Lesson script is on pages 1-10 and E. G. White Comments are on pages 11-19.yLesson 10 August 27-September 2 Jesus Won Their Confidence

* Study this week’s lesson to prepare for Sabbath, September 3.

Memory Text: “But now even more the report about him went abroad, and great crowds gathered to hear him and to be healed of their infirmities” (Luke 5:15, ESV).

For several years, a Seventh-day Adventist church has provided breakfast five days a week for a local public elementary school. Though the nation itself was very secular, it just had passed a law providing enough money for each public school to have a chaplain, and the school and community wanted the Seventh-day Adventist church to provide one (it is rare to ask only one church to do that). The chaplain’s role is to help look after the physical, emotional, and spiritual needs of the students and even the wider school community. The opportunities are amazing.

“I enjoy the unique and special relationship we have with your church,” the school principal had said to the church pastor, who was visiting the school, “and just wish other churches could be involved the way you are.” When the pastor was leaving the grounds, the school’s community liaison officer thanked him for what the church was doing and asked if she could attend one Sabbath.

This week we will explore the issue of winning the confidence of people whom we aim to serve and win for Christ.

Sunday August 28 Winning ConfidenceAfter desiring their good, showing sympathy, and ministering to their needs, Jesus

“won their confidence.” Confidence in Latin is composed of the words con, meaning “with,” and fides meaning “faith.” Throughout the Bible several words are employed to get across the meaning of the word faith.

In Hebrew the main root for “faith” is amn, from which we get the word amen. The basic idea is that of constancy, continuity, and reliability. It gives the idea of something solid, firm, in which one can trust and believe. It is often translated as “believe” in the context of a saving faith in God, and in another form it means “truth.” In the context of Christ’s example of winning people’s confidence, the implication would be that of evoking the kind of trust that comes from seeing unwavering and solid commitment, which in the case of Jesus came through mingling with, sympathizing with, and serving the people.

Read the following texts, all of which have a word based on the root amn (Gen. 15:6, Num. 14:11, Isa. 7:9, Hab. 2:4). How is it used in the text, and how does it convey the idea of confidence and trust? Genesis 15:6 And he believed in the Lord, and He accounted it to him for righteousness.

6. He believed in the Lord. Paul used this text as the cornerstone on which he erected the doctrine of justification by faith (Rom. 4:3; Gal. 3:6). Although the possibility that Abram would have children had decreased since God’s first promise, as his age increased, he did not hesitate to take God’s word that it would be so. The Hebrew verbal form, translated “he believed,” he’emin, is from the same root as the word amen, with which we emphasize our desire that God may hear and fulfill our prayers. This verb expresses complete trust in the power and promises of God. The particular form of the verb here used expresses, furthermore, that this was not just Abram’s historical experience at the moment, but an abiding character trait as well. He kept on believing.

Abram’s faith and childlike trust in God did not make him “righteous”; rather, the Lord, “counted it to him for righteousness.” For the first time these important concepts, faith and justification, are brought together. It is obvious that Abram had no “righteousness” until it was credited to him by God. And if he had none, no man has ever had. Abram was a sinner and needed redemption, as does every other human being; but when righteousness was imputed to him, mercy and grace were also extended, effecting the pardon of his sin and bringing the rewards of righteousness. Here for the first time the full importance of faith is brought to view. Here also, for the first time, imputed righteousness is mentioned. From this point onward both fundamental concepts run through the Holy Scriptures, to find exhaustive and masterful treatment by the pen of the apostle Paul (see Rom. 4).

A Possible Answer: It is used in the text to underscore Abraham’s faith in the Lord and it conveys the idea of confidence and trust by letting us know that that faith was ongoing and foundational. This verb expresses complete trust in

the power and promises of God. The particular form of the verb here used expresses, furthermore, that this was not just Abram’s historical experience at the moment, but an abiding character trait as well. He kept on believing.Numbers 14:11 Moses Intercedes for the People 11 Then the Lord said to Moses: “How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them?

A Possible Answer: It is used in the text to establish that the people did not have confidence in God and it conveys the idea of confidence and trust by letting us know that if they did not question the reliability of God they would have had a faith based on His signs/miracles. Isaiah 7:9 The head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If you will not believe, Surely you shall not be established.”’”

A Possible Answer: It is used in the text to highlight acceptance or the lack thereof and it conveys the idea of a refusal to trust.Habakkuk 2:4 “Behold the proud, His soul is not upright in him; But the just shall live by his faith.

4. His soul. For the first half of the verse the LXX reads, “If he should draw back, my soul has no pleasure in him,” a reading which appears in Heb. 10:38. It is interesting to note that the Hebrew text quoted in the recently discovered Habukkuk Commentary of the Dead Sea scrolls (see p. 1047) is in agreement with the Masoretic text in this instance. In their primary application these words reprove the prophet for his rashness and lack of faith. Just. Heb. ṣaddiq, “righteous,” “guiltless,” or “just,” used in reference to a person or thing examined and found in good condition. This closing clause sets forth the character of the good man as opposed to that of the evil man described in the first part of the verse.

Faith. Heb. ’amunah, “constancy,” “reliability,” or “faithfulness,” used here to describe one’s relation to God. Trust in God issues forth from the assurance that God will guide, protect, and bless those who do His will. Habakkuk here grandly affirms that he who lives by a simple faith and trust in the Lord will be saved, but the “soul which is lifted up” through its own willful pride and perverseness in sin will perish.

Where the Masoretic text reads “his” faithfulness, the LXX reads “my” faithfulness, God Himself being the speaker. In the quotation of this text found in Heb. 10:38, comparatively few NT MSS follow the LXX, whereas the majority of the MSS have neither “his” nor “my” modifying “faith.” The readings of both the Masoretic text and the LXX are based on great truths, for a person will “live,” accepted in the sight of God, by his trusting faithfulness to his God, which in turn is based on God’s faithfulness in His dealings with His children. It is likely that this variation in the readings is due to the similarity in form of the Hebrew letters waw and yod as written during the time of the translation of the LXX. As written in that period these letters appear practically identical. Used as suffixes to ’amunah, waw would mean “his,” and yod, “my.”

While primarily this verse refers to those who, because of their faith in the Lord, will be saved from the Chaldeans and will still find peace, though Judah be destroyed, in a larger sense the verse enunciates a truth that is applicable to all time. More than once Paul employs this OT declaration as the theme of a dissertation on righteousness by faith (see Rom. 1:16, 17; Gal. 3:11; Heb. 10:38, 39).

A Possible Answer: It is used in the text to establish that ‘the just’ person demonstrates trust in God by living a life characterized by having confidence and trust in God. It conveys the idea of confidence and trust by showing us that those ingredients issues forth from the assurance that God will guide, protect, and bless those who do His will. In the Greek of the New Testament the root word that is used to convey the Hebrew amn (faith, belief) is “pistis.” This Greek word for faith implies belief, trust, absolute certainty, reliability, and assurance. In the context of Christ’s example of winning people’s confidence, the implication would be that of evoking absolute certainty, assurance, trust, and belief in response to His unselfish commitment to mingling, sympathizing, and serving.

It is important to note that in Scripture, whenever this concept of confidence is attributed to humans-as in self-confidence or confidence in a person-it can often have a negative connotation (see Mic. 7:5 and Ps. 118:9). It is positive when this confidence is

attributed to God. This calls for a word of caution. As followers of Jesus, we are called to live out His pattern of mingling, sympathizing, and ministering to people’s needs. Yet, when those we serve show confidence in us, we must point them to Jesus and what He has done for them.

If someone were to ask you, “What does true faith in God look like?” what would you answer, and why? Bring your answer to class on Sabbath. A Possible Answer: My answer would be that true faith rests in a person...Jesus, Christ. It evidences itself in one’s having total confidence in the reliability of God and His word. It is based on God’s perfections and the dependability of His character. It is active, motivational, ongoing and transforming. The reason why it is so is because it is intrinsic to the very nature of the word.

Monday August 29 A Careful BalanceThe Seventh-day Adventist Church in an African country is growing rapidly. What is

the secret? Church leaders have stated that there is a strong connection between this growth and the unselfish and unconditional service of the church members to people in communities throughout the country. The widespread confidence in the Seventh-day Adventist Church came to the attention of the country’s president. He attended a large Adventist Community Services rally and thanked Seventh-day Adventist Church members personally for their service.

At the same time, as representatives of Christ we need to walk a fine line. We need to, as Jesus did, win the trust and the confidence of the people. But their confidence in and trust in us needs to be directed toward Jesus. We are mere conduits. They see something of Christ in us-be it selflessness, love, caring, self-denial for the good of others-and they are drawn to us. As always, though, if they look at us too carefully, because we are all sinners, they might not like all that they see. Hence, we must always point them to Jesus, in whom alone they can put their full confidence. The rest of us are, sooner or later, bound to disappoint.

Read 1 Corinthians 3:1-9, 5:1. 1 Corinthians 3:1-9 Sectarianism Is Carnal 1 And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. 2 I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; 3 for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?

3. Carnal. Gr. sarkikos (see on v. 1). By this term Paul did not necessarily imply that the Corinthians were wholly given over to the flesh, as were the unregenerate, but rather that they were still partly under its influence. Envying, and strife. Gr. zēlos kai eris, “jealousy and contention,” listed among the works of the flesh (translated “emulations” and “variance,” Gal. 5:20). The former gives rise to the latter. The spirit of jealousy and evil imaginings prevented the Holy Spirit from having full access to the hearts of the Corinthians (see AA 271; 5T 241). The desires and feelings that dominate the natural heart must be subdued by the power of Jesus before man is able to understand and appreciate the plan of salvation.1

4 For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal? Watering, Working, Warning 5 Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? 6 I planted, Apollos watered, but God gave the increase. 7 So then neither he who plants is anything, nor he who waters, but God who gives the increase. 8 Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor.

6. I have planted. Every one of God’s servants has his allotted task to perform. Some ministers do pioneer work, sowing the seed of the Word; others gather in the harvest. Several different instruments may be used to lead a sinner to Christ, as in the work done by a carpenter many different tools may be used to construct an article. Gave. Literally, “was giving.” The

1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 6, p. 674). Review and Herald Publishing Association.

continued blessing of God is being emphasized. Increase. Men are only the means employed by God in His soul-winning work, and all the credit for the conversion of sinners must be given to Him (see 7T 298). Those who believe through their ministry should center their affections on Jesus and not on those through whom the gospel was imparted to them.

7. Any thing. Here is the answer to the questions raised in v. 5, “Who then is Paul, and who is Apollos?” (see comment there). But God. He is everything. All success is due to His blessing. Men must not ascribe to themselves the glory for their success.

8. Are one. He who plants and he who waters are not working at cross-purposes. They are united in their aims and objectives. It is ridiculous to set them up as rival leaders. His own reward. Each one will receive compensation that is fitting for the service he has performed in the cause of God. All the redeemed receive the basic reward of eternal life, but beyond that the blessing bestowed on the redeemed in the kingdom of glory is related to the nature of their service in this life. That there are degrees of reward in the kingdom of glory for services rendered seems to be a reasonable deduction from the parable of the Pounds (Luke 19:16–26; cf. 2T 284, 285; COL 330, 331, 363; DA 314). As stewards of God’s goods, His children are expected to use their abilities faithfully in His service. Money expended in the work of God, and talents used to witness for Him, will result in the saving of men and women eternally (see 9T 58, 59).

9. Labourers together with God. The Greek places the emphasis on “God.” The work is God’s. Men are merely the hands of the heavenly agencies. As workers in association with the great Master Workman, men must be willing to labor in His way even though that may be altogether contrary to their natural ideas (Col. 3:23). They will endeavor to cooperate fully with the Lord in carrying out His instructions. The child of God knows that his Father will never require him to do anything that is not for his best interests. This relationship of joyful cooperation is based on simple trust in the great love of the Omniscient Father. Confidence in the wisdom and love of God results in willing submission to divine guidance. Those who thus submit will be used by God as His colaborers (see 8T 172). A vision of the exalted nature of being co-workers, not with the great men of this world, but with the Creator of this world, the One by whose power the universe is maintained, makes the highest honors and greatest rewards the world can offer seem insignificant. If all would catch this vision of their exalted privilege, and act unitedly for the carrying out of God’s plans, they would move the world (see 9T 221; cf. 2T 443).

1 Corinthians 5:1 Immorality Defiles the Church 1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife! 1. It is reported. The new subject, dealing with the case of scandalous incest in the church, is abruptly introduced. This case, like the matter of the factions, had not been mentioned in the letter written by the church to Paul (see on ch. 7:1). It was probably reported by the members of Chloe’s household (see ch. 1:11). Commonly. Gr. holōs, “actually,” or “generally.” The report given to the apostle was beyond question a statement of absolute fact. It was a matter of general knowledge among the believers, and this made their attitude toward the offender the more reprehensible. Fornication. Gr. porneia. This word, appearing twice in this verse, is a general term describing illicit sexual relationships whether between married or unmarried persons (see Matt. 5:32; Acts 15:20). Named. Textual evidence attests (cf. p. 10) the omission of this word. The reading then would be “such fornication as is not among the Gentiles.” It would be bad enough if the report concerned any form of immorality, but that which existed at Corinth was of a nature that even heathen people condemned. This was indeed a cause of amazement and wonder to Paul, and to any person who knew the exalted standard of purity held before the believer in Jesus (see Ex. 20:14; Matt. 5:8, 27–32; 1 Cor. 6:9, 10; Gal. 5:19–21; Eph. 5:5; Rev. 21:8). That a crime which even heathen people would regard with abhorrence should be tolerated in a Christian church greatly aggravated the offense, and called for immediate and drastic action. One should have. The Greek may mean that he had either married her or that he was simply maintaining her for immoral purposes. The father may earlier have died or his wife may have run away or have been divorced by him. His father’s wife. Not his mother, but another wife of his father’s. The two are distinguished in Lev. 18:6–8. The crime was punishable by death (Lev. 20:11). The penalty was not relaxed in the Mishnaic period. The Mishnah contains the following: “The following are stoned: he who commits incest with his mother, his father’s wife, or his daughter-in-law …” (Sanhedrin 7. 4, Soncino ed. of the Talmud, p. 359). Roman law also forbade the relationship (Gaius Institutes i. 63).

What is Paul dealing with in the church? A Possible Answer: Paul is dealing with sectarianism and carnality (Immorality, strife and division, arguments of a fleshly mind) in the church.

What kind of witness would result if these people were inviting others to their church and the visitors saw what Paul was talking about? A Possible Answer: A poor non-inviting, deplorable and non-Christian witness. They would question their connection with Jesus and the validity of their profession.Of course, we don’t have to be perfect or have a perfect church before we can seek to minister to the needs of others. At the same time, we must seek to be the kind of people whom, to some degree, others can learn to count on and trust. And we can do that only to the degree that we faithfully and diligently care for people as Jesus did. Indeed, there’s no question that many of the quarrels and struggles within a church would

quickly dissipate were the members focused solely on ministering to the needs of the community and revealing to them the love of Christ.If some visitors started attending your church regularly, what would they see, and what kind of witness would it present to them? A Possible Answer: Hopefully a pure, loving, committed, concerned and determined church. Maybe a spasmodic church: depending on the pastor or point in time, caring, reaching out at one point or self-centered and visionless at other times. The witness is in accordance with the profession and practice.

Tuesday August 30 Social Capital“A good name is more desirable than great riches; to be esteemed is better

than silver or gold” (Prov. 22:1, NIV). 1. Loving favour. Literally, “good favor [or grace].” A worthy name and good favor, both won by an upright life, are true riches

(see Eccl. 7:1). Both may be lost by associating with those who lack a good name, even though we do not actually join them in their questionable ways. A young person often finds excitement in the company of those of lower standards of mind and morals without the least thought of imitating them. But the excitement is dearly bought. There is loss of good name and the danger of adopting some of their ways of thought and action after familiarity has blunted the moral sensibilities.

2. Rich and poor. God is no respecter of persons (Acts 10:34). All are His children, and He seeks the salvation of all (Titus 2:11). The rich and poor inevitably meet together. The rich are dependent upon the poor for the many services that wealth can buy, and for the acquiring of that wealth. When rich men recognize their brotherhood with, and dependence upon, the poor, and use their wealth for the advancement of the general good, God accepts the action as being done in His service. When poor men faithfully serve those who employ them, they too serve the Master of all (see Prov. 14:31; 17:5; Matt. 25:40; Eph. 6:5, 6; 1 Peter 2:18).

How does the concept expressed here relate to our community witness and outreach? A Possible Answer: A worthy name and good favor, both won by an upright life, are true riches (see Eccl. 7:1). They relate to community outreach and witness in that they possess the ability to touch and influence lives near and far. More than that, ones reputation in the community has an increasing impact on each person exposed to the life of the Christian. What is “social capital”? When you make investments in a bank account, its value grows. Social capital consists of positive, productive relationships that are just as valuable as money in the bank. When you nurture rapport with community leaders, asking them what are the community’s needs, seeking their advice on meeting these needs, and then following up with action, you are building relationships with them. This is social capital. Each positive experience with them is like an investment in your relationship. Your social capital continues to grow, and you increase in value in their eyes.

The Church Manual reminds us that Seventh-day Adventists “should be recognized as outstanding citizens. . . in working for the common good.” We “should support by our service and our means, as far as possible and consistent with our beliefs, efforts for social order and betterment,” “maintaining an uncompromising stand for justice and right in civic affairs.”-“Standards of Christian Living,”  in the Seventh-day Adventist Church Manual (Hagerstownk Md.: Review and Herald® Publishing Association, 2010, pp. 137, 138.

In addition to Jesus’ earthly ministry, Scripture gives other examples of what can happen when God’s people have acquired “social capital.” Read the following passages and describe the positive relationships these Bible characters experienced with “outsiders” and what happened as a result:Acts 7:9-10; The Patriarchs in Egypt 9 “And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him 10 and delivered him out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house.

Gen. 41:38-45 38 And Pharaoh said to his servants, “Can we find such a one as this, a man in whom is the Spirit of God?” 39 Then Pharaoh said to Joseph, “Inasmuch as God has shown you all this, there is no one as discerning and wise as you. 40 You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.” 41 And Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” 42 Then Pharaoh took his signet ring off his hand and put it on Joseph’s hand; and he clothed him in garments of fine linen and put a gold chain around his neck. 43 And he had him ride in the second chariot which he had; and they cried out before him, “Bow the knee!” So he set him over all the land of Egypt. 44 Pharaoh also said to Joseph, “I am Pharaoh, and without your consent no man may lift his hand or foot in all the land of Egypt.” 45 And Pharaoh called Joseph’s name Zaphnath-Paaneah. And he gave him as a wife Asenath, the daughter of Poti-Pherah priest of On. So Joseph went out over all the land of Egypt.A Possible Answer: Joseph had a positive relationship with Pharaoh due to how he conducted himself and what he did so much so that he was promoted to Governor and extended favors of the elite. Dan. 2:46-49, Daniel 2:46-49 Daniel and His Friends Promoted 46 Then King Nebuchadnezzar fell on his face, prostrate before Daniel, and commanded that they should present an offering and incense to him. 47 The king answered Daniel, and said, “Truly your God is the God of gods, the Lord of kings, and a revealer of secrets, since you could reveal this secret.” 48 Then the king promoted Daniel and gave him many great gifts; and he made him ruler over the whole province of Babylon, and chief administrator over all the wise men of Babylon. 49 Also Daniel petitioned the king, and he set Shadrach, Meshach, and Abed-Nego over the affairs of the province of Babylon; but Daniel sat in the gate of the king.

Daniel 6:1-3 The Plot Against Daniel 1 It pleased Darius to set over the kingdom one hundred and twenty satraps, to be over the whole kingdom; 2 and over these, three governors, of whom Daniel was one, that the satraps might give account to them, so that the king would suffer no loss. 3 Then this Daniel distinguished himself above the governors and satraps, because an excellent spirit was in him; and the king gave thought to setting him over the whole realm.Excellent spirit. This was not the first time that royal observers had noticed a unique “spirit” in Daniel. Nebuchadnezzar had testified to Daniel’s possession of “the spirit of the holy gods” (ch. 4:8). The queen mother repeated the expression in her interview with Belshazzar on his last fateful night (ch. 5:11). On the same occasion she called attention to the “excellent spirit” that had been observed in Daniel (ch. 5:12). This spirit had no doubt manifested itself, not only in the solving of “hard sentences” (ch. 5:12), but also in scrupulous integrity, unwavering faithfulness, loyalty to duty, and integrity in words and acts—qualities rarely seen in civil servants of that age. A brief acquaintance with this elderly statesman, a survivor of the golden age of imperial Babylonia, was sufficient to convince Darius that Daniel would be a wise choice as chief administrator of the new empire and counselor of the crown.A Possible Answer: Daniel had a positive relationship with Nebuchadnezzar and Darius due to how he both had an excellent spirit and distinguished himself so much so that the king promoted Daniel and gave him many great gifts; and he made him ruler over the whole province of Babylon, and chief administrator over all the wise men of Babylon during Nebuchadnezzar’s reign and in Darius’s reign.

Of course, we might not have the kind of dramatic rescues and stories that are seen here. But that’s not the crucial point. These men displayed strength of character that impressed those around them. Ellen G. White states in Patriarchs and Prophets (pp. 217, 218, 221) and in Prophets and Kings (p. 628) that the following qualities among these godly men won the confidence and favor of the “heathens” around them: gentleness, fidelity, wisdom, sound judgment, abilities, noble dignity, and unswerving

integrity.

WednesdayAugust 31 The Value of Social CapitalChurches are largely volunteer groups, which operate on limited budgets. Social

capital helps improve the chance that your church can reach significant goals. The old tradition in some countries of farmers helping other farmers bring in their harvest is an example of social capital. That is, though we need to look at each situation on its own, when it is feasible and practical we can cooperate with others in order to reach our goals.

Read Nehemiah 2:1-9. Nehemiah Sent to Judah 2 And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, that I took the wine and gave it to the king. Now I had never been sad in his presence before.2 Therefore the king said to me, “Why is your face sad, since you are not sick? This is nothing but sorrow of heart.” So I became dreadfully afraid,

2. Why is thy countenance sad? This kind question directed by the great king to his humble servant is his best claim to a more favorable judgment than he has generally received from historians. He is known in history as a weak ruler who often compromised the royal dignity by making terms with rebellious subjects and as readily disgracing that dignity by breaking faith with men once they were in his power. Although a weak king, he was kindhearted and gentle upon occasion. Few Persian monarchs would have been sufficiently interested in their personal attendants to notice whether or not they were sad; fewer still would have shown sympathy. Whereas a Xerxes might have ordered instant execution, Artaxerxes felt compassion and was willing to alleviate his servant’s grief. Sore afraid. Notwithstanding the king’s kind and compassionate words, Nehemiah sensed danger. He appeared sad in the king’s presence, and was, furthermore, about to ask permission to leave the court. Both were contrary to the fundamental assumption of Persian court life, that to bask in the light of the royal countenance was the height of happiness. Would the king be displeased, refuse the request, dismiss him from his post, and cast him into prison; or would he pardon the apparent rudeness and grant the request?

3 and said to the king, “May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are burned with fire?” 4 Then the king said to me, “What do you request?” So I prayed to the God of heaven. 5 And I said to the king, “If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.”6 Then the king said to me (the queen also sitting beside him), “How long will your journey be? And when will you return?” So it pleased the king to send me; and I set him a time. 7 Furthermore I said to the king, “If it pleases the king, let letters be given to me for the governors of the region beyond the River, that they must permit me to pass through till I come to Judah, 8 and a letter to Asaph the keeper of the king’s forest, that he must give me timber to make beams for the gates of the citadel which pertains to the temple, for the city wall, and for the house that I will occupy.” And the king granted them to me according to the good hand of my God upon me. 9 Then I went to the governors in the region beyond the River, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.

8. Forest. Heb. pardes, a Persian loan word. In Greek this word became paradeisos, from which the word “paradise” is derived. In Persian, the word designates a royal park rather than a forest.

Nehemiah mentions three purposes for which wood was needed: (1) “For the gates of the palace which appertained to the house.” The “house” is undoubtedly the Temple, and the “palace,” the fortress at the northwest corner of the Temple area. This fortress at once commanded and protected the Temple. The fortress seems to have been built between the time of Zerubbabel and 444 B.C., the year of Nehemiah’s return, and was apparently the forerunner of the fortress of Antonia built by Herod, according to Josephus (Antiquities xv. 11. 4). It was originally called Baris, which seems to reflect the Heb. birah, “palace,” here used by Nehemiah. (2) “For the wall of the city,” especially for the gates. (3) “For the house that I shall enter into.” Nehemiah had in mind either his old family mansion, which may have been lying in ruin, or a new dwelling that he may have planned to build. He apparently assumed that the powers for which he asked involved his being appointed governor of Judea, and in such a capacity he planned to build a suitable house. The king granted me. That such a changeable king granted all Nehemiah’s requests, without reservation, could only be explained as the result of divine influence. Nehemiah recognized this, and gave God the glory for his success (see on Ezra 8:18).

What was the result of the heaven-sent confidence that King Artaxerxes had in

Nehemiah? A Possible Answer: Artaxerxes confidence in Nehemiah resulted in the king send him to Judah, to the city of his fathers’ tombs to rebuild it...plus all that was required to accomplish the task. “The means that he [Nehemiah] lacked he solicited from those who were able to bestow. And the Lord is still willing to move upon the hearts of those in possession of His goods, in behalf of the cause of truth. Those who labor for Him are to avail themselves of the help that He prompts men to give. . . . The donors may have no faith in Christ, no acquaintance with His word; but their gifts are not on this account to be refused.” - Ellen G. White, Prophets and Kings , p. 634 .How fascinating that in this case God moved upon the hearts of pagans to help with the advancement of His own work. This should teach us an important lesson. To whatever degree we can, we should be willing to work with others, even those not of our faith, or even of any faith, if it will advance the cause of Christ. Though, of course, we always have to be careful about any kind of alliance we engage in with others, we can carefully and prayerfully work with others whose input can greatly aid in what we want to do for the good of the community as a whole. Oftentimes governments or even private businesses or individuals, impressed by our humanitarian work, will offer their support. This support shouldn’t be automatically accepted or automatically rejected. Instead, it should be prayerfully looked at on a case-to-case basis, with input and counsel, before a decision is made.

What are some ways you can build some “social capital” in your community that could later result in positive benefits, not for yourself, but for others? A Possible Answer: 1) Volunteer at community humanitarian functions and entities like hospitals, rest homes and YMCA. 2) Help with charities. 3) Join forces to deal with felts needs like after school programs for kids and Food/clothing pantries. etc. 4) Render aid in accordance with church resources wherever possible. 5) Make the church available for as a venue for special meetings. 6) Promote and provide seminars, workshops and classes that would benefit the community. 7) Join in the community in responding to disasters... fires, floods and violence. 8) Honoring widely supported recognized personalities during special days. 9) Special dedications and prayers for community children, pets, homes/buildings and back to school events. 10) Identify and acknowledge nationally recognized special days and utilize those days wherever possible/feasible to promote shared Christian values.

Thursday September 1 Favor With All PeopleThere’s no question that we, as a people, have been blessed with so much light

from the Lord. This light isn’t just in theology, such as understanding the Cross, the sanctuary, the state of the dead, the Sabbath, and the great controversy, which are great blessings in and of themselves. When we think about the light given us in regard to health and healing as well, we surely have so much to offer those around us.

In fact, the health message can be a powerful point of contact to help us reach out to our communities. After all, even those who might not (at least at first) have any interest in our beliefs care about having good health. What an opportunity for us to share what we have been given. As we have already seen, Jesus said: “ 'For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more’ ” (Luke 12:48, NKJV). And there’s no question: to us much has been given.

Read Deuteronomy 4:1-9. Moses Commands Obedience 4 “Now, O Israel, listen to the statutes and the judgments which I teach you to observe, that you may live,

and go in and possess the land which the Lord God of your fathers is giving you. 2 You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the Lord your God which I command you. 3 Your eyes have seen what the Lord did at Baal Peor; for the Lord your God has destroyed from among you all the men who followed Baal of Peor. 4 But you who held fast to the Lord your God are alive today, every one of you. 5 “Surely I have taught you statutes and judgments, just as the Lord my God commanded me, that you should act according to them in the land which you go to possess. 6 Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say, ‘Surely this great nation is a wise and understanding people.’

6. Keep therefore and do. To “keep”them is to give assent of mind and heart to them, with intent to order the life accordingly; to “do” them is to carry out the intent of the will. A man must purpose to do right before he does right. These two exhortations are repeated again and again (chs. 7:12; 16:12; 23:23; 24:8; 26:16; 28:13). It is the practical carrying out of God’s will that He appreciates and values highly.

7 “For what great nation is there that has God so near to it, as the Lord our God is to us, for whatever reason we may call upon Him? 8 And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day? 9 Only take heed to yourself, and diligently keep yourself, lest you forget the things your eyes have seen, and lest they depart from your heart all the days of your life. And teach them to your children and your grandchildren,

What is the Lord saying to His people at that time, and in what ways does the principle expressed here apply to us, including the Lord telling them that they must be sure to obey all that He has commanded them? A Possible Answer: The Lord is saying to the Israelites that they should not forget what he has taught them and to be sure to practice everything because the respect of Israel among the nations would be in proportion to their faithfulness in observing the commandments of God. The blessings of God upon His people as they lived in harmony with His requirements would greatly impress the surrounding nations. The principle applies to us as it relates to our witness and the degree to which we will be able to make a favorable impression on the community. We are blessed as we obey...then when they see that we are blessed they too will be impressed and desire to know our God and experience the same blessings.A few years ago a Seventh-day Adventist congregation was thinking about this question: Would our community miss us if somehow our congregation disappeared overnight? The answer was simple. No, they wouldn’t be missed. Their community had no confidence in them. Not liking the answer, they decided to move from building walls to building bridges. Careful not to compromise what they knew to be truth, they worked in partnership with organizations that are already doing the work of God. They became engaged with these organizations on an ongoing basis, not simply doing one-time projects but maintaining an ongoing program that greatly benefited their communities. No question: attitudes toward the church soon changed.

Read Acts 2:42-47. 42 And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. 43 Then fear came upon every soul, and many wonders and signs were done through the apostles.44 Now all who believed were together, and had all things in common,45 and sold their possessions and goods, and divided them among all, as anyone had need. 46 So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47 praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.

What connection was there in the early church between “enjoying the favor of all the people” (Acts 2:47, NIV) and church growth? Compare the values mentioned in this passage with your church’s values. A Possible Answer: The enjoyment of all the people’s favor was directly related to the growth of the church. The implication is that the greater the approval and acceptance of the community, the greater the early church grew. They valued growth as opposed to merely existing, relationships and togetherness over against being separated, sharing/giving over against getting, doctrine as a part of the foundation and expression of character as opposed to maintaining doctrine as an indication of difference.

Friday September 2 Further Thought:

Read Mark 5:18-20; Luke 8:38-39; Acts 5:12-16. Read Ellen G. White, “Our Example,” pp. 17-28, in The Ministry of Healing ; “The Grace of Courtesy,” pp. 236-240, in Selected Messages , book 3 (especially pp. 238, 239); “Blessing the Children,” pp. 511-517, in The Desire of Ages; “Relieve the Oppressed,” p. 242, in My Life Today .

There are, no doubt, numerous ways in which you and your church can cooperate with other churches and organizations for the good of the community. It’s crucial for your local church to know what the community needs are and then, to whatever degree possible, work in harmony with others to meet those needs. What better way to build confidence among the community and even with other churches? When mutual confidence and trust are established between your church and its target community, groundwork is laid for them to move toward following Jesus, for “this work will not, cannot, be without fruit.” - Ellen G. White, The Ministry of Healing , p. 144 . God alone knows how many people have been, or will be, won through the simple act of reaching out and seeking to do good to others who are in need.

Discussion Questions:1 How do we reconcile this idea of building good ties and getting a good name in the

community with Jesus’ warning in Matthew 10:22: “ 'And you will be hated by all for My name’s sake. But he who endures to the end will be saved’ ” (NKJV)? How do we work through what appears to be a strong contradiction?

2 In class, discuss your answer to the question: What does true faith look like? That is, if we truly have a saving faith in Jesus, what will be different about us from those who don’t?

3 The question of gifts from others not of our faith is one that we need to think about carefully. As we saw in Wednesday’s study, Ellen G. White talked favorably about receiving gifts from those who weren’t even believers in Jesus. In The Ministry of Healing (p. 340), however, she spoke very sharply against churches that took money from those in the liquor business (even its own members “in good and regular standing”). She said that money from these people “is stained with blood. A curse is on it.” How can we know right from wrong in regard to whom we take gifts from or cooperate with in general, even for a good cause?

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Lesson & References IndexTuesday - Social Capital

Ellen G. White, Patriarchs and Prophets, pp. 216-223."And the Lord was with Joseph, and he was a prosperous man. . . . And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand." Potiphar's confidence in Joseph increased daily, and he finally promoted him to be his steward, with full control over all his possessions. "And he left all that he had in Joseph's hand; and he knew not aught he had, save the bread which he did eat."

The marked prosperity which attended everything placed under Joseph's care was not the result of

a direct miracle; but his industry, care, and energy were crowned with the divine blessing. Joseph attributed his success to the favor of God, and even his idolatrous master accepted this as the secret of his unparalleled prosperity. Without steadfast, well-directed effort, however, success could never have been attained. God was glorified by the faithfulness of His servant. It was His purpose that in purity and uprightness the believer in God should appear in marked contrast to the worshipers of idols--that thus the light of heavenly grace might shine forth amid the darkness of heathenism.

Joseph's gentleness and fidelity won the heart of the chief captain, who came to regard him as a son rather than a slave. The youth was brought in contact with men of rank and learning, and he acquired a knowledge of science, of languages, and of affairs--an education needful to the future prime minister of Egypt.

But Joseph's faith and integrity were to be tested by fiery trials. His master's wife endeavored to entice the young man to transgress the law of God. Heretofore he had remained untainted by the corruption teeming in that heathen land; but this temptation, so sudden, so strong, so seductive--how should it be met? Joseph knew well what would be the consequence of resistance. On the one hand were concealment, favor, and rewards; on the other, disgrace, imprisonment, perhaps death. His whole future life depended upon the decision of the moment. Would principle triumph? Would Joseph still be true to God? With inexpressible anxiety, angels looked upon the scene.

Joseph's answer reveals the power of religious principle. He would not betray the confidence of his master on earth, and, whatever the consequences, he would be true to his Master in heaven. Under the inspecting eye of God and holy angels many take liberties of which they would not be guilty in the presence of their fellow men, but Joseph's first thought was of God. "How can I do this great wickedness, and sin against God?" he said.

If we were to cherish an habitual impression that God sees and hears all that we do and say and keeps a faithful record of our words and actions, and that we must meet it all, we would fear to sin. Let the young ever remember that wherever they are, and whatever they do, they are in the presence of God. No part of our conduct escapes observation. We cannot hide our ways from the Most High. Human laws, though sometimes severe, are often transgressed without detection, and hence with impunity. But not so with the law of God. The deepest midnight is no cover for the guilty one. He may think himself alone, but to every deed there is an unseen witness. The very motives of his heart are open to divine inspection. Every act, every word, every thought, is as distinctly marked as though there were only one person in the whole world, and the attention of heaven were centered upon him.

Joseph suffered for his integrity, for his tempter revenged herself by accusing him of a foul crime, and causing him to be thrust into prison. Had Potiphar believed his wife's charge against Joseph, the young Hebrew would have lost his life; but the modesty and uprightness that had uniformly characterized his conduct were proof of his innocence; and yet, to save the reputation of his master's house, he was abandoned to disgrace and bondage.

At the first Joseph was treated with great severity by his jailers. The psalmist says, "His feet they hurt with fetters; he was laid in chains of iron: until the time that his word came to pass; the word of the Lord tried him." Psalm 105:18, 19, R.V. But Joseph's real character shines out, even in the darkness of the dungeon. He held fast his faith and patience; his years of faithful service had been most cruelly repaid, yet this did not render him morose or distrustful. He had the peace that comes from conscious innocence, and he trusted his case with God. He did not brood upon his own wrongs, but forgot his sorrow in trying to lighten the sorrows of others. He found a work to do, even in the prison. God was preparing him in the school of affliction for greater usefulness, and he did not refuse the needful discipline. In the prison, witnessing the results of oppression and tyranny and the effects of crime, he learned lessons of justice, sympathy, and mercy, that prepared him to exercise power with wisdom and compassion.

Joseph gradually gained the confidence of the keeper of the prison, and was finally entrusted with the charge of all the prisoners. It was the part he acted in the prison--the integrity of his daily life and his sympathy for those who were in trouble and distress--that opened the way for his future prosperity and honor. Every ray of light that we shed upon others is reflected upon ourselves. Every kind and sympathizing word spoken to the sorrowful, every act to relieve the oppressed, and every gift to the needy, if prompted by a right motive, will result in blessings to the giver.

The chief baker and chief butler of the king had been cast into prison for some offense, and they came under Joseph's charge. One morning, observing that they appeared very sad, he kindly inquired the cause and was told that each had had a remarkable dream, of which they were anxious to learn the significance. "Do not interpretations belong to God?" said Joseph, "tell me them, I pray you." As each related his dream, Joseph made known its import: In three days the butler was to be reinstated in his position, and give the cup into Pharaoh's hand as before, but the chief baker would be put to death by the king's command. In both cases the event occurred as foretold.

The king's cupbearer had professed the deepest gratitude to Joseph, both for the cheering interpretation of his dream and for many acts of kind attention; and in return the latter, referring in a most

touching manner to his own unjust captivity, entreated that his case be brought before the king. "Think on me," he said, "when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: for indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon." The chief butler saw the dream fulfilled in every particular; but when restored to royal favor, he thought no more of his benefactor. For two years longer Joseph remained a prisoner. The hope that had been kindled in his heart gradually died out, and to all other trials was added the bitter sting of ingratitude.But a divine hand was about to open the prison gates. The king of Egypt had in one night two dreams, apparently pointing to the same event and seeming to foreshadow some great calamity. He could not determine their significance, yet they continued to trouble his mind. The magicians and wise men of his realm could give no interpretation. The king's perplexity and distress increased, and terror spread throughout his palace. The general agitation recalled to the chief butler's mind the circumstances of his own dream; with it came the memory of Joseph, and a pang of remorse for his forgetfulness and ingratitude. He at once informed the king how his own dream and that of the chief baker had been interpreted by a Hebrew captive, and how the predictions had been fulfilled.

It was humiliating to Pharaoh to turn away from the magicians and wise men of his kingdom to consult an alien and a slave, but he was ready to accept the lowliest service if his troubled mind might find relief. Joseph was immediately sent for; he put off his prison attire, and shaved himself, for his hair had grown long during the period of his disgrace and confinement. He was then conducted to the presence of the king.

"And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace." Joseph's reply to the king reveals his humility and his faith in God. He modestly disclaims the honor of possessing in himself superior wisdom. "It is not in me." God alone can explain these mysteries.

Pharaoh then proceeded to relate his dreams: "Behold, I stood upon the bank of the river: and, behold, there came up out of the river seven kine, fat-fleshed and well-favored; and they fed in a meadow: and, behold, seven other kine came up after them, poor and very ill-favored and lean-fleshed, such as I never saw in all the land of Egypt for badness: and the lean and the ill-favored kine did eat up the first seven fat kine: and when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favored, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: and, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: and the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me."

"The dream of Pharaoh is one," said Joseph. "God hath showed Pharaoh what He is about to do." There were to be seven years of great plenty. Field and garden would yield more abundantly than ever before. And this period was to be followed by seven years of famine. "And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous." The repetition of the dream was evidence both of the certainty and nearness of the fulfillment. "Now therefore," he continued, "let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. And that food shall be for store to the land against the seven years of famine."

The interpretation was so reasonable and consistent, and the policy which it recommended was so sound and shrewd, that its correctness could not be doubted. But who was to be entrusted with the execution of the plan? Upon the wisdom of this choice depended the nation's preservation. The king was troubled. For some time the matter of the appointment was under consideration. Through the chief butler the monarch had learned of the wisdom and prudence displayed by Joseph in the management of the prison; it was evident that he possessed administrative ability in a pre-eminent degree. The cupbearer, now filled with self-reproach, endeavored to atone for his former ingratitude, by the warmest praise of his benefactor; and further inquiry by the king proved the correctness of his report. In all the realm Joseph was the only man gifted with wisdom to point out the danger that threatened the kingdom and the preparation necessary to meet it; and the king was convinced that he was the one best qualified to execute the plans which he had proposed. It was evident that a divine power was with him, and that there were none among the king's officers of state so well qualified to conduct the affairs of the nation at this crisis. The fact that he was a Hebrew and a slave was of little moment when weighed against his evident wisdom and sound judgment. "Can we find such a one as this is, a man in whom the Spirit of God is?" said the king to his counselors.

The appointment was decided upon, and to Joseph the astonishing announcement was made, "Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: thou shalt be

over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou." The king proceeded to invest Joseph with the insignia of his high office. "And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee."

"He made him lord of his house, and ruler of all his substance: to bind his princes at his pleasure; and teach his senators wisdom." Psalm 105:21, 22. From the dungeon Joseph was exalted to be ruler over all the land of Egypt. It was a position of high honor, yet it was beset with difficulty and peril. One cannot stand upon a lofty height without danger. As the tempest leaves unharmed the lowly flower of the valley, while it uproots the stately tree upon the mountaintop, so those who have maintained their integrity in humble life may be dragged down to the pit by the temptations that assail worldly success and honor. But Joseph's character bore the test alike of adversity and prosperity. The same fidelity to God was manifest when he stood in the palace of the Pharaohs as when in a prisoner's cell. He was still a stranger in a heathen land, separated from his kindred, the worshipers of God; but he fully believed that the divine hand had directed his steps, and in constant reliance upon God he faithfully discharged the duties of his position. Through Joseph the attention of the king and great men of Egypt was directed to the true God; and though they adhered to their idolatry, they learned to respect the principles revealed in the life and character of the worshiper of Jehovah.

How was Joseph enabled to make such a record of firmness of character, uprightness, and wisdom?--In his early years he had consulted duty rather than inclination; and the integrity, the simple trust, the noble nature, of the youth bore fruit in the deeds of the man. A pure and simple life had favored the vigorous development of both physical and intellectual powers. Communion with God through His works and the contemplation of the grand truths entrusted to the inheritors of faith had elevated and ennobled his spiritual nature, broadening and strengthening the mind as no other study could do. Faithful attention to duty in every station, from the lowliest to the most exalted, had been training every power for its highest service. He who lives in accordance with the Creator's will is securing to himself the truest and noblest development of character. "The fear of the Lord, that is wisdom; and to depart from evil is understanding." Job 28:28.

There are few who realize the influence of the little things of life upon the development of character. Nothing with which we have to do is really small. The varied circumstances that we meet day by day are designed to test our faithfulness and to qualify us for greater trusts. By adherence to principle in the transactions of ordinary life, the mind becomes accustomed to hold the claims of duty above those of pleasure and inclination. Minds thus disciplined are not wavering between right and wrong, like the reed trembling in the wind; they are loyal to duty because they have trained themselves to habits of fidelity and truth. By faithfulness in that which is least they acquire strength to be faithful in greater matters.

An upright character is of greater worth than the gold of Ophir. Without it none can rise to an honorable eminence. But character is not inherited. It cannot be bought. Moral excellence and fine mental qualities are not the result of accident. The most precious gifts are of no value unless they are improved. The formation of a noble character is the work of a lifetime and must be the result of diligent and persevering effort. God gives opportunities; success depends upon the use made of them.

Ellen G. White, Prophets and Kings, pp. 628-633.Chapter 52 - A Man of Opportunity

Nehemiah, one of the Hebrew exiles, occupied a position of influence and honor in the Persian court. As cupbearer to the king he was admitted freely to the royal presence. By virtue of his position, and because of his abilities and fidelity, he had become the monarch's friend and counselor. The recipient of royal favor, however, though surrounded by pomp and splendor, did not forget his God nor his people. With deepest interest his heart turned toward Jerusalem; his hopes and joys were bound up with her prosperity. Through this man, prepared by his residence in the Persian court for the work to which he was to be called, God purposed to bring blessing to His people in the land of their fathers.

By messengers from Judea the Hebrew patriot learned that days of trial had come to Jerusalem, the chosen city. The returned exiles were suffering affliction and reproach. The temple and portions of the city had been rebuilt; but the work of restoration was hindered, the temple services were disturbed, and the people kept in constant alarm by the fact that the walls of the city were still largely in ruins.

Overwhelmed with sorrow, Nehemiah could neither eat nor drink; he "wept, and mourned certain days, and fasted." In his grief he turned to the divine Helper. "I . . . prayed," he said, "before the God of heaven." Faithfully he made confession of his sins and the sins of his people. He pleaded that God would maintain the cause of Israel, restore their courage and strength, and help them to build up the waste places of Judah.

As Nehemiah prayed, his faith and courage grew strong. His mouth was filled with holy arguments. He pointed to the dishonor that would be cast upon God, if His people, now that they had returned to Him,

should be left in weakness and oppression; and he urged the Lord to bring to pass His promise: "If ye turn unto Me, and keep My Commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set My name there." See Deuteronomy 4:29-31. This promise had been given to Israel through Moses before they had entered Canaan, and during the centuries it had stood unchanged. God's people had now returned to Him in penitence and faith, and His promise would not fail.

Nehemiah had often poured out his soul in behalf of his people. But now as he prayed a holy purpose formed in his mind. He resolved that if he could obtain the consent of the king, and the necessary aid in procuring implements and material, he would himself undertake the task of rebuilding the walls of Jerusalem and restoring Israel's national strength. And he asked the Lord to grant him favor in the sight of the king, that this plan might be carried out. "Prosper, I pray Thee, Thy servant this day," he entreated, "and grant him mercy in the sight of this man."

Four months Nehemiah waited for a favorable opportunity to present his request to the king. During this time, though his heart was heavy with grief, he endeavored to bear himself with cheerfulness in the royal presence. In those halls of luxury and splendor all must appear light-hearted and happy. Distress must not cast its shadow over the countenance of any attendant of royalty. But in Nehemiah's seasons of retirement, concealed from human sight, many were the prayers, the confessions, the tears, heard and witnessed by God and angels.At length the sorrow that burdened the patriot's heart could no longer be concealed. Sleepless nights and care-filled days left their trace upon his countenance. The king, jealous for his own safety, was accustomed to read countenances and to penetrate disguises, and he saw that some secret trouble was preying upon his cupbearer. "Why is thy countenance sad," he inquired, "seeing thou art not sick? this is nothing else but sorrow of heart."

The question filled Nehemiah with apprehension. Would not the king be angry to hear that while outwardly engaged in his service, the courtier's thoughts had been far away with his afflicted people? Would not the offender's life be forfeited? His cherished plan for restoring the strength of Jerusalem--was it about to be overthrown? "Then," he writes, "I was very sore afraid." With trembling lips and tearful eyes he revealed the cause of his sorrow. "Let the king live forever," he answered. "Why should not my countenance be sad, when the city, the place of my fathers' sepulchers, lieth waste, and the gates thereof are consumed with fire?"

The recital of the condition of Jerusalem awakened the sympathy of the monarch without arousing his prejudices. Another question gave the opportunity for which Nehemiah had long waited: "For what dost thou make request?" But the man of God did not venture to reply till he had sought direction from One higher than Artaxerxes. He had a sacred trust to fulfill, in which he required help from the king; and he realized that much depended upon his presenting the matter in such a way as to win his approval and enlist his aid. "I prayed," he said, "to the God of heaven." In that brief prayer Nehemiah pressed into the presence of the King of kings and won to his side a power that can turn hearts as the rivers of waters are turned.

To pray as Nehemiah prayed in his hour of need is a resource at the command of the Christian under circumstances when other forms of prayer may be impossible. Toilers in the busy walks of life, crowded and almost overwhelmed with perplexity, can send up a petition to God for divine guidance. Travelers by sea and land, when threatened with some great danger, can thus commit themselves to Heaven's protection. In times of sudden difficulty or peril the heart may send up its cry for help to One who has pledged Himself to come to the aid of His faithful, believing ones whenever they call upon Him. In every circumstance, under every condition, the soul weighed down with grief and care, or fiercely assailed by temptation, may find assurance, support, and succor in the unfailing love and power of a covenant-keeping God.Nehemiah, in that brief moment of prayer to the King of kings, gathered courage to tell Artaxerxes of his desire to be released for a time from his duties at the court, and he asked for authority to build up the waste places of Jerusalem and to make it once more a strong and defensed city. Momentous results to the Jewish nation hung upon this request. "And," Nehemiah declares, "the king granted me, according to the good hand of my God upon me."Having secured the help he sought, Nehemiah with prudence and forethought proceeded to make the arrangements necessary to ensure the success of the enterprise. He neglected no precaution that would tend to its accomplishment. Not even to his own countrymen did he reveal his purpose. While he knew that many would rejoice in his success, he feared that some, by acts of indiscretion, might arouse the jealousy of their enemies and perhaps bring about the defeat of the undertaking.

His request to the king had been so favorably received that Nehemiah was encouraged to ask for still further assistance. To give dignity and authority to his mission, as well as to provide protection on the journey, he asked for and secured a military escort. He obtained royal letters to the governors of the provinces beyond the Euphrates, the territory through which he must pass on his way to Judea; and he

obtained, also, a letter to the keeper of the king's forest in the mountains of Lebanon, directing him to furnish such timber as would be needed. That there might be no occasion for complaint that he had exceeded his commission, Nehemiah was careful to have the authority and privileges accorded him, clearly defined.This example of wise forethought and resolute action should be a lesson to all Christians. God's children are not only to pray in faith, but to work with diligent and provident care. They encounter many difficulties and often hinder the working of Providence in their behalf, because they regard prudence and painstaking effort as having little to do with religion. Nehemiah did not regard his duty done when he had wept and prayed before the Lord. He united his petitions with holy endeavor, putting forth earnest, prayerful efforts for the success of the enterprise in which he was engaged. Careful consideration and well-matured plans are as essential to the carrying forward of sacred enterprises today as in the time of the rebuilding of Jerusalem's walls.

Nehemiah did not depend upon uncertainty. The means that he lacked he solicited from those who were able to bestow. And the Lord is still willing to move upon the hearts of those in possession of His goods, in behalf of the cause of truth. Those who labor for Him are to avail themselves of the help that He prompts men to give. These gifts may open ways by which the light of truth shall go to many benighted lands. The donors may have no faith in Christ, no acquaintance with His word; but their gifts are not on this account to be refused.

Friday: Further Thought

Ellen G. White, “The Grace of Courtesy,” Selected Messages, book 3, pp. 236–240.Introduction. The Christian must keep a continuous watch on the standards he or she holds. As we face the vicissitudes of living in a world with declining standards, and associate with church members who may be measuring themselves among themselves, our own standards, once held high, may imperceptibly slip.

If we are to look at the messages God has sent His people in times of old and in our time, we see how He found it necessary to repeat and repeat encouragements to His people to walk in harmony with His will. In our time this is particularly true of acceptable Sabbath observance, dress and adornment, and health reform. Since the issuance of the two preceding volumes of this series, some valuable materials, along these lines, found here and there in Ellen White's manuscripts and letters of counsel, have been published in the Adventist Review and are now put into book form here. Some materials from published sources have also been included in the four chapters of this section.

The chapter presenting a grouping of materials on “The Propriety of Varying Attitudes in Prayer” seemed appropriate because some would strain applications of the counsel found in Gospel Workers, 178, 179, and Selected Messages 2:311-316, calling upon Seventh-day Adventists to kneel in prayer as a sign of reverence and humility. While the instruction calls for supplicants to kneel in both public worship and private devotions, Ellen White's clear-cut counsel and her example indicate that kneeling is not required in every instance when the heart and voice are lifted in prayer. The materials presented are drawn from a wide span of Ellen White's ministry.White Trustees.

The Grace of CourtesyThose who work for Christ are to be pure, upright, and trustworthy, and they are also to be

tenderhearted, compassionate, and courteous. There is a charm in the intercourse of those who are truly courteous. Kind words, pleasant looks, a courteous demeanor, are of inestimable value. Uncourteous Christians, by their neglect of others, show that they are not in union with Christ. It is impossible to be in union with Christ and yet be uncourteous.

What Christ was in His life on this earth, that every Christian should be. He is our example, not only in His spotless purity but in His patience, gentleness, and winsomeness of disposition. He was a firm as a rock where truth and duty were concerned, but He was invariably kind and courteous. His life was a perfect illustration of true courtesy. He had ever a kind look and a word of comfort for the needy and oppressed.

His presence brought a purer atmosphere into the home, and His life was as leaven working amid the elements of society. Harmless and undefiled, He walked among the thoughtless, the rude, the uncourteous; amid the unjust publicans, the unrighteous Samaritans, the heathen soldiers, the rough peasants, and the mixed multitude. He spoke a word of sympathy here, and a word there, as He saw men weary, and compelled to bear heavy burdens. He shared their burdens, and repeated to them the lessons He had learned from nature of the love, the kindness, the goodness of God.

He sought to inspire with hope the most rough and unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as children of God.

In Ministering to UnbelieversThough He was a Jew, Christ mingled with the Samaritans, setting at naught the Pharisaic customs

of His nation. In face of their prejudices, He accepted the hospitality of this despised people. He slept under their roofs, ate with them at their tables, partaking of the food prepared and served by their hands—and taught in their streets, and treated them with the utmost kindness and courtesy.

Jesus sat as an honored guest at the table of the publicans, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence. Upon their thirsty souls His words fell with blessed, life-giving power. New impulses were awakened, and the possibility of a new life opened to these outcasts of society.

A Powerful Argument for the GospelThe love of Christ mellows the heart and smooths all roughness from the disposition. Let us learn

from Him how to combine a high sense of purity and integrity with sunniness of temperament. A kind, courteous Christian is the most powerful argument in favor of the gospel that can be produced.

The conduct of some professing Christians is so lacking in kindness and courtesy that their good is evil spoken of. Their sincerity may not be doubted, their uprightness may not be questioned. But sincerity and uprightness will not atone for a lack of kindness and courtesy. Such ones need to realize that the plan of redemption is a plan of mercy, set in operation to soften whatever is hard and rugged in human nature. They need to cultivate that rare Christian courtesy which makes men kind and considerate to all. The Christian is to be sympathetic as well as true, pitiful and courteous as well as upright and honest.

Men of the world study to be courteous, to make themselves as pleasing as possible. They study to render their address and manners such that they will have the greatest influence over those with whom they associate. They use their knowledge and abilities as skillfully as possible in order to gain this object. “The children of this world are in their generation wiser than the children of light.”

As you go through life, you will meet with those whose lot is far from easy. Toil and deprivation, with no hope for better things in the future, make their burden very heavy. And when pain and sickness is added, the burden is almost greater than they can bear. Careworn and oppressed, they know not where to turn for relief. When you meet with such ones, put your whole heart into the work of helping them. It is not God's purpose that His children shall shut themselves up to themselves. Remember that for them as well as for you Christ died. In your dealing with them, be pitiful and courteous. This will open the way for you to help them, to win their confidence, to inspire them with hope and courage.

Christ's Grace Changes the Whole ManThe apostle exhorts us, “As he which hath called you is holy, so be ye holy in all manner of

conversation; because it is written, Be ye holy; for I am holy.” The grace of Christ changes the whole man, making the coarse refined, the rough gentle, the selfish generous. It controls the temper and the voice. Its outworking is seen in politeness and tender regard shown by brother for brother, in kind, encouraging words and unselfish actions. An angel-presence, is in the home. The life breathes forth a sweet perfume, which as holy incense ascends to God.Love is manifested in kindness, gentleness, forbearance, and longsuffering. The expression of the countenance is changed. The peace of heaven is revealed. There is seen a habitual gentleness, a more than human love. Humanity becomes a partaker of divinity. Christ is honored by perfection of character. As these changes are perfected, angels break forth in rapturous song, and God and Christ rejoice over souls fashioned after the divine similitude.

Pleasant Tones and Correct LanguageWe should accustom ourselves to speak in pleasant tones; to use pure, correct language, and words

that are kind and courteous. Kind words are as dew and gentle showers to the soul. The scripture says of Christ that grace was poured into His lips, that He might “know how to speak a word in season to him that is weary.” And the Lord bids us, “Let your speech be alway with grace,” “that it may minister grace unto the hearers.”

Some with whom you are brought in contact will be rough and uncourteous, but because of this, do not be less courteous yourself. He who wishes to preserve his own self-respect must be careful not to wound needlessly the self-respect of others. This rule should be sacredly observed toward the dullest, the most blundering.

What God intends to do with these apparently unpromising ones, you do not know. He has in the past accepted persons no more promising or attractive to do a great work for Him. His Spirit, moving upon the heart, has aroused every faculty to vigorous action. The Lord saw in those rough, unhewn stones precious material that would stand the test of storm and heat and pressure. God sees not as man sees. He does not judge from appearances, but He searches the heart, and judges righteously.

Let us be self-forgetful, ever on the watch to cheer others, to lighten their burdens by acts of tender kindness and deeds of unselfish love. These thoughtful courtesies, beginning in the home, and extending far beyond the home circle, go far to make up the sum of life's happiness, and the neglect of them constitutes no small share of life's wretchedness.”

Ellen G. White, “Blessing the Children,” The Desire of Ages, pp. 511–517.Chapter 56 - Blessing the Children

Jesus was ever a lover of children. He accepted their childish sympathy and their open, unaffected love. The grateful praise from their pure lips was music in His ears, and refreshed His spirit when oppressed by contact with crafty and hypocritical men. Wherever the Saviour went, the benignity of His countenance, and His gentle, kindly manner won the love and confidence of children.

Among the Jews it was customary for children to be brought to some rabbi, that he might lay his hands upon them in blessing; but the Saviour's disciples thought His work too important to be interrupted in this way. When the mothers came to Him with their little ones, the disciples looked on them with disfavor. They thought these children too young to be benefited by a visit to Jesus, and concluded that He would be displeased at their presence. But it was the disciples with whom He was displeased. The Saviour understood the care and burden of the mothers who were seeking to train their children according to the word of God. He had heard their prayers. He Himself had drawn them into His presence.

One mother with her child had left her home to find Jesus. On the way she told a neighbor her errand, and the neighbor wanted to have Jesus bless her children. Thus several mothers came together, with their little ones. Some of the children had passed beyond the years of infancy to childhood and youth. When the mothers made known their desire, Jesus heard with sympathy the timid, tearful request. But He waited to see how the disciples would treat them. When He saw them send the mothers away, thinking to do Him a favor, He showed them their error, saying, "Suffer the little children to come unto Me, and forbid them not: for of such is the kingdom of God." He took the children in His arms, He laid His hands upon them, and gave them the blessing for which they came.

The mothers were comforted. They returned to their homes strengthened and blessed by the words of Christ. They were encouraged to take up their burden with new cheerfulness, and to work hopefully for their children. The mothers of today are to receive His words with the same faith. Christ is as verily a personal Saviour today as when He lived a man among men. He is as verily the helper of mothers today as when He gathered the little ones to His arms in Judea. The children of our hearths are as much the purchase of His blood as were the children of long ago.

Jesus knows the burden of every mother's heart. He who had a mother that struggled with poverty and privation sympathizes with every mother in her labors. He who made a long journey in order to relieve the anxious heart of a Canaanite woman will do as much for the mothers of today. He who gave back to the widow of Nain her only son, and who in His agony upon the cross remembered His own mother, is touched today by the mother's sorrow. In every grief and every need He will give comfort and help.

Let mothers come to Jesus with their perplexities. They will find grace sufficient to aid them in the management of their children. The gates are open for every mother who would lay her burdens at the Saviour's feet. He who said, "Suffer the little children to come unto Me, and forbid them not," still invites the mothers to lead up their little ones to be blessed by Him. Even the babe in its mother's arms may dwell as under the shadow of the Almighty through the faith of the praying mother. John the Baptist was filled with the Holy Spirit from his birth. If we will live in communion with God, we too may expect the divine Spirit to mold our little ones, even from their earliest moments.

In the children who were brought in contact with Him, Jesus saw the men and women who should be heirs of His grace and subjects of His kingdom, and some of whom would become martyrs for His sake. He knew that these children would listen to Him and accept Him as their Redeemer far more readily than would grown-up people, many of whom were the worldly-wise and hardhearted. In His teaching He came down to their level. He, the Majesty of heaven, did not disdain to answer their questions, and simplify His important lessons to meet their childish understanding. He planted in their minds the seeds of truth, which in after years would spring up, and bear fruit unto eternal life.

It is still true that children are the most susceptible to the teachings of the gospel; their hearts are open to divine influences, and strong to retain the lessons received. The little children may be Christians, having an experience in accordance with their years. They need to be educated in spiritual things, and parents should give them every advantage, that they may form characters after the similitude of the character of Christ.

Fathers and mothers should look upon their children as younger members of the Lord's family, committed to them to educate for heaven. The lessons that we ourselves learn from Christ we should give to our children, as the young minds can receive them, little by little opening to them the beauty of the principles of heaven. Thus the Christian home becomes a school, where the parents serve as underteachers, while Christ Himself is the chief instructor.In working for the conversion of our children, we should not look for violent emotion as the essential evidence of conviction of sin. Nor is it necessary to know the exact time when they are converted. We should teach them to bring their sins to Jesus, asking His forgiveness, and believing that He pardons and receives them as He received the children when He was personally on earth.

As the mother teaches her children to obey her because they love her, she is teaching them the

first lessons in the Christian life. The mother's love represents to the child the love of Christ, and the little ones who trust and obey their mother are learning to trust and obey the Saviour.

Jesus was the pattern for children, and He was also the father's example. He spoke as one having authority, and His word was with power; yet in all His intercourse with rude and violent men He did not use one unkind or discourteous expression. The grace of Christ in the heart will impart a heaven-born dignity and sense of propriety. It will soften whatever is harsh, and subdue all that is coarse and unkind. It will lead fathers and mothers to treat their children as intelligent beings, as they themselves would like to be treated.

Parents, in the training of your children, study the lessons that God has given in nature. If you would train a pink, or rose, or lily, how would you do it? Ask the gardener by what process he makes every branch and leaf to flourish so beautifully, and to develop in symmetry and loveliness. He will tell you that it was by no rude touch, no violent effort; for this would only break the delicate stems. It was by little attentions, often repeated. He moistened the soil, and protected the growing plants from the fierce blasts and from the scorching sun, and God caused them to flourish and to blossom into loveliness. In dealing with your children, follow the method of the gardener. By gentle touches, by loving ministrations, seek to fashion their characters after the pattern of the character of Christ.

Encourage the expression of love toward God and toward one another. The reason why there are so many hardhearted men and women in the world is that true affection has been regarded as weakness, and has been discouraged and repressed. The better nature of these persons was stifled in childhood; and unless the light of divine love shall melt away their cold selfishness, their happiness will be forever ruined. If we wish our children to possess the tender spirit of Jesus, and the sympathy that angels manifest for us, we must encourage the generous, loving impulses of childhood.

Teach the children to see Christ in nature. Take them out into the open air, under the noble trees, into the garden; and in all the wonderful works of creation teach them to see an expression of His love. Teach them that He made the laws which govern all living things, that He has made laws for us, and that these laws are for our happiness and joy. Do not weary them with long prayers and tedious exhortations, but through nature's object lessons teach them obedience to the law of God.

As you win their confidence in you as followers of Christ, it will be easy to teach them of the great love wherewith He has loved us. As you try to make plain the truths of salvation, and point the children to Christ as a personal Saviour, angels will be by your side. The Lord will give to fathers and mothers grace to interest their little ones in the precious story of the Babe of Bethlehem, who is indeed the hope of the world.

When Jesus told the disciples not to forbid the children to come to Him, He was speaking to His followers in all ages,--to officers of the church, to ministers, helpers, and all Christians. Jesus is drawing the children, and He bids us, Suffer them to come; as if He would say, They will come if you do not hinder them.

Let not your un-Christlike character misrepresent Jesus. Do not keep the little ones away from Him by your coldness and harshness. Never give them cause to feel that heaven will not be a pleasant place to them if you are there. Do not speak of religion as something that children cannot understand, or act as if they were not expected to accept Christ in their childhood. Do not give them the false impression that the religion of Christ is a religion of gloom, and that in coming to the Saviour they must give up all that makes life joyful.As the Holy Spirit moves upon the hearts of the children, co-operate with His work. Teach them that the Saviour is calling them, that nothing can give Him greater joy than for them to give themselves to Him in the bloom and freshness of their years.

The Saviour regards with infinite tenderness the souls whom He has purchased with His own blood. They are the claim of His love. He looks upon them with unutterable longing. His heart is drawn out, not only to the best-behaved children, but to those who have by inheritance objectionable traits of character. Many parents do not understand how much they are responsible for these traits in their children. They have not the tenderness and wisdom to deal with the erring ones whom they have made what they are. But Jesus looks upon these children with pity. He traces from cause to effect.

The Christian worker may be Christ's agent in drawing these children to the Saviour. By wisdom and tact he may bind them to his heart, he may give them courage and hope, and through the grace of Christ may see them transformed in character, so that of them it may be said, "Of such is the kingdom of God."

Ellen G. White, “Relieve the Oppressed,” My Life Today, p. 242.Relieve the Oppressed, August 26

Pure Religion DefinedLearn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

Isaiah 1:17 Jesus, the precious Saviour, the pattern man, was firm as a rock where truth and duty were concerned. And His life was a perfect illustration of true courtesy. Kindness and gentleness gave fragrance

to His character. He had ever a kind look and a word of comfort and consolation for the needy and oppressed.

When you meet those who are careworn and oppressed, who know not which way to turn to find relief, put your hearts into the work of helping them. It is not God's purpose that His children shall shut themselves up to themselves, taking no interest in the welfare of those less fortunate than themselves. Remember that for them as well as for you Christ has died. Conciliation and kindness will open the way for you to help them, to win their confidence, to inspire them with hope and courage.

Let not men allow their business dealing to rob them of their humaneness.... Kind words, pleasant looks, a condescending demeanor, are of great value. There is a charm in the intercourse of men who are truly courteous.... How restoring and uplifting the influence of such dealing upon men who are poor and depressed, borne down to the earth by sickness and poverty! Shall we withhold from them the balm that such dealing brings?

Every act of justice, mercy, and benevolence makes melody in heaven. The Father from His throne beholds those who do these acts of mercy, and numbers them with His most precious treasures. “And they shall be Mine, saith the Lord of hosts, in that day when I make up My jewels.” Every merciful act to the needy, the suffering, is regarded as though done to Jesus. When you succor the poor, sympathize with the afflicted and oppressed, and befriend the orphan, you bring yourselves into a closer relationship to Jesus.

Ellen G. White, The Ministry of Healing, p. 143 - 145.The world needs today what it needed nineteen hundred years ago--a revelation of Christ. A great

work of reform is demanded, and it is only through the grace of Christ that the work of restoration, physical, mental, and spiritual, can be accomplished.

Christ's method alone will give true success in reaching the people. The Saviour mingled with men as one who desired their good. He showed His sympathy for them, ministered to their needs, and won their confidence. Then He bade them, "Follow Me."

There is need of coming close to the people by personal effort. If less time were given to sermonizing, and more time were spent in personal ministry, greater results would be seen. The poor are to be relieved, the sick cared for, the sorrowing and the bereaved comforted, the ignorant instructed, the inexperienced counseled. We are to weep with those that weep, and rejoice with those that rejoice. Accompanied by the power of persuasion, the power of prayer, the power of the love of God, this work will not, cannot, be without fruit.

We should ever remember that the object of the medical missionary work is to point sin-sick men and women to the Man of Calvary, who taketh away the sin of the world. By beholding Him, they will be changed into His likeness. We are to encourage the sick and suffering to look to Jesus and live. Let the workers keep Christ, the Great Physician, constantly before those to whom disease of body and soul has brought discouragement. Point them to the One who can heal both physical and spiritual disease. Tell them of the One who is touched with the feeling of their infirmities. Encourage them to place themselves in the care of Him who gave His life to make it possible for them to have life eternal. Talk of His love; tell of His power to save.

This is the high duty and precious privilege of the medical missionary. And personal ministry often prepares the way for this. God often reaches hearts through our efforts to relieve physical suffering. Medical missionary work is the pioneer work of the gospel. In the ministry of the word and in the medical missionary work the gospel is to be preached and practiced.

In almost every community there are large numbers who do not listen to the preaching of God's word or attend any religious service. If they are reached by the gospel, it must be carried to their homes. Often the relief of their physical needs is the only avenue by which they can be approached. Missionary nurses who care for the sick and relieve the distress of the poor will find many opportunities to pray with them, to read to them from God's word, and to speak of the Saviour. They can pray with and for the helpless ones who have not strength of will to control the appetites that passion has degraded. They can bring a ray of hope into the lives of the defeated and disheartened. Their unselfish love, manifested in acts of disinterested kindness, will make it easier for these suffering ones to believe in the love of Christ.Many have no faith in God and have lost confidence in man. But they appreciate acts of sympathy and helpfulness. As they see one with no inducement of earthly praise or compensation come into their homes, ministering to the sick, feeding the hungry, clothing the naked, comforting the sad, and tenderly pointing all to Him of whose love and pity the human worker is but the messenger--as they see this, their hearts are touched. Gratitude springs up. Faith is kindled. They see that God cares for them, and they are prepared to listen as His word is opened.

Ellen G. White, The Ministry of Healing, p. 340, 341.The liquor interest is a power in the world. It has on its side the combined strength of money, habit,

appetite. Its power is felt even in the church. Men whose money has been made, directly or indirectly, in

the liquor traffic, are members of churches, “in good and regular standing.” Many of them give liberally to popular charities. Their contributions help to support the enterprises of the church and to sustain its ministers. They command the consideration shown to the money power. Churches that accept such members are virtually sustaining the liquor traffic. Too often the minister has not the courage to stand for the right. He does not declare to his people what God has said concerning the work of the liquor seller. To speak plainly would mean the offending of his congregation, the sacrifice of his popularity, the loss of his salary.

But above the tribunal of the church is the tribunal of God. He who declared to the first murderer, “The voice of thy brother’s blood crieth unto Me from the ground” (Genesis 4:10), will not accept for His altar the gifts of the liquor dealer. His anger is kindled against those who attempt to cover their guilt with a cloak of liberality. Their money is stained with blood. A curse is upon it. 

“To what purpose is the multitude of your sacrifices unto Me? saith the Lord.... When ye come to appear before Me, Who hath required this at your hand, to tread My courts? Bring no more vain oblation .... When ye spread forth your hands, I will hide Mine eyes from you: Yea, when ye make many prayers, I will not hear: Your hands are full of blood.” Isaiah 1:11-15. 

The drunkard is capable of better things. He has been entrusted with talents with which to honor God and bless the world; but his fellow men have laid a snare for his soul and built themselves up by his degradation. They have lived in luxury while the poor victims whom they have robbed, lived in poverty and wretchedness. But God will require for this at the hand of him who has helped to speed the drunkard on to ruin. He who rules in the heavens has not lost sight of the first cause or the last effect of drunkenness. He who has a care for the sparrow and clothes the grass of the field, will not pass by those who have been formed in His own image, purchased with His own blood, and pay no heed to their cries. God marks all this wickedness that perpetuates crime and misery. 

The world and the church may have approval for the man who has gained wealth by degrading the human soul. They may smile upon him by whom men are led down step by step in the path of shame and degradation. But God notes it all and renders a just judgment. The liquor seller may be termed by the world a good businessman; but the Lord says, “Woe unto him.” He will be charged with the hopelessness, the misery, the suffering, brought into the world by the liquor traffic. He will have to answer for the want and woe of the mothers and children who have suffered for food and clothing and shelter, and who have buried all hope and joy. He will have to answer for the souls he has sent unprepared into eternity. And those who sustain the liquor seller in his work are sharers in his guilt. To them God says, “Your hands are full of blood.”