May 17

The Son of man came not to be ministered unto, but to minister--Matt. 20: 28.

If the consecration be to the Lord, then every sacrifice of our just rights and interests on behalf of ourselves as Christians, on behalf of husband or children, father or mother, neighbors or friends, brethren in Christ, is counted of the Lord as so much done to Him; whereas if the very same services were rendered from any other standpoint—by anyone unjustified, and not consecrated to the Lord, or merely done to the individuals and not as a sacrifice unto the Lord—these things would not count to us as His followers, as our sacrifices—Z '03, 407 (R 3265).

How eminently proper that the Son of Man, Adam's pre-eminent descendant, should come not to be ministered unto, but to minister; and how greatly superior therein is the Son of Man to the man Adam, in that the latter by serving self wrecked the hopes of the race, while Jesus by serving others worked out salvation for the entire race. He was as superior to the first Adam as unselfishness is superior to selfishness, and is our example, the following of which will make us fit for the Kingdom—P '30, 77.

Parallel passages: 2 Cor. 8: 9; Matt. 1: 21; 4: 23; 5: 17; 9: 13; 15: 24; 18: 11-14; 20: 25-27; Mark 1: 38; Luke 1: 78; 4: 18; 22: 27; John 4: 34; 10: 10; 13: 4-17; 18: 37; Acts 10: 38; Gal. 5: 13; Heb. 2: 9, 14, 15, 18.

Hymns: 275, 15, 28, 132, 212, 325, 326.
Poems of Dawn, 163: He That Scattereth Increaseth.
Tower Reading: Z '14, 6 (R5375).

Questions: What has this text meant to me this week? How did I use it? Why? What did it effect?

All that will live godly in Christ Jesus shall suffer persecution--2 Tim. 3: 12.

Opposition is to be expected, and will, doubtless, continue until we finish our course in death. To submit patiently to this opposition is to sacrifice our own natural preferences for the friendship and the pleasures of the present life, and to endure hardness as good soldiers for the Truth's sake, in whatever shape that hardness may come, in our effort to do the Lord's will and work of advancing the interests of His Kingdom. To be really in the Lord's service involves, first, the careful and continual study of God's Plan; second, the imbibing of its spirit; leading, thirdly, to an enthusiastic zeal for its accomplishment, and to activity to the extent of ability in its service, at whatever cost or sacrifice it may require—Z '03, 164, 165 (R 3199).

Those in Christ Jesus are the consecrated. Their consecration makes them sacrificers for righteousness amid a world wherein the advantages are on the side of unrighteousness, and the disadvantages are placed on the side of righteousness. Their course cannot be otherwise than one of persecution from those whose selfishness seems antagonized by the course of the consecrated. Thus all the faithful will be persecuted—P '35, 62.

Parallel passages: Gen. 49: 23; Job 12: 4, 5; Psa. 11: 2; 37: 32; 38: 20; 44: 15-18, 22; Prov. 29: 10, 27; Isa. 29: 20, 21; 51: 12, 13; 59: 15; Jer. 20: 8; Matt. 5: 10-12, 44; 10: 16-18, 21-23, 28; 24: 8-10; Luke 6: 22, 23; John 15: 18, 19; 16: 1, 2; Acts 28: 22; Rom. 8: 17, 35-37; 1 Cor. 4: 9-13.

Hymns: 304, 47, 114, 134, 302, 312, 322.
Poems of Dawn, 121: Hymn Of The Waldenses.
Tower Reading: Z '12, 323 (R 5116).

Questions: Has godly living brought me persecution this week? What helped or hindered therein? How did I bear it? What were its results?

Strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil--Heb. 5: 14.

Those who have real and sincere faith in God are willing to take Him at His word; and with these the first principles of the doctrine should long ago have been established; much of the superstructure of gold and silver and precious stones should already be erected, and the work be steadily progressing. Such are able, if they are loyal and true to God, to discern between truth and error. We ought to know what we believe and why we believe it, and then should be bold and uncompromising in declaring it; for "if the trumpet give an uncertain sound who shall prepare himself to the battle?"—Z '03, 167 (R 3199).

As the natural babes have not physical organs sufficiently strong to digest strong meat, neither have the spiritual babes organs sufficiently strong to assimilate strong spiritual meat. One must be well developed in Christ properly to assimilate the deepest truths, and such a development is attained, only by a constant exercise of the mental, moral and religious faculties in spiritual respects. Like the natural, the spiritual muscles are strengthened by exercise—P '34, 62.

Parallel passages: Jer. 15: 16; Ezek. 3: 3; Amos 8: 11-13; Rom. 16: 19; 1 Cor. 2: 6-16; 13: 11; 14: 20; 1 Pet. 2: 2; Psa. 119: 99; 131: 2; Eph. 3: 5; 4: 13-15; Col. 3: 16; 2 Tim. 3: 15-17; Heb. 6: 1; 2 Pet. 3: 16, 18; Jas. 1: 18-25.

Hymns: 296, 154, 49, 22, 311, 315, 332
Poems of Dawn, 8: How Readest Thou?
Tower Reading: Z '15, 151 (R 5688).

Questions: How have this week's experiences corroborated this text? What good did I get from them?

The LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart--1 Sam. 16: 7.

If we lose sight of the fact that God regards us from the standpoint of the will, if we get to thinking of ourselves and God's estimate of us according to the flesh, we are sure to get proportionately into darkness and confusion and discouragement. But let us not forget, on the other hand, that the spirit, or will, is counted alive because of its righteousness, because it is in harmony with God. Let us, therefore, never be slack in respect to the will, or intention governing the conduct of our lives, but remember that any laxity will mean the proportionate loss of spiritual life. To will right is always possible to us, and nothing less than an absolutely loyal will could be acceptable to God in Christ—Z '03, 171 (R 3200).

One's standard of judgment reveals much of his character—the superficiality and errancy of the average man's character is evidenced by his judging from outward appearance. Jehovah's character is manifested by His rule of judgment. Instead of estimating by surface indications, He penetrates into the reality of things, and forms His estimate from what is, and not from what seems; and all things are naked and open to His all-seeing eye. As far as possible let us judge, not by appearance, but by the reality of things—P '33, 78, 79.

Parallel passages: Deut. 10: 17; 2 Chron. 19: 7; Job 34: 19; 37: 24; Matt. 22: 16; John 7: 24; Acts 10: 34, 35; Rom. 2: 16; 2 Cor. 10: 7; Gal. 2: 6; Eph. 6: 8, 9; Col. 3: 25; Jas. 2: 1-6.

Hymns: 196, 198, 293, 47, 67, 74, 99.
Poems of Dawn, 139: If We Only Understood.
Tower Reading: Z '15, 88 (R 5656).

Questions: Have I this week judged according to appearance or according to reality? Why? How? With what results?

If ye through the Spirit do mortify the deeds of the body, ye shall live--Rom. 8: 13.

The conditions upon which we may continue our relationship to the Lord, and our hope for a share in the glories of the resurrection are thus definitely stated to include mortification of the deeds of the body—restraining the fleshly inclinations, putting them to death, crucifying them, using them up in the service of the Lord and His cause. Such mortification of the deeds of the body, such a battle against the weaknesses of the flesh, is what the Apostle elsewhere speaks of as the "warfare," when he tells us that the flesh warreth against the spirit, and the spirit in turn warreth against the flesh; for the two are contrary, and will be opponents to the end of life; and if the spirit has been willing, and has fought to the best of its ability against the weaknesses of the flesh, the Lord will count the victory complete, through the merit of the Redeemer—Z '03, 172 (R 3200).

By the spirit the new heart, mind and will is meant; by the body the humanity is meant. By the deeds of the body the selfish, worldly, erroneous and sinful tendencies and their expressions are meant. The deeds of the body are mortified especially in two ways, by their displacement through their opposite good qualities and acts and by their restraint through good qualities and acts that are not their opposites. He who so does will gain life—P '32, 48.

Parallel passages: Gal. 4: 6; 5: 16, 17, 22-25; 6: 8; Eph. 3: 16; Col. 3: 10; 1 Pet. 2: 21; 3: 4; Rom. 6: 6-23; 8: 11; 1 Cor. 3: 16; 6: 19; Eph. 4: 22-32; Col. 3: 5-9; Deut. 30: 6; Ezek. 18: 21; 33: 15, 16; Zech. 4: 6; Matt. 16: 25; 19: 12, 16, 21; Luke 18: 29, 30; John 12: 25.

Hymns: 192, 90, 91, 130, 136, 145, 20.
Poems of Dawn, 144: Take Time to be Holy.
Tower Reading: Z '15, 356 (R 5805).

Questions: What were this week's experiences relating to this text? How were they used? What were their results?

As many as are led by the Spirit of God, they are the sons of God--Rom. 8: 14.

This, then, is the guide by which we may know our true position, not only at the beginning of the race, but to the end of it, namely, if we are led by the Spirit of God—if that is the direction in which we are following, if that is what we are seeking—then we are sons of God; He owns and accepts all who have come unto Him through Christ, and who are trusting in the merit of the Lord Jesus and who continue in this attitude of heart—Z '03, 173 (R 3200).

By the Spirit of God here the disposition of God in His children is meant. His disposition blends wisdom, justice, love and power in perfect harmony. Those whose motives, thoughts, words and acts are actuated and sustained by this disposition, are sealed by God as His own. Therein they have the strongest possible witness of their sonship with God. What a noble family this is whose family sign and seal are God's character!—P '26, 61.

Parallel passages: Ex. 33: 13, 14; Num. 9: 15-23; 2 Chron. 5: 13, 14; Psa. 5: 8; 23: 2, 3; 25: 5, 9; 32: 8; 143: 10; Prov. 8: 20, 21; Isa. 48: 17; John 16: 13; 1 Cor. 3: 16; 6: 19; Gal. 4: 6.

Hymns: 90, 1, 11, 279, 91, 334, 95.
Poems of Dawn, 113: Father, Take My Hand.
Tower Reading: Z '14, 355 (R 5582).

Questions: Have I that witness of the Spirit contained in this verse? How did it manifest itself this week? What were its effects?

Woe is unto me, if I preach not the gospel--1 Cor. 9: 16.

We should be prompt to tell to others the best tidings we have; sympathy with the groaning creation in the various trials of life should lead us to point to the Lord's promises respecting the coming Kingdom and the blessings that should then be to all the families of the earth. Whoever does not thus proclaim daily, on every suitable opportunity, gives evidence either of lack of knowledge or of faith in the revelation or of selfishness, which the Lord cannot approve, and which, persisted in, will ultimately debar him from a share in the Kingdom—Z '03, 174 (R 3204).

By the Gospel the good tidings of salvation in and by Jesus is meant. The highest privilege of any human being is to be invested with the office of preaching the Gospel; and those who have the spirit of this office fully are at heart in a woeful state when unable to carry out their mission. So thoroughly ingrained into their characters does the exercise of this office become that when deprived of it their hearts are unhappy—P '36, 64.

Parallel passages: Psa. 40: 9, 10; Eccles. 11: 6; Mark 8: 38; 2 Tim. 1: 8; Jer. 1: 17; 20: 7, 9; 23: 29; Amos 3: 8; 7: 15;John 18: 37; Acts 4: 20; 9: 6, 15; 26: 16-20; 1 Cor. 1: 18; 15: 58; 2: 4; 15: 2; Col. 1: 5, 6; 4: 17; Rom. 1: 14-16; 1 Thes. 1: 5; 2 Tim. 4: 2; Heb. 4: 12.

Hymns: 70, 44, 116, 210, 260, 275, 309.
Poems of Dawn, 138: "Instant in Season."
Tower Reading: Z '16, 140 (R 5893).

Questions: Have I this week preached the Gospel? How? Why? What hindered or helped? What were the results?

And this is the promise that he hath promised us, even eternal life--1 John 2: 25.

We all should understand that we have something to do in realizing the gracious promises of God to us. In connection with the affairs of this present life He has promised that our bread and water shall be sure, but this does not imply that we shall neglect reasonable opportunities for securing these. He has promised us also a share in the Kingdom by and by; but it is for us to make our calling and election sure. God is thoroughly capable and thoroughly willing to perform all of His part in connection with every matter, but it is to our advantage that He calls us to show our faith by our works—by our cooperation with Him in all reasonable ways—Z '03, 175 (R 3204).

Eternal life is not a natural inherent possession of man but is a gift of God, bestowed on those whose characters will be in harmony with God's character. This promise is unconditional to the faithful, bound by Jehovah's oath. If we are faithful, our faith may rest with immovable steadfastness on God's fulfilling His promise. What an inspiration to loyalty such a promise should be!—P '30, 77.

Parallel passages: Psa. 21: 4; 133: 3; Dan. 12: 3; Matt. 19: 29; Luke 20: 36; John 3: 14-17; 4: 14; 5: 24, 25, 29, 39; 6: 27, 40, 47, 50-58, 68; 10: 10, 28; 12: 50; 17: 2, 3; Acts 13: 46, 48; Rom. 2: 7; 5: 21; 6: 22, 23; 1 Cor. 15: 53, 54; 2 Cor. 5: 1.

Hymns: 208, 5, 9, 15, 62, 246, 255.
Poems of Dawn, 251: Eternity.
Tower Reading: Z '15, 12 (R 5608).

Questions: How has this text influenced me this week? Why? With what results?

As ye have received Christ Jesus the Lord, so walk ye in him: rooted and built up in him and stablished in the faith, as ye have been taught, abounding therein with thanksgiving--Col. 2: 6, 7.

The general sentiment among the teachers of false doctrine, who think it is neither necessary nor advisable to be established in the faith is … that to be established is to be a bigot. And so it is, if one is so unfair in mind as to accept and tenaciously hold that which he has never proved either by sound logic or Bible authority. But he is not an unreasoning bigot who, in simple faith, on the authority of God, accepts the Word of God. And such, and only such, as do so are established in the Truth. The difference between a strong and steadfast Christian and a bigot is that the one is established in the Truth, while the other is established in error—Z '03, 199 (R 3215).

We receive Christ Jesus as Lord by surrendering our wills and accepting His will as our own. This beginning should be persevered in. We are rooted in Him when we draw our supplies from Him alone. We are built up in Him when we construct a character like His. We are established in the faith according to the Word when we remain firm therein; and we abound therein with thanksgiving when we gratefully increase therein—P '35, 62.

Parallel passages: John 1: 12; Phil. 1: 27; 1 Thes. 4: 1; Jude 3, 20; Eph. 2: 20-22; 3: 17; 4: 1; Col. 1: 23; 3: 17; Isa. 61: 3; 1 Cor. 3: 9, 11; 1 Pet. 2: 5; 2 Pet. 2: 12; Acts 20: 32; 2 Cor. 1: 21.

Hymns: 267, 6, 87, 113, 172, 37, 324.
Poems of Dawn, 23: Our Master.
Tower Reading: Z '14, 311 (R 5557).

Questions: What have been this week's experiences in line with this text? How were they met? What helped or hindered therein? In what did they result?

Thou anointest my head with oil; my cup runneth over--Psa. 23: 5.

The fullness of the cup, running over, has a double significance. It is a cup of joy and a cup of sorrow, and in both respects it overflows. He who would partake of the joys of the Lord must also partake of His cup of suffering; we must suffer with Him if we would reign with Him. But we count the sufferings of this present time as not worthy to be compared with the glories that shall be revealed in us, and hence we are enabled to rejoice in tribulation, so that as the tribulations will overflow, the rejoicing likewise overflows, and with the Apostle we can say, Rejoice, and again I say, Rejoice!—Z '03, 413 (R3268)

The Head of the Church, our Lord Jesus Christ, was anointed with the holy Spirit without measure and this anointing has flowed down upon the Body. The experiences Divinely arranged for this class have been an overflowing cup—abounding in blessing from the Lord in its measure of both sorrow and joy; its heights of joy have been higher than its depths of sorrow have been deep, which is as should be expected—P '34, 62.

Parallel passages: Psa. 45: 7, 8; 92: 10; Isa. 61: 1-3; Matt. 3: 16; Acts 10: 38; John 14: 16, 17, 26; 15: 26; 16: 7; 15: 11; 16: 20-24, 33; 17: 13; Acts 13: 52; Rom. 14: 17; 15: 13; 2 Cor. 12: 10; Heb. 10: 34; Jas. 1: 2; 1 Pet. 4: 13; 2 Cor. 1: 8, 9; 4: 7-12, 16-18; 6: 4-10; 11: 23-30; Heb. 12: 6-9; 1 Pet. 5: 9.

Hymns: 299, 96, 139, 90, 92, 222, 273.
Poems of Dawn, 26: Jesus Only.
Tower Reading: Z '15, 90 (R 5653).

Questions: What have been this week's experiences in line with this text? How were they met? What was hindersome and helpful in them? In what did they result?

For thy sake we are killed all the day long; we are counted as sheep for the slaughter--Psa. 44: 22.

We are to remember that we have but one sacrifice; that it is to be rendered to the Lord day by day in the improvement of every opportunity, as it comes to us, to serve Him and His. We are to remember that while it consists of many little sacrifices, some of them too small to mention or even to consider, nevertheless it will require all of these to complete the one sacrifice which we made at the beginning of our induction into His family. When we gave our wills, we gave our all; and any holding back in any of the little affairs of life—any refusal to sacrifice that which we think would please the Lord—is a keeping back of that much of what we have devoted to Him—Z '03, 408 (R 3265).

From loyalty to the Lord's Person, Character, Word and Cause, faithful followers of Christ have been persecuted throughout the Gospel Age. Their lives have been counted of as little value as the life of a sheep, and they have been as unfeelingly slaughtered. However, as Jehovah had pleasure in the sacrificial death of Him who was slain as the Lamb of God, so the Lord has pleasure in the sacrificial death that the faithful endure for His sake; for "precious in the sight of the Lord is the death of his saints" (Psa. 116: 15)—P '33, 79.

Parallel passages: Rom. 8: 35, 36; Matt. 5: 10-12, 44; 10: 16-18, 21, 22, 26, 28; 20: 22, 23; 23: 34, 35; Luke 21: 12-19; John 15: 18, 19; 16: 1, 2; 1 Cor. 4: 9-13; 15: 30-32; 2 Cor. 4: 8-12; John 12: 23-26; 2 Thes. 1: 4; 2 Tim. 2: 9-12; Heb. 10: 32-34; 13: 12, 13; 1 Pet. 3: 14-17.

Hymns: 146, 134, 150, 25, 93, 279, 326.
Poems of Dawn, 176: Sometimes I Almost Wonder.
Tower Reading: Z '13, 37 (R 5172).

Questions: Have I this week suffered persecution? How? Why? With what effects?

Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God--2 Cor. 7: 1.

How many of the prospective heirs of the Kingdom find that they have defilements along this line—malice, guile, hypocrisy, envy, evil speaking! It is safe to say that everyone has some, if not all, of these weaknesses in the flesh to contend with, especially at the beginning of his entrance upon the Christian vocation. How carefully all should seek to put all these away! How each should scrutinize not only every act of life and every word and every thought, but, additionally, every motive underlying his words, thoughts and actions, so that they may be more and more purified from the earth's defilements and be more and more acceptable to the Lord!—Z '03, 408 (R 3265).

By the filthiness of the flesh, the faults that root in, and are expressed by the body are meant, like the tobacco, narcotic and alcohol habits, unchastity, gluttony, bodily filthiness, etc. By the filthiness of the spirit, faults that root in, and are expressed by the mind are meant, like anger, hatred, malice, evil surmising, hypocrisy, covetousness, unbelief, despair, pride, etc. The promises that constitute the Oath-bound Covenant are the Divinely ordained means for cleansing us of the filthiness of the flesh and spirit; and the best method for the attainment of the cleansing is reverence for God, whereby we complete our consecration—P '32, 48.

Parallel passages: 2 Cor. 6: 17, 18; Gen. 22: 16-18; Psa. 51: 10; John 15: 3; 1 John 1: 7-9; Gal. 5: 19-21; Eph. 4: 17-32; 5: 26; Col. 3: 5-9; Rom. 8: 1-14; 12: 2, 9-21; Gal. 5: 22-25; 6: 7-10; Col. 3: 10-17; 1 Thes. 5: 11-22.

Hymns: 130, 78, 196, 198, 1, 20, 125.
Poems of Dawn, 211: Sweet Harmony at Last.
Tower Reading: Z '15, 230 (R 5737).

Questions: Did I this week seek to realize the exhortations of this text? How? With what effects?

Behold, to obey is better than sacrifice, and to hearken than the fat of rams--1 Sam. 15: 22.

Our Heavenly Father wishes us to be very attentive to His Word, and not to think for a moment that we can improve thereon, or that times and circumstances will alter the propriety of our obedience to Him. Let us hearken to the Word of the Lord and keep close to it, not fearing the results, but having faith that He who keeps us never slumbers nor sleeps, and is too wise to err, as well as is competent to meet every emergency that could possibly come upon us as a result of our obedience—Z '03, 218, 219 (R 3224).

By sacrifice we understand our denial of our rights, while putting our humanity to death in God's service, to be meant. Such self-denial in efforts to serve God, though it should consume our humanity, if rendered contrary to the Lord's will, is not acceptable to God. Better are we without it, while rendering obedience, than with it in disobedience. But it is best when we render such sacrifice with obedience—P '26, 61.

Parallel passages: Num. 14: 24; 1 Sam. 12: 22; 1 Chron. 28: 9, 10, 20; Psa. 40: 6; 51: 16, 17; 69: 30, 31; Prov. 21: 3; Eccles. 5: 1; Ezek. 9: 5-10; Hos. 6: 6; Mic. 6: 6-8; Matt. 9: 13; Mark 12: 32, 33; John 12: 26; 13: 17; 14: 15, 21; 1 John 2: 3-6.

Hymns: 1, 114, 128, 150, 196, 208, 307.
Poems of Dawn, 167: Service.
Tower Reading: Z '14, 100 (R 5430).

Questions: Have I this week sacrificed contrary to, or in harmony with the Lord's will? Have I refrained from sacrifice? Under what circumstances? Why? How?

Speaking the truth in love … grow up into him in all things, which is the head, even Christ--Eph. 4: 15.

What is it to grow in grace? It is to grow in favor with the Lord through an intimate personal acquaintance and fellowship of spirit with Him. To grow thus in grace and not grow in knowledge is impossible; for the very object of such communion is to build us up in a more perfect knowledge and acquaintance with the Lord—to bring us into closer fellowship with the Divine Plan, and to give us the privilege of being "workers together with him" in executing that Plan. If, therefore, we love and obey the Lord and desire to grow in His favor, His written Word is our daily meditation and study; and thus we grow in knowledge—Z '03, 200 (R 3215).

The Christian's mission is to proclaim God's Word; and it should be fulfilled especially from the motive and in the expression of disinterested love. He who so presents the Truth is given such experiences by Christ, our Head, as will enable him to develop in every good work, and grow to completeness in his place and as an heir of the Kingdom—P '36, 64.

Parallel passages: Zech. 8: 16; 2 Cor. 4: 2; Eph. 4: 25; Psa. 32: 2; John 1: 47; Rom. 12: 9; 1 Pet. 1: 22; 2: 2; 1 John 3: 18; Eph. 2: 21; 2 Pet. 3: 18; Eph. 1: 21, 22; 5: 23; Col. 1: 18, 19; 2: 19.

Hymns: 78, 4, 47, 74, 114, 128, 150.
Poems of Dawn, 243: Woman's Mission.
Tower Reading: Z '16, 323 (R 5977).

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

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the LORD, I will joy in the God of my salvation--Hab. 3: 17, 18.

We see that God permits evil in the world that the world may learn certain lessons of bitter experience as to the natural rewards of evil-doing, but we see also a ministry of evil in respect to the saints—in their testing and polishing and refining; making them ready, and proving them worthy, as overcomers, to inherit the wonderful things which God has in reservation for the faithful—Z '03, 94 (R 3167).

In the providence of God, He has been pleased to permit fleshly Israel and spiritual Israel to go into captivity in literal and symbolic Babylon respectively, where there was very little opportunity to develop external fruitfulness in influencing mankind in general; yet the Lord's grace has enabled the faithful in symbolic Babylon to rejoice in God and in Christ, because of their marvelous works of salvation. Certain untoward and unproductive experiences have come to God's people at the extreme end of the Age, but amid them they still find joy in the Lord's special favor, as this text prophetically promised—P '30, 77, 78.

Parallel passages: John 15: 21; 16: 20, 33; Acts 14: 22; 20: 23, 24; Rom. 8: 18; 2 Cor. 4: 17, 18; Psa. 103: 9; 126: 5, 6; Isa. 54: 7, 8; 61: 2, 3; Phil. 4: 4; 1 Thes. 5: 16; 1 Pet. 1: 6; 4: 13, 14; 5: 10.

Hymns: 63, 67, 99, 110, 293, 328, 331.
Poems of Dawn, 291: "Yet Will I Rejoice in the Lord."
Tower Reading: Z '14, 19 (R 5383).

Questions: Have I this week rejoiced in tribulations? What helped or hindered? In what did it result?

Thou shalt be called by a new name … thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God--Isa. 62: 2, 3.

Let us never forget that we are a "peculiar people," separate from the great body of nominal Christians, as well as from the world, having higher hopes, aims and ambitions and favored with a clearer insight into the deep things of God, having been called out of our former darkness into His marvelous light. And if thus separate from the world and from Christians who partake largely of the worldly spirit, what wonder if we find them all out of harmony with us, and either ignoring or opposing us—Z '03, 164 (R 3199).

The word name is used in the Scriptures in the sense of appellation, nature, character, honor, office and works. The Christ class were promised a new name, especially in the sense of new nature and office, and as such to become a glorious crown of many radiant jewels in the Lord's hands, reflecting the splendors of Divine Truth, character and work, for the blessings of the whole human family—P '35, 62.

Parallel passages: Psa. 122: 6; 102: 13-16; Isa. 60: 1-3; Rev. 2: 17; 21: 2, 9, 10, 17, 23, 24; Ezek. 48: 35; Jer. 11: 16; 33: 16; Heb. 12: 22; Gal. 4: 26; Prov. 12: 4; Psa. 132: 18; Song 3: 11; Rev. 19: 12; 1 Thes. 2: 19.

Hymns: 310, 8, 72, 152, 201, 204, 314.
Poems of Dawn, 203: Our Blessed Hope.
Tower Reading: Z '11, 413 (R 4913).

Questions: How has our hope affected me this week? Amid what experiences? What was helpful or hindersome therein? What were its results?

We which have believed do enter into rest--Heb. 4: 3.

Our rest in the Lord is as complete as is our belief in Him. He who believes fully rests fully; he who believes only partially rests but partially. The ideal condition of the spiritual Israelite is the attainment of a perfect rest, a perfect sabbath-keeping, in his present experience, and a waiting and laboring for another and still more complete rest—the actual rest of the perfected condition—the rest that remains for the people of God. "Let us therefore labor to enter into that rest [sabbath], lest any man fall after the same example of unbelief [of fleshly Israel]" (Heb. 4: 9-11)—Z '99, 253 (R 2534).

The weekly sabbath of the Jews, with its rest from labor and its worship, fittingly symbolizes the Millennial Sabbath, with its rest from the curse and its service of God. Our faith-justification reckons to us the Millennial rest in its perfection, and enables us to have the rest of faith in Christ's finished work. In consecration, we labor earnestly even unto death, to be enabled to enter into the rest that remains for the people of God in His glorious Kingdom—P '33, 79.

Parallel passages: Isa. 26: 3; Heb. 4: 3-11; 3: 14, 18; Matt. 11: 28-30; John 14: 27; 16: 33; 20: 19; Acts 10: 36; Rom. 2: 10; 5: 1; 14: 17; 15: 13, 33; Eph. 2: 14-17; Phil. 4: 7, 9; Col. 1: 20; 3: 15; 2 Thes. 3: 16.

Hymns: 244, 48, 97, 107, 176, 179, 305.
Poems of Dawn, 178: God's Perfect Peace.
Tower Reading: Z '14, 104 (R 5433).

Questions: Have I this week enjoyed the rest of faith? How? What hindered or helped therein? What resulted?

We then that are strong ought to bear the infirmities of the weak, and not to please ourselves--Rom. 15: 1

Principles may never be abandoned for any consideration; but liberties and personal rights may be ignored in the interest of others frequently and to Divine pleasing. The Apostle Paul was ready to go to any length in defense of principle (Gal. 2: 5, 11), but in the sacrifice of his earthly rights and privileges and liberties for the sake of Christ and the Church, the Apostle evidently came next to our Lord Jesus and is a noble example to all the Church—Z '97, 75 (R 2118).

Those who are weak put more or less of the weight of their burdens upon others, and those who are strong may very fittingly relieve the weak of a part of their too great weights, even if it be not to the pleasing of their human nature. This is the Law of Christ for us, that as He did not indulge Himself but bore the weakness of others, so should we bear the weaknesses of our brethren—P '32, 48.

Parallel passages: Rom. 14:1-23; 15: 2-7; 1 Cor. 8: 7-13; 9: 4-27; Gal. 2: 20; 6: 1; Matt. 16: 24-26; 1 Thes. 5: 10; 1 Pet. 4: 2; 2 Cor. 5: 15.

Hymns: 191, 44, 134, 192, 198, 277, 279.
Poems of Dawn, 289: God's Anvil.
Tower Reading: Z '14, 309 (R 5555).

Questions: Did I this week help the weak? How? Why? With what results?

A peculiar people, zealous of good works--Titus 2: 14.

A "peculiar people"—not peculiar in dress, nor in manners, nor in language, nor in foolish, senseless forms and idiosyncrasies; but peculiar in that it is separate from the world and the spirit of the world. It has the Spirit of Christ—a spirit of full consecration to the Lord, and separateness from the world and its selfish aims. It is peculiar in its adherence to the Word of the Lord as its only law. It is peculiar in that it rejects worldly wisdom when it conflicts with the Divine revelation. It is peculiar in that it is in the world, but not of the world. It is peculiar in that it has a decided faith and acts in harmony with its faith, and with zeal. It is peculiar in that it is self-sacrificing and knows no will but the will of its king. It is peculiar in that it knows the Truth and is able to give a reason for the hope within, while others merely speculate and wonder and doubt—Z '97, 95 (R 2127).

The peculiarity of God's people consists in their separateness from selfishness, worldliness, sinfulness and erroneousness, and their dedication to the Lord for His service. They are peculiar to the Lord in the sense that they are owned by Him, and are for Him, ready for His service in the promotion of truth and righteousness. As such they are enthusiastically active in well-doing, serving in good things, as they have opportunity, all men, especially the household of faith—P '26, 61.

Parallel passages: Deut. 7: 6; 14: 2; 26: 18; Psa. 69: 9; 1 Pet. 2: 9; Eph. 2: 10; Titus 3: 8; Gal. 6: 7-10; 1 Cor. 15: 58; 2 Thes. 3: 13; 1 Thes. 5: 15; 1 Tim. 6: 18; Heb. 13: 16.

Hymns: 275, 267, 20, 200, 78, 125, 116,
Poems of Dawn, 169: Go, Labor On.
Tower Reading: Z '14, 151 (R 5460).

Questions: Have I this week acted as one peculiarly the Lord's in good works? Under what circumstances? How? Why? With what results?

All scripture, given by inspiration of God, is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works--2 Tim. 3: 16, 17.

It will be well for us all to remember that all the graces of the Spirit, all the progress in the knowledge of Divine things to which we have already attained, that may have helped us nearer to God and to holiness, have come to us through the Scriptures of the Old Testament and through the words of our Lord and His inspired Apostles: nor will it ever be necessary to go to other channels for the true wisdom which would prepare us for the salvation promised—Z '97, 170 (R 2165).

The Scriptures are God in-breathed, and therefore to the man of God they contain a sufficiency of Divine thought as to what he should believe as true, as to what he should reject as error, as to what he should purge from his character, and as to what he should practice for character development. Accordingly, by subjecting his heart and mind to its influence, he is purged from sin, error, selfishness and worldliness, as well as thereby is fully developed in every good word and quality, whereby he is completely prepared for every good work—P '36, 64.

Parallel passages: Deut. 6: 6, 7; 2 Sam. 23: 2; Luke 1: 70; Matt. 22: 43; 26: 54, 56; John 5: 39; 10: 35; Mark 12: 24; 2 Pet. 1: 19-21; Acts 20: 20, 27; Rom. 3: 2; 15: 4; Psa. 19: 7-11; 119: 9, 11, 97-104; 1 Tim. 6: 11; 2 Tim. 2: 21, 25; 4: 2; Heb. 3: 7; 4: 12; 10: 24; 2 Cor. 9: 8; Eph. 2: 10; Titus 2: 14.

Hymns: 22, 49, 79, 154, 296, 311, 315.
Poems of Dawn, 7: The Word of God.
Tower Reading: Z '03, 186 (R 3210).

Questions: How have I used this passage this week? Why? What was hindersome and what was helpful? In what did it result?

God hath not given us the spirit of fear; but of power, and of love, and of a sound mind--2 Tim. 1: 7.

The spirit of the Lord imparted to His people is not a spirit of fear, but on the contrary a spirit of power, energy, zeal awakened by love—loving devotion to God, and a desire to please and serve Him; loving devotion to the Truth, and a loving devotion to God's people and a desire to build them up in holy things, and to do good unto all men as we have opportunity—the spirit of a "sound mind"—a mind that is fortified and strengthened by the Word of the Lord on every subject, and hence, while thoroughly fearless of man, is wise in judging of times, seasons and methods for using the energy of love which burns as a fire within the consecrated heart—Z '97, 170 (R 2165).

As the spirit of fear is a timid disposition, so the spirit of power, of love and of a sound mind is the disposition of power, of love and of wisdom, i.e., a strong, loving and wise disposition. God rids us of a timid disposition by His Spirit, Word and providences, as well as thereby gives us a disposition like His own, in which wisdom, justice, love and power blend in beautiful harmony. Praise be to God for such a gift!—P '30, 78.

Parallel passages: Josh. 1: 5-9; Rom. 8: 15; Isa. 51: 12, 13; Acts 1: 8; 6: 8; Eph. 1: 19, 20; 1 Cor. 1: 24-28; 2 Cor. 12: 9; Psa. 18: 1; 31: 23; John 14: 15, 21, 24; 13: 34, 35; 15: 12-15, 17; 1 Cor. 13:1-13; Matt. 7: 24, 25; 25: 1-9; 15: 14; 16: 19; Eph. 5: 15-17; Col. 3: 10, 16; Jas. 3: 13.

Hymns: 95, 13, 44, 346, 266, 165, 272.
Poems of Dawn, 105: My Times are in Thy Hand.
Tower Reading: Z '12, 279 (R 5093).

Questions: What have been this week's experiences as to this text? How were they met? To what did they lead?

Ye also ought to wash one another's feet--John 13: 14.

This would signify that the disciples of Christ should have a mutual watch-care over one another's welfare; to keep each other clean, holy, pure, and to assist one another in overcoming the trials and temptations and besetments of this present evil world, arising from the three sources of temptation, "the world, the flesh and the devil." Only as we cultivate the various graces of the Spirit—meekness, patience, gentleness, brotherly kindness, love—can we hope to be specially helpful to others in putting on these adornments of character and purities of life, and to get rid of defilements of the world and the flesh—Z '97, 243 (R 2200).

Certainly in exhorting us to wash one another's feet, the Lord did not mean our literal feet, for this under present conditions would be the reverse of the spirit He manifested in washing His disciples' feet. As the washing of their feet by Jesus made them comfortable and thus served them, so His exhortation to us to wash one another's feet would signify to serve one another in love, even in the humblest ways—P '35, 62.

Parallel passages: Matt. 4: 19; 10: 16-24; 20: 25-28; 23: 8-11; John 4: 36-38; Luke 10: 1, 2; Acts 6: 3, 4; 13: 1-3; 20: 24; Rom. 10: 14, 15; 1 Cor. 9: 16-20; 2 Cor. 5: 18-20; Eph. 4: 11, 12; Heb. 5: 4; Isa. 32: 20; 52: 11; Jer. 20: 9; Mal 2: 6, 7; John 13: 13-17; 1 Cor. 3: 7-10.

Hymns: 309, 22, 275, 70, 210, 23, 49.
Poems of Dawn, 169: Go, Labor On.
Tower Reading: Z '12, 273 (R 5090).

Questions: Have I this week served the brethren? How? Why? Under what circumstances? With what result?

Love … is not easily provoked--1 Cor. 13: 4, 5.

However natural depravity and heredity and nervous disorders may tend toward the spirit of fretfulness, taciturnity and touchiness, every heart filled with the Lord's Spirit must oppose this disposition to evil in his flesh, and must wage a good warfare against it. It will not do to say, "It is my way"; for all the ways of the fallen nature are bad; it is the business of the new nature to overcome the old nature in this as well as other works of the flesh and the devil; and few show to our friends and households more than this of the power of the grace of Love. This grace as it grows should make every child of God sweet-tempered—Z '97, 247 (R 2202).

By love not only is thankful good will meant, but more especially the unselfish, disinterested good will which delights in good principles, which appreciates character in harmony with them, which sympathizes with and pities those out of harmony with them, and which delights to lay down life to spread them. Such a love cannot become infuriated. An evil disposition is the reverse of such love. On the contrary, such a love is mild, long-suffering and forgiving—P '34, 63.

Parallel passages: 1 Cor. 13: 4; 2 Cor. 6: 4-6; Gal. 5: 22; Eph. 4: 1, 2; Col. 1: 11-13; 1 Tim. 1: 16; 2 Tim. 3: 10; 4: 2; Prov. 19: 11; Eccles. 7: 21; Matt. 5: 7, 39-48; Luke 6: 35-37; Rom. 12: 14, 17, 19, 21; 1 Cor. 4: 12, 13; Eph. 4: 32; 1 Pet. 3: 9.

Hymns: 125, 95, 198, 165, 166, 201.
Poems of Dawn, 119: A Prayer for Perfect Love.
Tower Reading: Z '15, 5 (R 5603).

Questions: Have I been forbearing this week? How? Why? With what results?

Be not overcome of evil--Rom. 12: 21.

We are never to take up or to use evil words or methods or manners. To do so is temporarily to join the enemy, or to admit that his implements and methods are better than those of the Captain to whom we belong. To answer anger with anger, evil report with evil report, bitter words with bitter words, slander with slander, persecution with persecution, blow with blow, or any of these, would be to endeavor to overcome evil with evil. This, which is natural to our fallen natures, is what we are commanded to avoid, that we may the more thoroughly cultivate the new nature. To be misled by the Adversary to use his methods in any of these ways is to be overcome by evil—Z '97, 267 (R 2212).

Evils of all sorts are permitted to assail the Lord's people. The devil, the world and the flesh are constantly seeking to overcome the new heart, mind and will. Only by persistent battles will we be enabled to overcome our enemies. God's Oathbound Covenant is our encouragement in this warfare, and His Spirit, Word and Providence are our weapons of defense and offense. Therewith let us fight the good fight of faith, so that instead of being overcome by evil, we will overcome it—P '33, 79.

Parallel passages: Ex. 23: 4, 5; Deut. 32: 35; Prov. 19: 11; 24: 17, 29; 25: 21, 22; Matt. 5: 7, 30-45; Luke 6: 35-37; Rom. 12: 14, 17, 19, 20; Heb. 10: 30; Acts 7: 60; 1 Cor. 4: 12; 1 Pet. 3: 9.

Hymns: 91, 130, 136, 145, 183, 196, 198.
Poems of Dawn, 92: Believe Good Things of God.
Tower Reading: Z '15, 179 (R 5705).

Questions: Have I this week overcome evil? How? What helped or hindered therein? What were the results?

Knowledge puffeth up, but love buildeth up--1 Cor. 8: 1.

All who seek to teach the Divine Plan to others are exposed to peculiar temptations, so that the honor of serving the Lord and His people demands a correspondingly larger measure of the graces of the holy Spirit, as well as of knowledge. Whoever, therefore, would be an instructor of others, a mouthpiece of the Lord, should cultivate all the various graces of the holy Spirit including meekness, that these (combined in Love) with knowledge, may build up himself as well as build up those to whom he ministers—Z '97, 277 (R 2218).

The natural tendency of knowledge is to puff up its possessor, whose defense against such pride is a humble recognition that this knowledge is not his own invention, but a gift of God. The natural tendency of love is to build us up in abhorrence and avoidance of evil and opposition to it, in the graces, in the heavenly disposition, in the consecrated use of our fleshly members and in strengthening, balancing and perfecting the elements of Christlikeness—P '32, 48.

Parallel passages: Rom. 11: 25; 12: 16; Prov. 3: 7; 26: 12; Isa. 5: 21; 1 Cor. 13:1-13; John 15: 9-17; Rom. 12: 9, 10; 1 Tim. 1: 5; 1 Pet. 1: 22; 1 John 4: 7-21.

Hymns: 165, 166, 90, 91, 95, 198, 201.
Poems of Dawn, 159: Not Now, My Child.
Tower Reading: Z '12, 110 (R 5000).

Questions: What were this week's experiences relating to this text? How were they met? What were their results?

In lowliness of mind let each esteem other better than themselves--Phil. 2: 3.

Paul exhorts that all shall cultivate the grace of humility, and that in every affair each shall take heed that "nothing be done through strife or vainglory," that self-laudation and strivings for pre-eminence be thoroughly put away as the greatest enemies to the Spirit of the Lord and the blessing of the Church. On the contrary, each should have that lowliness of mind which can see the good qualities of fellow-brethren and appreciate some of these qualities at least as superior to his own. All the talents, and all the abilities, need never be expected in any one person in any congregation. So, then, each may, if he be of lowly mind, see in others certain good qualities or graces superior to his own, and should delight to recognize these and to esteem their possessor accordingly—Z '97, 296 (R 2227).

By lowliness of mind we understand humility to be meant. Humility is a proper self-estimate, and a self-estimate to be proper for us must be lowly; because whether considering ourselves from the standpoint of our physical, mental, moral or religious qualities, we must judge ourselves as not amounting to much. Such a self-estimate naturally esteems others better than ourselves, because it looks upon their qualities with more appreciation than upon one's own qualities—P '26, 61.

Parallel passages: Rom. 12: 3, 10, 16; 1 Pet. 5: 5; Phil. 2: 5-11; Psa. 138: 6; Prov. 15: 33; 16: 19; 25: 6, 7; Isa. 57: 15; Jer. 45: 5; Mic. 6: 8; Matt. 11: 29; 20: 26, 27; 23: 12; Luke 14: 10; John 13: 14-16.

Hymns: 198, 95, 23, 114, 74, 4, 145.
Poems of Dawn, 144: Judge Not by Outward Appearance.
Tower Reading: Z '16, 35 (R 5842).

Questions: What were this week's experiences along the lines of this text? How were they met? What were their effects?

Therefore we are always confident, knowing that, whilst we are at home in the body [so long as we feel entirely contented with present conditions—ourselves and our surroundings], we are absent from the Lord--2 Cor. 5: 6.

If we were living near to Him "walking with God," we would not feel perfectly satisfied with present attainments, conditions, etc., but would feel like pilgrims and strangers, seeking a better rest, a better home, "which God hath in reservation for them that love him." But this, as the Apostle explains (v.7), is true only of those who walk by faith and not by sight. "But we are confident [full of faith toward God, we rejoice to walk by faith], and are well pleased rather to be from home [homeless, pilgrims and strangers in this world], and to be at home with the Lord" "in the spirit of our fellowship"—Z '97, 305 (R 2230).

Confidence, the full assurance of faith, is the privilege of God's people, based upon the word and oath of the all-wise, just, loving and powerful Jehovah. His Plan and our experience in connection with that plan, so far as unfolded, fully corroborate His word and His oath. Under all circumstances of our pilgrimage to our home, we may enjoy this confidence, as we see all things working together for our good. This keeps us from feeling absent from the Lord in the spirit of our minds—P '36, 64.

Parallel passages: Matt. 6: 25-34; 10: 39; 16: 26; 18: 1-4; 24: 38, 39; Luke 8: 14; 12: 19; 14: 17-24; 21: 34; John 12: 43; 15: 19; 1 Cor. 7: 29-31; 15: 32; Phil. 3: 18, 19; Col. 3: 2; Jas. 4: 4; 1 Pet. 1: 14, 24; 2: 11.

Hymns: 47, 322, 7, 94, 170, 172, 4.
Poems of Dawn, 196: In The Wilderness.
Tower Reading: Z '97, 303 (R 2230).

Questions: What have been this week's experiences in line with this text? How were they undergone? In what did they result?

Peace I leave with you, my peace I give unto you. … Let not your heart be troubled, neither let it be afraid--John 14: 27.

The more we overcome the world, the flesh and the devil, the more we seek to do the will of our Father who is in heaven, the more we seek for the fellowship and communion of our dear Redeemer, the more we seek to do those things which are pleasing in His sight, so much the more will we have of the joy and peace which no man takes from us, and which trials, difficulties and persecutions can only make the more sweet and precious. "Ye now therefore have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man taketh from you" (John 16: 22)—Z '97, 306 (R 2230).

Peace is rest of heart and mind. In the first instance, it arises from the consciousness of the forgiveness of our sins through the merit of Christ, giving us peace with God. In the second instance, it arises from a consciousness of our harmony with the good will of God in sanctification, giving the peace of God. In neither sense should we permit anything to drive it from our hearts, but hold ourselves in rest with, and in God—P '30, 78.

Parallel passages: Job 34: 29; Psa. 4: 8; 25: 12, 13; 85: 8; 119: 165; 125: 1; Prov. 3: 17, 24; Isa. 26: 3; 28: 12; 32: 2, 17, 18; 53: 5; Matt. 11: 28-30; John 16: 33; Rom. 5: 1; 8: 6; 14: 17; 15: 13, 33; Eph. 2: 14, 17; Phil. 4: 6, 7, 9; Col. 3: 15; 2 Thes. 3: 16.

Hymns: 330, 63, 110, 99, 120, 244, 293.
Poems of Dawn, 210: A Little While.
Tower Reading: Z '11, 150 (R 4817).

Questions: Have I been fully resting in the Lord this week? Under what circumstances? What aided or hindered? What were the results?

Rejoicing in hope, patient in tribulation--Rom. 12: 12.

Here is an important part of the great battle of the Christian's life. He must fight the natural tendencies of the old nature and confidently anticipate the victory in the strength of the great Captain of his Salvation. He must not succumb to the flattering and deceptive influences of prosperity, nor faint under the burdens of adversity. He must not allow the trials of life to sour and harden his disposition, to make him morose, or surly, or bitter, or unkind. Nor may he allow pride or ostentation or self-righteousness to grow and feed upon the temporal good things which the Lord's providence has granted him to test his faithfulness as a steward—Z '95, 20 (R 1759).

Our hope of being in God's and Christ's image and of sharing in the Kingdom blessings and work is a strong basis for joy. Our tribulations are steps preparing us for the realization of our hopes, and they call for the exercise of patience, lest we fail, while considering our tribulations, to persevere in looking with cheerful constancy to the glorious hope set before us. Let patience have her perfect work, and the glorious hope will be ours—P '35, 62.

Parallel passages: Phil. 4: 4; 1 Thes. 1: 2, 3, 6, 7; 5: 16; Luke 10: 20; Rom. 15: 3, 4, 13; 5: 2-5; Heb. 3: 6; 10: 36; 1 Pet. 4: 13; Luke 21: 19; Psa. 37: 7; 40: 1; Hab. 3: 17, 18; Col. 1: 11; Jas. 1: 2-4; 5: 7; 1 Pet. 2: 19, 20; Heb. 12: 1-3; 2 Thes. 1: 4.

Hymns: 25, 7, 21, 32, 58, 88, 92.
Poems of Dawn, 185: I Can Trust.
Tower Reading: Z '11, 408 (R 4909).

Questions: What have this week's experiences been in the light of this text? How were they met? In what did they result?

It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak--Rom. 14: 21.

It is a very serious crime against the law of love and against the Lord's injunction, to cause one of His brethren to stumble (Matt. 18: 6), but it would also be a crime in His sight for us to stumble others—to hinder them from becoming brethren, and of the household of faith. Hence, it is clear that although knowledge might remove all prohibition of our consciences and all restraints of our liberty, yet love must first come in and approve the liberty before we can exercise it. Love places a firm command upon us, saying, Thou shalt love the Lord with all thine heart, and thy neighbor as thyself. Love, therefore, and not knowledge, not liberty, must finally decide every question—Z '03, 43 (R 3144).

The strong ought to bear the infirmities of the weak. Cheerfully ought they to surrender their preferences in natural things to the spiritual interests of the weak. The thought of stumbling one for whom Christ died will be a successful deterrent to a faithful follower of Christ from self-indulgence at the expense of a weak brother. Yes, such an one would gladly lay down life to save a weak brother rather than to indulge self to his injury—P '34, 63.

Parallel passages: Rom. 14:1-23; 1 Cor. 8:1-13; Rom. 15: 1-3; 1 Tim. 4: 3, 4; Col. 2: 16; 1 Cor. 9: 10, 22; 10: 23, 24, 31-33; 13: 5; 1 Pet. 4: 2; 2 Cor. 5: 15; Phil. 2: 4, 5; Matt. 13: 44-46; 16: 24, 25; Acts 20: 22-24.

Hymns: 23, 8, 95, 114, 346, 340, 250.
Poems of Dawn, 136: What Would Jesus Do?
Tower Reading: Z '11, 424 (R 4919).

Questions: What have been this week's experiences in line with this text? How were they met? What helped or hindered therein? In what did they result?