offerings were sacrificed on that day. Thus the people expressed their gratitude for the food provided for them; confessed their sin, their utter unworthiness of any kindness; and gave token that they were reconciled to God, and begged a blessing upon the corn that they had gathered in. There was also "an holy convocation," an entire abstinence from all servile work, that the nation might rejoice before the Lord. The feast lasted a week, though these ceremonies were observed on the first day only. It is generally supposed that the Law was given from Mount Sinai on the same day of the month that this feast began upon. What remarkable event in the history of the Christian Church took place upon this day? III. TABERNACLES.-V. 33-44. Find from the text the time of the feast, how long it lasted, its ceremonies, and the reason given for its observance. The s'venth month-answered to the latter part of our September and the first part of October. The feast itself lasted seven days, but the following day was "the feast of ingathering," in celebration of the vintage, so that the two appeared to be one feast continuing eight days. The last day was the occasion of peculiar festivity. Some think that it was this vintage-feast which is called (John vii. 37) "the last day, that great day of the feast." By goodly trees, the Jews understood the citron; and by thick trees, the myrtle. Some thought the booths ought to be made only of branches of these two trees, and of the palm and the REFLECTIONS.-1. We should not forget God's past mercies; and we should be thankful for present favours.-Two of the three great feasts commemorated events long past, one was in gratitude for a present blessing. 2. Honour the Lord with thy substance, and with the first-fruits of all thine increase."-Mark, the first-fruits ought to be God's. Too often men give Him the gleanings-what is left after they have taken all they want for themselves. 3. Read ver. 37, 38. The Jews were to abate none of their ordinary offerings on account of these special sacrifices. We should never take from God with one hand what we give Him with the other. We ought not to neglect ordinary duties on the pretence of extraordinary works already performed. 4. Our good nature is very like honey, -we can be pleasant and agreeable till disappointment or trouble comes; but just as fire turns honey sour, trouble makes us bad-tempered. It is only the grace of God that can keep us sweet in the furnace of affliction. DECEMBER 8.-AFTERNOON LESSON. THE RICH MAN AND LAZARUS.-Luke xvi. 19-31. For repetition, verses 30, 31. THE TWO CHARACTERS.-V. 19-21. These are, a certain rich man and a certain beggar named Lazarus. Note that the name of the poor man is preserved, while that of the rich man is not given. In the city where he dwelt everybody would know the rich man's name, very few the beggar's. But God knew the beggar's, and had entered it in His Book of Life. It matters very little that our names are unknown to men, if only they are written on high. The rich man had everything in this world that he could wish: he was clothed in purple, at that time the most expensive and aristocratic raiment; kings wore it; a purple robe was a present fit for a king to make or to receive. It was so valuable because there was so little of it. The dye was obtained from a particular shell-fish, of which comparatively few were caught, and each one yielded but two or three drops of the liquid. Fine linen-was nearly as rare and precious. The rich man's living was as costly and luxurious as his clothing; he fared sumptuously every day,-not now and then at feasts and festivals, but every day of his life. The other was as poor as this one was rich. For clothing he had rags, and not enough of them to cover the sores upon his body; as to food, he desired to be fed with the crumbs that fell from the rich man's table; probably some were given him, but not enough to satisfy his appetite. The two were brought together, for Lazarus was laid at the rich man's gate in the hope that he would have compassion on him. The dogs took pity on him, and soothed his sores with their smooth, soft, moist tongues; but the rich man did not notice him at all, but only let him have the cast-away morsels of bread on which he and his guests had wiped their fingers. THE TWO DESTINIES.-V. 22-26. By and by both died; probably Lazarus first, the rich man shortly afterwards. "It is appointed unto men once to die;" his wealth could not save him from that. But it could and did provide his corpse with a splendid funeral: he was buried. No one knew or cared what became of the beggar's body, but the angels were waiting for his soul. Immediately after death, the rich man was "in torments;" Lazarus in blessedness. Their positions in this life were entirely reversed. Those in hell know who are in heaven, and thus their misery is heightened by the sight of so great happiness. Mark the rich man's prayer; he says, Father Abraham; he was a Jew, and thought his relation to Abraham might gain something for him, but the godliness of a man's ancestors profits him nothing unless he imitates their good example. See how modest his request is; he only wants one drop of water, perhaps he did not dare to hope for more. He felt that he must bear the penalty of his sin. His request to Lazarus, whom he had despised, shows how very low he had fallen, how completely everything was changed. He thought, may be, that Lazarus would be grateful for the "crumbs" he had received. What did Abraham answer? The rich man had. made worldly wealth his "good," (see Psalm iv. 6, 7,) like the rich fool in another parable you remember. But it was impossible that his request should be granted, he could not possibly_cross the gulf that separated him from Lazarus, nor could the latter come to help him, however willing he might be. Mind, it was not Lazarus' poverty, but his piety, that procured him heaven: (compare Prov. xxx. 9;) "the poor of this world" must be "rich in faith" (James ii. 5) to enter there. Nor was it the rich man's wealth that condemned him, but his selfishness, his love of the world, his forgetfulness of God. Abraham was a very rich man, yet he was "the friend of God." Hell, lit., Hades; the place of disembodied spirits. Abraham's bosom, reclining, as the Jews did at meals, those nearest to the host being the most favoured. - THE RICH MAN'S PRAYER FOR HIS BRETHREN.-V. 27-31. The rich man was by no means destitute of natural affection; doubtless he would grow worse and worse in hell, but he wanted to save his brethren from the fate he was suffering. Lazarus had seen the mysteries of the invisible world; he could tell his own experience. What did Abraham answer? The rich man's reply? Does it not sound reasonable? Men would, we fancy, take more notice of a visitant from heaven, than of written words. Yet listen to the answer. If they hear not, etc.-Theze is quite enough in the Bible to persuade any one who is not unwilling to be persuaded, that heaven and hell are realities. Those who are pot persuaded by these, would not be persuaded by a miracle. They might be frightened, possibly the apparition would make them believe in the truth of the message, but would it persuade them to forsake their sins? Many people believe with their heads what the Scriptures tell them of everlasting rewards and punishments, but they sin on nevertheless. Besides, it has been tried; another Lazarus, the brother of Mary and Martha, did rise, Christ Himself rose from the dead, and men were not persuaded to believe on Him. The object of preaching "the terror of the Lord," is to "persuade men," 2 Cor. v. 11. REFLECTIONS.--1. For all men, when this life is over, there is another world. -A state of happiness or misery, depending upon each man's conduct here. 2. The doom of each man is unalterably fixed at death. 3. In that other world we shall remember what occurred in this. 4. If we are not persuaded by the Bible, and our teachers, Ministers, etc., to forsake sin and come to Christ, nothing what ever would persuade us.-It is only selfdeception to imagine the contrary. 5. The Scriptures contain amply sufficient for our salvation.-Let us study them and believe them. 6. True faith implies being practically persuaded, ver. 31. DECEMBER 15.-MORNING LESSON. INTRODUCTION.-The Jews had three systems of Sabbaths: one every seventh day, one every seventh year, one at the end of every seventh period of seven years. The last two were each one year long. About these this Lesson tells us. THE SABBATICAL YEAR. — V. 1—7. When ye come into the land,-till then, of course, the precept 'could not be observed. Shall the land keep a Sabbath? -Sabbath means rest. Just as every seventh day man and beast rested, only doing so much work as nature absolutely required, so every seventh year the land rested, bringing forth only what nature gave her without the interposition of man. As there was no sowing and tillage, there could be no harvest. Still, the ground would grow something, corn fallen from the ears before it was gathered in would spring up; the vines, though "undressed," would bear some grapes. What was to be done with these? It was common property; the poor, any one who would might come and take it; the proprietor, if he chose, could claim his share, but no more So of the grass in the fields, anybody's cattle might graze on it. But, if they might neither sow nor reap, how were the people to live? Would not it be a year of great scarcity and privation? and would not the year after that be as bad, or even worse, before the corn had had time to ripen? God took care of that. Read ver. 20-22. So God wrought a perpetual miracle for His people: they would be always reminded of His kindness, and of their obligation to keep His law. From Deut. xv. it appears, too, that no debts due from one Israelite to another could be sued for during that year, and that all debts contracted by very poor persons to enable them to gain a livelihood were tirely cancelled. Perhaps some of reasons for this institution were: 1. It taught the people the importance and the sacredness of the Sabbath. 2. It reminded them of their constant dependence upon God, and of His thoughtfulness for them. 3. It taught them to be merciful, charitable, considerate of the poor. 4. It was expedient for the land's sake. -Nowadays, farmers are obliged to let their land lie fallow every few years, or use a system of rotation of crops. It would not yield good crops, scarcely any increase at all, if they did not. There is always wisdom in God's arrangements.-We may not in every case be able to see the reason, but we may be certain there is a very good one. THE YEAR OF Jubilee.-V. 8—17. Either every seventh Sabbatical year or the year after* was called the Jubilee. The word means "a peculiarly sonorous and animated sound of trumpets." By this it was announced, ver. 9. It began on the great day of atonement. All agricultural operations ceased; if any man had sold his inheritance, it came back to him then, (indeed, he could only sell the fruit of it for as many years as there were between the day of sale and the first day of the Jubilee, ver. 14-16;) if he had sold himself for a slave, he was released then, and came back to his family. What a time of freedom and joy the Jubilee would be! How eagerly every poor man would look for it! When it came, he would make the most of it: albeit he could only live to see one more; most people would see but one. Another good thing the Jubilee did was, that it prevented men from driving hard, unfair bargains with poor people, ver. 14, 17. Remember, when you grow The best authorities differ as to which of these was the Jubilee year. up and are engaged in business, that harsh, unfair dealing is displeasing to God. 1. The year of Jubilee was typical of the freedom and gladness brought to us by the Gospel.-Ps. lxxxix. 15; Luke iv. 18, 19. Do you KNOW the sound of Christ's voice proclaiming freedom from sin? Have you heard it yourself? then you are unspeakably happy. 2. Mark that the trumpet of Jubilee sounded after the ceremonies of the day of atonement. (See Morning Lesson for December 1st.) The blessings of the Gospel are the result of Christ's death. 3. The Jubilee was specially precious to the poor enslaved man.-It cost him nothing, it made him free. So of the Gospel gifts, Isai. lv. 1—5. The law was read and explained every Sabbatical year, Deut. xxxi. 10-13. The Jews then had no books, they could not read the Word of God whenever they chose. We each of us have a printed Bible, we can turn to it whenever we will. How thankful we ought to be !-But all the Israelites did hear the Scriptures, not only the scribes and priests, but all. So the Bible is everybody's book; every one should study it and try to understand it. DECEMBER 15.-AFTERNOON LESSON. JESUS INCULCATES FORGIVENESS, AND HEALS TEN LEPERS.-Luke xvii. 1-19. For repetition, verses 5, 6. SUMMARY.-Jesus discourses of offences and forgiveness; answers the disciples' prayer for an increase of faith; speaks a parable, and works a miracle. OFFENCES AND FORGIVENESS. — V. 1-4. Do you remember reading similar sayings elsewhere? Matt. xviii. 6, 7, 21, 22. Though offences are certain to arise, he who causes them is guilty; however often he sin against us, we are bound to forgive the offender, if he be truly penitent. Millstone..sea. In ancient times a common punishment for criminals. It is better to endure the worst at the hands of man, than to sin against God. - "INCREASE OUR FAITH."-V. 5, G. Well might the disciples ask that. Without strong faith they would not be able to forgive freely, fully, frequently. In reply, Jesus tells them how much a little faith will do. See note on Matt. xvii. 20. This sycaminetree,-doubtless there was one close by. Sycamine must not be confounded with sycamore-tree. It is a species of black mulberry. THE PARABLE.-V. 7-10. Great faith is needed not only for mighty works, but for patient toil and genuine humility. Moreover, the possessor of such faith might be tempted to think too highly of himself and his service. So the parable is connected with the doctrine. The story itself needs no explanation, we can all understand it at once. That is just the way masters do treat their servants-and this "servant" was probably a slave; no one thinks the master unfair, or that the servant deserves thanks because he has waited for his own food till he has served his master. Trow,-imagine, suppose, with the highest degree of probability. The lessons, too, are plain : 1. We are God's servants.-He has the right to set us to any work He pleases, to plough or to feed cattle. 2. We must work as long as God pleases, keep on working till He bids us rest; as soon as one task is done, begin another. We are not judges how much we ought to render Him, He has the right to all. 3. We cannot do more than our duty, -we are not our own. It is impossible any work of ours can merit reward; the utmost it could do, would be to free us from punishment. 4. We all do less than our duty.Who can say he has "done all these things," kept all God's commandments faultlessly? 5. Now read John xv. 14, 15; Luke xii. 37. God might treat us like a rigorously just master; He does deal with us very differently. But let us never forget that all reward to us sinners is of pure grace. This parable shows us how we are to regard our service; that in ch. xii. how God regards it. THE TEN LEPERS.-V. 11-19. Through the midst,-i.e., between the borders of Samaria on His right hand, Galilee on the left. Ten..lepers.-On leprosy, the ceremorial laws relating to it, and its symbolical significance, see Afternoon Lesson for August 20th, 1871. Misery had drawn them into companionship, and had made them forget the Jews' hatred of the Samaritans. Most likely they had heard that Jesus had healed lepers, and thus hoped He would cure them all. They had no inconsiderable amount of faith, for when the Lord does not heal, but sends them, lepers still, to the priest, they went unhesitatingly. Why should they go to the priest? He could not cure them, only pronounce them clean if they came clean to him. They believed that Jesus intended to heal them, that He would not have sent them to the priest on a bootless errand. Their faith was justified. As they went,-before they had gone far,they were cleansed, as completely as the leper whom Christ touched; what did they do? Nine went on to the priest, eager to be declared clean, thinking little or nothing of Him Who had healed them. Which did right, the nine or the one? see what Christ said, ver. 17-19. We condemn their ingratitude, but what about ourselves? Bishop Sanderson says well, alluding to their former crying:- We open our mouths wide till God opens His hand; but after, as if the filling of our mouths were the stopping of our throats, so are we speechless and heartless." Let us learn to be grateful to God for all His mercies, specially for cleansing us from the leprosy of sin. Mark, it was the Samaritan who came back; perhaps those whom we despise will put us to shame. Very likely those whom we look down upon are better then we. Mark, too, the nineteenth verse; the Samaritan's thankfulness obtained for him another blessing, spiritual as well as bodily cleansing. God gives most to those who are the most grateful. DECEMBER 22.-MORNING LESSON. A BLESSING AND A CURSE.-Leviticus xxvi. 1-26. For repetition, verses 3, 4. But INTRODUCTION. Jehovah was the temporal King of Israel as well as the God Whom they worshipped. In England men make the laws by which the country is governed. Such laws, relating only to this world, God made for Israel. Moses was only His representative. For instance, it is the Queen and both houses of Parliament that decide how land shall pass from one person to another. God arranged that Himself for the Jews. God was the temporal Ruler of the nation. One result of this arrangement was that God rewarded and punished obedience and disobedience in this world. Prosperity was generally an indication of God's favour, adversity (generally) of His displeasure. Thus many of the promises and threatenings in this Lesson refer to the present world. God does not deal quite in the same way with us now. Wicked men often succeed, when good men fail. God frequently sees fit to send affliction upon His people for their profit. He allowed His Church to be fiercely persecuted. A nation may, for a time, become powerful and prosperous by violence and wrong. We do not mean that now God never rewards or punishes in this life; He often does; only we cannot calculate upon His doing so; nor are we ever sure that we are interpreting fortune and misfortune rightly, (see Afternoon Lesson for October 20th, 1872). Still, it is quite true that really, in the long run, Righteousness exalteth a nation; but sin is a reproach to any people, Prov. xiv. 34. Some of these promises to the Jews, too, are spiritual. Two COMMANDMENTS. V. 1, 2. These are recapitulations of two of the Ten Commandments. Which two ? Repeat them. No false god must be worshipped; the true God must be worshipped with the utmost reverence and carefulness. THE BLESSING.-V. 3-13. Fruitful seasons and plenty of food, ver. 4, 5— 10. They should have so much corn that they should not be able to thresh it before the grapes were ready to be gathered, and so many grapes, that before they were gathered and pressed it would be time to sow seed again, Amos ix. 13. Bring forth the old store, -throw away the old to make room for the new. Perfect peace and security: the last clause of ver. 5, 6. Victory |