faith enough in his father's goodness to believe that he would not be allowed to starve. He would at least be received as one of his father's hired servants; and how much better to work for his father than to feed swine in this accursed land ! So " he arose and came to his father " ; and he did indeed confess his sin to his father. " I have sinned against heaven and in thy sight, and am no more worthy to be called thy son." But instead of being received as a hired servant, he was treated with a kind- ness far beyond his dreams; a kindness which must have fairly broken his heart in contrite love. He was taken back into the family again, and was given the chance to begin life anew. Note 4. What to Do after we have Yielded to Temptation. This parable teaches us that when we have fallen into sin, God is always ready to give us another chance. The past is indeed shameful, and it cannot be wiped out. But the future is God's and ours, and its possibilities are almost limitless. We have but to turn our back upon our sin, and confess our wrong-doing to God and, as far as possible, to those human beings whom we have injured. Peter had been a Thirty-two jj^^ Christian and his own Wrong-doing 177 leader among the disciples of Jesus, but on the night when Jesus was arrested, in a moment of weakness, Peter denied his Lord, and then " went out and wept bitterly." Yet afterwards, when there came a message from the loving Master to the scattered and heart-broken disciples, it was Peter who was singled out by name. " Go, tell his disciples, and Peter." Peter was to have another chance. We may also learn from the parable of the prodigal son that we ought to avail ourselves of God's goodness at once. The boy in the far country need not have waited until he was ready to devour " the husks which the swine did eat." The shame of that first wrong-doing should have driven him home to his father, instead of further in his evil way. Suppose Peter had said to the messenger, " I will not go to Galilee to meet the Lord. I would be ashamed to have Him see me. I could not lift up my head in His presence." How foolish, how wrong that would have been ! If God is ready to give us another chance, surely our first duty is to respond with eagerness to His kind offer, to spring forward gladly and seize the splendid opportunity. Many centuries ago, a young sculptor began working on a piece of beautiful Carrara marble, seeking to carve a statue. He was unskilful, however, and after hacking at the marble for a few hours, threw it away as spoiled. A few days later Michael Angelo came down the street, and saw the discarded marble lying in a pile of stone chips in the gutter. He took it home with him, and carved out of it his wonderful statue of David. Many a man has considered his own life spoiled, and has proceeded to fling himself into the gutter of sin. Afterwards, however, God has said to that man, " If you will help me, your life can even yet be molded into a noble and beautiful character." Surely, when God Himself appeals thus to a man, only a " quitter " will fail to respond. EXPLANATION OF SCRIPTURE PASSAGES. Lu. 15:12. Father, give me the portion of thy substance that falleth to me: This would be one-third (Deut. 21 : 17). In modern times he would have no right to it until his father's death. In ancient times, however, such requests as this were by no means unheard of. Lu. 15:16. The husks that the swine did eat: The pods of the carob or locust tree, still common in Palestine. Poor people eat them occasionally. 178 Christian Life and Conduct ^^^^ THOUGHTS FROM OTHER SOURCES. *' It is but to keep the nerves at strain, To dry one's eyes and laugh at a fall, And baffled, get up and begin again — So the chase takes up one's life, that's all." — Browning. " One who never turned his back, but marched breast-forward, Never doubted clouds would break, Never dreamed, though right were worsted, wrong would triumph, Held we fall to rise, are baffled to fight better, • Sleep to wake." — Browning. DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully the Scripture passages referred to at the beginning of the lesson. 1. Of what distant land or city might Jesus have been thinking when He described the younger son as going " into a far country "? 2. Was the young man prompted by low or high motives when he resolved to go back home? (Lu. 15: 17.) 3. Describe his probable appearance when his father saw him coming. 4. What might the father have said to him? 5. When the women went to give to the disciples their message from the risen Master, do you suppose they found Peter with the others, or alone ? 6. What did Peter probably answer when the women said to him, " The Master sent this message especially to you, Peter "? Thirty-three jhe Christian's Liberty 179 7. When we decide to follow Christ, do we take into the Christian life any of our faults and weaknesses? 8. When we have done wrong, to whom should we confess our sin? 9. When a person covers up his wrong-doing, what harm does he do to his own moral character? Note-book Work. ,Write a brief essay, showing that to apologize for wrong-doing is a sign of strength rather than weakness of character. Lesson 33. THE CHRISTIAN'S LIBERTY. The Harmony between Freedom and Law. Scripture Lesson, Mt. 5:41; Gal. 5:1, 13-15; Jas. 1:25. Note 1. The Slavery of Mere Duty-doing. A young girl was talking about a certain course of action. " I know it is my duty," she said, ** because I hate it so." That girl doubtless recognized that the requirements of duty were reasonable and necessary. Nevertheless, in her experience, duty had very often seemed to mean something hard and disagreeable. Her life had therefore been a kind of slavery in which duty was the task-master. She had been accus- tomed to say to herself, " I suppose I must do this, because it is my duty^ but I do not want to do it." We frequently hear persons speak of the '* thorny path of duty." Indeed, Jesus Himself tells us, " Narrow is the gate, and straitened the way, that leadeth unto life." Is it necessary, however, that we should go forever along that straight and narrow way, like cattle past a clover field, looking longingly over the fence at pleasures which are forbidden? Is the Christian life a cheerless slavery? 180 Christian Life and Conduct '^^^ Note 2. The Duty-doing of the Pharisees. Religion as taught by the Pharisees was indeed just such a burdensome slavery. They thought of religion as merely obedience to the law of Moses, and the traditions of the elders. They sought, as it were, to give men an exact list of the things which they were required to perform for God; at the same time, they said very little about the things which God in His goodness does for men. As a result, their hearts were seldom stirred with love for God, and they spent their lives in the effort to keep all those laws and traditions, just for the sake of the reward which they hoped to gain, or just because those things were commanded, and they felt that it was their duty to obey. They were slaves to the law. Paul tells us that he himself, before his conversion, had lived just this kind of life, a life of slavery. " I consent unto the law that it is good," he says, speaking *of his former ex- periences (Rom. 7:16-24). But, ''the good which I would I do not: but the evil which I would not, that I practise." In other words, he had tried to keep the law, but he had been unable to put his whole heart into it. As a result, he had constantly found himself disobeying this injunction or that; and even when he was most successful in keeping the whole law, his life had been a weary, joyless slavery. Note 3r PauPs Gospel of Christian Liberty. When Paul became a Christian, however, he passed from bondage into freedom. " For freedom did Christ set us free," he says. When he came to know Christ as his Saviour, a new motive entered into his heart, the motive of love for Christ, and for the infinitely loving Father, whom Christ revealed to men. Be- cause of this new love, he was eager to do God's will. Duty to him was no longer something he had to do, but something he ivanted to do. He was no longer God's slave, but one of God's free sons. We see the same kind of change, sometimes, in the attitude of a son toward his human father. For a time, he does not appreciate his father's goodness. He obeys, grudgingly, his father's commands, just as a slave might obey them. After a time, however, he comes to know his father better, and his heart is filled with a new love for his father. From that time on, father and son are like friends and partners, working enthusiastically together, with common desires and purposes. So Paul says, when we become Christians, " God sent forth Thirty-three xhe Christian's Liberty 181 the Spirit of his Son into our hearts, crying, Abba, Father. So that thou art no longer a bondservant, but a son " (Gal. 4:6, 7). God's law had become to him, as Jesus puts it, " a law of liberty " ; that is, a law which, as a Christian, he was eager to obey of his own free will. Paul wrote this letter to his Christian converts in Galatia, because their Christianity was in danger of becoming nothing but a kind of Judaism. They were not Jews by race, and as Christians they had never kept the ceremonial require- ments of the Jewish law. But certain Jewish Christians visited them in Paul's absence, and told them that they could not be Christians unless they kept all the minute details of the Mosaic law. As soon as Paul heard about it, he sent them this letter: " If you listen to these men," he said in substance, ** and spend your energies in the effort to conform to all these Jewish regulations, your religion will sink into a mere slavery, with no love in it at all. The Christian life," he said, ** is a life of love. If you have love in your hearts you will indeed obey all that is really essential in the Jewish law; for the whole law is fulfilled in one word. Thou shalt love thy neighbor as thyself. You will not obey, however, just because you feel that the law compels you to obey, but because you really want to do the things which the law requires. You will be free men, not slaves. Stand fast, therefore, and be not entangled again in the yoke of bondage." Note 4. How to Live a Life of Freedom. Many good people now, as in ancient times, never rise to a higher form- of religion than that of the Pharisees. Life to them is one long slavery to duty. Moreover, it is still possible for a Christian to slip back into that lower kind of religion, like Paul's Galatian converts. We have felt the new motive of love, and yet sometimes that motive seems to lose its power; the thought of God's goodness fails to stir our hearts; duty seems hard; and life seems to have become once more a slavery. What shall we do at such times, in order to be free men once more? Jesus has an answer to that question, very wise, and yet very simple. He expresses the gist of it in the verse referred to in our lesson, " Whosoever shall compel thee to go one mile, go with him two." This is a figure of speech drawn 182 Christian Life and Conduct ^««^ from life in Palestine. Roman soldiers marching through the country frequently compelled the native Jews to go with them as burden-bearers. A Jew could hardly imagine a more hateful task. Yet Jesus says, When the Roman oppressor orders you to go with him one mile, instead of doing only that and then throwing the burden down and parting with him as an enemy, go with him two, surprise him by your cheerful spirit, and win him for a friend. In other words, when duty seems to you hateful and bitter, you can sweeten the bitterness of it by saying, I will do more than my duty. If the rules in school seem hard, try to do more than merely to obey the rules. Use your in- fluence among your classmates to promote the spirit of loyalty to the school. If work seems disagreeable, do not stop when the whistle blows, but work over time a little while. A small boy was once sent to a blackberry patch to pick two quarts of berries. It was a hot day, and he did not relish the task. But the thought came to him, " What fun! I'll surprise the fam.ily by picking four quarts instead of two." So he worked busily away, whistling a cheery tune; and he was surprised when his four quarts were picked, so quickly had the minutes flown. This is what Jesus means by going the second mile. To go one mile in a hateful spirit is bond- age ; but to go two miles willingly and cheerfully transforms the bondage into freedom. " Nothing is hard," as the old adage says, ** that is done willingly." EXPLANATION OF SCRIPTURE PASSAGES. Gal. 5:13. Use not your freedom for an occasion to the flesh: Christian freedom does not mean license. Through love be servants one to another: The life of love may be called a life of service or slavery. Paul calls himself the bond-slave of Christ. But this slavery is a voluntary slavery, and is sweet, not bitter. Gal. 5:15: If ye bite and devour one another: The Jewish teachers who had come among them had stirred up angry strife. Take heed that ye be not consumed: That is, as a Christian community. THOUGHTS FROM OTHER SOURCES. " It is not doing the thing we like to do, but liking to do the thing we have to do, that makes life blpssed." — Goethe. " Duty nor lifts her veil nor looks behind; But as she spoke, a loosened lock of hair Thirty-three jke Christian's Liberty 183 Slipped from beneath her hood, and I who looked To see it gray and thin, saw amplest gold ; Not that dull metal dug from sordid earth, But such as the retiring sunset flood Leaves heaped on bays and capes of island cloud," DIRECTIONS FOR HOME STUDY. Questions on the Lesson. Before answering these questions read carefully all the Scripture passages referred to at the beginning of the lesson. 1. When Paul insisted that his Gentile converts need not keep the Jewish ceremonial law, some persons called him a " men-pleaser," meaning that he tried to make the Christian life easy, although Jesus had taught that it was hard. How would you have answered these persons? 2. Is it probab'c that the Galatians desired to keep the ceremonial law because of th .t love for Jesus, or because they were afraid of not going to heaven ? 3. Is it sometimes easier to do hard things than easy things ? Why i Give an illustration. 4. Imagine two musicians; one is absorbed in his desire to play all his notes correctly, but his playing is mechanical ; the other is equally careful to be correct in his playing, and in addition he loves his music. To which of these two would you rather listen ? 5. Sometimes persons excuse themselves for not doing more for some associate in the way of unselfish kindness by saying, " Well, I did my duty by that person, anyhow." What do you think Jesus would have said, in such a case? 6. Suppose some one had said to Jesus, " A certain person keeps injuring me, and then coming and begging my pardon. How many times is it my duty to forgive him? " What do you think Jesus would have answered? 184 Christian Life and Conduct Le%»on 7. In a certain home, the members of the family are always standing up for their rights, and never do any more for one another than their bare duty. In another home, almost every day, littte unexpected courtesies and kindnesses are being done. To which of these two families would you rather belong? Why? 8. A man had an illness which kept him an invalid for many months. At first he did nothing but worry and fret, because of the good times he was missing. What would you advise such a person, in the light of Jesus' teaching about " the second mile "? Note-book Work. The gist of Paul's letter to the Galatians is contained in the following passages: chs. 1, 2' ''^il-G; 3:23 — 4:7; chs. 5, 6. Cut these out and paste them in your i_v' te-book. Lesson 34. THE LIFE OF FAITH. Strength from God, and how we may Have it. Scripture Lesson, Mt. 7:24-27. Note L Are we Prepared to Meet Temptation? A young clerk, in a moment of unusual temptation, stole money from his employer's till. A few days later, in his prison cell, he said to a friend, " I never supposed that I could do such a thing. It all seems to me like an unreal dream." If you and I should he suddenly assailed with just such an overpowering temptation, are we sure that we would* come out of it victoriously? Is it not possible that many a man who considers himself respectable and honorable is really no better and no worse at heart than some who are branded by society as criminals? Mr. Spurgeon once remarked that the human heart is a powder magazine. If there has never been a terrible explosion in our lives, it is probably because God has kept away the sparks. Surely we need to ask our- selves with all earnestness this question: Are we preparing ourselves as well as we can to meet life's hard tests, whenever they may come? Thirty-four jhe Life of Faith 185 Note 2. House-building in Palestine. The most fertile land in all countries is usually found in river valleys. , Many villages, therefore, in Palestine, as everywhere, were built along the sides of brooks and rivers. Palestine has a dry season and a rainy season. Many brooks, or ** wadies," run entirely dry in the hot months. The summer visitor would never suppose that the inhabitants of a village near one of these dry brook-beds could ever be in serious danger from floods. Jesus, however, pictures two men building their houses in such a village. One of them realized that although there was at that time not a drop of water in the brook, nevertheless, a rainy season was coming by and by ; so he dug down to bed-rock and laid his foundation upon it. The other man, however, took no such precautions, and built his house on the surface of the ground. For months, perhaps even for years, all went well. But there came a year when there was an unusually heavy fall of rain in the springtime. A flood came sweeping down from the hills. The brook overflowed its banks and rose into the streets of the village. The foaming yellow torrent swept past the houses, eating away great quantities of the loose sandy soil. As a result, the house of the foolish builder was undermined and fell in ruins, a mere heap of stones and mortar. The house of the wise builder, however, stood firm through wind and flood, " for it was founded on a rock." Note 3. The Meaning of the Parable of Jesus. This parable was spoken as the conclusion of the Sermon on the Mount. Jesus had been calling upon His follow^ers to live as children of the heavenly Father, humbly looking to Him for strength. Now He adds a final appeal, urging them not to ignore His message, but to act upon it without delay. For a time. He means, you may get along very well in your own strength, apart from God. 'But life is not all fair weather. Storms of temptation are sure to come, when the rains descend, and the floods come, and the winds blow; at such times, one's character needs to be founded on the Rock of Ages, other- wise, " great will be the fall thereof." In short, the parable warns us against self-sufficiency, and bids us live the life of faith, not trusting in our own feeble wills, but looking for help to the power of God. Note 4. How we may have Strength from God. God is 186 Christian Life and Conduct ^^^^ giving us strength all the time. Our physical strength comes from Him, and is a valuable help in resisting temptation. Many a fall into sin is due, in part, to physical exhaustion. Statistics show that a larger number of crimes are committed on Saturday nights than at any other time in the week. Men are tired after their week of labor, and, with their week's wages in hand, yield more easily to the forces of evil. If we would win moral victories, let us not waste the physical strength which God gives us. The gospels indicate that Jesus was a perfect specimen of physical manhood. The follower of Jesus, likewise, should aim at physical perfection. This does not necessarily mean great muscular strength; it does mean, however, good health; not passable health, but abounding health. To this end, we should be careful to get sufficient sleep, and at regular hours; we should be judicious in matters of food and exercise. So far as possible, we should be at all times full of physical energy and vitality. In this way we shall avoid many a disastrous defeat in our warfare against sin. God is giving us spiritual strength, also, every day. All our aspirations after goodness, all our purposes to do right, are from Him. " And every virtue we possess, And every victory won, And every thought of holiness, Are his, alone." Through prayer we may make it possible for God to send us more of this inner strength. God has also provided external sources of spiritual strength. Among the most important are the weekly services of the church for public worship, and the Bible. Through attend- ance at church and through Bible study we gain fresh in- spiration. Enthusiasm is contagious. From the minister and from the worshiping congregation we catch new enthu- siasm for the Christian life. When we read the Bible, we come under the influence of the great leaders and teachers of the Hebrews and the early Christians; above all, we are brought -in touch with the divine personality of Jesus Christ. To attempt to live the Christian life apart from these sources of divine power is to build our house upon the sand. A small steamer was once overtaken by a terrible storm in the Bay of Biscay, just off the northern shore of Spain. Being unable rhnty-four xhe Life of Faith 187 to make headway against the gale, the captain ordered the seamen to cast anchor and wait for the storm to subside. For a time, to his dismay, the steamer dragged her anchor; slowly but surely she was being driven on the rocks. After some anxious minutes, however, the anchor suddenly held fast, and continued to hold fast through the long, stormy night. When morning came, they prepared to resume the voyage, and lifted the anchor; and they found what it was that had saved them from shipwreck. A great man-of- war had passed that way some years before and had lost her anchor. On this stormy night the prong of the smaller anchor was dragged at first along the sea-bottom by the force of the wind; but finally came in contact with the great anchor of the warship which lay there embedded in the mud, and was caught on one of its great arms. Thus may we be saved from moral shipwreck. It was apparently a mere accident that the small anchor grappled the large one with its prong. 'But day by day, week by week, we may bring ourselves, if we choose, within the range of unfailing divine influence — Christ, the church, and the Bible; and when temptations come, we shall indeed be securely anchored, and shall be able to weather the storm. EXPLANATION OF SCRIPTURE PASSAGES. Mt. 7:24. Shall be likened: Or, as in Luke's version, " he is like" (Lu. 6:47-49). THOUGHTS FROM OTHER SOURCES. " Like the tide on a crescent sea beach, When the moon is new and thin, Into our hearts high yearnings Come welling and surging in. Come from the mystic ocean, Whose rim no foot has trod; Some of us call it longing, And others call it God." ** We may not climb the heavenly steeps To bring the Lord Christ down; In vain we search the lowest deeps, For Him no depths can drown. ** But warm, sweet, tender, even ^'■et, A present help is He ; 188 Christian Life and Conduct Lesson For faith has still its Olivet, And love its Galilee. •* The healing of His seamless dress Is by our beds of pain ; We touch Him in life's throng and press, And we are whole again." — Whittier. DIRECTIONS FOR STUDY. Questions on the Lesson. Before attempting to answer these questions, read carefully the Scripture passages referred to at the be- ginning of the lesson. 1. Which of the two builders described by Jesus probably finished his house first ? 2. Why was it harder to build on the rock than on the sand ? 3. What did the foolish builder probably say to the wise builder while they were at their work? 4. When the big flood came, what might the wise builder have said to the foolish builder? 5. Mention examples of great achievements which men have ac- complished by using the forces of nature. 6. Mention some influences which have helped you to be good. 7. Do you think that the forces of evil are able to exert a stronger influence upon us than the forces of goodness? Or are the forces of goodness the stronger? Tidrty-five xhe Christian and his Heavenly Father 189 8. What parts of the Bible have influenced you the most ? Note-book Work. Make a collection of clippings from the Bible which promise help from God. Begin with the following : Phil. 4:13; Is. 40:29-31. Lesson 35. THE CHRISTIAN AND HIS HEAVENLY FATHER. Learning how to Pray. Scripture Lesson, Mt. 6:5-15; 7:7-11. Note 1. What is the Value of Prayer? A small boy once prayed to God to send him a bicycle. For many days he included this petition in his daily prayer, but he never pos- sessed a bicycle until he earned the money by his own labor to buy one. As a result of this experience he said to himself, ** What is the use of praying for things? What does prayer amount to, any way? " This is the question which we are to consider in this lesson. What is the real value of prayer? Note 2. The Vain Repetitions of Heathen Prayers. In ancient times, when men found that their pra3^ers were not answered, they tried to attract God's attention by repeating over and over the wcf ds of their petitions. They were like children who seek to wear out their parents by constant teasing, and think that thus they will get what they want. Certain words and certain forms of petition were supposed to have a kind of magical influence on God, so that if these expressions were employed often enough He could not help granting their requests. These ideas of prayer are common in heathen lands to-day. In China, gongs are sounded and firecrackers are exploded, in order to attract the attention of the deity. In Thibet petitions are written on slips of paper and attached to ** prayer- wheels," as they are called, and the wheels are revolved by hand, or by the wind, or by water-power. Each revolution is considered equivalent to a repetition of the prayer. Even in Christian lands, many persons seem to think that if they pra}^ loud enough or long enough, God will grant them benefits which He could not otherwise be persuaded to give. 1 90 Christian Life and Conduct ^^««<"^ Note 3. The New Teaching of Jesus regarding Prayer, Even if no words of Jesus had been handed down to us regard- ing prayer, we could infer from a study of His other teachings what He would have said regarding it. He taught that God is our wise and loving Father ; surely, then, He knows better than we ourselves what is good for us ; and to try to force Ilim to gratify our desires, just as children try to over-ride their parents' better judgment by much teasing, is not only foohsh but wrong. And, indeed, we find that Jesus did condemn that kind of prayer. " In praying use not vain repetitions, as the Gentiles do. . . . For your Father knoweth what things ye have need of, before ye ask him." The question then arises, If God knows what is good for us, and in His love provides for all our needs, why trouble Him with our peti- tions? Jesus answered that question by giving His disciples a concrete example of prayer. After this manner pray ye: " Our Father, . . . thy kingdom come." This is the ke}^- note of the Lord's Prayer. The sentence which follows simply explains what is meant by the coming of God's kingdom, namely, " Thy will be done on earth as it is in heaven." The petition for bread, in this context,, must be interpreted as meaning, " We trust Thee to give us our need- ful food, that we may do Thy will." The petition for for- giveness and for deliverance from sin, is clearly a petition that God's kingdom may come in our own hearts. The whole prayer may be summed up in the single sentence, " Thy kingdom come." The Lord's Prayer is therefore a prayer of consecration as well as petition. For we know that God is more eager to establish the kingdom of righteousness than any of us can ever be. We come as children to the Father, and we say, " Father, we too are longing for the coming of Thy kingdom more- than for anything else." In short, Jesus taught His disciples a new kind of prayer: not a form of magic, through which we may invoke the power of the Al- mighty in order to gain our own selfish ends, but a means of comradeship between the heavenly Father and His human children. Just as human parents and their sons and daughters talk over together their common plans and purposes, so Jesus would have His disciples talk with their heavenly Father in prayer regarding that glorious kingdom of beauty and truth and goodness which all true children of God are seeking. Thirty -five j'j^ Christian and his Heavenly Father 191 Note 4. Prayer as a Source of Spiritual Strength. We may now see the answer to our question, What is the value of prayer? Just as it is an inspiration to talk with a human friend, so it is an inspiration to talk with God. The sense of His nearness and His love fills us with new hope and strength and courage as we go out to fight life's battles. Our prayer should be far more than a series of requests. We may indeed ask God for things which we desire, and God will grant our requests, if it is His will. There are indeed some good gifts which He longs to give to us but cannot until we ask for them. Our petitions, however, should not be selfish. The motive which inspires them should be that expressed in the Lord's Prayer, " Thy kingdom come." The chief value of prayer, however, is not as a means of getting things from God, but rather as in itself a form of social fellowship with God, our nearest and dearest friend. Jesus Himself has given us the sublimest possible illustration of the real value of prayer. In the midst of the agony of the Garden of Gethsemane, when He was " exceeding sorrowful, even unto death," He sought strength and comfort in prayer. ** Father," He said, " all things are possible unto thee; remove this cup from me." Three times Jesus thus prayed the Father to take from His lips, if possible, the cup of anguish which, on the morrow. Calvary was to bring. Each time, however, He added the words, " Howbeit not what I will, but what thou wilt." The cup was not destined to pass until the Master had tasted its uttermost bitterness. Nevertheless, that lonely midnight prayer was not in vain. For afterwards, as Luke tells us, an angel strengthened Him (Lu. 22:43). Our petitions, also, may not be granted as we hope and dream. But if we can but frame our lips to utter that great prayer of Jesus, " Not what I will, but what thou wilt," we, too, will find that we have not prayed in vain. EXPLANATION OF SCRIPTURE PASSAGES. Mt. 6:12. Forgive us our debts: Sins are debts, short- comings in the service of God. Mt. 7:8. For every one that asketh receive th: Not always all that they ask for, however. The point is that in the spiritual world, as in the temporal world, those who want things eagerly enough to ask for them Tire the persons who receive. 192 Christian Life and Conduct Lesson THOUGHTS FROM OTHER SOURCES. " Lord, what a change within us one short hour Spent in Thy presence will prevail to make I What heavy burdens from our bosoms take, What parched grounds refresh as with a shower. We kneel and all around us seems to lower, We rise and all the distant and the near Stands forth in sunny outline brave and clear. We kneel how weak, we rise how full of power ! Why therefore do we do ourselves this wrong, Or others — that we are not always strong. That we are ever overborne with care, That we should ever weak and heartless be ; Anxious or troubled, when with us is prayer, And joy, and strength, and courage are with Thee? " DIRECTIONS FOR HOME STUDY, Questions on the Lesson. Before attempting to answer these questions, read carefully all the Scripture passages referred to at the beginning of the lesson. 1. Why do you think Jesus advised His disciples to be absolutely alone when praying? 2. Does this mean that Jesus would disapprove of such public prayer as is offered in church services? Give reasons. 3. What reward did Jesus probably have in mind, when He said "Thy Father who seeth in secret shall recompense thee"? (Mt. 6:6; see Note 4.) 4. Give an example of the kind of prayer which consists merely in " vain repetitions." 5. Do we necessarily pray as Jesus would have us pray, when we say the words of the Lord's Prayer? What else is essential? 6. Did Jesus approve of prayers of thanksgiving? (See Mt. 11 :25.) Thirty-five j/^ Christian and his Heavenly Father 193 7. Two boys prayed for a bicycle, as below; which of them prayed more nearly in the spirit of Jesus? Why? (a) Father, please send me a bicycle so that I may have a good time with it. (b) Father, I need a bicycle in order to earn money for my mother selling papers. If it be Thy will, show me how to earn money to buy one. 8. A meeting was called one very dry summer to pray for rain. After a few days, there was indeed a refreshing rain. A small boy inquired, " When will they hold the thank-you m.eeting? " Which prayer was probably the more pleasing to God, the petition for rain, or the thanksgiving for the rain? Note-book Work. Make a collection of prayers which seem to you beautiful. There are many beautiful prayers in the Psalms, for example, 42:1; 51:10; 131:1, 2; 139:23, 24. Paste in your note- book those which you like best. Add others, from other sources, if possible. Your teacher may be able to help you in this. 194 Christian Life and Conduct ^^s«^ Lesson 36. REVIEW. The Two Great Commandments, as Illustrated in the Lessons of this Course. Scripture Lesson, Mk. 12:28-34. Note 1. What is the Fundamental Principle of the Christian Life? In the preceding thirty-five lessons, we have made a study of Christian life and conduct. As we come to the close of the course, there may be pupils who are somewhat bewildered. Must we remember all the details of these thirty-five lessons, in order to be Christians? Is there not some short and simple statement of the Christian way of living, in which all these details are, in principle, included? Note 2. What Commandment is First of All? The scribe who came to Jesus with the above question was probably actuated by this same desire for some short and simple formula for right living. The Mosaic law was long and complex; page after page, it stretches out, through Exodus, Leviticus, Numbers and Deuteronomy. Furthermore, each generation of scribes had added its " traditions," until in the time of Jesus only those who could spend their lives in a special study of these matters might hope to understand them. We can easily sympathize, therefore, with the earnest-minded scribe who asked Jesus, " What commandment is first of all? " " Surely," he means, " not all of these laws are of equal im- portance. Is there not one which is more essential than all the others, so that if a man obey this one commandment he will be not far from the kingdom of God? " Note 3. The Two Great Commandments. In response to the scribe's question, Jesus answered that there was one commandment greater than all others. It was the com- mandment found in Deut. 6: 5, " Thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might." To this " first commandment " Jesus immediately added a second commandment, taken from Lev. 19:18, "Thou shalt love thy neighbor as thyself." " There is none other commandment," Jesus says, " greater than these." " On these two commandments the whole law hangeth " (Mt. 22:40). In other words, if you keep these two commandments, you will keep all that is essential in the whole Mosaic code. Other religious teachers before Thirty-six Review 195 Jesus had emphasized the importance of one or another of these two commandments. The first of them was in fact repeated twice a day by every loyal Jew, as a kind of confession of faith. The great rabbi Hillel had declared that love for one's neighbor is the kernel of the law. The greatness of Jesus, however, consists in this, that He took these two com- mandments, which are widely separated in the books of the Pentateuch, and put them together as had not hitherto been done. In so doing He taught that they belong together. He means that God dwells in all human lives. Love for God must therefore express itself not merely in ritual observances, but in love for one's neighbor, and in deeds of neighborly kindness. Love for one's neighbor should likewise be in- spired by love for God. Note 4. The Unity of All Human Lives in God. These two commandments, as Jesus has associated them together, imply that God's life, my life, and my neighbor's life, are all bound up together in a living unity. Certainly, therefore, he who would be a Christian must not live for self. On the other hand, it is not right to say that he should live for others, that is, disregarding entirely his individual interests. The com- mandment does not bid us to love our neighbor more than ourselves. To be a Christian does mean, however, to live for the common welfare, to seek first the interests of that kingdom which includes both myself and my fellow men, and not us faulty human beings alone, but also the heavenly Father, " in whom we live and move and have our being." This is the meaning of the two great commandments, and the essence of the Christian life. THOUGHTS FROM OTHER SOURCES. A Chicago University professor lately presented to his class in college the following list of questions that he declared ought to be answered satisfactorily by every student before graduation : Do you see anything to love in a little child ? Have you sympathy with all good causes ? Can you look straight in the eye of an honest man or a pure woman ? Will a lonely dog follow you ? Do you believe in lending a helping hand to weaker men ? Do you believe in taking advantage of the law when you can do so ? Can you be high-minded and happy in drudgery? 196 Christian Life and Conduct Can vou see as much beauty in washing dishes and hoeing corn as in playing golf and playing the piano? Do you know the value of time and money? Are you good friends with yourself ? Do you see anything in life besides dollars and cents ? DIRECTIONS FOR STUDY. 1. Choose six of the lessons in this course, and show that the man who keeps the two great commandments will perform the duties that are discussed in these lessons. w (^ «^ 2. In the following lessons show what neighbor, or what class of neighbors, is benefited or injured by each of the virtues, and each of the wrongs that are studied. (For example, in the case of murder, the injury is not merely to the neighbor who is murdered, but also to his relatives, and finally to all men.) (j) Lesson 2. (2) Lesson 6. (j) Lesson 13. {4) Lesson 16. (5) Lesson 28. (6) Lesson 29. THE END. 1 1012 01172 6397 ' 1 Date Due I 19 '3{ 1 f S7' 3«r ! ' f)