28 September

But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel--Acts 9: 15.

It is because we see Jesus to be the Father's choice that we unite ourselves to Him; it is because we see the Father's character manifested in Him that we leave all to follow Him. Similarly, if we lend our aid, our support to any human being in connection with the Divine Plan and service, it should be simply upon this ground—not merely a personal magnetism or favoritism, but because our hearts are touched by the Lord with a realization of the leader's being of His appointment—Z '03, 206 (R 3218).

Expressive is the figure here used. As a vessel is used by one to convey some blessing to another, so the servants of God are instruments for conveying the Lord's blessings to others. As a choice vessel would be used to convey the highest blessings, so Paul, a choice vessel in every way, has been used by the Lord to confer some of the richest blessings of Truth ever offered by the Almighty. As he ministered to Jews, Gentiles and even kings, so he left a permanent blessing, whose sweet odor permeates even to our times. His service has been of the largest fruitfulness. Like Paul we should seek to be choice vessels—P '32, 136.

Parallel passages: Acts 13: 2; 22: 21; 25: 22, 23; 26: 1, 17; Rom. 1: 1, 5; 12: 6-8; 1 Cor. 15: 10; Gal. 1: 15; 2: 7, 8; Eph. 3: 7, 8; 1 Tim. 2: 7; 2 Tim. 1: 11.

Hymns: 44, 70, 116, 164, 210, 260, 309.
Poems of Dawn, 164: My Heart's Desire.
Tower Reading: Z '01, 182 (R 2823).

Questions: Have I this week testified to the Truth? How? Why? With what results?

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently--1 Pet. 1: 22.

Knowledge is to be highly esteemed in the Church and is to be regarded as an evidence of progress, of growth; for none can grow strong in the Lord and in the power of His might, in grace, unless he grows also in knowledge. We properly esteem more highly those whose love for the Lord and for His Truth are evidenced by zeal in the study of His Word, and whose favor with God is evidenced by their being guided more and more into the deep things of God. Nevertheless, as in the earthly family we love and care for the babes and immature, so also in the household of faith the little ones and the dwarfs are to be cared for and loved and helped that they may grow strong in the Lord and in the power of His might—Z '03, 207 (R 3219).

Whenever the Truth is received through the Spirit, it is obeyed; and whenever it is obeyed, it effects a cleansing of our minds and hearts, ridding them of sin, error, selfishness and worldliness. But it does more than this: it builds up in every good thought, quality, word and deed. It incites us to remain dead to self and the world, and in remaining alive to God, to grow in knowledge, watchfulness, prayer, service, character building and endurance of evil. Especially does it fill the heart with love to God and man, and enable us to render both duty love and disinterested love to the brethren in Christ—P '26, 125.

Parallel passages: Acts 15: 9; 2 Cor. 7: 1; John 17: 17; 15: 3, 12, 17; Eph. 5: 2; 1 Thes. 4: 9; 1 John 2: 9, 10; 3: 11, 23; 4: 21; Rom. 12: 9, 10; 1 Tim. 1: 5; Heb. 13: 1; 1 Pet. 2: 17; 3: 8; 4: 8.

Hymns: 105, 170, 201, 165, 166, 23, 208.
Poems of Dawn, 297: The Arrow and the Song.
Tower Reading: Z '11, 57 (R 4766).

Questions: What experiences of the week exemplified the cleansing power of the Word unto duty love and disinterested love for the brethren? What were the successes or failures therein? What were the lessons learned thereby?

I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings--Hosea 6: 6.

He who gives his will, his heart, to the Lord, gives all; he who gives not his will, who comes not in obedience of heart unto the Lord, can offer no sacrifice to the Lord that could be acceptable. "Behold to obey is better than sacrifice" is a lesson which should be deeply engraved upon the hearts of all the sanctified in Christ Jesus. To have the spirit of obedience is necessary, too, and whoever has the spirit of obedience will not only obey the Divine will but also will seek to know the Divine will more and more that he may obey it. It is of this class that the Scriptures declare, "His word was found and I did eat it"; and again, in the words of our Lord, "I delight to do thy will, O my God; yea, thy law is within my heart"—Z '03, 220 (R 3224).

Mercy is compassion relieving the unfortunate. Sacrifice and burnt offering in this passage are a feverish activity contrary to the Truth and its Spirit. The knowledge of God is the Divine Truth. We are not to understand the Lord to mean that He does not desire our service; rather the thought is that the Lord prefers by far to have us keep the Truth and its spirit of sympathy in our hearts even apart from service, rather than to have us serve ever so diligently contrary to the Truth and its Spirit. A merciful and intelligent saint is more pleasing to the Lord than an active and ignorant worker who is unsaintly in his character. Mercy, service and knowledge blended are the ideals to be sought—P '36, 109, 110.

Parallel passages: 1 Sam. 15: 22; Psa. 50: 7-15; Eccles. 5: 1; Isa. 1: 10-20; 58; Matt. 12: 7; Mic. 6: 6-8; Jer. 7: 21-28; Dan. 4: 27; Amos 5: 21-26; Matt. 5: 7; 9: 13; Prov. 21: 3; Mark 12: 33; Hosea 4: 1; 6: 6; 1 Chron. 29: 9; Jer. 22: 16; 1 John 2: 3; 3: 6.

Hymns: 154, 22, 49, 160, 134, 299, 326.
Poems of Dawn, 160: Cumbered With Much Serving.
Tower Read Z '13, 275 (R 5309).

Questions: What were this week's experiences in line with this text? How were they met? What did they result?

There is no fear in love; but perfect love casteth out fear: because fear hath torment--1 John 4: 18.

Mighty, imposing and terrifying indeed is the influence of fear, except upon those who have learned to know the Lord through previous experiences, and to trust Him even where they cannot trace Him. The giant of fear and despair must be met with the pebble from the brook, "It is written." The sling of faith must propel the word of promise with such force as to slay the Adversary and to deliver us from his domination. … Thus armed only with the Word of God, and trusting in His rod and staff, we may well be courageous and answer imposing sectarianism as David answered the Philistine, "Thou comest to me with a sword and a spear and a javelin: but I come to thee in the name of the Lord of hosts, the God of … Israel, which thou hast defied"—Z '03, 329 (R 3230).

Love delights in and feels with God. It is conscious of its oneness with God and feels the spirit of sonship toward Him coursing through its possessor's heart. Such a love is based upon an intimate acquaintance with God through His Spirit, Word and providence. In its communion with Him it finds Him thoroughly reliable, hopeable, lovable and obeyable; therefore, while it reverences Him as supremely perfect in person, character, plan and works, it does not stand in dread of Him. Dread of God would work such a restraint Godward in our hearts as would cast out love for Him. Reversely, love for Him rids us of such a dread of Him—P '30, 151.

Parallel passages: Deut. 20: 8; Judges 7: 3; Prov. 28: 1; 29: 25; Isa. 51: 12, 13; Matt. 8: 26; 26: 69-74; Rom. 8: 15; 1 Cor. 13: 4-7; 2 Tim. 1: 7; 1 John 4: 16, 17.

Hymns: 95, 87, 12, 284, 288, 261, 307.
Poems of Dawn, 134: Be Strong.
Tower Reading: Z '11, 188 (R 4841).

Questions: Have I succumbed to or overcome the spirit of fear this week? How? Why? What did love do in the experience?

Jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame--Song of Solomon 8: 6.

Jealousy is one of the great foes that confront every Christian. It should be slain on sight as an enemy of God and man and of every good principle; and to the extent that its presence had defiled the heart even for a moment, a cleansing of the spirit of holiness and love should be invoked. Jealousy is not only a cruel monster of itself, but its poisonous fangs are almost certain to inflict pain and trouble upon others, as well as to bring general woe and, ultimately, destruction upon those who harbor it. Jealousy is sin in thought, wickedness in thought, and is very apt to lead speedily to sin and wickedness in action. The mind, if once poisoned with jealousy, can with great difficulty ever be cleansed from it entirely, so rapidly does it bring everything within its environment to its own color and character—Z '03, 330 (R 3231).

Sheol, the death state, is cruel in the sense that it feelinglessly destroys its victims, and thereby remorselessly afflicts those that love them. It is an enemy of mankind that has been triumphing over the race. Nor will anything short of its destruction free its victims from its grasp. Jealousy is sheol-like. It destroys the happiness of those against whom it exercises itself, as well as frequently destroys them. If we have this quality in our hearts, we may be sure that we are wronging others and injuring ourselves. Against this evil we should wage a relentless warfare until we have destroyed it, or it will surely destroy us beyond deliverance—P '35, 117.

Parallel passages: Prov. 6: 34; 27: 4; Eccles. 4: 4; Ex. 20: 5; 34: 14; 2 Cor. 11: 2; Dan. 6: 3-5; Jas. 3: 14, 16; Gen. 4: 5, 6, 8; 37: 4-11, 18-28; 1 Sam. 18: 8-30; 2 Sam. 3: 24-27; Luke 15: 25-32.

Hymns: 183, 333, 139, 167, 172, 195, 322.
Poems of Dawn, 200: Lean Hard.
Tower Reading: Z '11, 93 (R 4789).

Questions: What have been the experiences of this week in line with this text? How were they met? What helped or hindered amid them? What were their effects?

There shall no evil befall thee—Psa. 91: 10.

Nothing shall by any means hurt us. Things may interfere with our fleshly interests or comfort or course of affairs; but when we remember that we are not in the flesh but in the spirit, that it is to the new heart, mind and will that the Lord has promised the Kingdom in His due time, we can realize that no outside influence can interfere with our real interests, our spiritual interests, nor hinder our attaining to the glories of the Kingdom which the Lord has promised to His faithful ones. Only our loss of confidence in the Lord and our unfaithfulness to Him could separate us from His love and His promises—Z '03, 331 (R 3231).

The general Biblical teaching on consecration, as well as the experience of Jesus, Paul, Timothy, Epaphroditus and every other faithful child of God, proves that this verse does not refer to earthly evils. Manifestly, therefore, it refers to spiritual evils, against which God protects His Own. All things work together for good to the spiritual lives of the faithful. God's promises and our experiences abundantly prove this. And what saint has not repeatedly rejoiced in this fact? The security of the faithful is a Scriptural, comforting and experiential doctrine. It may well make us brave and joyful in every experience, be it toward or untoward—P '34, 128.

Parallel passages: Job 17: 9; Psa. 37: 24; 138: 8; Matt. 24: 13; Mark 4: 3-8; Luke 10: 42; 22: 31, 32; John 6: 39; 10: 28, 29; 15: 4, 7, 9; Rom. 8: 33-39; 1 Cor. 1: 8, 9; Eph. 6: 13; Col. 1: 22, 23; 2 Tim. 4: 18; Heb. 12: 11-13.

Hymns: 120, 99, 63, 110, 293, 294, 328.
Poems of Dawn, 218: The Bridegroom's Dove.
Tower Reading: Z '11, 58 (R 4767).

Questions: What were this week's experiences regarding this text? How were they met? In what did they result?

If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new--2 Cor. 5: 17.

These new creatures in Christ Jesus know each other not according to the flesh but according to the spirit. In each other's spirits or new minds there are the noblest sentiments, the highest aspirations, that which is good, true, noble, pure, whatever may be their weaknesses according to the flesh. They love each other from the new standpoint of intention, will, harmony with God, and their friendship for one another grows increasingly as they perceive each other's energy in fighting the good fight of faith against the evil influences of the world, the flesh and the Adversary. Nor tongue nor pen can properly express the love, the friendship, which subsists between these new creatures in Christ Jesus, to whom old things have passed away, and all things have become new—Z '03, 333 (R 3232).

To be in Christ Jesus implies deadness to self and aliveness to God, as a member of the Body of Christ. Such a one is a new creature, because spiritual capacities have been given to every organ of his brain, fitting him to exercise his various faculties of mind and heart on appropriate spiritual objects. Therefore he detaches his affections from the things prized by the natural man and attaches them to the things prized by the spiritual man. Accordingly his former ambitions, desires and aspirations are given up. He now has a new set of desires, ambitions and aspirations, and he bends all his powers, physical, mental, moral and religious to attain the things on which these are fixed, and he finds them decidedly superior to the former objects of his affections—P '33, 147.

Parallel passages: 2 Cor. 5: 16; Gal. 5: 6, 16-24; 6: 1, 2, 7, 8, 14-16; Col. 3: 1-17; Rom. 8: 4-16; Heb. 12: 1, 5, 9-16; Rom. 12: 2, 9-21; 1 John 2: 15-17, 20, 27; 5: 4, 5.

Hymns: 201, 20, 117, 192, 312, 170, 204.
Poems of Dawn, 248: All Things New.
Tower Reading: Z '13, 300 (R 5325).

Questions: What were this week's experiences connected with this text? How were they met? In what did they result?

Know ye not that the friendship of the world is enmity with God. Whosoever therefore will be a friend of the world is the enemy of God--Jas. 4: 4.

God has purposely placed the matter in such a position that His people must take their choice, and lose either the Divine friendship and fellowship, or the worldly friendship and fellowship; because those things which the Lord loves are distasteful to the worldly, and those things which the worldly love, evil deeds and evil thoughts, evil-speaking, are an abomination in the sight of the Lord, and those who love and practice such things lose His fellowship—they are not of His Spirit. "If any man have not the Spirit of Christ, he is none of his"—Z '99, 70 (R 2442).

The friendship of this world implies the good will, approval and confidence that those who are in harmony with the present order of affairs give others; and because the present order is out of harmony with the principles of the Divine character and government, the world withholds friendship from the Lord's people and bestows it upon those who love the present order. The worldly are at heart at enmity with God. Since there is no friendship between them, to obtain the friendship of the world of necessity implies that we become at enmity with God. This is too costly a price to pay for the world's friendship—P '32, 136.

Parallel passages: 1 Sam. 8: 19, 20; Psa. 49: 16-18; 73: 2-22; Eccles. 2: 1-12; 11: 9, 10; Matt. 16: 26; Luke 8: 14; John 15: 19; Rom. 12: 2; 1 Cor. 7: 29-31; 2 Tim. 3: 2-8; 1 John 2: 15-17.

Hymns: 312, 48, 97, 109, 115, 162, 192.
Poems of Dawn, 48: A Solitary Way.
Tower Reading: Z '11, 56 (R 4765).

Questions: Was I this week worldly or spiritual? Why was I so? How did I become so? What was the result?

That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life--Phil. 2: 15, 16.

It is the duty of every child of God to be very active in the dissemination of the Truth—in letting his light shine, and in keeping it trimmed and burning. "Trimmed and burning!" What does it mean? It means that we must give very close attention to the words of life that we may come to an exact knowledge of the Truth, and that we must carefully and faithfully trim away every vestige of error as fast as it becomes apparent to us—whether it be an error in doctrine or in our daily walk and conversation—so that the pure light of Divine truth may shine out with as little obstruction as possible through the medium of a clear and transparent character—Z '03, 358 (R 3243).

As far as lieth in us let us prevent our conduct from becoming blameworthy or harmful. So like our Lord are we to be that we become constantly engaged in well-doing. Then if fault be found with us, it will be due, not to wrongdoing on our part, but to the wrong condition in the hearts or minds of the fault-finders. Like our Lord, even among the evil, are we to shine as lights in the world, seeking to bless and not to injure; and if for our light we receive hatred from the children of darkness, it will be well for us to remember our Lord's similar experiences, that like Him, when rejected by some, we may still seek others whom it may be our privilege to bless with our earthly or heavenly good—P '26, 125.

Parallel passages: Eph. 5: 1, 2; Matt. 5: 45-48; Luke 6: 27-36; 1 Pet. 2: 12; Deut. 32: 5; Matt. 5: 14, 16; Eph. 5: 8; Psa. 27: 1; 36: 9; John 1: 9; 8: 12; 12: 46; 2 Cor. 4: 6; 1 Thes. 5: 5; 1 John 2: 10.

Hymns: 275, 315, 29, 32, 72, 155, 230.
Poems of Dawn, 165: A Little Light.
Tower Reading: Z '14, 28 (R 5390).

Questions: What were this week's experiences along the line of this text? What were their results and lessons?

Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers--Eph. 4: 29.

The depraved taste hedges itself behind conscience, and declares that it is always right to speak the truth, and hence God cannot have meant that speaking the truth would be slander; but that in condemning evil-speaking and slander, as works of the flesh and the devil, He must have meant the speaking of that which is false, untrue. This is a great mistake; a slander is equally a slander, whether it be true or whether it be false, and is so regarded, not only in the law of God but also in the laws of civilized men. A slander is anything which is uttered with the intention of injury to another, whether true or false, and the laws of men agree with the law of God, that such injury to another is wrong—Z '99, 70 (R 2442).

Corrupt communications consist of all language which tends to deprave others physically, mentally, morally or religiously. So much of such language is spoken that by contrast we should be on the alert to counteract its influence. As the salt of the earth, we should express only such thoughts as have a seasoning, nourishing and preserving effect on people's bodies, minds and hearts. Words are the most potent things in the world; and the most potent words are those that express God's thoughts. So far as possible let us use our language to express God's thoughts only, and thereby we will prove a blessing to all rightly disposed hearts—P '36, 110.

Parallel passages: Psa. 5: 9; 52: 2; 73: 7-9; 1 Cor. 15: 33; Eph. 5: 3, 4; Col. 3: 8; 4: 6; 1 Thes. 5: 11; Col. 3: 16; Deut. 6: 6, 7; Mal. 3: 16, 17; Prov. 15: 7; Matt. 12: 36, 37; Titus 3: 2; Jas. 3: 2-8; 4: 11; 1 Pet. 2: 1.

Hymns: 116, 154, 275, 122, 49, 44, 296.
Poems of Dawn, 106: What a Friend We Have in Jesus.
Tower Reading: Z '11, 62 (R 4770).

Questions: What was the character of this week's speech? Why was it so? What were its effects?

Whosoever doth not bear his cross, and come after me, cannot be my disciple—Luke 14: 27.

The Lord's cross-bearing consisted in the doing of the Father's will under unfavorable conditions. This course brought upon Him the envy, hatred, malice, strife, persecution, etc., of those who thought themselves to be God's people, but whom our Lord, who read their hearts, declared to be of their father, the devil. Since we are walking in the same way that our Master walked, we may reasonably expect that our crosses will be of a similar kind to His—oppositions to our doing the will of our Father in Heaven—oppositions to our serving His cause and letting the light shine out as our Master and Leader directed—Z '03, 345 (R 3235).

The cross means the untoward experiences that we must undergo, while seeking to subject our conduct to the principles of God's Word. Such conduct and no other is implied in the words "come after me." The vast majority will not even manifest such conduct in ordinary circumstances. A small minority will do it in such circumstances; but few indeed of Jesus' followers will do this in every condition. And at times this taxes their strength almost to the snapping point. Yes, if it were not for the Lord's special help, they would be unable to bear their cross. His help, freely and gladly vouchsafed, keeping them from falling, maintains them in discipleship—P '30, 151.

Parallel passages: Matt. 7: 13, 14; 8: 19, 20; 10: 37-39; 13: 45-47; 16: 24; Luke 14: 26, 28; 18: 28-33; Acts 20: 22-24; Rom. 14: 1—15: 3; 1 Cor. 9: 25-27; Gal. 5: 16, 17, 24; 1 Pet. 2: 11-16.

Hymns: 8, 114, 134, 279, 160, 14, 67.
Poems of Dawn, 170: The Changed Cross.
Tower Reading: Z '14, 90 (R 5425).

Questions: What and how have I done with my cross this week? What was the effect?

In your patience possess ye your souls--Luke 21: 19

"Let patience have her perfect work, that ye may be perfect and entire, wanting nothing," the Apostle explains. Very evidently patience, therefore, includes other graces of character—implies their possession to a certain extent. Among the Lord's people patience surely must be preceded by faith, and the degree of patience very generally measures the amount of faith. The Christian who finds himself impatient and restless evidently is lacking in faith toward the Lord; for otherwise he would be able to rest in the Lord's gracious promises and wait for their fulfillment. After using reasonable diligence and energy, he should be content to leave the results and times and seasons with the Lord—Z '03, 361 (R 3245).

The text should read: "By your patience preserve ye your souls." The word here translated patience is not from the Greek word meaning longsuffering, but from the one meaning steadfastness. It is the strength of character whereby, through perseverance in well-doing amid difficulties which are cheerfully endured we press on in well-doing by reinforcing self-control therein. This definition makes the text transparent. Jesus' exhortation encourages us to press on, cheerfully enduring obstacles in the way of well-doing; for by such a course alone will we be able to gain the preservation of our spiritual lives—P '35, 117.

Parallel passages: Psa. 37: 7-9; Eccles. 7: 8; Lam. 3: 26, 27; Luke 8: 15; Rom. 2: 7; 5: 3, 4; 12: 12; 15: 4, 5; Gal. 6: 9; Col. 1: 10, 11; 1 Thes. 1: 3; Heb. 6: 12, 15; 10: 36; 12: 1; Jas. 1: 3, 4; 5: 7, 8.

Hymns: 267, 25, 57, 134, 307, 179, 200.
Poems of Dawn, 134: Be Strong.
Tower Reading: Z '13, 312 (R 5332).

Questions: Was I patient this week? How? Why? Under what circumstances? With what results?

Behold, how good and how pleasant it is for brethren to dwell together in unity!--Psa. 133: 1.

Like our Lord, let us seek to be peacemakers, and to dwell together with all the brethren in the unity of the Spirit, in the bonds of peace. Let our activities, our combativeness, etc., be engaged against the great enemy and all the works of sin, including those in our members, our own fallen flesh. We, and all the brethren, will thus find sufficient engagement for every combative element of our nature, in ways well-pleasing to the Lord, and employment for every lovable and helpful quality we possess, in building one another up, and doing good unto all men as we have opportunity, especially to the household of faith—Z '03, 363 (R 3245).

The brethren here are not the natural but the spiritual brethren, as the next verse proves by showing them to be the antitype of Aaron. The unity here mentioned is the same as that for which our Lord prayed, that they all may be one, as the Father and the Son are one. This unity, of course, is not a personal or essential oneness; but a oneness of faith, hope, love and purpose, for the one Father, under the one Lord and in the one baptism. Good and pleasant is this unity. No earthly relation is comparable to it. May it be ours now in development and to all eternity in blessed realization—P '34, 128.

Parallel passages: Psa. 55: 14; 119: 63; Amos 3: 3; Mal. 3: 16; Matt. 18: 20; 20: 25-28; 23: 8; Luke 22: 32; 24: 13-15; John 13: 34; 17: 11, 21-23; Acts 1: 14; 2: 1, 42, 44-47; Rom. 15: 1-7; 1 Cor. 1: 10; 10: 16, 17; 12: 12, 13; Gal. 2: 9; 6: 2, 10; Eph. 2: 14-22; 5: 2, 19, 30; Phil. 1: 3, 5, 27; 2: 1, 2; Col. 2: 2; 1 Thes. 4: 18; Heb. 10: 24, 25; 13: 1; Jas. 5: 16; 1 Pet. 2: 17; 3: 8, 9; 1 John 3: 14; 4: 7, 11-13.

Hymns: 23, 6, 94, 326, 95, 322, 170.
Poems of Dawn, 97: In My Name.
Tower Reading: Z '13, 133 (R 5229).

Questions: Have I experienced the truth of this text this week? How? Why? With what results?

Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully--1 Pet. 2: 12, 19.

We may be evil reported of and slandered, but all who know us, who have dealings with us, should find from experience our loyalty to principle, our endeavor that the words of our mouths as well as the meditations of our hearts and the conduct of life should be pleasing to the Lord and an honor to His name and cause, that God may be glorified through Christ, to whom belongs the glory and the Kingdom forever—Z '03, 365 (R 3246).

The Lord's people are often undeservedly slandered. It should be their constant care so to live as not to deserve reproach. However, if it comes, let them not weary in well-doing; let them continue the course of honest conduct, certain that even if they now fail to bless others with their good works, the latter, in the Day of Christ, when visited with an opportunity of salvation, will receive such a blessing from the remembrance of these good works as will inure to God's glory. The seed, though long delayed in sprouting, will then yield an abundant crop. Therefore we may thank God for the privilege of suffering evil for our well-doing—P '33, 147.

Parallel passages: 2 Cor. 8: 21; Rom. 12: 17; Phil. 4: 8; Neh. 5: 9; 1 Pet. 2: 15; 3: 13-18; Matt. 5: 16; John 13: 34, 35; 1 Pet. 2: 20-24; Rom. 8: 17-19; 2 Tim. 2: 10-12; Heb. 13: 10-14.

Hymns: 299, 134, 208, 224, 302, 315, 325.
Poems of Dawn, 287: The Rainy Day.
Tower Reading: Z '12, 323 (R 5116).

Questions: Have I been mistreated this week? How did I endure it? What were the effects?

Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you--2 Cor. 6: 17.

Those who conscientiously live separate from the world in spiritual matters, and recognize as brethren only those who confess to circumcision of the heart and adoption into God's family, will find themselves opposed by moralists, liberalists and higher critics, as well as by the masses, who hate the light, because it condemns their darkness—doctrinal and otherwise. Nevertheless, this is the only good and safe course to pursue. Better far is it that only true Israelites should be recognized as brethren, and thus the true wheat be separated from the tares—Z '99, 203 (R 2510).

It is God's will that His people be separate from all obligations to, and co-operation and sympathy with, institutions and practices that are of Satan's control and spirit. This would imply separation from the communion and spirit of all people who are servants of Satan, whether knowingly or unknowingly so; and as far as possible separation from association with them. Thus we largely avoid the contamination of any unclean thing. What if it does make us at times walk alone? We may at least comfort ourselves with the reflection that the Lord had the same experience before us, and that God receives and companions us. Such acceptance and companionship compensates all losses—P '32, 136.

Parallel passages: Num. 16: 21, 26; Ezra 10: 11; Psa. 50: 5; Prov. 9: 6; Isa. 8: 11; 52: 11; Jer. 51: 6, 9; Acts 2: 40; 2 Cor. 6: 14-16; Eph. 5: 11; Rev. 18: 4.

Hymns: 196, 213, 226, 299, 303, 305, 145.
Poems of Dawn, 200: Sweet Day of Rest.
Tower Reading: Z '15, 230 (R 5737).

Questions: Did the cleansing work proceed in me this week? How? With what results?

The LORD will give strength unto his people; the LORD will bless his people with peace--Psa. 29: 11.

If you have trials and temptations which you are able to overcome, and which are working out in your character patience, experience, brotherly kindness, sympathy and love, rejoice and offer the prayer of thanksgiving and acknowledgment of Divine mercy and help. If your trials seem heavier than you can bear, and likely to crush you, take the matter to the great Burden-bearer, and ask His help in bearing whatever would do you good, and release from all that would do you no good, but which would injure you—Z '96, 163 (R 2004).

The strength that the Lord gives His people is spiritual, the power of character whereby they are able in every circumstance to do His will. Glorious indeed is this strength! The Word of God, appropriate to our providential surroundings, is the means of its bestowal. The stronger God's people become the more are they blessed with the assurance that gives and increases peace. Like a river which ever increases in depth and breadth as it is joined by other streams, their peace becomes deeper, wider and fuller by God's increasing gifts. Blessed the people that have Jehovah as their God!—P '26, 125.

Parallel passages: Job 34: 9; Psa. 18: 2, 35; Isa. 26: 3, 12; 27: 5; 23: 12; Eph. 1: 19; 3: 7, 16; Col. 1: 29; 2: 12; Phil. 4: 7, 9; Matt. 11: 28-30; John 14: 1, 27; Rom. 5: 1; Col. 3: 15.

Hymns: 1, 249, 244, 266, 252, 93, 164.
Poems of Dawn, 197: Peace, Perfect Peace.
Tower Reading: Z '11, 149 (R 4817).

Questions: Did God bless me this week with strength and peace? How? Whereby? With what results?

Christ in you, the hope of glory--Col. 1: 27.

Every true child of God must have a definite individual Christian character which is not dependent for its existence upon the spiritual life of any other Christian. He must from the Word of Truth, proclaimed and exemplified by other Christians, draw those principles of life, etc., which give him an established character, a spiritual individuality of his own. So positive and definite should be the spiritual individuality of everyone, that, should even the beloved brother or sister whose spiritual life first nourished ours and brought us forward to completeness of character fall away (which the Apostle shows is not impossible, Heb. 6: 4-6; Gal. 1: 8), we would still live, being able to appropriate for ourselves the Spirit of Truth—Z '03, 375 (R 3250).

The "Christ in you," the new creature, was promised to be in the hearts and minds of God's Gospel-Age Spirit-begotten people, giving both hearts and minds new capacities, spiritual in their scope. It was to be the holy anointing, fitting them for their earthly and heavenly offices. This is the mystery of God, the mystery of all mysteries, that Christ was to consist of many members Jesus the Head member and the Church the Body members. High, holy and heavenly was to be this glorious "Christ in you." Its possession was to be the basis for the hope of glory, the hand payment of the inheritance—the Divine heart and mind, a part of the inheritance promised to the saints—P '36, 110.

Parallel passages: Matt. 3: 16; Acts 10: 38; 2: 1-4; 10: 45-47; 2 Cor. 1: 21; 1 John 2: 20, 27; 1 Cor. 12: 12, 13; 15: 23; Gal. 3: 16, 29; Eph. 4: 13, 23, 24; Col. 1: 23; 1 Pet. 4: 13; Heb. 3: 14; Rom. 8: 10; John 14: 19; 17: 23, 24; Gal. 2: 20; Phil. 1: 21; 2 Cor. 4: 16; Eph. 3: 16; John 15: 2-7; Rom. 12: 4, 5; 1 Cor. 1: 30; Rom. 6: 3; 13: 14; Gal. 3: 26, 27; 2 Cor. 5: 17; Col. 3: 10; Rom. 8: 4, 5.

Hymns: 58, 21, 23, 27, 170, 72, 310.
Poems of Dawn, 43: The Transformation.
Tower Reading: Z '13, 131 (R 5227).

Questions: What has this text meant to me this week? In what circumstances? With what effects?

My presence shall go with thee, and I will give thee rest--Exodus 33: 34.

The Lord is ever present with his people. He is always thinking of us, looking out for our interests, guarding us in danger, providing for us in temporal and spiritual things, reading our hearts, marking every impulse of loving devotion to Him, shaping the influences around us for our discipline and refining, and hearkening to our faintest call for aid or sympathy or fellowship with Him. He is never for a moment off guard, whether we call Him in the busy noon hours or in the silent watches of the night. How blessed the realization of such abiding faithfulness! And no real child of God is devoid of this evidence of his adoption—Z '03, 376 (R 3250).

The word here translated presence means face. The Lord's face represents His favor. His disfavor to the race has been manifested by His turning His back to them; as when His favor shall return, His face will beam with kindness, healing and benediction upon them. Now the Lord gives His people His favor as their special portion. Whatever else we lack its possession makes us supremely rich. His favor guarantees that we will overcome our spiritual enemies; and after our victory we will be blessed with a Canaan rest of eternal peace from sin, error, selfishness and worldliness in wisdom, justice, love, power and Kingdom-mindedness—God's ideal of real rest—P '30, 151, 152.

Parallel passages: Psa. 5: 12; 11: 7; 41: 11, 12; 102: 13; Prov. 16: 7; Ezek. 39: 29; Luke 2: 52; John 14: 16-23; Acts 10: 35; Eph. 1: 6; Heb. 4: 14-16; 1 Pet. 2: 9.

Hymns: 46, 283, 235, 68, 244, 94, 179.
Poems of Dawn, 66: A Perfect Trust.
Tower Reading: Z '14, 25 (R 5387).

Questions: What experience of God's favor and of rest in Him did I have this week? What did I have to do to obtain them? How did I use them?

Sanctify them through thy truth: thy word is truth--John 17: 17.

Our Lord always links the progress and development of our spiritual life with our receiving and obeying the Truth, and every child of God should beware of that teaching which claims to be in advance of the Word, and that Christ or the holy Spirit speaks to such advanced Christians independently of the Word. It cultivates spiritual pride and boastfulness, and renders powerless the warnings and expostulations of the sacred Scriptures because the deluded ones think they have a higher teacher dwelling in them. And Satan, taking advantage of the delusion, leads them captive at his will—Z '03, 377 (R 3250).

Sanctification sets one apart from sin, error, selfishness and worldliness, and dedicates one to the Lord's service. As it continues its work, it keeps our wills dead, sacrifices our bodies for the Lord and makes our characters like His. The Word sanctifies us, first by working in our hearts a consecrating faith and love, whereby it enables us to present ourselves to the Lord as sacrifices. It continues the work by beginning in us the new heart, mind and will, and by enabling us to sacrifice unto death, while keeping our human will dead and God's will alive in us. It proceeds with the work by energizing us to grow, cleansing, strengthening and balancing us. It completes the work by perfecting us—and all this by Jesus' ministry—P '35, 117, 118.

Parallel passages: Jer. 1: 5; Acts 26: 17, 18; Rom. 15: 16; 1 Cor. 1: 2, 30; 6: 11; Gal. 2: 20; 6: 14; Eph. 1: 3, 4; 3: 19; 4: 7, 12-16; 5: 25-27; Col. 2: 11; 1 Thes. 4: 3, 4; 5: 23; 2 Thes. 2: 13, 14; 2 Tim. 2: 21; Heb. 2: 11.

Hymns: 49, 4, 47, 78, 196, 198, 267.
Poems of Dawn, 120: Master, Say On.
Tower Reading: Z '13, 292 (R 5319).

Questions: What has this text meant to me this week? How? Under what circumstances? With what effects?

Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place … to revive the spirit of the humble, and to revive the heart of the contrite ones--Isa. 57: 15.

Let us ever keep in memory that a broken and contrite heart the Lord never despises, will never spurn. Therefore, into whatever difficulty any of the Lord's people may stumble, if they find themselves hungering for the Lord's fellowship and forgiveness, if they find their hearts contrite and broken, let them not despair, but remember that God has made a provision through the merit of Christ which enables Him to accept and justify freely from all sin all that come unto Him through Jesus—through faith in His blood. … Those who have broken and contrite hearts on account of their sins may know that they have not committed "the sin unto death", for their condition of heart proves this, as the Apostle declares: "It is impossible to renew again unto repentance" any who have committed the sin unto death—Z '03, 383 (R 3253).

Jehovah is sublime in His person, character, Plan and works. Infinite is He in His exaltation. Though supreme above all other beings, He is quite unlike the great among men and fallen angels. Few of the former, and none of the latter, condescend to beings of low estate, especially to give them an uplift in heart and mind. Of necessity, all of Jehovah's dealings are with inferiors; nevertheless, He delights to use His position, Spirit, Plan, works and possessions for the lowly and contrite. He even gives up unto death His human sons for their blessing. Where can another be found so worthy? Worthy is He of faith, love, obedience, thanks, praise, service and faithfulness—P '34, 128.

Parallel passages: Deut. 10: 17; Psa. 8: 9; 57: 5; 97: 2, 6, 9; 145: 5, 11, 12; Isa. 2: 10; 6: 1, 3; 35: 2; Ezek. 1: 26-28; Gen. 19: 16; Ex. 15: 13; 22: 27; 34: 6, 7; Num. 14: 18-20; Judg. 2: 18; 2 Sam. 12: 13; Ezra 9: 9, 13; Neh. 9: 17, 27-31; Job 33: 14-30; Psa. 30: 5; 32: 1, 2, 5; 85: 10; 103: 3, 8-14, 17; Matt. 18: 11-14, 23-27; Luke 1: 50, 77, 78; Eph. 2: 4-7; Heb. 4: 16; 1 Pet. 3: 8, 15; 1 John 1: 9.

Hymns: 176, 68, 67, 63, 121, 286, 293.
Poems of Dawn, 31: A Present Help.
Tower Reading: Z '13, 115 (R 5217).

Questions: How did God this week show me His grace? How did I receive and use it? What were the results?

Yea, though I walk through the valley of the shadow of death, I will fear no evil--Psa. 23: 4.

The Sheep of the Lord's true flock fear no evil, because of the Lord's favor, because He is with them, on their side, and has shown His favor in the redemption price already imputed. He is with them, too, in His Word of promise—His assurance that death shall not mean extinction of life, but merely, until the resurrection, an undisturbed sleep in Jesus. What wonder that these can walk through the valley of the shadow of death singing and making melody in their hearts to the Lord, calling upon their souls with all that is within them to praise and laud and magnify His great and holy name, who loved us and bought us with His precious blood, and has called us to the Kingdom inheritance with our dear Redeemer!—Z '03, 413 (R 3268).

The condition of the curse is the valley of the shadow of death. Death's shadow goes before it (death), in the sin, error, degradation, sorrow, trouble, pain, sickness, losses, disappointments and dying that darken this valley. From birth to death we pass through this dark vale. The vast majority pass through it in fear and reach its end in despair. God's children have blessings in this valley that enable them to bear its rigors bravely and calmly. Whatever of evil reaches them affects but their humanity; their new heart, mind and will is secure, because God, their Helper, is making all things work together for their good, and is giving them hope of eternal deliverance from all evil in the resurrection. Therefore, while in this valley they fear no evil—P '33, 147.

Parallel passages: Job 3: 13; 14: 2, 5, 7-12, 13, 14, 19-21; 17: 13-16; 21: 23-26, 32, 33; 38: 17; Psa. 3: 6; Rom. 5: 12, 14, 17; Hos. 13: 14; 1 Cor. 15: 21-23, 26, 41-58; 1 Thes. 4: 13-17; Rev. 1: 18; Rom. 14: 8; Phil. 1: 21; Heb. 13: 14; Psa. 27: 1; 56: 4, 11; 118: 6; 44: 19; Rom. 8: 15.

Hymns: 284, 63, 87, 93, 137, 252, 330.
Poems of Dawn, 202: Why Should I Fear?
Tower Reading: Z '15, 90 (R 5653).

Questions: What were this week's experiences in line with this text? How were they met? With what results?

Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever--Psa. 23: 6.

The goodness and mercy which we anticipate … in the Kingdom has its beginning here already and is thus to be appreciated. Whoever knows nothing of the joys of the Lord in the present time will evidently not be prepared for the joys of the Lord in the Kingdom, whatever blessings and joys he may attain to under the administration of the Kingdom during the Millennial Age. There is, then, joy and rejoicing, granted to the Lord's faithful ones, not a momentary matter connected with their first acceptance of the Lord and their consecration of themselves to Him. The goodness and mercy of the Lord is not to be looked back to as a thing of the remote past, but it is to be recognized and appreciated as a thing of the present. Day by day God's goodness and mercy follow us, refresh us, strengthen us, bless us—Z '03, 413 (R 3268).

God's goodness and mercy bless our new minds and humanity, though goodness here refers more especially, though not exclusively, to our spiritual privileges, while mercy here refers more especially, though not exclusively, to our human privileges. It is our glorious privilege to have these, not for a part only, but for the whole of our journey to the Kingdom. Let us not for a moment doubt the loyalty of the Lord to give us all the grace, mercy and Truth necessary for our entire journey. He will never fail, leave nor forsake us. And after we have proven faithful unto the end, our everlasting portion will be membership in God's family—P '32, 136.

Parallel passages: Ex. 15: 13; 20: 6; 33: 19; 34: 6; 2 Chron. 5: 13; Neh. 9: 17, 27-31; Psa. 23: 1-5; 33: 5; 73: 1; 103: 1-17; Jas. 1: 17; John 14: 2, 3; Eph. 2: 19-22; 1 Pet. 2: 5.

Hymns: 288, 11, 45, 46, 176, 92, 58.
Poems of Dawn, 239: Courage! Morning Dawns.
Tower Reading: Z '14, 109 (R 5437).

Questions: What have been this week's experiences along the line of this text? How were they met? What did they effect in me?

Ye should earnestly contend for the faith which was once delivered unto the saints--Jude 3.

Our good fight of faith consists in a considerable measure in our defense of the Word of God, which includes also our defense of the character of God. This will mean our willingness to stand for the Truth at any cost and against any number of assailants—against the creeds and theories of men, which would misrepresent the good tidings of great joy which the Lord and the Apostles have announced, and which shall, thank God, yet be unto all people. As the Apostle again says, "I am set for the defence of the Gospel." We can do no less than defend the Truth. The Truth is God's representative, Christ's representative, and hence our standard, and as true soldiers we must defend our standard, even unto death—Z '03, 423 (R 3272).

The faith once delivered to the saints consists of the doctrines, precepts, promises, exhortations, prophecies, histories and types of the Bible given by God to His true Gospel-Age people. These have been attacked with all the ability and malice that fallen angels and men could concentrate into the onslaught. As the custodians of the oracles of God, we would be untrue to our stewardship, if like craven cowards we inactively permitted the attack to go on. We should arm ourselves with the whole armor of God and repel the attacks of error against the Truth; and, assuming the aggressive, we should, with all our wisdom, power, justice and love, destroy the opposing errors, and deliver from their chains our captive brethren and friends—P '26, 125, 126.

Parallel passages: Acts 17: 2; 18: 4, 19; 20: 27; 24: 25; 1 Cor. 9: 23-27; Gal. 2: 2-5, 12-14; 5: 7; 2 Pet. 2: 1; Phil. 2: 16; 2 Tim. 2: 5; 4: 7.

Hymns: 44, 78, 118, 183, 145, 272, 266.
Poems of Dawn, 152: Heroism.
Tower Reading: Z '12, 215 (R 5056).

Questions: Did I this week defend the Truth? How? Why? With what results?

I keep my body under, and bring it into subjection: lest … I myself should be a castaway--1 Cor. 9: 27.

There is a tendency for the body, the flesh, to arise from its condition of reckoned deadness; hence, the new nature needs to be continually on the alert to maintain its ascendency, to fight the good fight of faith and to gain the prize as an overcomer. These battlings of the new mind against the flesh are a good fight in the sense that they are fightings against sins and weaknesses that belong to the fallen nature. They are a fight of faith in the sense that the entire course of the Christian is a course of faith, as the Apostle says, "We walk by faith and not by sight." … It is a fight of faith in the sense that no one could keep up this battle against his own flesh and its propensities and desires, except as he can exercise faith in the promises and in the Lord as his Helper—Z '03, 425 (R 3272).

There is a distinction between keeping the body under and bringing it into subjection. We keep the body under when we suppress its efforts to control us, detach our earthly affections from its objects and prove impenetrable to its attacks. We bring it into subjection when the new heart, mind and will, laying hold of and enslaving it to God's will, makes it serve Truth, righteousness and holiness. Both of these things we must do to gain the prize of our calling. While other things must be done to gain eternal life, these are indispensable to overcoming. Whoever fails in this does not overcome. He will be a castaway as respects the prize—P '36, 110.

Parallel passages: 1 Cor. 9: 25, 26; 2 Cor. 6: 4, 5; Rom. 8: 13; Acts 1: 25; 2 Pet. 2: 15; Eph. 4: 22; Col. 3: 5; Jer. 6: 30; Luke 9: 25; 2 Cor. 13: 5, 6.

Hymns: 78, 47, 4, 8, 114, 150, 196.
Poems of Dawn, 48: A Solitary Way.
Tower Reading: Z '15, 296 (R 5777).

Questions: How did my experiences this week accord with this text? What was helpful or hindersome therein? What were the effects?

Jesus Christ himself being the chief cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit--Eph. 2: 20-22.

Let us, as day after day rolls by, remember our threefold relationship to this Temple: (1) We are still in process of preparation as living stones. (2) As members of the Royal Priesthood carrying the Ark, we are marching from the Tabernacle into the Temple condition; some of our number have already entered in and some are still on the way. (3) As the Lord's people, the time has come for us to know, to sing with the spirit and understanding, the new song of Divine mercy, justice, love and truth. Let us be faithful in each of these respects, fulfilling our parts, and soon our course will be ended and the glory of the Lord will fill the Temple—Z '03, 443 (R 3282).

The Christ is the Temple of the Living God. In it the Apostles and the Gospel-Age prophets are the foundation stones—Jesus, the chief cornerstone, and the rest of the faithful, the other stones. During the Gospel Age the stones are undergoing preparation at the hands of God and Christ. They must submit to the necessary sawing, breaking, chiseling, cutting, grinding, rubbing and polishing, each individually and in harmony with one another. Unity, harmony and diversity mark their preparation. When placed in the building harmoniously, cohesively and beautifully, they will be filled with the Lord's glory and become God's resting place, His meeting place with mankind and His blessing place for the world—P '35, 118.

Parallel passages: Matt. 16: 16-18; 1 Pet. 2: 4, 5; Isa. 28: 16; Matt. 21: 42; Psa. 118: 22, 23; Eph. 4: 14-16; 1 Cor. 6: 19; 2 Cor. 6: 16; John 14: 16-18, 23; Rom. 8: 9.

Hymns: 281, 67, 21, 23, 6, 7, 58.
Poems of Dawn, 193: The Voice in the Twilight.
Tower Reading: Z '15, 188 (R 5713).

Questions: What have been this week's experiences in line with this text? How were they met? What proved helpful or hindersome therein? Under what circumstances did they occur? In what did they result?

Thou shalt not tempt the Lord thy God--Matt. 4: 7.

Temptations continually assail the Lord's people—suggestions to do some wonderful works in His name, and thus to prove to themselves and to others that they are heaven's favorites. The lesson for us to learn is that the work which the Father has given us to do is not the work of convincing the world or of showing His favor toward us and our greatness in Him, but rather that we should quietly and humbly, yet as effectively as reason and propriety will permit, let our lights shine, and show forth the praises of Him who hath called us from darkness into His marvelous light, and from a desire to be wonder-workers to the reasonable position of servants, ministers of the Truth—Z '04, 9 (R 3298).

To tempt God means to banter Him, to presume on His goodness and to tamper with His arrangements. Whoever does so takes his life in his own hands. God does not permit Himself to be mocked, though as in Pharaoh's case, He is long-suffering with the one who tempts Him. He will ultimately make the tempter feel the weight of His displeasure. Our reverence for the Lord should be so great as to prevent our tempting Him. In this, as in everything else, our dear Redeemer gives us an example of that reverential carefulness and obedience which will safeguard us against tempting Jehovah, our God. Reverence for Jehovah is also in this particular the beginning of wisdom—P '34, 128.

Parallel passages: Deut.6: 16; Ex. 5: 2; Num. 15: 30; 1 Kings 20: 28; 22: 24; Job 15: 25; Psa. 19: 13; 131: 1; Isa. 10: 15; 14: 13, 14; 45: 9; 65: 5; Matt. 4: 5, 6; Luke 18: 11, 12; Rom. 9: 20, 21; 1 Cor. 10: 9-12; 2 Thes. 2: 3, 4; 2 Pet. 2: 10, 11.

Hymns: 196, 95, 125, 130, 136, 145, 198.
Poems of Dawn, 80: Loving Submission.
Tower Reading: Z '04, 5 (R 3296).

Questions: Have I this week tempted or honored God? How? With what results?

Every one that is proud in heart is an abomination to the LORD--Prov. 16: 5.

One of the severe ordeals of the Christian is the conquering of the love of the spirit of worldliness under the leadership of pride. Worldly pride challenges faith in God and obedience to Him, and only those who are of good courage and full of confidence in the Lord can overcome this giant. It is necessary, too, that the victory should be made complete—that pride should be thoroughly humiliated, killed, so that it can never rise up again to destroy us. It is an individual battle, and the only proper armament against this giant is a stone from the brook, the message of the Lord, showing us what is pleasing and acceptable in His sight, and assuring us that he that humbles himself shall be exalted and he that exalts himself shall be abased. As the poet has expressed it:
"Where boasting ends, true dignity begins."
--Z '03, 329 (R 3230).

Pride is exaggerated self-esteem. It may manifest itself in an overweening self-respect and self-confidence as well as in self-satisfaction and self-exaltation. The one who is proud in heart loves these qualities in himself, though he invariably despises them in others. Such a spirit leads one to contempt for others. It is one of the most dangerous characteristics to a Christian. It unfits one for every good word and work. It estranges one from God, Christ and his fellows. God cannot use such for His purposes. Knowing their wicked hearts, He resists them and thrusts them aside, and when they prove incorrigible completely, He rejects and abhors them—P '32, 136.

Parallel passages: 1 Sam. 2: 3; Psa. 10: 2-7, 11; Prov. 3: 32; 6: 16-19; 11: 20; 12: 22; 15: 8, 9, 26; 21: 27; 24: 9; 28: 9; 29: 27; Jer. 9: 23, 24; 13: 15; Mark 7: 21, 22; 2 Tim. 3: 2; Jas. 4: 6; 1 John 2: 16.

Hymns: 125, 95, 130, 136, 145, 183, 198.
Poems of Dawn, 299: "Pride Goeth Before Destruction."
Tower Reading: Z '12, 110 (R 5000).

Questions: Was I this week proud or lowly in heart? How did I become so? What were the results?

The love of Christ constraineth us--2 Cor. 5: 14.

It seems impossible to describe love itself; the best we can do is to describe its conduct. Those who possess a love with such characteristics are able to appreciate it, but not able otherwise to explain it—it is of God, Godlikeness in heart, in the tongue, in the hands, in the thoughts, supervising all the human attributes and seeking fully to control them. As disciples or pupils of Christ, we are in His school; and the great lesson which He is teaching us day by day, and the lesson which we must learn thoroughly, if we would attain the mark of the prize of our calling in all its various features and ramifications, is the lesson of love. It takes hold upon and relates to all the words and thoughts and doings of our daily lives. As the poet has said:
"As every lovely hue is light—so every grace is love."
—Z '03, 55, 58 (R 3150).

By the love of Christ we may understand three things: the love that our Lord Jesus has in His heart; the love that we have in our hearts for Him; and the love that we have in our hearts like that which He has in His heart. The latter two meanings apply in this verse. Our love for Christ animates us to do and suffer. Loving Him we keep His teachings. In even a fuller sense a Christlike love for God, Jesus, the brethren, the world of mankind and our enemies prompts us in our conduct. Beautiful indeed is the heart in which such a love reigns supreme! And rich and choice blessings indeed does it receive and bestow unto God's glory!—P '26, 126.

Parallel passages: John 14: 15, 21, 23, 28; 15: 9; Rom. 5: 5; 8: 28; 1 Cor. 8: 3; Gal. 5: 6, 22; Eph. 3: 17-19; Phil. 1: 9; Col. 3: 14; 2 Thes. 3: 5; Heb. 6: 10; 1 John 2: 5, 15; 3: 16-18; 4: 12, 16-21; 5: 1-3; 2 John 6.

Hymns: 165, 166, 201, 95, 198, 196, 113.
Poems of Dawn, 223: My Beautiful Secret.
Tower Reading: Z '11, 182 (R 4836).

Questions: What has the love of Christ constrained me to do this week? How? What were the results?