The Infancy and Childhood of Jesus<\/center><\/p>\n
IN THE STUDY of the life of our Lord as recorded by Luke, we have seen the historical account of the birth of Jesus, the most stupendous historical fact. Little did the people at that time realize that the most important fact of all the ages had occurred in their day and time. „Little is much, if God is in it.“ The omnipotent, omniscient God overruled and timed all things and made them to converge on that most momentous epoch of the ages. To the heathen magi who were evidently seeking truth, did God make the revelation concerning the incarnation of God the Son in human flesh. But to the humble shepherds, who were unsophisticated, and who were willing to receive the truth, likewise was the revelation made concerning the birth of the Messiah; but to the nation of Israel no special revelation was made–not even to those in high places, who were the leaders of the people–the reason being obvious.<\/p>\n
When the Saviour was born into the world, there was no room for Him. Hence, He was born in a manger. This fact was, one may say, prophetic of the fact that there was no room in the world for Him. He came unto His own and His own received Him not. He laid down His life for the world, but the world has never received Him and His abounding wonderful grace.<\/p>\n
On the eighth day of our Lord’s life the rite of circumcision was performed. This rite was the sign of the covenant which God made with Abraham, as is set forth in Genesis, chapter 17. Since the baby Jesus was of Abrahamic descent, He was naturally included in the covenant and therefore was circumcised.<\/p>\n
At the time of the circumcision He was likewise named. To Joseph, when he was minded to put Mary away because of her condition, the revelation was made that he should call the child’s name Jesus (Matt. 1:24,25). The noun, Jesus, is the Hebrew form of the word „Joshua,“ which means „Jehovah’s salvation,“ „for it is he that shall save his people from their sins“ (Matt. 1:21). Christ, according to this promise, saves His people, the Jewish race, from their sins. He does not do this arbitrarily, but awaits the time when they voluntarily, in genuine repentance and in faith, turn to Him for salvation. He will save them from their sins, both in a spiritual and a literal manner. He saves the individual from his sins when he accepts Him, and when the person is regenerated by the power of the Holy Spirit. He will save the Jewish people from the power and presence of sin when they accept Him genuinely at the end of the Tribulation. He also saves all who will come to God by Him.<\/p>\n
Circumcision was the national sign of the covenant for the Jew. Timothy, whose mother was a Jewess but whose father was a Greek, was required by the Apostle Paul to submit to the national sign by receiving circumcision. Though Timothy was a Christian, a believer in the Christ, yet because of his Jewish blood the Apostle Paul required him to be circumcised–doubtless because of the significance of circumcision as a national sign for Israel, and because of the Jews who knew of his Israelitish descent.<\/p>\n
But circumcision was simply an outward sign of the covenant. It has been thought by some that baptism is to the Christian what circumcision was to the Jew. While baptism is a symbol signifying the inward grace that is wrought by the regenerating power of the Holy Spirit, it by no means takes the place in the Christian system that circumcision held in the old dispensation.<\/p>\n
The rite of circumcision was performed on the male children, born of Hebrew parentage, on the eighth day. But on the fortieth day of the child’s life, he was to be presented before the Lord, as is seen in Leviticus, chapter 12. When the child was thus presented to the Lord, an offering in proportion to the ability of the parents was demanded by the Lord. If the means of the family allowed, a lamb was to be brought as an offering, but if not, two turtledoves or two pigeons were brought. One was for the sin offering. The fact that Mary and Joseph brought a pair of turtledoves, or two pigeons, showed that they were very poor in this world’s goods.<\/p>\n
The presentation of Jesus to the Lord according to the law reminds one of the birth of Samuel and his being presented and dedicated to the Lord for full-time service (I Sam., chapters 1,2). All parents should dedicate their children to the Lord, that is, should give them in faith and in heart to the Lord. They should teach their children, likewise, that they have been dedicated to the service of God from their birth and onward. They should also teach them that life is a serious matter, and that they are here to serve the Lord in every way possible.<\/p>\n
At the time when the baby Jesus was presented to the Lord, „there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel.“ This man, likewise, was filled with the Holy Spirit and was living in such close fellowship with God that the Lord revealed to him, through the Holy Spirit, that he should not die „before he had seen the Lord’s Christ,“ that is, the Messiah. In keeping with this promise, the Lord, doubtless providentially, caused him to go to the Temple at the very time that the child Jesus was presented to the Lord. The Almighty times events and works all things together for good to those who love Him, those who are called according to His purpose (Rom. 8:28).<\/p>\n
When Simeon came up to the place where Mary and Joseph, with the child Jesus, were, he received the baby in his arms and then praised God. His prayer is recorded in Luke 2:29-32. He had experienced the fulfillment of the desire of his heart, namely, that he should see the Lord’s Messiah, before he would be called hence. That seems to have been the greatest ambition of his life. When it was thus granted, he told the Lord that he was ready to depart this life in peace. He then stated, „for mine eyes have seen thy salvation“–the baby Jesus. This salvation was that which God had prepared „before the face of all peoples,“ that is, all nations. The baby Jesus was to be a „light for the revelation to the Gentiles, and the glory of thy [God’s] people Israel.“ He is now a light to all peoples, while God is taking out from among the nations a people for His name. When that is accomplished, Christ will return and will be the glory of His people Israel, who will at that future time accept Him and welcome Him back to be their King. Thus the nation of Israel will reverse the decision that was made by their leaders in the first century when they rejected Him.<\/p>\n
Mary and Joseph were startled at the things that were spoken by Simeon in the power of the Spirit. Then Simeon blessed them and said to Mary, the mother of Jesus: „Behold, this child<\/i> is set for the falling and the rising of many in Israel; and for a sign which is spoken against; 35 yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed“ (Luke 2:34,35). In this quotation we see a prediction concerning the results of Christ’s ministry in Israel, stating that those who would not receive Him would fall, but those who would receive Him would rise to positions of honor, glory, and power–in the great Millennial Age and throughout all eternity. But at the same time He was to be „a sign which is spoken against“–as has been the case throughout the centuries. His being born of a virgin was the sign that the Lord gave to the house of David, and that is the time against which there has been so very much opposition, even to the present time. His virgin birth is a sign spoken against. Since there was a true manifestation of the power of God in His entering the world thus, it is, by unbelievers, „a sign spoken against.“<\/p>\n
To Mary Simeon made the revelation that a sword, figuratively speaking, would pierce through her own soul. This doubtless was a prediction concerning the horrifying experience through which Mary would pass when the Lord Jesus would be crucified. But His crucifixion is the occasion of the revealing of the thoughts of many hearts. Christ is the touchstone of the nations.<\/p>\n
At the time that Simeon made his prophecy, there came up the prophetess Anna, the daughter of Phanuel, who had been a widow up to her eighty-fourth year, and who departed not from the Temple, but continued in fastings and prayers. It would seem that she, with a little group of students, studied the prophecies, believed them, and looked for the redemption of Jerusalem. It pays to study the prophecies, as well as all portions of the written Word. A person should always ask God to open his eyes to behold the wonderful things in the Word (Psalm 119:18). Those who were around the group when Anna, in the Spirit, gave thanks and spoke of Him, received great encouragement from the fact that the Saviour, who was to bring redemption to Jerusalem, had actually come in the flesh and was to carry out His redemptive career in the great scheme of God.<\/p>\n
In verse 39 we read, „And when they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city Nazareth.“ If Luke’s narrative were the only record we have–but thank God, we have the three other Gospel accounts–we would think that, after the presentation of the child Jesus when He was forty days old, Joseph and Mary took Jesus immediately to Nazareth. But from Matthew’s account we see that the Holy Family, at the revelation of God, fled to Egypt in order to avoid the destruction of the child by Herod the Great, king of Judah. The disclosure which God made to Joseph and Mary that they should flee into Egypt is doubtless included in the statement by Luke that they did all things „according to the law of the Lord,“ that is, according to the revelation of God. But when we read the account of the flight into Egypt given by Matthew, we can see that Luke simply passes over this one incident in the infancy narrative of the Lord Jesus. Upon the death of Herod, Joseph–being instructed by the Lord–returned to Israel and settled in Nazareth. There is perfect harmony between the records of Matthew and Luke in regard to these matters.<\/p>\n
In verse 40 we are told that „the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him.“ This statement asserts that the baby Jesus grew as any normal child would, that is, physically, and He became strong. We have every reason to believe that He was stronger than the average child, because He did not have sin in the flesh, which is in the flesh of every person born into the world. He grew in wisdom, knowledge, and the grace of God–the favor of God was manifestly upon Him. All who had spiritual insight could recognize this fact. This verse, as we shall presently see, was speaking of the time prior to His twelfth year. Thus these years of silence in the early life of our Lord are covered by this verse.<\/p>\n
We properly think of the childhood and youth of Jesus as embracing the years twelve to thirty. This is a period of silence so far as the canonical Gospels are concerned. There is but one exception, which is the narration of Joseph and Mary’s taking Jesus to Jerusalem at the age of twelve. This account appears in Luke 2:41-51.<\/p>\n
Some have tried to find a connection between Christ’s going up to Jerusalem at the age of twelve and the Jewish custom that is known as bar mitzvah.<\/i> When a Jewish boy reaches his thirteenth birthday, there is a certain ceremony which is held in celebration of the fact that he is thought to be now ready to assume all responsibility for his life and conduct before God. He thus becomes a „son of the Commandment.“ According to the theory, the parents are responsible for his actions and deeds up to that time; but, when he reaches his thirteenth birthday, he is accountable to God from that time onward. This ceremony and custom among the Jews cannot be traced back, so far as I know, earlier than the fourteenth century. If it could, it would have no connection with the incident of our Lord’s going to Jerusalem on the occasion of which we are studying.<\/p>\n Jesus went up to the feast of the passover. He attended possibly three other feasts of the passover at Jerusalem, as seen in the Gospel of John, chapters 2, 6, and 12. The feast of the Jews mentioned in John, chapter 5, may probably be another passover. If so, there are four passovers mentioned in the Gospel of John. The passover mentioned by Luke, when Jesus was twelve, would make a fifth passover of which we have an account in the New Testament, during the days of our Lord.<\/p>\n When the feast was over, Mary and Joseph went along with the company, returning to their home at Nazareth. But Jesus remained behind–yet the parents did not know it. They had gone a day’s journey before they found out that He was not with them, that is, with the company of kinsfolk and acquaintances. When they discovered that He was not in the company, they immediately returned to Jerusalem, seeking Him. After searching, they found Him in the Temple, „sitting in the midst of the teachers, both hearing them, and asking them questions.“<\/p>\n All who heard Him discussing the great problems of life were amazed at His understanding and answers given to the doctors of the law. They could not comprehend why it was that such a young child had the wisdom, the understanding, and the knowledge that He possessed and manifested in His conversation.<\/p>\n Mary and Joseph came up and discovered Him. His mother said to Him: „Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing.“ As we have already seen in chapters 1 and 2 of Luke, Joseph was not the father of Jesus. But, being the husband of Mary, he was the legal <\/i>father and played the role of a father to the child. Mary was perplexed because of the conduct of Jesus on this occasion. They had sought for Him with crushed hearts, probably thinking that some accident had happened to Him. The child’s reply to their question was, „How is it that ye sought me? knew ye not that I must be in my Father’s house?“ This reply seems to hold a mild reprimand for Mary. Jesus was conscious of a peculiar relationship which He sustained to God the Father. Knowing this special, unique relationship, He realized that the Temple was, in a peculiar sense, the house of God His Father. He assumed that they should, knowing of His miraculous conception and virgin birth, understand something of His peculiar and unique relationship to God and to His house.<\/p>\n In this connection the question of the messianic consciousness of Jesus arises. Theologians have studied the problem as to when Jesus first realized His messiahship. Some think that He was conscious of this unique relationship from birth. This supposition is based upon the first few verses of Psalm 22. There can be no doubt that Jesus trusted God when He was a baby in His mother’s arms. Others think that He only came to His messianic consciousness when He was twelve years of age–on this occasion. Still others are inclined to think that He never realized it until the time of His baptism, when God acknowledged that He was His Son, the Beloved One. Still other scholars say that He gradually, as He engaged in His public ministry came to believe that He was the Messiah. From these facts we see that scholars have never come to an agreement as to when He came to a consciousness of His messianic mission. Personally, I am inclined to believe that, when He was twelve years of age, Jesus in all probability realized this fact. Of course, He continued to grow in wisdom and knowledge and understanding, as, His mind unfolded in its natural development. Though it is an interesting question to study academically, the messianic consciousness of our Lord, it is not one of vital importance, since it is clear that, though He was limited by the flesh, He understood thoroughly His relationship to God and His life’s work.<\/p>\n There can be little doubt, in view of Isaiah, chapter 50, that the Lord Jesus would arise early in the morning, go to some secret place of seclusion, and there have sweet communion and fellowship with God. The Lord would reveal to Him in a special manner the things necessary for the performance of His duties for the day. „The Lord Jehovah hath given me the tongue of them that are taught, that I may know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught. 5 The Lord Jehovah hath opened mine ear, and I was not rebellious, neither turned away backward. 6 I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting. 7 For the Lord Jehovah will help me; therefore have I not been confounded; therefore have I set my face like a flint, and I know that I shall not be put to shame“ (Isa. 50:4-7).<\/p>\n Nothing is told us concerning our Lord’s life from the age of twelve until He was thirty. These are years of silence, which are presented to us in the one brief statement: „And Jesus advanced in wisdom and stature, and in favor with God and men“ (Luke 2:52). From this verse we see that our Lord increased in knowledge and wisdom–because these are inseparably connected in daily life–and also in stature. He grew, like a normal child, from infancy to the stature of a full-grown man. At the same time He lived in such a way that He advanced in favor with God and men. Oh that we, too, could grow in wisdom, understanding, and favor with God and men!<\/p>\n <\/span><\/p>\n <\/p>\n <\/p>\n The Ministry of John the Baptist<\/center><\/p>\n IN OUR LAST study we saw that the eighteen years of silence–from the time that Jesus was twelve until He was thirty–are passed over by the simple statement: „And Jesus advanced in wisdom and stature, and in favor with God and men“ (Luke 2:52).<\/p>\n The next thing mentioned by Luke is the ministry of John the Baptist, found in Luke 3:1-20. Matthew, after giving the record of the birth of Jesus, the flight into Egypt, and the return of the Holy Family to Nazareth where they settled, then gives the account of the ministry of John the Baptist. Mark, on the other hand, begins his Gospel with an account of the ministry of John the Baptist. The Apostle John, in his record of the Gospel, after giving the prologue to his account (John 1:1-8) sets forth the ministry of John the Baptist, giving us the latter’s testimony regarding the question as to who he was and regarding Christ, together with the call of the early disciples by the Lord Jesus (John 1:19-51).<\/p>\n Luke, according to his custom, as an historian of the first order dates certain events in his writing. For instance, as we have already seen, he dated the birth of Jesus by connecting it with the decree of Caesar Augustus „that all the world should be enrolled“ (Luke 2:1). This edict was issued when Quirinius was first governor of Syria. In keeping with his custom, and being a chronologically minded, accurate historian, he dates the ministry of John the Baptist by placing it in „the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2 in the high-priesthood of Annas and Caiaphas …“ (Luke 3:1,2).<\/p>\n An examination of the Gospel according to Luke and a comparison of it with Mark’s account of the life of our Lord reveal the fact that Luke was indeed a logically minded writer, in that he gave an orderly and a chronological order of the events of our Lord’s earthly career. An examination of the Acts of the Apostles, which likewise was written by Luke, shows the same chronological consciousness on the part of the Beloved Physician as he developed this history of the infant church. The student of his Gospel, in the light of the history of the times, can link up biblical narrative with world affairs, thus orienting the biblical narrative with the known facts of history. To be able to relate biblical data with current events, concerning which we learn from profane history, enables the student to grasp more readily and accurately the biblical narrative and to tie it down to terra firma.<\/p>\n In Luke 3:3-6 our historian presents John the Baptist as the herald, or forerunner, of the Messiah. The Baptist, who lived a more or less ascetic life–being „in the deserts till the day of his showing unto Israel“ (Luke 1:80)–is said to have come „into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins …“ (Luke 3:3). It is quite likely that the desert in which John the Baptist lived as a young man was the desert around the Jordan.<\/p>\n In the fifteenth year of the reign of Tiberius Caesar „… the word of God came unto John the son of Zacharias in the wilderness.“ This expression reminds one of similar statements, found in the Old Testament, in regard to the prophets to whom „the word of the Lord“ came. John truly was the last great prophet of the old, or legal, dispensation. Being the last, he became the first of the new age for „The law and the prophets were<\/i> until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it“ (Luke 16:16). Being the last of the Old Testament prophets, he naturally became the herald of the new day that was about to dawn, the Christian Dispensation.<\/p>\n John came out of his seclusion at the call of God and began his marvelous ministry, „… as it is written in the book of the words of Isaiah the prophet,<\/p>\n „The voice of one crying in the wilderness, <\/center><\/p>\n \n Whenever a scripture passage, taken from the Old Testament, is quoted in the New, the Bible student should immediately go back to the place from which the quotation is taken and study it in the light of its context. An examination of this passage, quoted from Isaiah, chapter 40, reveals the fact that the coming of the Lord, to which reference is made in this quotation, is His second advent. This is found in Isaiah 40:1,2. The prophet, seeing God’s ancient people in great distress and in need of comfort, addresses another group of God’s people (Christian believers) and urges them to comfort the Jewish people in their sorrow by telling them that their „… warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah’s hand double for all her sins.“ When Israel’s warfare is over, she will not need any comfort. But it is quite evident from this passage that, at the time here foreseen, they will be in need of comfort. These facts reveal the further one that this language is used relatively; that is, the short period of warfare yet remaining through which Israel must pass is infinitesimally small in comparison with the long centuries of sorrow and warfare through which they have passed during their world-wide dispersion. This fact shows, then, that the time here foreseen by the prophet is that which immediately precedes Israel’s period of great trouble, the great Tribulation. Isaiah thus talking to believers today urges them to comfort his people by explaining the prophetic program and Israel’s role, which she will yet play in the time of Jacob’s trouble. Then, in a most dramatic manner, he, in Isaiah 40:3-5, speaks of the preparation which must be made prior to the appearance of the glory of Jehovah, the glory which „shall be revealed, and all flesh shall see it together.“ In this vision Isaiah sees one crying and urging others to prepare for the advent of the Messiah. This one whom he sees and hears in the vision is none other than the herald announcing the visible, bodily, and universal manifestation of the glory of God to all flesh at the same time. We conclude, therefore, that the primary reference of Isaiah 40:3-5 is to the herald who will announce to Israel the second advent of the Messiah. By comparing certain prophecies–for instance, Malachi 4:5-6–we know that the one who will announce the Messiah’s second advent is none other than Elijah the prophet, whose coming the Jews are expecting. But Luke applies this passage in Isaiah to John the Baptist, who became the forerunner of the Messiah at His first advent. Since he thus makes use of this passage, it is clear that the original passage is one in which Isaiah saw both the first and second coming of the Messiah. At His first advent the herald is John the Baptist; at His second coming, Elijah the prophet. Such a usage is of frequent occurrence throughout the writings of the prophets and is, called by Bible students „the law of double reference.“<\/p>\n The preparation which John urged upon the people was spiritual and must be thus interpreted. The program which will be carried out by Elijah, the forerunner of Christ at His second advent, likewise is a spiritual ministry, as is seen from Isaiah 62:10-12 and other passages. But there will be a literal fulfillment of Isaiah 40:3-5 at the time of the second advent, for the mountains will actually be thrown down and the valleys will be filled up at the coming of the Lord: „Every valley shall be exalted, and every mountain and hill shall be made low; and the uneven shall be made level, and the rough places a plain …“ (Isa. 40:4). There will be a general change in the topography of the land, Palestine, as is seen from various predictions bearing on this point.<\/p>\n John proclaimed „the baptism of repentance unto remission, of sins.“ An examination of the doctrine of repentance shows that it is very closely connected with the remission of sins and acceptance in God’s sight. (For examples, see<\/i> Luke 13:1-5, Luke 24:44-49, Acts 2:38, Acts 17:30,31, and Acts 20:18-21.) Repentance, etymologically studied, is „a change of the thoughts, plans, purposes, and intentions of the heart or mind.“ In order to be pleasing to God, the sinner must thus change the thoughts, plans, purposes, and intentions of his heart or mind and must do this with a view to obtaining the remission of his sins. This fact is beyond question. Luke tells us that John „… came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins“ (Luke 3:3). John introduced the ordinance of water baptism, in connection with salvation through the Messiah. Baptism does not obtain the remission of sins. To assert this would be putting salvation upon a legalistic basis, which idea is contrary to the entire Word of God. Yet the baptism commanded by John was, in a most intimate manner, connected with repentance, which was unto the remission of sins. John demanded that the people make an open confession of their sins. This they could do only as they repented of them and turned to God. Then, as evidence that they had thus repented of their sins and determined to trust God and the Messiah, to whom John pointed, he, the Baptist, required his converts to submit to water baptism, which in the light of these facts was a pictorially graphic representation of their repentance and submission to God.<\/p>\n A sample of John’s preaching is found in the following words: „He said therefore to the multitudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come? 8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 9 And even now the axe also lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire“ (Luke 3:7-9).<\/p>\n According to this passage John addressed the multitudes and called them „offspring of vipers.“ Matthew, however, in speaking on this point declared: „But when he [John] saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, Ye offspring of vipers, who warned you to flee from the wrath to come?“ (Matt. 3:7). John the Baptist, by the Spirit of God, could look into the hearts of the people and see beneath the surface of a formal, religious profession. On various occasions he called his audience a brood of snakes. This is indeed bold, graphic language.<\/p>\n The „wrath to come“ is evidently the wrath mentioned by the prophets. That this position is correct is evident from the fact that John assumed an understanding on his hearers‘ part of the thing to which he referred. The prophets constantly spoke of „the day of Jehovah.“ Isaiah described it in the second chapter of his prophecy. Joel did likewise in chapter 2 of his book. A later prophet gave a vivid picture of it (Zeph. 1:14-18).<\/p>\n It is very clear that the Jews were counting upon the fact that they were literal descendants of Abraham. They believed that, because they were, they therefore were secure. John the Baptist urged them not to depend upon their Abrahamic descent, but to repent and bring forth fruits worthy of repentance–the evidence of genuine repentance toward God and faith in the Messiah, who was about to appear.<\/p>\n The preaching of John was with power. His words, like winged arrows, pierced, to the very depths of the hearts of all classes who were in his audience. He, therefore, being under deep, conviction of what was required of them, replied, as is seen in Luke 3:10-14, for them to correct the abuses and the evils of which they were usually guilty. He did not promise them the remission of sins and salvation upon their reforming their lives and correcting these evils; but simply urged them to correct these evils as proof and evidence of the genuineness of their repentance regarding their wickedness.<\/p>\n <\/span><\/span><\/p>\n \n \n John the Herald of the Messiah<\/span><\/center><\/p>\n IN OUR last study of this series we examined the ministry of John the Baptist. In this present discussion we shall look at John simply as the herald of the Messiah, who pointed the people from himself to Him who was coming after him, whose shoe latchet be was „not worthy to unloose,“ and who was mightier than he, John.<\/p>\n <\/span><\/p>\n According to secular historians there was a general expectation on the part of the peoples of the nations of the East that there would appear a great Deliverer, who would bring about the emancipation of the nations. There can be little doubt that this general expectation was the result of the promise made concerning the world’s Redeemer, as found in the Scriptures, but as learned from them by the nations and interpreted by the nations in their heathen darkness. We know that the early Babylonians and the Assyrians had versions of the account of the creation of the world, and of the Flood. When these are stripped of their extravagances, heathen ideas, and polytheism, we see that they contain substantially the accounts that are found in the records of the Holy Scriptures. The only logical conclusion to which one can come regarding these accounts is that the information concerning primeval and historical facts was derived originally by the peoples from the Scriptures, or from those who possessed them, and that they perverted the facts, adding much imaginative detail and legend to them. It was doubtless in a manner analogous to this that there was a general expectation throughout the East that the world’s Redeemer would soon appear.<\/p>\n Those who knew the prophecies of the Old Testament, especially the prediction found in the ninth chapter of Daniel, were expecting the Messiah at that time. Thus this great expectation of Messiah’s coming was at its height in the nation of Israel. From those circles in which the Messiah was expected, there grew up the apocalyptic literature–the writings of men whose imaginations ran riot, and who promulgated their speculative ideas by means of anonymous literature. When these writings are stripped of their gross, wild speculations, guessings, and extravagant fancies, they are seen to present the same sober facts as those which are found on the pages of the canonical writings of the Old Testament.<\/p>\n When John appeared in the wilderness of Judea, preaching that the kingdom of heaven was at hand, the people from all sections of the country, even from Syria, went to hear the new, eccentric preacher deliver his messages and hurl his philippics at the constituted authorities, because of their hypocrisy and corrupt lives and practices. Naturally, the authorities at the great center of the Jewish religion, Jerusalem, were moved with indignation, curiosity, and anxiety because of the preaching of John. They therefore sent a delegation to him, asking him if he were the Messiah. When he denied his being the Christ, they asked if he were Elijah, whose coming was foretold by Malachi. Likewise he denied this and confessed that he was not Elijah. They then asked if he were the prophet whose coming Moses had foretold in Deuteronomy 18:15ff. He stated that he was not. They then asked him, „Who art thou?“ To this he replied: „… I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet“ (John 1:23; Isa. 40:3-6). He therefore claimed that he was simply the herald, announcing the soon-coming of the Messiah.<\/p>\n John then contrasted the work which he was doing, and which was only of a superficial and ceremonial nature, with that of the Messiah, whose work would be of a spiritual and permanent nature. To them he declared; „I indeed baptize you with water; but there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you in the Holy Spirit and in<\/i> fire: 17 whose fan is in his hand, thoroughly to cleanse his threshing-floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire“ (Luke 3:16,17).<\/p>\n John, who Introduced the ordinance of baptism, declared that what he did for them was only the outward expression of the inward repentance which he demanded of them. He therefore said that he was simply baptizing them in water. But to those who accepted his baptism, he declared that the Messiah would perform a spiritual work of grace upon them, which would prepare them for heaven and immortal glory– „… he shall baptize you in the Holy Spirit.“<\/p>\n Today we hear much about baptism in the Holy Spirit, which some believe is to be received as a second blessing, or a special work of grace, and which, together with speaking in tongues, is considered as evidence of one’s having been saved. Many very honest, conscientious, sincere people accept this interpretation of the biblical phraseology. But the scriptural words will not bear such an interpretation when they are understood in the light of their origin as indicated in Luke 3:15-17. John stated to the people that he was baptizing them in water, that is, he was baptizing them in the Jordan River, as Matthew says in 3:6 of his Gospel. John called the people’s attention to the fact that what he was doing for them was simply assisting them in obedience to a ceremony which was symbolic, but that the Messiah, who would follow him, would baptize them in the Holy Spirit. This is a case of paronomasia, or a play on words. This figure of speech we use every day and have no difficulty in understanding it. For example, a child may be taking a serious matter very lightly. The parent, being displeased with the child’s attitude and conduct, speaks with positiveness: „You had better quit that! Or you will be laughing on the other side of your face.“ The child understands thoroughly what its parent means. He is at the time laughing and taking a serious matter lightly. The parent speaks of what the child will do in terms of what he is doing at the present moment. It is laughing now; but she means that it will be crying because of the punishment which she intends to administer. But the parent speaks of what the child will be doing in terms of what it is doing, namely, laughing. John, therefore, in substance said: „I am baptizing you in water. I am simply administering this ceremony. That is all I am doing; but He, who is coming after me, will baptize you in the Holy Spirit–He will perform the real, inward spiritual act, of which my baptism is an emblem, a symbolic representation.“ John’s baptism was simply the symbol, or emblem. But John declared that what Christ would do for them would be the reality–a spiritual, inward work of grace. In view of this play on words it becomes evident that John meant, by baptizing them in the Spirit, the great act of regeneration, which the Son of man performs upon those who really believe in Him. John baptized the people, pointing them to Him who would come after him, and who would perform this spiritual act of the baptism of the Holy Spirit. From many passages we see that what the Christ does for the one who comes to Him is to regenerate the soul and to impart new life, divine life, to the one who believes, and who accepts Him as Saviour and Redeemer. Thus the expression, to baptize in the Spirit, is just another way of speaking of the act of regeneration. Confirmation of this position is found in I Corinthians 12:13: „For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free, and were all made to drink of one Spirit.“ It is therefore in one<\/i> Spirit, the Holy Spirit, that one is baptized into the one body, the body of Christ.<\/p>\n But the baptism „in fire“ is something entirely different. It was a mixed audience to which John was speaking. Some of those present wanted truth; others did not. Those who desired truth, and who hungered after God, were the ones who would be baptized in the Spirit by the Christ when He would come, and when they would accept Him. The rest, who did not want truth, and who had no thirst for God, would reject the Messiah. They would therefore be lost and would be cast out into the outer darkness, where there is to be wailing, weeping, and gnashing of teeth.<\/p>\n This interpretation of the baptism in fire is confirmed by the rest of the sentence, appearing in Luke 3:17: „… whose fan is in the hand, thoroughly to cleanse his threshing floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire.“ Obviously, John is illustrating the two baptisms–the one in the Holy Spirit, and the one in fire–by the separation of the wheat from the chaff, as it is in the threshing floor. The farmer gathers the wheat into his garner, but he burns up the chaff in fire. Since John used this illustration in connection with the baptism in the Spirit and in fire, it is overwhelmingly evident that to be baptized in the Spirit is to be saved for time and eternity, but to be baptized in fire is to be lost in eternal punishment. Only those who accept the Lord Jesus Christ and the salvation through His blood will be baptized in the Spirit. All others who reject Him, and who neglect to avail themselves of His salvation, will be baptized in the fire of eternal hell–all because they will not accept the truth and be saved. The entire responsibility is upon them.<\/p>\n <\/span><\/span><\/p>\n In verse 18 we are told that, with many other exhortations, John proclaimed the good tidings of salvation to the people. While he presented the gospel of the grace of God to those who were hungering for the truth, he did not spare the wicked and unrighteous, even the king on the throne, as he denounced sin wherever he saw it. Herod the tetrarch had taken the wife of his brother to be his own wife. Thus he broke up a home and married his brother’s wife. In doing this, he committed adultery. John would not compromise with sin. He was a fearless preacher of the truth. Hence, he denounced Herod sharply for this thing and for many other evil things of which he was guilty. Herod, smarting under the terrific indictment hurled at him by John, threw this grand man of God into prison, where he lingered for some time, the length of which no one is able to tell. On Herod’s birthday Salome, the daughter of Herodias, danced at the banquet and pleased Herod greatly. Whereupon, in a half-drunken stupor, he tried to emulate the Persian king, Darius Hystaspes, by saying that she should ask whatsoever she wished, and that he would grant her request. Being put forward by her mother, who also was still smarting under the tongue-lashing that John had administered, Salome asked for the head of John the Baptist. Herod, though he hated to grant her petition, yet felt compelled to do so and ordered the execution of John. (See Luke 9:7-9; Matt. 14:1-12.) Thus passed from the stage of action one of the greatest noblemen of all the ages.<\/p>\n <\/span><\/span><\/p>\n \n In Luke 3:21,22 we have a brief statement concerning the baptism of Jesus. Luke is very vivid in this short account. He tells us that „… it came to pass, when all the people were baptized, that, Jesus also having been baptized, and praying, the heaven was opened.“ We ought to understand that, on this occasion, Jesus stood back and let all the people go to John, make their wants known, and submit to baptism. We have every reason to believe that the crowd had cleared away when Jesus came forward to be baptized. Probably the reason for His waiting was that He did not want to create a scene in the presence of the multitude, for He knew what John’s reaction to His request to be baptized would be. When Jesus advanced toward John and requested to be baptized, He did not make any confession of sin, as all the others had done. The reason He could not make any confession of sin was that He had none to confess. Had the multitudes been present, and had they seen Jesus come to John and be baptized without making any confession of sins, they would have been amazed, and great excitement would have been stirred up. When Jesus asked to be baptized, probably John, not knowing Jesus–even though He was akin to him–would expect Him to make some statement concerning His life and conduct. Such an expectation would be natural. In all probability, Jesus made a statement regarding the matter of sin. If He did, it could be only that He was the One who had come to deal with the sin question and not to confess any sins of His own.<\/p>\n Though John did not know Jesus, as he states in John 1:31-34, he realized his own sinfulness in the presence of the Master. He therefore would have hindered Jesus by saying that he himself needed to be baptized by the latter, instead of his baptizing Jesus (Matt 3:13-17). The Lord Jesus explained to John that it was proper and right that He, though He was the pure, immaculate Son of God, should submit to every ordinance of the Lord. This explanation satisfied John who then baptized Jesus.<\/p>\n Why did the Lord Jesus submit to such an ordinance, since He was free from sin, and since the baptism of John was especially the baptism of repentance unto the remission of sins? The answer probably lies in this fact: That He was wishing to identify Himself with this „back-to-God movement“ that John had inaugurated by his preaching the baptism of repentance unto the remission of sins. He had identified Himself with the fallen, human race by the incarnation–entering the world by miraculous conception and virgin birth. He had identified Himself with the Jewish race in that He was born of a Jewish maiden, the Virgin Mary. It was therefore highly important that He identify Himself with this back-to-God movement that was inaugurated by John.<\/p>\n We are told that, when Jesus was baptized, He was praying. Our Lord engaged much in prayer. Frequently He arose before day, went to a solitary place, and prayed. Sometimes He spent the entire night in communion and fellowship with God by means of prayer. His taking this step of identifying Himself with this back-to-God movement was indeed an epoch in His earthly career. Therefore, realizing the importance of the movement and how much depended upon it, He naturally would be praying. If our Lord would thus take the matter of baptism so very seriously, as evidently He did, it behooves us to look upon that ordinance with all seriousness and sobriety.<\/p>\n As He was coming up out of the water (Mark 1:10), the heavens were opened unto Him, and He saw the Spirit of God „as a dove descending upon him.“ Though He had been begotten by the Holy Spirit and had been indwelt and strengthened by the Spirit from birth onward, yet at His baptism the Holy Spirit came in this form. Doubtless there was a new influx of power into the very soul and being of the Son of God on this occasion, which empowered Him for the work that was before Him.<\/p>\n There came a voice out of heaven from God the Father to Him saying, „Thou art my beloved Son; in thee I am well pleased“ (Luke 3:22). This language was spoken directly to Jesus. It proved to be confirmation to Him concerning the unique relationship which He sustained to the Father. Let it be remembered that Jesus had completely limited Himself by the incarnation, by taking upon Himself the form of man (Phil 2:5-11). Having done so, He had to live by faith, the same as any other man. He was the Author and Perfecter (Finisher) of faith, a life of faith. Hence, this voice which came to Him was a confirmation and a clarification, doubtless, of the unique relationship which He sustained to God. To John the voice said, „This is my beloved Son, in whom I am well pleased“ (Matt. 3:17). This testimony was for John’s benefit in order that he might identify Christ as the promised Messiah, of whom the prophet had foretold (Isa. 42:1-4).<\/p>\n In Luke 3:23-38 we have the genealogy of Jesus. A careful examination of this list impresses one with the profound conviction that this is the genealogy of Mary, which is the real genealogy of Jesus. In Matthew 1:1-17 we have the royal genealogy of Joseph, to whom Mary was espoused. The one given by Matthew could not be the real genealogy of Jesus, because, by a prophecy of Jeremiah, it was foretold that the Messiah would not come through the house of Jehoiakin, who is called, in Jeremiah 22:24-30 Coniah. But Jesus, belonging to the royal house of David, and Joseph being in that line and the foster-father of Jesus, naturally Matthew gave the royal genealogy, showing Christ’s title to the throne of David. But Luke gives Christ’s genealogy back to Adam, „… the son<\/i> of God“ (3:38).<\/p>\n <\/span><\/span><\/p>\n \n \n The Temptation of Jesus<\/span><\/center><\/p>\n THE ACCOUNTS of the temptation of Jesus are found in Matthew 4:1-12; Mark 1:12,13; and Luke 4:1-12. These three records should be studied carefully, one in connection with the other, if a person is to have the proper conception of the entire teaching with reference to this momentous event to the life of our Lord.<\/p>\n It is absolutely necessary that the person who wishes to get the deepest lessons concerning the temptation of Jesus understand clearly and thoroughly the divine-human nature of the Lord Jesus Christ, and Satan, his character and kingdom. If a person’s conception of either Jesus or Satan is imperfect, such a one cannot understand the import and the implications of the temptation of our Lord.<\/p>\n <\/span><\/p>\n I like to call attention to the fact that the most fundamental passage in the entire revelation of God is Deuteronomy 6:4. Unfortunately, in our ordinary versions we do not have a literal translation of this most important verse. Rendered accurately, scientifically, and correctly the passage reads this way; „Hear, 0 Israel, Jehovah [the Eternal One] our Gods is Jehovah a unity.“ Both the plurality and the unity of the Godhead are set forth in this one statement. In the plural number, which is set forth by the plural noun, Gods, is reflected the doctrine of the Trinity. This verse, however, calls attention only to the fact that there is a plurality of divine personalities subsisting in the one divine essence, or nature. The number of persons must be determined by other passages that relate to the same subject. A number of hints and statements are found throughout the Hebrew Scriptures, together with many statements in the New Testament, which show that there are only three divine persons constituting the Godhead. In certain connections the word, Jehovah, refers to the Holy Trinity; in others it refers to God the Father; in still other passages it is seen by the facts of the context that it refers to God the Son; and in still other connections, the same divine name refers to the Holy Spirit. One must look at the facts of each context to determine its special significance in a given case.<\/p>\n According to prediction the second person of the Holy Trinity–called the Son–is mentioned in the second place in the baptismal formula (Matt. 28:18,19). Isaiah, in 9:6, foretold the incarnation of this second person of the Trinity, God the Son. In Isaiah 7:14 we are told that He enters the world by miraculous conception and virgin birth. When we come to the New Testament we see in John’s Gospel that „In the beginning was the Word, and the Word was with God, and the Word was God. … And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth“ (John 1:1-14). The two verses given in this quotation undoubtedly echo the incarnation of the Son of God, His veiling Himself and tabernacling here among us in the flesh. In II Corinthians 8:9 Paul speaks of Christ’s incarnation, of His becoming poor, though He was rich: „For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.“ One of the classic passages on the incarnation of the second person of the Trinity is Philippians 2:5-8; „Have this mind in you, which was also in Christ Jesus: 6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being made in the likeness of men; 8 and being found in fashion as a man, he humbled himself, becoming obedient even<\/i> unto death, yea, the death of the cross.“<\/p>\n The fullest statement of the twofold nature of the Son of God is to be found in Hebrews, chapters 1 and 2. [For a detailed analysis and study of these two chapters, with Dr. Cooper’s translation of them, see his volume, MAN: His Creation, Fall, Redemption and Glorification<\/a>, 1st ed., 1948]<\/p>\n An examination of all the passages which deal with the incarnation shows that our Lord, by entering the human realm, limited Himself far more than possibly any of us are willing to concede. In His upward look to God His vision was unobstructed, and His comprehension of God and His relationship to Him were perfect and complete. On the other hand, all the evidence seems to point in the direction that, as He looked toward the earth and man, figuratively speaking, all light was turned off and He had to receive through His five senses every impression of the world exterior to Himself. In Luke 2:40-52 we are told that the Lord grew, not only in stature, but in wisdom. Along with this came knowledge. There was an advance, from childhood, onward to the end of life, in knowledge and wisdom. Since He did not have sin in the flesh, the five avenues–seeing, smelling, touching, tasting, hearing–were perfect channels through which impressions from the exterior world reached His own soul. He lived truly the life of faith, being, as is stated in Hebrews 12:2, „the author and perfecter of faith.“ Being free from bias and prejudice–either for or against anything–He could see clearly the message of the Word of God. His faith rested upon the infallibly inspired revelation. For Him everything that was found in the Word was final. He truly, of all the individuals who have trodden this earth, was the one who lived completely and absolutely the life of faith.<\/p>\n A person must also understand thoroughly who Satan is. The more anyone knows about his origin, history, and present position, the better can he resist him. This is information which Satan does not want people to have. As a matter of fact, he would like for men not to believe in his existence and personality. When people become „wise above that which is written“ and deny that there is such a being as Satan, he is most highly pleased. When people do not know about him, he can take advantage of them and accomplish his purposes very successfully. On the other hand, when the people of God know of his existence, his history, and his present tactics and resist him, strong in their faith (I Peter 5:8,9), Satan will flee from them, being thwarted in his purposes.<\/p>\n He who is now known as Satan, or the devil, was the first creature whom God in His omnipotence and omniscience brought into existence. He was the very highest order of being whom Omnipotence could create. He is known as the anointed cherub, or the cherub that covereth, in Ezekiel 28:11-19. As the ages of the ages rolled by, he became conceited, and unrighteousness entered his heart. He therefore thought that he could „match swords with God“ and attempted to do so. When he did, he fell and was deposed. Of course he was stripped of some of his authority and power. Inasmuch, however, as he did not leave his own principality, but remained in his proper habitation, he still was permitted to function in, a limited capacity. Since it was through him that death came, he has been retained as the minister of death and disease. (See Hebrews 2:14. The marginal note on this verse speaks of Satan as the one who has the power of death, that is, the devil.)<\/p>\n Though Satan has been deposed from his high position, he still has access to the throne of God. This fact is shown in Job, chapters 1 and 2. At the same time, he has his special interests in connection with this world and goes throughout the earth, seeking whom he may devour. He is represented under the symbolism of a terrible, wild monster in Job, chapter 40, and as leviathan in chapter 41. In these chapters he is said to be the beginning of God’s ways and „king over all the sons of pride,“ those who were lifted up with pride, and who originally revolted against God.<\/p>\n Satan has a kingdom, in which there is an innumerable host of evil, wicked spirits, that rebelled against God, and that was led by him into revolt against the Almighty. His kingdom is a well-organized affair. He is called the prince of the powers of the air, the spirit that now works in the sons of disobedience. He is conniving and underhanded in the extreme. He transforms himself into an angel of light in order that he might deceive people (II Cor. 11:14). With venom and hatred he „opposeth and exalteth himself against all that is called God or that is worshipped“ (II Thess. 2:4). He desires the worship and the service of mankind. He is ever on the alert to accomplish the downfall of men.<\/p>\n It was this malign spirit, Satan, that came to the Lord Jesus to tempt Him to rebel against the will of God.<\/p>\n <\/span><\/span><\/p>\n \n No sooner had the Lord Jesus Christ taken His definite stand to do the will of God, for which He came into the world, than Satan became very active against Him. God had acknowledged before all the celestial beings that Jesus was His Son, in whom He was well pleased. This He did at the baptism. Also at the baptism the Holy Spirit, as we have already seen, came upon Jesus in the form of a dove. Thus He was filled with the Spirit in a new influx of power. Luke tells us that He, being full of the Holy Spirit, „returned from the Jordan and was led in the Spirit in the wilderness.“ Mark tells us that Jesus was driven forth into the wilderness by the Spirit. Even our Lord did not run into temptation. His holy nature drew back from any contact with Satan and sin. But, since He came into the world to deal with the sin question, naturally the Spirit, since He was walking the life of faith, led Him to the great encounter with Satan. Of course, He was not afraid of Satan, but naturally would draw back from the very contact with sin.<\/p>\n We are told that our Lord fasted forty days and forty nights. During this time He was also „tempted of the devil,“ as Luke tells us in 4:2. While He was in the wilderness during these forty days, He was also with the wild beasts. During this time Jesus did not eat anything. Some people have been known to fast for as much as forty days. It seems that, when Jesus completed His period of fasting and being tempted, He especially became hungry. The pangs of hunger seemed to seize upon Him in a new way. When He was thus in this weakened condition, Satan came to Him and continued his tempting Jesus. It seems that Satan kept his major temptation until the last. There are three of them. Matthew gives one order for the temptations, whereas Luke gives a different one. Both mention Satan’s insistence upon Christ’s turning the stone into bread as the first one. Matthew lists as the second one Satan’s taking Jesus to the Temple and insisting that He leap to the abyss below, whereas Luke gives as the second one Satan’s taking Christ into an exceeding high mountain and showing Him all the kingdoms of the world and offering these to Him upon the condition that He would fall down and worship him, Satan. Thus Matthew and Luke simply interchange the positions of the second and third temptations.<\/p>\n When the devil came to Jesus, he said, „If thou art the Son of God, command this stone that it become bread.“ Satan did not imply that he doubted that Jesus was the Son of God in a special and unique sense. God had, at the baptism forty days prior to this time, declared Jesus as His Son. Satan acknowledges this fact and states that admission in the form of the conditional clause, which he uses in the original Greek. One could translate the sentence just as accurately by saying, „Since you are the Son of God …“ The reply of our Lord to the devil was this: „It is written, Man shall not live by bread alone“ (Luke 4:4). Jesus took His stand upon the Scriptures, believing everything that God had said and taking each utterance and promise at its face value. The scripture to which Jesus referred is found in Deuteronomy 8:3. An examination of the context of the original passage shows that this language was spoken to Israel. God brought him out of Egypt and led him through the wilderness in order to teach him the one lesson that man does not live by bread alone, but by every word that proceedeth out of the mouth of God. Man is a spiritual being. His higher nature demands that upon which it can grow and thrive. It is conceded that the physical part of man’s anatomy must be fed and nourished by physical, material food. For a person to look after his temporal affairs but to neglect his spiritual welfare is to fail utterly in this life. God gives commands concerning the things which come into the lives of His people. He knows what experiences each one needs in order to develop his spiritual nature. He, therefore, brings various things into the life of each of His children. Every born-again person who has spiritual discernment recognizes the truthfulness of this position. Personally, I can look back over my life, can recognize the checkered course of the past, and can see, by faith, the unobserved hand of God guiding and directing, even in those experiences that, at the time, seemed bitter. Now, in the light of experience, progress, and development, it becomes evident to me that each bitter experience was designed for my good. Thus each was ordered of the Lord for the enrichment of my life, spiritually. This is the meaning of the statement, „Man shall not live by bread alone,“ in its original context.<\/p>\n Jesus had left glory and had taken on our nature–not our sinful nature, but simply the human nature, apart from sin. „Who … though he was a Son, yet learned obedience by the things which he suffered; and having been made perfect, he became unto all them that obey him the author of eternal salvation“ (Heb. 5:7-9). He was made perfect. Not that He lacked anything, or was imperfect, but He reached the glory state through the things which He suffered. The thought that Jesus was made perfect through suffering might be illustrated as follows: Back in the days prior to the extensive use of electricity, coal-oil lamps were used. In the use of these lamps carbon would collect on tile chimneys. We used to call it soot, which was pure carbon in the ordinary, natural state. Great quantities of carbon, throughout the past great geological ages of the history of the world, were subjected to extreme heat and terrific pressure. Molecules of carbon were forced, under such intense heat, together. When this happened, the carbon was brought into the diamond stage. The diamond is pure carbon, thus treated. There is, therefore, chemically no difference between the soot on the old lamp chimney and the diamond. In this connection I think of the soot as illustrating the human, fleshly nature of our Lord. By the intense heat and terrific pressure of temptation, opposition, to which He was subjected, His body was brought into the diamond stage, being made perfect through suffering: „For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings“ (Heb. 2:10). Everything that He endured contributed to bringing Him into the diamond stage. Everything to which the born-again person is subjected will contribute to his being brought into the diamond stage, thus preparing him for residence in glory with God throughout the eternal ages.<\/p>\n Thus Satan was rebuffed when he endeavored to get Christ to perform a miracle in His own behalf and not to trust God to supply His every need. Though our Lord never used His divine power to relieve any need of His own, He, in contrast to this fact, used His divine power to provide for the needs and necessities of others.<\/p>\n <\/span><\/span><\/p>\n \n \n
\n
\n(Installment 8)<\/p>\n\n
\nMake ye ready the way of the Lord,
\nMake his paths straight.
\n5 Every valley shall be filled,
\nAnd every mountain and hill shall be brought low;
\nAnd the crooked shall become straight,
\nAnd the rough ways smooth;
\n6 And all flesh shall see the salvation of God“ (Luke 3:4-6).<\/p>\n<\/blockquote>\n
\n
\n(Installment 9)<\/p>\n
\n
\n(Installment 10)<\/p>\n
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