because they tithed mint, anise, cumin, and neglected the weightier matters of the law, such as judgment, mercy, and faith. Then Jesus characterized them as blind guides, who strained at gnats but swallowed camels.

A sixth woe is pronounced upon them, because they, pretentiously, made clean the outside of the cup and platter, while internally they were full of excess and extortion. A seventh woe was pronounced, because they were like whited sepulchers, that appear outwardly beautiful, but are polluted inwardly with decaying corpses. He called up an eighth woe, because they built the tombs of the prophets, and garnished the sepulchers of the righteous, and declared they would not have done as their fathers to the prophets, while they were doing worse things to Jesus himself. Jesus exhorted them, through their stubborn rebellion to fill up the wicked measure of their fathers; and meantime showed that it was impossible to escape the damnation of hell as a serpentine race.

Jesus further pointed out that they would fill the measure of their fathers' wickedness by killing his prophets, wise men, and scribes. And in their acts of persecution and death they would bring upon their heads all the innocent blood, from righteous Abel unto Zacharias, whom they slew between the temple and the altar.

LAMENTATION OF JESUS.

When Jesus considered the inevitable fate of Jerusalem through her deceptive leadership, which took every step for the downfall of the city, the ruin of the race, and the removal from them the last vestige of hope, he could not but weep over and lament her. Touchingly he turns away his lovely yet pathetic face, and mutters, “O Jerusalem, Jerusalem; thou that killest the prophets, and stoned them which are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her

chickens under her wings, and ye would not!" After this lamentation, Jesus made a very sad declaration; namely, that their house, meaning the temple, was left desolate. That beautiful temple, which was the joy of the whole earth-which had for centuries been visited and dwelt in by the Divine presence as the holy Shekinah-was now abandoned as the holy place, and no more to be the seat of Divine government. That temple, which had ever been known as and called the house of God, then lost its significance, and was turned over to the Jews by the Son of God, who for the first time in all of his life disowned it as "My Father's house," and called it "your house."

Jesus then further declared that they should no more see him till they would say, "Blessed is he that cometh in the name of the Lord." But Jesus meant that they should no more see him in the temple as a Teacher, trying to draw and persuade with truth; that when they should see him again it will be in the crowning day, when they will be glad to accost him as the Blest of God.

What terrific death there is in sin and unbelief! How much through these is lost! They drive away God, close up heaven, and damn the soul who holds them.

SECTION K.-THE WIDOW's MITE.

Mark xii, 41-44; Luke xxi, 1-4.

During this last day Jesus spent in the temple, which he had visited from youth and called his Father's house, he took his seat, Mark tells us, over against the treasury. Of course, this treasury was the provision for the temple's support, and a place prepared for receiving the offerings of the people. During this festal week and day the people made a specialty of giving. Now, among those who cast into the treasury was a poor widow. Her name is not given, an omission which never would, perhaps, have gone

by had she, like Lazarus, been especially honoring the Lord Jesus Christ. But she was only performing a required and known duty. She was now only laboring to that end which would honor men in religious office, but perpetuating only a typical institution whose force was now ended. I repeat, this woman performed this act of giving as a religious duty that was enjoined upon every Jew toward the temple service. She gave according to her ability, as well as the rich gave. No one, under the Jewish law, was exempt from giving because old or poor, but the latter characters were required to give as well as the rich. Even the parents of Jesus were unable to make a wealthy offering at the presentation of their Son, but had to make an offering; hence they presented, as it were, a pair of turtle doves or two young pigeons. Christianity should not be taxed to give, in the ordinary sense of that term, but should be taught and so impressed to give-both poor and rich, old and young-till giving shall be looked upon as a privilege and not a duty. I said it should so teach; but I will say, in order to carry out the great commission, Teach all nations, Christianity must so teach till giving shall become a realized privilege, and there shall be no lack in Christian progress.

But the keynote in the Christian reference to this unknown widow here is that she gave according to her ability. She gave only two mites, or, in our money, about three mills; but this was all she had to live on; hence it was a true sacrifice, conscientiously wrought. This manner and spirit of giving was commended by Jesus, who had sacrificed all things, even life itself, for human redemption. And this is the manner and spirit in which giving is still to be cultivated.

Jesus did not disapprove of what the rich gave on this occasion, but he could not commend their giving because it was not in the manner and spirit of Christ. It was good,

but not their best effort; not according to their ability, as was the case with this widow, or the widow at Zarephath, who divided the last handful of meal with the Prophet Elijah.

Christendom, in order to Christianize the world, must learn to give in the spirit and manner of this widow. It must do so in order to propagate itself. It must do so in order to follow in the footsteps of its Founder, and hasten the coming of his kingdom in all the earth.

SECTION L.-GREEKS SOUGHT JESUS AND HIS DISCOURSE. John xii, 20-50.

Just why those Greeks named here came to worship the God of the Jews is questionable. However, we will take it for granted that they were proselytes; and, coming up at this time and learning that the great Galilean Prophet was in the city, it is no wonder that they, like Herod, wished to see him, if for no other reason than to cure curiosity. However, we do not think they were only curious to see Jesus, but were anxious to learn of him; so the disciples took some notice of them. Just why these Greeks came to Philip we do not certainly know. There are many speculative reasons given, but we have not space for them. It is enough, and a good lesson, too, that they wanted to see Jesus. They sought to hear him. None can seek him in vain, and none can see him, faithfully, without benefit.

"How would my fainting soul rejoice,
Could I but see thy face!"'

It is hardly questionable that these Greeks knew Philip prior to this; hence they felt free to come to him. Philip went to Andrew with their request, and Andrew went with Philip to tell Jesus what the Greeks wanted.

Another lesson forces itself on us here, that we should lead inquiring souls to Jesus, as Philip and Andrew

did; for we are the light of the world, and the salt of the earth.

Jesus did not now present himself to men's gazing or curiosity, but began to teach. His first utterance was to tell his disciples that the hour for his glorification had come. He, of course, meant the time for him to die; for there was no glorification aside from his death. Jesus then spoke parabolically of his death, yet in well understood language, that the grain must die to germinate. Hence Jesus could do nothing for the world's redemption without falling upon the earth and dying. By his death he reconciles man, but by his life he saves him.

Jesus then laid down the first law of discipleship; namely, self-denial, and not a love of this life for its sake only, for all such shall inevitably lose it. To hate this life is only to love it far less than life eternal. Jesus requires that all his servants shall follow him, and his servants shall always have his presence. Jesus declares that God the Father will honor all of his servants.

Jesus could not get away from the sad thoughts of his approaching death, so he spoke of it again as "this hour." It was a dreadful hour when the just should die for the unjust. It troubled the very soul of Jesus; and this he shows by his prayer here and that one of the Garden.

Jesus then prayed for the glorification of his Father's name. He was anxious for his Father's will and glory, and wanted only his Father honored. The prayer of Jesus was right then and there answered; for his Father audibly replied, "I have both glorified it, and will glorify it again." The people were amazed to hear such Divine speech. They said, "It thundered;" but others said, "No, an angel spoke to him." But Jesus recognized the familiar voice as that of his Father; and told the people the voice was for their sakes, and not his. Jesus had been twice before this