NOVEMBER 6.-AFTERNOON LESSON. SLANDER.-1 Samuel xxii. 9-11; Nehemiah vi. 5-9; Acts xxiv. 2-9; Proverbs xxvi. 20-25. For repetition, Proverbs xxvi. 20. SUMMARY.-Doeg relates to Saul the act of kindness shown by Ahimelech to David. Sanballat imputes false motives to Nehemiah in rebuilding the walls of Jerusalem. Tertullus misrepresents the circumstances connected with the accusation of Paul before Felix. Slander is the certain cause of strife. THE SLANDERER TELLS NOT THE WHOLE TRUTH.-1 Sam. xxii. 9-11. David fleeing from Saul, takes refuge in the cave of Adullam. Saul goes in pursuit of him, and accuses his attendants of being in conspiracy with him. Then answered Doeg.-See ch. xxi. 7. Which was set over the servants of Saul.He is called in ch. xxi. 7, "chiefest of the herdmen; and from this verse it would appear that he held high office about the court. I saw the son of Jesse. -Ch. xxi. 1-10. Doeg kept back the fact that David obtained assistance from Ahimelech under a pretext, and that the priest really knew nothing of the state of things between David and Saul. Compare v. 16. Then the King sent to call Ahimelech. — With what results, see v. 18. The reader should consult, along with this portion, Psalm lii., where the sin of Doeg is attributed to deceit and treachery. THE SLANDERER IMPUTES MOTIVES.Nehemiah vi. 5-9. Then sent Sanballat. -This man was a Moabite of Horonaim (ch. ii. 10, 19; xiii. 28), and held some command under Artaxerxes, in Samaria. From the beginning he set himself to oppose the noble work of Nehemiah in rebuilding the walls of Jerusalem, and had, as allies, "Tobiah the Ammonite," and "Geshem the Arabian," Neh. ii. 19; iv. 7. With an open letter.-An ingenious mode of propagating the slander. Among the heathen,the idolatrous peoples settled in Samaria with the_authority of the kings of Babylon, Ezra iv. 9, 10. The purport of the accusation was that Nehemiah was conspiring against Artaxerxes, and intended to make himself the king of a liberated Israel, Ezra iv. 12-14. And thou hast also appointed prophets,— false prophets, who, for money, pre tended Divine authority for the work to which their paymasters sent them, v. 13, 14. There are no such things done. A courteous denial of the slanderer's words. For they all made us afraid,-the prospect of a collision with the supreme power spread a panic through the city. The report thus spread abroad appears to have compelled Nehemiah to return for a time to the court. THE SLANDERER MISINTERPRETS FACTS.-Acts xxiv. 2-9. Seeing that by thee we enjoy great quietness.-Slander gains a hearing by flattery, and this was flattery of the grossest description. This Felix employed bands of robbers, that he might increase his wealth by their spoils; and the inhabitants of this town of Cæsarea sent a complaint to Rome against him for his oppressions. We accept it always,—another stroke of flattery, not merely in thy presence, but everywhere and at all times. For we have found this man a pestilent fellow. Here the misrepresentation commences. Paul is accused of sedition and conspiracy against the Roman emperors. The sect of the Nazarenes.-Only here is this name applied to Christians. Who also hath gone about, -ch. xxi. 28. Whom we took. mildly does Tertullus speak of the murderous assault made upon Paul, ch. xxi. 30, 31. By examining of whom. -In the original, this pronoun is in the singular number, and cannot, therefore, refer to the accusers; it probably refers to Lysias. See v. 22. Thus THE SLANDERER DENOUNCED.-Prov. xxvi. 20-25. Where there is no talebearer.-Margin, "whisperer;" a happy touch at the confidence which the slanderer professes to repose in his auditor. So is a contentious man,-that is, the whisperer of the preceding verse. The words of the talebearer are as wounds. -The slanderer is an assassin; his words are his weapons; with them he wounds the reputation, and inflicts acute pain upon the feelings of those whom he slanders. Burning lips,— words aglow with affection and con 66 See this in the results of Sanballat's false accusations. 4. When we are treated with a preface of flattery, we may anticipate a chapter of slander, e.g., Tertullus. 5. A false colouring thrown over a true narration is slanderous. 6. Slander is the most fruitful source of strife.-Prov. xxvi. 20-23. QUESTIONS.-Where did David take refuge from Saul? Who gave him assistance in his flight? Who made known this circumstance? What did he conceal? What was the result of this slander? What Psalm refers to this event? Upon what work was Nehemiah engaged? What false accusation was brought against him? By whom? What was the result of this? Who was Tertullus? By whom was he employed? For what purpose? How did he flatter Felix? How did he seek to prejudice Paul's case? Why is slander like coals added to burning coals? What is likened to "a potsherd covered with silver dross? NOVEMBER 13.-MORNING LESSON. SUMMARY.-Jesus enters into Jerusalem in triumph. Some Greek proselytes prefer a request to see Jesus. Our Lord accedes to their request, and sees in it a token of His own approaching glorification. Jesus is moved to words of self-devotion and prayer, and receives as a sign of acceptance a voice from heaven. interview with the Greeks did not occur until two days subsequently, and in that circumstance, with the discourse to which it gave occasion, our Lord appeared as "the Desire of all nations," Hag. ii. 7. The two circumstances combined indicated the approaching consummation of our Saviour's work. And there were certain Greeks,—Gentiles who had embraced the doctrines of the Jewish religion without undergoing the rite of circumcision. Their place would be in the Court of the Gentiles, Acts x. 1. Philip cometh and telleth Andrew.-Philip did not at once see the course of conduct he ought to pursue see Matt. x. 5; xv. 24. The why? two disciples agree that they had better consult their Master before introducing the Greeks at once to Him. THE SIGNIFICANCE OF THE HOUR.V. 23-26. It appears probable from the tone of the narrative, that the two disciples having told Jesus, He came forth from the Court of the Israelites into that of the Gentiles, and granted to the Greeks the interview which they had so much desired. The hour is come. -V. 27; ch. xiii. 32; xvii. 1. Jesus was to be glorified by His sufferings in the exhibition of His love; then for His sufferings, in His resurrection and the gathering of all peoples unto Him, of whom these Greeks were the first fruits, John iv. 35-38; Ps. ii. 7; xxii. 27; Isaiah liii. 10, 11. Except a corn of wheat fall into the ground.—See Illustration. He that loveth his life.— There is the same rule for the disciple as for the Master, The word translated "life," signifies both life and soul, and the Lord's words may be paraphrased thus: "he that loves his life shall save his soul; he that hates his life shall preserve his soul to life eternal." Where I am, there shall also My servant be, not the place where our Lord was at that moment, but His true place in the glory of the Father, ch. xiv. 3; xvii. 24; 1 Thess. iv. 17. THE SUFFERINGS OF THE HOUR.-V. 27-30. Now is My soul troubled.Compare the more awful scene in Gethsemane, Matt. xxvi. 38; Mark xiv. 34. This trouble arose from a profound feeling of the connection between death and sin, Rom. vi. 23; Matt. xxvii. 46; Mark xv. 34. Father, save Me from this hour. This is not a question, but a prayer for Divine help, like that in Gethsemane (Matt. xxvi. 39), and both are the echoes of the prophetic prayers in the Psalms, Ps. lxix. 1; xl. 12, 13; xxv. 17. But for this cause came I,— Luke xxii. 53; ch. xviii. 37. Father, glorify Thy Name.-This can only be secured by the glorification of the Son, and that only by His death. Then came there a Voice,-Matt. iii. 17; Luke ix. 35. Those who heard appear to have been of three classes, (1) the dullhearted who heard the sound; (2) those who distinguished a voice which they deemed angelical; (3) those who heard and understood the words which were. spoken. I have both glorified it,-in creation, in the types and prophecies of the Old Testament, and in the life of Jesus hitherto, Matt. xvi. 16, 17. And will glorify it again,-now fully and finally. This Voice came not because of Me,-an inward assurance was enough for Christ, but the outward expression was vouchsafed for the sake of the disciples and the people. THE ISSUES OF THE HOUR.-V. 31— 34. Now, Christ views His passion as if completed and its results commenced. The judgment of this world,the decision as to whose it shall be, and its consequent deliverance from Satan. Now shall the prince. Consult the references in the Margin. If I be lifted up,-the primary reference was to His death by crucifixion; but it also inIcluded His exaltation. Will draw all men,-by the diffusion of the Spirit in the Church. We have heard out of the law,-here put for the whole Old-Testament Scriptures, Ps. lxxxix. 36; Dan. vii. 13, 14. Who is this Son of Man?— The speakers understood that being "lifted up " meant death, and this they could not reconcile with the prophecies concerning the Messiah as the Son of Man; they concluded that our Lord was speaking of some other son of man. REFLECTIONS.-1. Friendship may be a great help to us in religious perplexities, v. 21, 22. 2. Christ's true followers should prepare for death as their Master did, v. 23. 3. Self-denial, even to the death, is still the condition of discipleship to Christ, V. 24. 4. Let us glorify Christ by accepting the expiation which He offered for us, V. 27. 5. Entire submission to the will of God is never left without Divine consolation, v. 28. QUESTIONS.-Under what circumstances did Jesus enter into Jerusalem? What miracle increased the general joy? Who alone murmured? Who were the Greeks who desired to see Jesus? In what part of the temple would they be? Why did not Philip go at once and tell Jesus? What did Jesus mean by the "hour?" What was meant by the "corn of wheat" in reference to Christ? in reference to the disciples? Why was the soul of Jesus troubled? How was His prayer answered! When before had this voice been heard? How did Jesus speak about His death? What would be the results of it? CORN OF WHEAT." See v. 24.-"Our Lord's words, literally rendered, are, Except a corn of wheat, falling into the ground, be dead, it abideth alone; but if it be dead or having died, it bringeth forth much fruit.' The fact referred to in both cases is what takes place, not after, but before putting the seed into the ground. It is not the green, living grain, full of succulence, that in this state of apparent vigorous vegetable life is productive... It must ripen; it must become what has been termed dead-ripe, ready to fall from the withered, dead stalk; and if it be in this state when it falls into the earth, then it will bring forth much fruit. . . . The application to the case of our Lord is natural, and, to us, is easy. The glory our Lord anticipates is the glory of numerous followers of all nations. That is not to be gained by His continuing to live, and, as a mighty prince and conquerer, subduing the nations.. He must not continue to live. He must die, otherwise He must remain alone; but if, having died, He be laid in the earth, He shall have many followers."-Brown's "Discourses of our Lord," ii. 202. NOVEMBER 13.-AFTERNOON LESSON. SUMMARY.-Under the parable of the true Vine, Jesus teaches the relationship of all true disciples to Himself. He then exhorts them to mutual love, warns them of the treatment they may expect in the world, and cheers them with the promise of the Comforter. THE RELATION OF BELIEVERS TO THEIR LORD.-V. 1—11. I am the true Vine.-Isai. v. 1; Jer. ii. 21; Ezra xix. 10; Ps. lxxx. 8-19. The simile answers to the Head and members in Ephes. v. 23-30; Col. ii. 19. Every branch in Me.-Rom. vi. 3-5; xi. 17. He purgeth it,-cleanses it of its worthless parts, that it may bear larger and richer fruit. Now ye are clean.-Ch. xiii. 10; xvii. 17; Ephes. v. 26; 1 Peter i. 22. The word of Christ received by faith is the purifying principle. Abide in Me,-so the cleansing was not to preclude the pruning; and that the husbandman would still have cleansing operations to perform when the sap should begin to flow-when the "Spirit should be shed abroad," is indicated by these and the following words. Without Me,—that is, away or separate from Me. If a man abide not in Me.-Notice the steps of this sad warning: he is cast out of the vineyard or the vine; he loses his supply of the Spirit, is dried up, 1 Thess. v. 19; he is gathered up by the angels at the last day, Matt. xiii. 40; he is cast into the fire and burned. What ye will,that is, in order to your being fruitful. Continue ye in My love,-do not cast yourselves out of the love which I bear towards you. THE RELATION OF THE DISCIPLES TOWARDS EACH OTHER. - V. 12-17. My commandment,-bearing the impress of My peculiar authority, ch. xiii. 34; and Jesus inculcates nothing of which He has not first set the example. Greater love hath no man.-See Illustration. I call you not servants.-The original word here translated servant signifies both servant and slave; the Lord here refers to the lower sense. For all things.-The present and personal intercourse of the Lord with the disciples, and the revelations which He would afterwards make to them by His Spirit, are both included in these words. Ye have not chosen Me,-as the disciples of the schools select some favourite teacher. This was a further proof of His love. Ordained you,literally, placed you: the word falls back upon the parable of the vine: planted you in a situation suitable to the production of much fruit, Matt. xviii. 15; xix. 21; Luke viii. 14; 2 John 8; Rev. xiv. 13. The THE RELATIONSHIP OF DISCIPLES TO THE WORLD.-V. 18-25. Ye know that it hated Me.-When the hatred of the world shall have been experienced by them, they were to reflect upon that hatred as shown to their Lord. Meantime, He will have become "Christ crucified." If ye were of the world,-like to the majority of men in morals and modes of life, ch. viii. 44-47. Similarity of tastes is an acknowledged rule of friendship. Remember the word. - Ch. xiii. 16; Matt. x. 24. servant ought not to take it sadly, if what happened to his Master should happen to himself. If I had not come, -their ignorance would have been guiltless. Now they have no cloke,-no extenuation of their sin, Rom. i. 20. The works which none other man did.Another argument to prove His enemies inexcusable. Both arguments are intended to console the disciples, by reminding them that in their sufferings they were one with Christ and the Father. They hated Me. - Ps. XXXV. 19; lxix. 4. THE MISSION OF THE COMFORTER.V. 26, 27. But when the Comforter is come. The Saviour now shows, that though He should be absent, they should not lack a Comforter, nor His cause a defender. Whom I will send,Luke xxiv. 49; John xiv. 17-26; xvi. 7-13; Acts ii. 33. He shall testify-of Christ's nature and work; not only by His own inward voice, but also by the voice of these disciples, filled by His influence, and qualified by His gifts, 1 John v. 6. And ye also.See Marginal references. Good men are to be believed when they make known facts of which they have been eye-witnesses. REFLECTIONS.-1. The relation of the believer to the Saviour is one of life and love, v. 5. 2. The relationship of disciples to each other is one of love, v. 12, 13. 3. A Christ-like life must, in the very nature of things, produce separation from the world, v. 19. 4. The example of Christ is both a bond of sympathy and pattern of excellence, ▼. 20. 5. In suffering and calumny, the believer may especially claim the presence of the Comforter, v. 26. QUESTIONS.-Who is the Vine? Who the Husbandman? Who the branches? How are believers like branches? Explain verse 4. What does the husbandman do with fruitless branches? What is Christ's new commandment? How has Christ shown His love to His disciples? Why were they not servants but friends? What were the disciples to expect from worldly men? How were they to comfort themselves? What great promise did Jesus make to His disciples? Illustration.-"GREATER LOVE HATH NO MAN THAN THIS." See v. 13-"A difficulty has been unnecessarily found in this verse, because St. Paul (Rom. v. 6) cites it as a nobler instance of love, that Christ died for us when we were enemies. But manifestly here the example is from common life, in which if a man did lay down his life, it would naturally be for his friends, and would be, and is, cited as the greatest example of love. Nor, again, is there any doctrinal difficulty; our Lord does not assert of Himself that He laid down His life only for His friends (as defined in the next verse), but puts forward this side of His love, as a great and practical example to His followers."-Alford. NOVEMBER 20.-MORNING LESSON. THE UNKNOWN HEALER.-Hosea xi. For repetition, verse 3. SUMMARY. The prophet reminds Israel of God's tender dealings with them in the past, pronounces God's wrath against them, yet holds out the promise of a future restoration. TENDER MEMORIES.-V. 1-4. When Israel was a child,-Exod. iv. 22, 23. This verse is applied (Matt. ii. 15) to our Lord; for as Israel grew into a nation in Egypt, and was by God called out, so was the child Jesus hidden in Egypt from the hostility of Herod. As they called them, that is the prophets, v. 7; 2 Kings xvii. 13; Jer. vii. 25; xxv. 4; Zech. i. 4. I taught Ephraim_also,yet God's love continued towards backsliding Israel. The illustration is that of a child being taught to walk; now drawn by leading strings, now carried in the arms, and refers to God's guidance of Israel in the Wilderness, Deut. i. 31. I healed them.-See the healing of the waters of Meribah, Exod. xv. 26. They knew not, - did not lay to heart, that God was their Healer. I drew them with the cords of a man, the leadingstrings of love are contrasted with the reins and ropes used to curb and control wild animals, Ps. xxxii. 9. As they that take off the yoke. The yoke was a pole passed over the necks of oxen and fastened there by bands passed under the neck. In feeding the oxen, these bands were unloosed, and the yoke pushed back on RESTORATION.-V. 8-11. How shall I give thee up?—that is, into the hands of thine enemies. As Admah,-Deut. xxix. 23; Amos iv. 11. Mine heart is turned,..for I am God,-" whose property is always to have mercy.' He shall roar.-The loudness of the lion's voice is the point of the figure, Isai. xxvii. 13. The children shall tremble from the west.-Humble and awe-struck they shall come from the isles of the sea which forms the western boundary of Palestine. As birds or doves fright |