p. 1 | Review and Herald, Vol. 91, No. 5. (1/29/1914)

Review and Herald

Jan 29, 1914

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jan 29, 1914

THE EVERLASTING GOSPEL

TWO VALUABLE BOOKS

The PRINTING-PRESS AND THE GOSPEL

A Recruiting Agency for Gospel Workers, by E. R. Palmer. It is a record of the "courage and devotion, sacrifice and success, of the printers and colporteurs who have pioneered the way for other great religious movements," and "an inspiration to those who are called of God to proclaim the gospel in its final setting."

The book gives an outline of the history of printing from the invention of type to the time when Catholicism said, "We must root out printing or printing will root out us."

From the revival of letters, and the illustrious battle waged by Luther with his mighty pen, the narrative takes us to the time when printing, "the engine of the Reformation," had gathered to its standard Zwingli of Switzerland, Wyclif of England, the Huguenots of France, and the Waldenses of Italy, and with its powerful projectiles made breaches in the walls of Catholicism.

Leaving the strenuous days of the middle ages, we are taken by the author to the remote portions of the earth, where Morrison, Mackay, Judson, Moffat, Williams, and others blazed the way among heathen and barbarous tribes, and where missionaries of our day are traveling in comparative safety. Incidents in the lives of Christian workers, stories of God's providences, and experiences, achievements, and successes of other servants of the Master occupy the latter portions of the book.

Thrilling in its narratives, fascinating in its descriptions, and inspirational in the lessons drawn from its illustrations, the book will be a valued addition to any library. It contains 224 pages, is printed from clear type on thin paper, and is bound in red flexible leather, stamped in gold. Price, 60 cents.

The CONFLICT BETWEEN CAPITAL AND LABOR

A fair, candid, and impartial treatment of the subject from a non-partisan and Christian standpoint, by E. T. Russell. One writer has well said, "The terrible struggles between capital and labor, with the appalling prospects of world-embracing organizations on both sides, are the darkest aspects of an irresistible tendency."

This new book is brimful of the most interesting information regarding one of the greatest problems facing our country at the present time. What has led to the present strained relationship between employer and employee? What is the remedy? This is fully described in the volume "Capital and Labor." Unlike other books on the same subject, which have been written by partisans of one class or the other, and which therefore have presented but one side of the subject, this book was written by a non-partisan from an unbiased standpoint, and points out not only the evils involved, but a remedy for these evils.

With hundreds of labor organizations championing the cause of their members, regardless of the merits of their cases, and with a thousand trusts operating in this country and others under consideration, the industrial problem must be a serious one, and demands the attention of every sober-minded person. Many valuable facts and figures have been collected for this book, which make it a volume not to be overlooked in the study of important present-day subjects.

The book contains 208 pages, 51 illustrations, besides tables and diagrams showing the production of gold; the increase of wealth; the formation and capitalization of various trusts; the strikes from 1881 to 1911, with the number of men involved, and the effect of these strikes upon the country in general. An emblematic cover design in four colors. Price, 75 cents.

Published by Review and Herald Publishing Assn., Washington, D. C.

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"Destroyed for Lack of Knowledge"

By Mrs. E. G. White

For more than half a century after the death of Elisha, the kings of Israel continued to abuse the most sacred rites of the Hebrew economy, and to violate the laws of Jehovah. God had made his people the depositaries of his grace; but losing sight of this purpose, they "dealt treacherously against the Lord" and with one another. It was a time of violence and bloodshed. King after king was assassinated to make way for others ambitious to rule. "They have set up kings," the Lord declared, "but not by me: they have made princes, and I knew it not." Hosea 8:4. Every principle of justice was set aside, until king and people were held in contempt by the surrounding nations.

Ever since the rending of the kingdom, the Israelites had been sowing the wind; now they were to reap the whirlwind. "Ye have plowed wickedness," the Lord declared, "ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, . . . in a morning shall the king of Israel utterly be cut off." Hosea 10:13-15.

Of the tribe of Ephraim, a leader in apostasy among the ten tribes, the Lord said: "Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth it not." "Israel hath cast off the thing that is good," declared the prophet. Hosea 7:9; 8:3. "Broken in judgment" (Hosea 5:11), unable to discern the sure result of continued apostasy, the ten tribes were soon to be "wanderers among the nations."

There were in Israel those who realized that unless they strengthened their position politically, they would be unable to regain the prestige they had had among the nations. But instead of turning away from those practices which had brought weakness to the kingdom, they continued in iniquity, flattering themselves that when occasion arose, they would gain the power they needed by allying themselves with the heathen. "When Ephraim saw his sickness," the prophet declared, "then went Ephraim to the Assyrian." Hosea 5:13. "Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria." Hosea 7:11. "They do make a covenant with the Assyrians."

Sinful and rebellious though the children of Israel had been, the Lord had ever regarded them with compassion, and by every possible means had tried to win them back to himself. "When Israel was a child," the Lord declared, "then I loved him, and called my son out of Egypt." Hosea 11:1. He had led his chosen ones into the promised land, and established them there that they might be a blessing to the whole earth. "I taught Ephraim also to go, taking them by their arms," he declared, "but they knew not that I healed them. I drew them with cords of a man, with bands of love." Verses 1-3. "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together." Verse 8.

The Lord had rebuked Israel for their evil doing and had pleaded with them to mend their ways. "I have also spoken by the prophets," he said, "and I have multiplied visions, and used similitudes, by the ministry of the prophets." Hosea 12:10. Through the prophet that appeared to Jeroboam before the altar at Bethel, through Elijah and Elisha, through Amos and Hosea, God had repeatedly set before Israel the sure result of disobedience. But notwithstanding reproof and entreaty, Israel sank lower and lower in apostasy. "Israel slideth back as a backsliding heifer," the Lord declared. Hosea 4:16. "My people are bent to backsliding from me." Hosea 11:7.

There were times when the judgments of heaven fell heavily on the rebellious people. "Therefore have I hewed them by the prophets," God declared; "I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant: there have they dealt treacherously against me." Hosea 6:5-7.

"Hear the word of the Lord, ye children of Israel," the prophet Hosea boldly commanded: "Seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so

they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings." Hosea 4:1-9.

The iniquity prevailing in Israel during the last half century before the Assyrian captivity, was similar to that which prevailed in the days of Noah, and which has prevailed in every age when men have rejected God and given themselves wholly to evil doing. Always the exaltation of nature above the God of nature, the worship of the creature instead of the Creator, has resulted in the grossest evils. When the people of Israel paid to the images of Baal and of Ashtoreth, symbolizing the forces of nature, the homage due to God alone, they severed their connection with all that is uplifting and ennobling, and fell an easy prey to temptation. The defenses of the soul broken down, the misguided worshipers had no barrier against sin.

In the first chapter of the epistle to the Romans, the apostle Paul gives a startling picture of the debasing influence of creature worship. Of those who "changed the truth of God into a lie, and worshiped and served the creature more than the Creator," he writes:—

"When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.

"Wherefore God also gave them . . . over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them." The restraints of God's word and his Spirit rejected, there were no depths of sin too low for them to reach.

Thus it was with Israel. Those who might have stood as spiritual leaders among the nations, having set aside the statutes of God, fell a helpless prey to the evil passions of the human heart. Their times were marked by oppression, gross injustice, luxury and extravagance, riotous feasting and drunkenness, licentiousness and debauchery. "They hate him that rebuketh in the gate," Amos declared, "and they abhor him that speaketh uprightly." "They afflict the just, they take a bribe, and they turn aside the poor in the gate from their right." Amos 5:10, 12. These transgressors "sold the righteous for silver, and the poor for a pair of shoes."

"Ye . . . turn judgment to wormwood, and leave off righteousness in the earth," the prophet declared. Amos 5:7. "Ye have turned judgment into gall, and the fruit of righteousness into hemlock: ye which rejoice in a thing of naught." Amos 6:12, 13. Filled with indignation, the prophet addressed them as those who "cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, . . . that drink wine in bowls, and . . . are not grieved for the affliction of Joseph." Amos 6:3-6.

Among all classes of society, shameless drunkenness prevailed. "In the day of our king," declared Hosea, "the princes have made him sick with bottles of wine." Hosea 7:5. "Wine and new wine take away the heart." Hosea 4:11. Amos testified, "Ye gave the Nazarites wine to drink." Among women as well as men there were those who invited others to unite with them in revelry, saying, "Bring, and let us drink." Amos 4:1.

The land was filled with violence. Gilead was "a city of them that work iniquity," and was "polluted with blood." Hosea 6:8. Through his messenger, the Lord testified against Israel: "They commit falsehood; and the thief cometh in, and the troop of robbers spoileth without. And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face. They make the king glad with their wickedness, and the princes with their lies. They are all adulterers." Hosea 7:1-4.

A New Year's Prayer

By Avis I. Wiggins

AVIS I. WIGGINS

ANOTHER year has swiftly flown, A new one now doth claim its place; And ere we soil its pure, white page, We plead, O Father, for thy grace.

In the bright year that now has gone, Thy guiding hand has led the way; And thine unfailing mercies, Lord, Have crowned us day by day.

Yet as we gaze upon the past, Its leaves are marred by sin; We feel defeated in the strife With foes without and fears within:

So, Lord, within the early hours Of this new year, so pure, so bright, We beg that thou wilt hold our hands, And guide our faltering steps aright.

Help us, O Lord, in joy or grief, Within thy love to dwell, Content to know whate'er befalls Thou doest all things well.

O kindle in our hearts, dear Lord, Thy holy flame of love, And may we spend each passing day In pointing souls above!

Now help us so to dedicate Our every power to thee That all with whom we daily meet Thy saving truth shall see.

So may we labor for thee, Lord, Till years no more shall be, Till we shall greet our blessed Christ To spend with him eternity.

Motives in Missionary Work

By J. N. Anderson

Motive is the spring of all human action. The character of the motive determines the character of the act. The deeper, the holier, the mightier the motive, the more permanent, the greater in spiritual value, is the action that results from that motive.

There are in the foreign mission fields today about twenty-five thousand men and women who have left their homes and relatives and become permanent residents in alien lands among alien peoples and amid trying climatic conditions.

Of that number over six hundred have gone forth from our denominational ranks. In the case of many in this large army, they have gone forth deliberately into lands where they are not only subjected to privations and hardships, but where positive dangers in the form of deadly fevers, cholera, smallpox, the plague, and the like, beset them on every side.

Why do these go forth? What impelling impulse moves them? What motive is so mighty and so abiding as to send them forth and keep them steadfast for years in those foreign lands? This great missionary enterprise upon which we have entered with so much urgency and on which we are virtually staking our all as a people, must have some mighty motive as its mainspring of action. What, then, is it that moves the missionary?

The Natural Motive

The first motive that impels to missionary action may be called the natural motive. It is natural, not in the sense that it is found in the heart of the unregenerate man, but rather that it is natural to, and of the very essence of, the mind and heart of the one who has received the divine life. "Every true disciple is born into the kingdom of God as a missionary. He who drinks of the living water becomes a fountain of life. The receiver becomes a giver." "To be saved is to become in heart a savior." The very life of God is a life that goes forth and gives itself, that is, it is essentially missionary. According to the law of the spiritual, it is natural for the converted heart to communicate the blessing it holds in its own possession. Like any other life, the spiritual life must not only receive, it must also give forth. That is a fixed law of the spiritual life. The church or the individual that will not and does not go forth with a message of peace to bless others, is doomed to lose its or his own spiritual life. To deny the cause of missions is to deny our own spiritual experience. The missionary impulse, the desire to impart salvation to others, is just as truly of the very essence of the spiritual life as is prayer, the desire to commune with God.

It is a most interesting and a well-attested fact in history that great religious revivals issue in correspondingly great missionary endeavors, both at home and abroad. Witness the experiences under King Josiah (2 Chronicles 34, 35), the coming of the Spirit at Pentecost (Acts 2), and the great revival at Antioch (Acts 13). This same truth is illustrated in the case of Andrew, who, when he had found the Saviour, at once carried the message to his own brother, Peter, saying, "We have found the Messiah." It is seen in the case of Paul, who said, "Woe is unto me, if I preach not the gospel," and who also said, "The love of Christ constraineth us." The spiritual life must give forth itself; it does so instinctively. And hence it is true that every mission epoch, traced to its source, is simply the result of some fresh religious experience.

Sympathy for the Lost

The second missionary motive is that of sympathy, or concern, for the lost. To the first man God said, "Where art thou?" To the first brother he said, "Where is Abel thy brother?" No one lives to himself. The Bible, from first to last, insists that every one who knows the Lord is responsible to every other man who knows him not. With the great increase of knowledge of the entire world that has come to us in recent times, it is morally impossible for a truly converted heart to remain indifferent to the physical suffering, the sin, the misery, and the spiritual destitution of the millions in heathen darkness. We see this truth illustrated in the life of our Lord, who came to "seek and to save that which was lost," who was "moved with compassion" as he beheld the multitudes in their sad condition, and "wept" in the presence of the world's sorrow and grief.

Like their Master, many missionaries are deeply moved by a profound compassion for the suffering masses who are without hope and without God in the world of heathen darkness. And once they are in the foreign field, their hearts are wrung with continual compassion in the presence of a veritable sea of suffering and misery, the vast majority of which they are unable to relieve. Indeed, what Christian heart is not moved at the thought of the terrible, blighting curse, manifested in a thousand ways, that rests on the heathen peoples? We have truth, we have light, we have salvation; how can we refuse to them the light of life?

The Gospel Commission

The third great motive that impels to missionary action is the unrepealed and unrepeatable command of the risen Saviour. The very circumstances in which the command was given were significant. Jesus had just risen from the dead, and he was about to ascend to the Father to receive power to bestow on those to whom had been committed the carrying of his gospel. This meeting at which he gave this command had been appointed and fully arranged for before his death. See Matt. 28: 7, 10, 16; Mark 16: 7. Compare Matt. 28: 18-20; Acts 1: 8, 9; Luke 24: 50. This word of command is no other than that of our divine Lord and Master, whose authority is final. This in itself would be sufficient on which to rest the entire basis of all missionary work.

It is well to remember that this command of the Saviour is not something separate and apart from himself which he put upon his followers. Jesus was and still is the very incarnation of the missionary idea. He is the embodiment of all missionary motives, impulses, and activities. And when he gave that command to us, it was simply a fuller and further revelation of himself and the Father's divine purpose. At every step in his earthly ministry our Saviour was the great missionary giving his life for the world; and when he ascended, he could do no other than leave with us this command and beget in us this same passion. Back of this command is not only the life of our Lord, but the very mind and eternal purpose of God himself. This command of Christ to go and preach his gospel is as vital and as binding as the first commandment of the decalogue, and to turn away from it is to deny the whole meaning of the infinite sacrifice of our Saviour. Thus in a very important sense our own salvation depends on our being obedient to the command, "Go ye therefore."

Christ's Soon Coming

To us as a people the belief in the nearness of Christ's coming is a powerful missionary motive. With the conviction that human history and probation are soon to close, we cannot be other than highly sensitive to the awful doom that awaits a godless and impenitent world. As surely as we believe that the sin of the entire race is soon to receive the full measure of God's just retribution, so surely must we be mightily moved to go forth and solemnly warn the unsaved world.

Embedded in this same conviction of God's impending judgment is the living desire found in the heart of the believer that the time may speedily come when the perfect state shall be realized in which God's will shall be supreme in the earth as it is in heaven. This, too, is a missionary motive impelling us to go forth and preach the gospel of the kingdom, that not only may "the end come," but the beginning of eternal righteousness and peace—the kingdom of our Lord and of his Christ.

Passing over other missionary motives of minor importance, not to say human and worldly, such as the strictly humanitarian impulse, the intense desire for mere denominational success, the ambition to make a good showing for personal ends, etc., it must, in the last analysis, be said that the great central missionary motive, the source and spring of every true missionary impulse, is the Lord Jesus Christ himself in all the fullness of his being. That unseen power that moves the true missionary to the fields of heathen darkness and binds his heart in ever-increasing love and tenderness to the darkened souls, is not merely the guilt or the peril of the heathen world, nor the abiding command of Christ, nor even the intense desire to bring honor to our God, who has redeemed us through his Son,—it is not any one of these nor all of them together that suffice to move and sustain the missionary, but the very Lord of the harvest himself, the author and finisher of missions.

Washington Missionary College.

A. T. ROBINSON

By A. T. Robinson

Some Personal Experiences — No. 3

A. T. ROBINSON

Soon after the writer arrived in Australia, in 1898, the Australasian Union Conference Executive Committee spent some days in counsel concerning the work in its field. Plans were laid for the holding of camp meetings in some of the colonies. Considerable study was given to the matter of advertising the camp meetings. It was decided to advertise quite widely in the daily papers several weeks before the meetings were to be held. Sister E. G. White was present when this decision was arrived at, and we all felt that the wisest plans had been decided upon.

The next morning Sister White called the brethren together and stated that her mind had been exercised during the night season concerning our camp meeting work. She was reminded that the matter had been previously opened to her, and that she had written upon it. She then read to us for more than two hours from manuscript. What she read was afterward published in "Testimonies for the Church," Vol. VI, pages 31-86. I quote from pages 35, 36, one paragraph read to us which she had written months before that counsel meeting: 'As we were preparing to hold a camp meeting near a large city where our people were but little known, I seemed one night to be in an assembly met for consultation as to the work to be done before the meeting. It was proposed to make large efforts, and to incur heavy expense for distributing notices and papers. Arrangements were being made to do this, when One who is wise in counsel, said: 'Set your tents, begin your meetings, then advertise; and more will be accomplished.''

It should be carefully noted by the reader that the "assembly met for consultation" which Sister White "seemed one night to be in," was held months after she "seemed" to be in it, and after she had written out the fifty-six pages in Volume VI already referred to, which she read to the "assembly" when she was really present in body.

The camp meeting which we were preparing to hold near a large city where our people were but little known, was the meeting held in Balaclava, a suburb of Melbourne. Our wisely laid plans were abandoned, and we followed this counsel from the Lord. Great crowds of people came to the meeting night after night, and on the Sunday night when the meeting was to close, the large tent was packed, a score or more of persons were seated on the ends of the rostrum, the standing room in the tent was occupied, and a tier of people eight feet deep was standing around the outside.

Just as Elder A. G. Daniells was about to step to the platform to preach the closing sermon, a gentleman stepped up to him and said, "Do you know that you people are making a great mistake in closing this meeting tonight? The people of Melbourne are just beginning to get stirred over this camp meeting." Elder Daniells said to him, "My friend, do you think that many people feel that way about it?" "I am certain they do," was the reply. Elder Daniells, at the close of a powerful discourse, told the congregation what the gentleman had said to him, and called for an expression to see if that sentiment was very widely cherished. From that vast audience of people a great sea of hands went up. Elder Daniells turned to the ministers seated on the platform and said, "Well, brethren, I shall take the liberty of making an announcement;" and he told that congregation that the camp meeting would be continued through another week and over the next Sunday.

The attendance during the following week fully vindicated the wisdom of the

move, and the meeting closed the following Sunday night, with the announcement that the large tent would be pitched nearer the city and the meetings continued the next evening. Meetings were continued in the tent for three months, with the gratifying result that over eighty persons took their stand for the truth, making one of the strongest churches in Australia.

College View, Nebr.

O. A. JOHNSON

By O. A. Johnson

Annual Feasts and Annual Sabbaths—No. 3

O. A. JOHNSON

THE whole sacrificial law of the Old Testament, including the new moons, annual feasts, and annual sabbaths, were but types and shadows of "Christ our Passover," who was "sacrificed for us." All these therefore ceased when Christ died on the cross. Heb. 9:9, 10; 10:1; Col. 2:14-17; 1 Cor. 5:7.

Now since there have been various opinions concerning the day and date of Christ's crucifixion, it will be in place to study this subject in the light of the New Testament, to find out when Christ was crucified and when he arose from the dead.

Six Days Before the Passover

"Then Jesus six days before the Passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead." John 12:1. Jesus was now on his way to Jerusalem to attend the Passover, which began six days after his arrival in Bethany. Previously, on the same day, he had dined with Zaccheus in Jericho. Luke 19:1-6. "It was the eve of the Sabbath, and that night and the next day were sacred." But Jesus must have arrived at Bethany before three o'clock on that Friday afternoon, "for it was the rule to have three hours' rest before the Sabbath began, at six."—Geikie's "Life of Christ," small edition, chap. 55, page 659, par. 1. Another authority says that Jesus "reached Bethany only six days before the Passover," and that "he would rest over the Sabbath at Bethany."—"Desire of Ages," large edition, chap. 62, page 557, par. 3. Another well-informed and reliable writer speaks as follows: "Jesus had arrived at Bethany six days before the Passover; that is, on a Friday. The day after was the Sabbath."—"The Life and Times of Jesus the Messiah," by Edersheim, Vol. II, page 357. From the above it is evident that Christ came to Bethany on

Friday, the Sixth Day

before the Passover.

"Six days before the Passover, Jesus stopped at the house of Lazarus in Bethany. . . . Crowds of people passed on to the city, bearing the tidings that Jesus was on his way to the feast, and that he would rest over the Sabbath at Bethany."—"Spirit of Prophecy," Vol. II, page 372. No other conclusion can be drawn from this statement than that the day on which Jesus rested at the home of Lazarus in Bethany was

The Sabbath, the Fifth Day before the Passover.

"On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord." John 12:12, 13. The people who went out to meet Jesus, must have learned from the disciples whom Jesus had sent into Jerusalem for the colt on which he proposed to ride into the city, that he intended to enter Jerusalem on that day; hence their procession of welcome. Luke 19:30-38. Thus "on the first day of the week, Jesus resumed his journey to Jerusalem to join in the feast of the Passover."—"Spirit of Prophecy," Vol. II, page 383. Hence "it was on the first day of the week that Christ made his triumphal entry into Jerusalem."—"Desire of Ages," chap. 63, page 569, par. 3. This day on which Christ made his royal entry into Jerusalem is called "Palm Sunday." See Edersheim's "Life of Christ," Vol. II, page 363.

"Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve." Mark 11:11.

From the facts stated above there can be no question that the day on which Christ rode into Jerusalem was the first day of the week, or

Sunday, the Fourth Day before the Passover.

"On the morrow, when they were come from Bethany, he was hungry: and seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. And Jesus answered and said unto it, No man eat fruit of thee hereafter forever." Mark 11:12-14. "And presently the fig tree withered away." Matt. 21:19. "It was very early on the morning of the second day in Passion Week (Monday), when Jesus, with his disciples, left Bethany."—Edersheim's "Life of Christ," Vol. II, page 374. This last week of Christ's ministry on earth, including his crucifixion, is called the "Passion Week."

Jesus entered the temple, and cleansed it by driving out the buyers, sellers, and money changers, after which he healed many who came to him in the temple. The chief priests and the scribes were grieved because of his wonderful works, and because the children praised him. "And he left them, and went out of the city into Bethany; and he lodged there." Matt. 21:17. "In the daytime he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives." Luke 21:37.

From the evidence thus far considered, it is apparent that

Monday Must Be the Third Day

before the Passover,—the day on which he cursed the fig tree and cleansed the temple.

The next day, Tuesday, he entered the city again. "And in the morning, as they passed by, they saw the fig tree dried up from the roots." "And they come again to Jerusalem." Mark 11:20, 27. During this day he taught in the temple, answered various questions propounded to him, and also denounced the Jews for their hypocrisy. See Matt. 21:20-46 and chapters 22, 23. See also parallel chapters in the other Gospels. "It was the last day of Christ's teaching in the temple." "Slowly and regretfully Christ left forever the precincts of the temple."—"Desire of Ages," pages 610, 626.

As he was leaving the temple, the disciples called his attention to this building, to its great stones, etc. But he told them that it would be utterly destroyed. He then went out with them to the mount of Olives, and there sat down to view the city once more in the glory of the setting sun. He then and there answered the question of the disciples as to when the city would be destroyed, and what signs would indicate his coming and the end of the world. See Matthew 24.

It was "two days before the Passover, when Christ had for the last time departed from the temple," and gone out "with his disciples to the mount of Olives, and seated himself with them upon a grassy slope overlooking the city."—"Great Controversy," edition 1888, page 23. Both Matthew and Mark state definitely that these things took place "two days" before the "Passover," or "unleavened bread." Matt. 26:1, 2; Mark 14:1. All this agrees with John, for according to his Gospel, as we have already seen, this day must be

Tuesday, the Second Day before the feast of the Passover.

"We are not told how Jesus spent Wednesday." "He apparently stayed in privacy, awaiting the coming day."—Geikie's "Life of Christ," page 707. "He would refresh himself, gather himself up for the terrible conflict before him;" hence "he passed that day of rest and preparation in quiet retirement with his disciples."—Edersheim's "Life of Christ," pages 468, 469.

We have already seen that according to John 12:1, the first of the six days occurred on Friday; the last of the six would therefore fall on the following Wednesday. We have also seen that, according to Matt. 26:2 and Mark 14:1, Tuesday was the second day before the Passover; hence, according to these three Gospels

Wednesday Must Have Been the First Day before the feast of the Passover.

Now since Wednesday was the first day before this feast, according to Matthew, Mark, and John, it incontrovertibly follows, according to these same authorities, that Thursday must be "that day of unleavened bread, when the Passover must be killed." Luke 22:7. Further evidence will be given in the next article to prove that this day of unleavened bread was Thursday, the fourteenth day of Abib, and that Christ was crucified on the following Friday, the fifteenth day of Abib.

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