Earlier text: General ArticlesA LITERAL PROPHECY
By Uriah Smith
Thoughts on Daniel—Chapter XI. VERSE 12. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands; but he shall not be strengthened by it. PTOLEMY lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutal passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness. His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it, caused his own subjects to rebel against him. But the lifting up of his heart was more especially manifested in his transactions with the Jews. Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple, contrary to the law and religion of that place; but being, though with great difficulty, restrained, he left the place, burning with anger agai nst the whole nation of the Jews, and immediately commenced against them a terrible and relentless persecution. In Alexandria, where Jews had resided since the days of Alexander, and enjoyed the privileges of the most favored citizens, forty thousand, according to Eusebius, sixty, according to Jerome, were slain in this persecution. The rebellion of the Egyptians, and this massacre of the Jews, certainly was not calculated to strengthen him in his kingdom, but was sufficient rather to almost totally ruin it. VERSE 13. For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. The events predicted in this verse were to occur “after certain years.” The peace concluded between Ptolemy Philopater and Antiochus, lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise, when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army, “greater than the former” (for he had collected many forces and acquired great riches in his eastern expedition), and set out against Egypt, expecting to have an easy victory over the infant king. How he succeeded, we shall presently see; for here new complications enter into the affairs of these kingdoms, and new actors are introduced upon the stage of history. VERSE 14. And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.” Antiochus was not the only one who rose up against the infant Ptolemy. Agathocles, his prime minister, having possession of the king’s person, and conducting the affairs of the kingdom in his stead, was so dissolute and proud in the exercise of his power, that the provinces, which before were subject to Egypt, rebelled: Egypt itself was disturbed by seditions: and the Alexandrians rising up against Agathocles, caused him, his sister, his mother, and their associates, to be put to death. At the same time, Philip, king of Macedon, entered into a league with Antiochus, to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south, sufficient to fulfill the prophecy, and the very events, beyond doubt, which the prophecy intended. A new power is now introduced—“the robbers of thy people:” literally, says Bishop Newton, “the breakers of thy people.” Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations, even to the end of time. Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was B. C. 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt. Rollin furnishes the following succinct account of this matter:— Antiochus, king of Syria, and Philip, king of Macedonia, during the reign of Ptolemy Philopater, had discovered the strongest zeal for the interest of that monarch, and were ready to assist him on all occasions. Yet, no sooner was he dead, leaving behind him an infant, whom the laws of humanity and justice enjoined them not to disturb in the possession of his father’s kingdom, than they immediately joined in a criminal alliance, and excited each other to shake off the lawful heir, and divide his dominion between them. Philip was to have Caria, Libya, Cyrenaica, and Egypt; and Antiochus all the rest. With this view, the latter entered Cole-Syria and Palestine, and, in less than two campaigns, made an entire conquest of the two provinces, with all their cities and dependencies. Their guilt, says Polybius, would not have been quite so glaring, had they, like tyrants, endeavored to gloss over their crimes with some specious pretense; but, so far from doing this, their injustice and cruelty were so barefaced, that to them was applied what is generally said of fishes, that the larger ones, though of the same species, prey on the lesser. One would be tempted, continues the same author, at seeing the most sacred laws of society so openly violated, to accuse Providence of being indifferent and insensible to most horrid crimes; but it fully justified its conduct, by punishing those two kings according to their deserts; and made such an example of them as ought, in all succeeding ages, to deter others from following their example. For, while they were meditating to dispossess a weak and helpless infant of his kingdom, by piecemeal, Providence raised up the Romans against them, who entirely subverted the kingdoms of Philip and Antiochus, and reduced their successors to almost as great calamities as those with which they intended to crush the infant king.—Anc. His. b. 18, c. 1. “To establish the vision.” The Romans, being more prominently than any other people the subject of Daniel’s prophecy, their first interference in the affairs of these kingdoms is here referred to as being the establishment or demonstration of the truth of the vision which predicted the existence of such a power. “But they shall fall.” Some refer this to those mentioned in the first part of the verse, who should stand up against the king of the south; others, to the robbers of Daniel’s people, the Romans. It is true in either case. If those who combined against Ptolemy are referred to, all that need be said is that they did speedily fall; and if it applies to the Romans, the prophecy simply looked forward to the period of their overthrow. VERSE 15. So the king of the north shall come, and cast up a mount, and take the most fenced cities; and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. The tuition of the young king of Egypt was intrusted by the Roman Senate to M. Emilius Lepidus, who appointed Aristomanes, an old and experienced minister of that court, his guardian. His first act was to provide against the threatened invasion of the two confederated kings, Philip and Antiochus. To this end, he dispatched Scopas, a famous general of Aetolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Cole-Syria (Antiochus being engaged in a war with Attalus in lesser Asia), and reduced all Judea into subjection to the authority of Egypt. Thus affairs were brought into a posture for the fulfillment of the verse before us. For Antiochus, desisting from his war with Attalus at the dictation of the Romans, took speedy steps for the recovery of Palestine and Cole-Syria from the hands of the Egyptians. Scopas was sent to oppose him. Near the sources of the Jordan, the two armies met. Scopas was defeated, pursued to Sidon, and there closely besieged. Three of the ablest generals of Egypt, with their best forces, were sent to raise the siege, but without success. At length Scopas, meeting, in the gaunt and intangible specter of famine, a foe with whom he was unable to cope, was forced to surrender on the dishonorable terms of life only; whereupon he and his ten thousand men were suffered to depart, stripped and naked. Here was the taking of the most fenced cities by the king of the north; for Sidon was, both in its situation and its defenses, one of the strongest cities of those times. Here was the failure of the arms of the south to withstand, and the failure also of the people which the king of the south had chosen, namely, Scopas and his Aetolian forces. VERSE 16. But he that cometh against him shall do according to his own will, and none shall stand before him; and he shall stand in the glorious land, which by his hand shall be consumed. Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered and added to the Roman Empire, when Pompey, B. C. 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province. The same power was also to stand in the holy land and consume it. Rome became connected with the people of God, the Jews, by alliance, B. C. 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till B. C. 63; and then in the following manner:— On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long coveted expedition into Arabia, promising then to return and settle their affairs, as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep that crown which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission, and large sums of money. Pompey, accepting this offer, sent Gabinius at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement. Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months, a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, pursue with calm hand and steady purpose, their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were being given to the slaughter, and though often their own blood mingled with that of their sacrifices. Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it. Famous Men and Their Weaknesses
By Addison
Our admiration of a famous man lessens upon our nearer acquaintance with him; and we seldom hear of a celebrated person without a catalogue of some notorious weaknesses and infirmities.—Addison. Evolution and the Human Soul
By Christian at Work
The truth is, when you step from the highest animal to the lowest man, you are confronted by an awful chasm, across which evolution throws no bridge nor can. Here evolution—if there be evolution, but still unproven—ends; and here under the divine fiat man becomes a “living soul.” The Sabbath - School.
By Ellen G. White
Lesson Notes. — April 22.
THE RESURRECTION OF LAZARUS.
ON this, the most interesting of Christ's miracles, we give the following extract from the "Life of Christ," by Mrs. E. G. White: — Jesus, at the end of the two days, after hearing of the sickness of Lazarus, proposed to go to Judea, but his disciples endeavored to prevent him from doing so. They reminded him of the hatred manifested toward him when he was last there. Said they, "The Jews of late sought to stone thee; and goest thou thither again?" Jesus then explained to them that he must go, for Lazarus was dead, adding, "And I am glad for your sakes that I was not there, to the intent ye may believe." Jesus did not delay going to the relief of Lazarus through want of interest in the stricken family; but he designed to make the sorrowful event of the death of Lazarus an occasion to give undoubted proof of his divine power, and unite his disciples to him in a faith that could not be broken. Already some among them were questioning in their minds if they had not been deceived in the evidences of his divine power; if he was really the Christ he would not have saved him whom he loved? Jesus designed to work a crowning miracle that would convince all who would by any means be convinced that he was the Saviour of the world. The danger attaching to this expedition into Judea was great, since the Jews were determined to kill Jesus. Finding it impossible to dissuade him from going, Thomas proposed to the disciples that they should all accompany their Master, saying, "Let us also go, that we may die with him." Therefore the twelve accompanied the Saviour. On the way, Jesus labored for the needy, relieving the suffering and healing the sick as was his custom. When he reached Bethany he heard from several persons that Lazarus was dead and had been buried four days. While still at a distance from the house, he heard the wailing of the mourners. When a Hebrew died it was customary for the relatives to give up all business for several days, and live on the coarsest food while they mourned for the dead. Professional mourners were also hired, and it was they whom Jesus heard wailing and shrieking in that house which had once been his quiet, pleasant resting-place. Jesus did not desire to meet the afflicted sisters in such a scene of confusion as their home then presented, so he stopped at a quiet place by the road-side, and sent a messenger to inform them where they could find him. Martha hastened to meet him; she told him of her brother's death, saying, "Lord, if thou hadst been here, my brother had not died." In her disappointment and grief she had not lost confidence in Jesus, and added, "But I know, that even now, whatsoever thou wilt ask of God, God will give it unto thee." Jesus encouraged her faith by declaring to her, "Thy brother shall rise again." Martha, not comprehending the full meaning of Jesus, answered that she knew he would arise in the resurrection, at the last day. But Jesus, seeking to give a true direction to her faith, said, "I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die. Believest thou this?" Jesus would direct the thoughts of Martha to himself, and strengthen her faith in regard to his power. His words had a double meaning; not only did they refer to the immediate act of raising Lazarus, but they also referred to the general resurrection of all the righteous, of which the resurrection of Lazarus which was then about to take place, was but a representation. Jesus declared himself the author of the resurrection. He who himself was soon to die upon the cross, stood with the keys of death, a conqueror of the grave, and asserted his right and power to give eternal life. When Jesus asked Martha: "Believest thou?" she answered by a confession of her faith: "Lord, I believe that thou art the Christ, the Son of God, which should come into the world." Thus Martha declared her belief in the Messiahship of Jesus, and that he was able to perform any work which it pleased him to do. Jesus bade Martha call her sister, and the friends that had come to comfort the afflicted women. When Mary came she fell at the feet of Jesus, also crying, "Lord, if thou hadst been here, my brother had not died." At the sight of all this distress, Jesus "groaned in the spirit, and was troubled, and said, Where have ye laid him? They said unto him, Lord, come and see." Together they all proceeded to the grave of Lazarus, which was a cave with a stone upon it. It was a mournful scene. Lazarus had been much beloved, and his sisters wept for him with breaking hearts, while those who had been friends mingled their tears with those of the bereaved sisters. Jesus had also loved Lazarus, whose faith had ever been strong in him, never wavering nor failing for a moment. In view of this human distress, and of the fact that these afflicted friends could mourn over the dead, when the Saviour of the world stood by, who had power to raise from the dead, — "Jesus wept." His grief was not alone because of the scene before him. The weight of the grief of ages was upon his soul, and, looking down the years that were to come, he saw the suffering and sorrow, tears and death, that were to be the lot of men. His heart was pierced with the pain of the human family, of all ages and in all lands. The woes of the sinful race were heavy on his soul, and the fountain of his tears was broken up, as he longed to relieve all their distress. Seeing the tears and hearing the groans of Jesus, those who stood about said, "Behold, how he loved him!" Then they whispered among themselves, "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" Jesus groaned within himself at the unbelief of those who professed faith in him. They thought his tears were because of his love for Lazarus, and that he who had done such mighty works had been unable to save Lazarus from death. Burdened by the blind infidelity of those who should have had faith in him, Jesus approached the grave, and in tones of authority commanded that the stone should be rolled away. Human hands were, on their part, required to do all that was possible for them to do, and then divine power would finish the work. But Martha objected to the stone being moved, and reminded Jesus that the body had been buried four days, and that corruption had already commenced its work. Jesus answered her reproachfully: "Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God?" The stone was then taken away, and the dead was revealed to sight. It was evident to all that putrefaction had really commenced. All is now done that lies in the power of man to do. The friends gather round with mingled curiosity and awe to see what Jesus is about to do. Lifting up his eyes, the Saviour prayed: — "Father, I thank thee that thou hast heard me. And I know that thou hearest me always; but because of the people which stand by I said it, that they may believe that thou hast sent me." The hush that followed this prayer was broken by Jesus crying out with a loud voice, "Lazarus, come forth." Instantly life animated that form which had been so changed by decay that the friends of the deceased recoiled from looking upon it. Lazarus, bound hand and foot with the grave-clothes, and with a napkin about his face, rises, obedient to the command of his Saviour, and attempts to walk, but is impeded by the winding-sheet. Jesus commands his friends to "loose him, and let him go." Human hands are again brought into requisition to do the work which it is possible for them to do. The burial clothes which bear evidence of the corruption of the body are removed, and Lazarus stands before them, not as one emaciated from disease, and with feeble, tottering limbs, but as a man in the prime of life, and in the vigor of a noble manhood, his eyes beaming with intelligence and love for his Saviour. He bows at the feet of Jesus and glorifies him. A dumb surprise at first seizes all present; but now succeeds an inexpressible scene of rejoicing and thanksgiving. The sisters receive their brother back to life as the gift of God, and with joyful tears, brokenly express their thanks and praise to the Saviour. But while brother, sisters, and friends are rejoicing at this reunion, Jesus retires from the exciting scene, and when they look for the Lifegiver, he is nowhere to be found. OXFORD S. S. TEACHERS' BIBLES.
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Or, SIGNS OF THE TIMES, Oakland, Cal. THIS phrase has become one of the most common in use in the English language, and one which has also become greatly endeared to very many people. A denial of the immortality of the human soul is supposed to be equivalent to a denial of the truthfulness of the Bible, or to a denial of the gospel of Christ. Yet it must be confessed that the phrase is not used in the Bible, nor is the word immortality used in any such construction, or to express any such idea in all the Bible. More than thirty years ago this subject became to us one of interest and of diligent study. At that time we read the Bible through with much earnest prayer for light. Upon stating to our respected pastor, a minister of the Baptist Church, our disappointment in reading in the Psalms, and in other writings of the prophets, some expressions which seemed to plainly contradict the popular theory, he advised us to read on, with the assurance that it would be found in great clearness in the New Testament; that Plato and other ancient writers caught a glimpse of it, but that Christ brought it fully to light, and established it as one of the most important of the doctrines of the gospel. This statement, though made in all honesty and sincerity, and sincerely believed by thousands at the present time, we found to be a fallacy, both as to the doctrine and the facts. 1. It is not true that the immortality of the soul is plainly declared in the New Testament. The controversy on this point is easily settled, for (1) The word "immortality" is used only five times in the New Testament, and therefore the whole proof may be quickly examined. (2) The word is never connected with the word "soul" or "spirit" in any case; so that that doctrine cannot be declared, but if taught can only be inferred. (3) Every legitimate inference is against it; (a) One text says God "only hath immortality," 1 Tim. 6 : 16. If others receive it, it must be conferred; they do not have it now. (b) Another text says Christ "brought life and immortality to light through the gospel," 2 Tim. 1 : 10. Immortality for us is in the gospel, for Christ is "our life," Col. 3 : 4, and our "eternal life" is in the Son of God. 1 John 5 : 11. (c) A third text says that immortality is to be sought for, and may be obtained by "patient continuance in well doing." Rom. 2 : 7. (d) The remaining text says that immortality will be conferred in the resurrection, and that when "this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. 15 : 52-54. (e) The word immortal is used once in the Bible, and applied to God. 1 Tim. 1 : 17. The word here used in the original is also used in Rom. 1 : 23, there also applied to God, and rendered "incorruptible." (f) The same text speaks of the nature of man, in contrast with that of God, and calls him "corruptible man," this expression being the equivalent of "mortal man." And this phrase—mortal man—is used in Job 4 : 17. The following brief summary of the proof on this subject we copy:— "1. The apostle Paul is the only writer in the whole Bible who makes use of the word immortal or immortality.
"2. He never applies it to sinners.
"3. He never applies it to either righteous or wicked in this world.
"4. He never applies it to men's souls at all, either before or after death.
"5. He speaks of it as an attribute of the King eternal. 1 Tim. 1 : 17; Rom. 1 : 23.
"6. He declares that God is the only possessor of it. 1 Tim. 6 : 16.
"7. He presents it as an object which men are to seek after by patient continuance in well-doing. Rom. 2 : 7.
"8. He speaks of it as revealed or brought to light (not in heathen philosophy, but) in the gospel of the Son of God. 2 Tim. 1 : 10.
"9. He defines the period when it shall be 'put on' by the saints of God, and fixes it at the resurrection, when Christ, who is our life, shall appear. 1 Cor. 15 : 52-54; Col. 3 : 4.
"10. Therefore he never taught the immortality of the soul as it is now taught." 2. It is very far from the truth that this doctrine was dimly seen by Plato, but clearly revealed by Christ; for Plato not only distinctly mentioned it, but argued extensively to prove it. But Christ never mentioned it at all; to the contrary he, in harmony with the testimony quoted from Paul, told his followers that they should receive their recompense "at the resurrection of the just." Luke 14 : 14. See also Matt. 16 : 27. So distinctly did Plato mention it that the whole world of believers in that doctrine to this day rely upon his reasonings as proof of it. 3. It cannot be true that the doctrine of the immortality of the soul is a gospel doctrine. If the doctrine itself were true, still it could not be any part of the gospel of Christ. The gospel is good news; it is a remedial system. But there is nothing of a remedial nature in the fact, if it were a fact, that man is naturally immortal. It is not good news to the sinner to be told that he is immortal, unless he can be shown that some benefit to him arises from that fact. It is not good news to him that he must "live as long as God lives," and live in unutterable anguish—in the most excruciating torment. Nor is it good news to the righteous. Immortality sought for and obtained through Christ is far better. The doctrine of conditional immortality brings all the blessedness to the faithful that any system can bring. It presents the terror of destruction to the sinner without the revolting idea of an eternity of torment. It brings glory to Christ as the author of our immortality—the only source of hope of future existence. It frees the government and kingdom of God from the reproach of the eternal sin and suffering of his creatures. It meets every refuge of Universalism, and scatters its arguments to the winds. It demolishes Spiritualism, destroying its very foundations. It weakens the erroneous system of Roman Catholicism, removing the last hope of purgatorial salvation. The doctrine of natural immortality is responsible for every one of these errors and evils. It is the stronghold—the very life and breath—of Spiritualism. It is the cornerstone of Universalism. It is the sole support of the doctrine of purgatory. It holds out the hope of eternal life without the gospel—without Christ. It mars the glory and the universality of the kingdom of God by introducing into it eternal sin and woe. It clashes with the finer feelings of our nature, making it necessary to invent some means to reconcile our eternal happiness with the sight or thought of the everlasting wailings of our lost friends. And finally, it causes an endless abuse of the word of God, making it necessary to mystify its teachings to accommodate it to the doctrine. It makes the Scriptures of truth a mass of contradictions, perverting their language, destroying the force of their promises, and their threatenings. The word of God threatens death and destruction to the ungodly; these terms are denied their force, and another penalty is substituted in their stead. It promises life; but the doctrine of natural immortality affords a hope of life outside the promises of God, and denies the force or meaning of the word of promise. The redeemed could enjoy no higher happiness and glory if they were naturally immortal, than they can and will enjoy if they are made immortal in Christ. Where, then, is the value of the doctrine of natural immortality? It is said that it ennobles man. But will not man be as noble to receive immortality through Christ, as to receive it in some other way or from some other source? Is immortality of less value because purchased for us and bestowed upon us by the blessed Son of God? And if it be true, as the Bible asserts, that life and immortality are benefits found only in the gospel and conferred only by the Son of God, do they not greatly detract from the glory and the grace of Christ, who deny that he is the source and author of immortality, and assert that we derive it from our natural ancestors? The doctrine of natural immortality can have no place in the gospel; it is antagonistic to the truths and facts of the gospel. It can in no wise be related to a plan of salvation—it cannot be part of a remedy for sin. Christ came to seek and to save that which is lost. By sin man lost life, for "the wages of sin is death." Rom. 6 : 23. "I am come that they might have life," said Jesus. John 10 : 10. God has placed our hope of eternal life in his Son. 1 John 5 : 10. They who neglect to seek for it through him "shall not see life." John 3 : 36. Let all the praise and all the glory for the gift of life and immortality be given to Jesus Christ, the adorable Son of God.