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This page intentionally left blank
CAMBRIDGE STUDIES IN
ADVANCED MATHEMATICS 106

EDITORIAL BOARD
B. BOLLOBAS, W. FULTON, A. KATOK,
F. KIRWAN, P. SARNAK, B. SIMON, B. TOTARO

LINEAR OPERATORS AND THEIR SPECTRA

This wide ranging but self-contained account of the spectral theory of non-self-adjoint
linear operators is ideal for postgraduate students and researchers, and contains many
illustrative examples and exercises.
Fredholm theory, Hilbert-Schmidt and trace class operators are discussed, as are one-
parameter semigroups and perturbations of their generators. Two chapters are devoted
to using these tools to analyze Markov semigroups.
The text also provides a thorough account of the new theory of pseudospectra, and
presents the recent analysis by the author and Barry Simon of the form of the pseu-
dospectra at the boundary of the numerical range. This was a key ingredient in the
determination of properties of the zeros of certain orthogonal polynomials on the unit
circle.
Finally, two methods, both very recent, for obtaining bounds on the eigenvalues of non-
self-adjoint Schrödinger operators are described. The text concludes with a description
of the surprising spectral properties of the non-self-adjoint harmonic oscillator.
CAMBRIDGE STUDIES IN ADVANCED MATHEMATICS
All the titles listed below can be obtained from good booksellers or from Cambridge University
Press. For a complete series listing visit:
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Already published
58 J. McCleary A user’s guide to spectral sequences II
59 P. Taylor Practical foundations of mathematics
60 M. P. Brodmann & R. Y. Sharp Local cohomology
61 J. D. Dixon et al. Analytic pro-P groups
62 R. Stanley Enumerative combinatorics II
63 R. M. Dudley Uniform central limit theorems
64 J. Jost & X. Li-Jost Calculus of variations
65 A. J. Berrick & M. E. Keating An introduction to rings and modules
66 S. Morosawa Holomorphic dynamics
67 A. J. Berrick & M. E. Keating Categories and modules with K-theory in view
68 K. Sato Levy processes and infinitely divisible distributions
69 H. Hida Modular forms and Galois cohomology
70 R. Iorio & V. Iorio Fourier analysis and partial differential equations
71 R. Blei Analysis in integer and fractional dimensions
72 F. Borceaux & G. Janelidze Galois theories
73 B. Bollobás Random graphs
74 R. M. Dudley Real analysis and probability
75 T. Sheil-Small Complex polynomials
76 C. Voisin Hodge theory and complex algebraic geometry, I
77 C. Voisin Hodge theory and complex algebraic geometry, II
78 V. Paulsen Completely bounded maps and operator algebras
79 F. Gesztesy & H. Holden Soliton equations and their algebro-geometric solutions, I
81 S. Mukai An Introduction to invariants and moduli
82 G. Tourlakis Lectures in logic and set theory, I
83 G. Tourlakis Lectures in logic and set theory, II
84 R. A. Bailey Association schemes
85 J. Carlson, S. Müller-Stach & C. Peters Period mappings and period domains
86 J. J. Duistermaat & J. A. C. Kolk Multidimensional real analysis I
87 J. J. Duistermaat & J. A. C. Kolk Multidimensional real analysis II
89 M. Golumbic & A. Trenk Tolerance graphs
90 L. Harper Global methods for combinatorial isoperimetric problems
91 I. Moerdijk & J. Mrcun Introduction to foliations and Lie groupoids
92 J. Kollar, K. E. Smith & A. Corti Rational and nearly rational varieties
93 D. Applebaum Levy processes and stochastic calculus
94 B. Conrad Modular forms and the Ramanujan conjecture
95 M. Schecter An introduction to nonlinear analysis
96 R. Carter Lie algebras of finite and affine type
97 H. L. Montgomery, R. C. Vaughan & M. Schechter Multiplicative number theory I
98 I. Chavel Riemannian geometry
99 D. Goldfeld Automorphic forms and L-functions for the group GL(n,R)
100 M. Marcus & J. Rosen Markov processes, Gaussian processes, and local times
101 P. Gille & T. Szamuely Central simple algebras and Galois cohomology
102 J. Bertoin Random fragmentation and coagulation processes
104 A. Ambrosetti & A. Malchiodi Nonlinear analysis and semilinear elliptic problems
105 T. Tao & V. H. Vu Additive combinatorics
LINEAR OPERATORS AND
THEIR SPECTRA

E. BRIAN DAVIES
CAMBRIDGE UNIVERSITY PRESS
Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo

Cambridge University Press

The Edinburgh Building, Cambridge CB2 8RU, UK
Published in the United States of America by Cambridge University Press, New York
www.cambridge.org
Information on this title: www.cambridge.org/9780521866293

© E. Brian Davies 2007

This publication is in copyright. Subject to statutory exception and to the provision of

relevant collective licensing agreements, no reproduction of any part may take place
without the written permission of Cambridge University Press.
First published in print format 2007

ISBN-13 978-0-511-28503-5 eBook (EBL)

ISBN-10 0-511-28503-5 eBook (EBL)

ISBN-13 978-0-521-86629-3 hardback

ISBN-10 0-521-86629-4 hardback

Cambridge University Press has no responsibility for the persistence or accuracy of urls
for external or third-party internet websites referred to in this publication, and does not
guarantee that any content on such websites is, or will remain, accurate or appropriate.
 Contents

Preface page ix

1 Elementary operator theory 1

1.1 Banach spaces 1
1.2 Bounded linear operators 12
1.3 Topologies on vector spaces 19
1.4 Differentiation of vector-valued functions 23
1.5 The holomorphic functional calculus 27

2 Function spaces 35
2.1 Lp spaces 35
2.2 Operators acting on Lp spaces 45
2.3 Approximation and regularization 54
2.4 Absolutely convergent Fourier series 60

3 Fourier transforms and bases 67

3.1 The Fourier transform 67
3.2 Sobolev spaces 77
3.3 Bases of Banach spaces 80
3.4 Unconditional bases 90

4 Intermediate operator theory 99

4.1 The spectral radius 99
4.2 Compact linear operators 102
4.3 Fredholm operators 116
4.4 Finding the essential spectrum 124

v
vi Contents

5 Operators on Hilbert space 135

5.1 Bounded operators 135
5.2 Polar decompositions 137
5.3 Orthogonal projections 140
5.4 The spectral theorem 143
5.5 Hilbert-Schmidt operators 151
5.6 Trace class operators 153
5.7 The compactness of fQgP 160

6 One-parameter semigroups 163

6.1 Basic properties of semigroups 163
6.2 Other continuity conditions 177
6.3 Some standard examples 182

7 Special classes of semigroup 190

7.1 Norm continuity 190
7.2 Trace class semigroups 194
7.3 Semigroups on dual spaces 197
7.4 Differentiable and analytic vectors 201
7.5 Subordinated semigroups 205

8 Resolvents and generators 210

8.1 Elementary properties of resolvents 210
8.2 Resolvents and semigroups 218
8.3 Classification of generators 227
8.4 Bounded holomorphic semigroups 237

9 Quantitative bounds on operators 245

9.1 Pseudospectra 245
9.2 Generalized spectra and pseudospectra 251
9.3 The numerical range 264
9.4 Higher order hulls and ranges 276
9.5 Von Neumann’s theorem 285
9.6 Peripheral point spectrum 287

10 Quantitative bounds on semigroups 296

10.1 Long time growth bounds 296
10.2 Short time growth bounds 300
10.3 Contractions and dilations 307
10.4 The Cayley transform 310
 Contents vii

10.5 One-parameter groups 315

10.6 Resolvent bounds in Hilbert space 321

11 Perturbation theory 325

11.1 Perturbations of unbounded operators 325
11.2 Relatively compact perturbations 330
11.3 Constant coefficient differential operators on the
half-line 335
11.4 Perturbations: semigroup based methods 339
11.5 Perturbations: resolvent based methods 350

12 Markov chains and graphs 355

12.1 Definition of Markov operators 355
12.2 Irreducibility and spectrum 359
12.3 Continuous time Markov chains 362
12.4 Reversible Markov semigroups 366
12.5 Recurrence and transience 369
12.6 Spectral theory of graphs 374

13 Positive semigroups 380

13.1 Aspects of positivity 380
13.2 Invariant subsets 386
13.3 Irreducibility 390
13.4 Renormalization 393
13.5 Ergodic theory 395
13.6 Positive semigroups on CX 399

14 NSA Schrödinger operators 408

14.1 Introduction 408
14.2 Bounds on the numerical range 409
14.3 Bounds in one space dimension 412
14.4 The essential spectrum of Schrödinger operators 420
14.5 The NSA harmonic oscillator 424
14.6 Semi-classical analysis 427

References 436

Index 446
 Preface

This volume is halfway between being a textbook and a monograph. It

describes a wide variety of ideas, some classical and others at the cutting
edge of current research. Because it is directed at graduate students and
young researchers, it often provides the simplest version of a theorem rather
than the deepest one. It contains a variety of examples and problems that
might be used in lecture courses on the subject.
It is frequently said that over the last few decades there has been a decisive
shift in mathematics from the linear to the non-linear. Even if this is the case it
is easy to justify writing a book on the theory of linear operators. The range of
applications of the subject continues to grow rapidly, and young researchers
need to have an accessible account of its main lines of development, together
with references to further sources for more detailed reading.
Probability theory and quantum theory are two absolutely fundamental
fields of science. In terms of their technological impact they have been far
more important than Einstein’s relativity theory. Both are entirely linear. In
the first case this is in the nature of the subject. Many sustained attempts
have been made to introduce non-linearities into quantum theory, but none
has yet been successful, while the linear theory has gone from triumph to
triumph. Nobody can predict what the future will hold, but it seems likely
that quantum theory will be used for a long time yet, even if a non-linear
successor is found.
The fundamental equations of quantum mechanics involve self-adjoint and
unitary operators. However, once one comes to applications, the situation
changes. Non-self-adjoint operators play an important role in topics as diverse
as the optical model of nuclear scattering, the analysis of resonances using
complex scaling, the behaviour of unstable lasers and the scattering of atoms
by periodic electric fields.1

1
A short list of references to such problems may be found in [Berry, website].

ix
x Preface

There are many routes into the theory of non-linear partial differential
equations. One approach depends in a fundamental way on perturbing linear
equations. Another idea is to use comparison theorems to show that certain
non-linear equations retain desired properties of linear cousins. In the case
of the Kortweg-de Vries equation, the exact solution of a highly non-linear
equation depends on reducing it to a linear inverse problem. In all these
cases progress depends upon a deep technical knowledge of what is, and
is not, possible in the linear theory. A standard technique for studying the
non-linear stochastic Navier-Stokes equation involves reformulating it as a
Markov process acting on an infinite-dimensional configuration space X. This
process is closely associated with a linear Markov semigroup acting on a space
of observables, i.e. bounded functions f  X → C. The decay properties of
this semigroup give valuable information about the behaviour of the original
non-linear equation. The material in Section 13.6 is related to this issue.
There is a vast number of applications of spectral theory to problems in
engineering, and I mention just three. The unexpected oscillations of the
London Millennium Bridge when it opened in 2000 were due to inadequate
eigenvalue analysis. There is a considerable literature analyzing the charac-
teristic timbres of musical instruments in terms of the complex eigenvalues
of the differential equations that govern their vibrations. Of more practical
importance are resonances in turbines, which can destroy them if not taken
seriously.
As a final example of the importance of spectral theory I select the work
of Babenko, Mayer and others on the Gauss-Kuzmin theorem about the
distribution of continued fractions, which has many connections with modular
curves and other topics; see [Manin and Marcolli 2002]. This profound work
involves many different ideas, but a theorem about the dominant eigenvalue
of a certain compact operator having an invariant closed cone is at the centre
of the theory. This theorem is close to ideas in Chapter 13, and in particular
to Theorem 13.1.9.
Once one has decided to study linear operators, a fundamental choice
needs to be made. Self-adjoint operators on Hilbert spaces have an extremely
detailed theory, and are of great importance for many applications. We have
carefully avoided trying to compete with the many books on this subject and
have concentrated on the non-self-adjoint theory. This is much more diverse –
indeed it can hardly be called a theory. Studying non-self-adjoint operators is
like being a vet rather than a doctor: one has to acquire a much wider range
of knowledge, and to accept that one cannot expect to have as high a rate
of success when confronted with particular cases. It comprises a collection
of methods, each of which is useful for some class of such operators. Some
 Preface xi

of these are described in the recent monograph of Trefethen and Embree

on pseudospectra, Haase’s monograph based on the holomorphic functional
calculus, Ouhabaz’s detailed theory of the Lp semigroups associated with
NSA second order elliptic operators, and the much older work of Sz.-Nagy
and Foias, still being actively developed by Naboko and others. If there is a
common thread in all of these it is the idea of using theorems from analytic
function theory to understand NSA operators.
One of the few methods with some degree of general application is the
theory of one-parameter semigroups. Many of the older monographs on this
subject (particularly my own) make rather little reference to the wide range
of applications of the subject. In this book I have presented a much larger
number of examples and problems here in order to demonstrate the value of
the general theory. I have also tried to make it more user-friendly by including
motivating comments.
The present book has a slight philosophical bias towards explicit bounds
and away from abstract existence theorems. I have not gone so far as to insist
that every result should be presented in the language of constructive analysis,
but I have sometimes chosen more constructive proofs, even when they are
less general. Such proofs often provide new insights, but at the very least they
may be more useful for numerical analysts than proofs which merely assert
the existence of a constant or some other entity.
There are, however, many entirely non-constructive proofs in the book.
The fact that the spectrum of a bounded linear operator is always non-empty
depends upon Liouville’s theorem and a contradiction argument. It does not
suggest a procedure for finding even one point in the spectrum. It should
therefore come as no surprise that the spectrum can be highly unstable under
small perturbations of the operator. The pseudospectra are more stable, and
because of that arguably more important for non-self-adjoint operators.
It is particularly hard to give precise historical credit for many theorems in
analysis. The most general version of a theorem often emerges several decades
after the first one, with a proof which may be completely different from the
original one. I have made no attempt to give references to the original literature
for results discovered before 1950, and have attached the conventional names
to theorems of that era. The books of Dunford and Schwartz should be
consulted for more detailed information; see [Dunford and Schwartz 1966,
Dunford and Schwartz 1963]. I only assign credit on a systematic basis for
results proved since 1980, which is already a quarter of a century ago. I may
not even have succeeded in doing that correctly, and hope that those who feel
slighted will forgive my failings, and let me know, so that the situation can
be rectified on my website and in future editions.
xii Preface

I conclude by thanking the large number of people who have influenced

me, particularly in relation to the contents of this book. The most important of
these have been Barry Simon and, more recently, Nick Trefethen, to both of
whom I owe a great debt. I have also benefited greatly from many discussions
with Wolfgang Arendt, Anna Aslanyan, Charles Batty, Albrecht Böttcher,
Lyonell Boulton, Ilya Goldsheid, Markus Haase, Evans Harrell, Paul Incani,
Boris Khoruzhenko, Michael Levitin, Terry Lyons, Reiner Nagel, Leonid
Parnovski, Michael Plum, Yuri Safarov, Eugene Shargorodsky, Stanislav
Shkarin, Johannes Sjöstrand, Dan Stroock, John Weir, Hans Zwart, Maciej
Zworski and many other good friends and colleagues. Finally I want to record
my thanks to my wife Jane, whose practical and moral support over many
years has meant so much to me. She has also helped me to remember that
there is more to life than proving theorems!
 1
Elementary operator theory

1.1 Banach spaces

In this chapter we collect together material which should be covered in
an introductory course of functional analysis and operator theory. We do
not always include proofs, since there are many excellent textbooks on the
subject.1 The theorems provide a list of results which we use throughout
the book.
We start at the obvious point. A normed space is a vector space  (assumed
to be over the complex number field C) provided with a norm  ·  satisfying

f  ≥ 0
f  = 0 implies f = 0,
f  =  f 
f + g ≤ f  + g

for all  ∈ C and all f g ∈ . Many of our definitions and theorems also
apply to real normed spaces, but we will not keep pointing this out. We say
that  ·  is a seminorm if it satisfies all of the axioms except the second.
A Banach space is defined to be a normed space  which is complete in
the sense that every Cauchy sequence in  converges to a limit in . Every
normed space  has a completion , which is a Banach space in which  is
embedded isometrically and densely. (An isometric embedding is a linear, norm-
preserving (and hence one-one) map of one normed space into another in which
every element of the first space is identified with its image in the second.)

1
One of the most systematic is [Dunford and Schwartz 1966].

1
2 Elementary operator theory

Problem 1.1.1 Prove that the following conditions on a normed space  are
equivalent:
(i)  is complete.
 
(ii) Every series  fn in  such that n=1 fn  <  is norm convergent.
n=1

(iii) Every series n=1 fn in  such that fn  ≤ 2−n for all n is norm con-
vergent.
Prove also that any two completions of a normed space  are isometrically
isomorphic. 

The following results from point set topology are rarely used below, but they
provide worthwhile background knowledge. We say that a topological space
X is normal if given any pair of disjoint closed subsets A B of X there exists
a pair of disjoint open sets U V such that A ⊆ U and B ⊆ V . All metric
spaces and all compact Hausdorff spaces are normal. The size of the space
of continuous functions on a normal space is revealed by Urysohn’s lemma.

Lemma 1.1.2 (Urysohn)2 If A B are disjoint closed sets in the normal topo-
logical space X, then there exists a continuous function f  X → 0 1 such
that fx = 0 for all x ∈ A and fx = 1 for all x ∈ B.

Problem 1.1.3 Use the continuity of the distance function x → distx A to

provide a direct proof of Urysohn’s lemma when X is a metric space. 

Theorem 1.1.4 (Tietze) Let S be a closed subset of the normal topological

space X and let f  S → 0 1 be a continuous function. Then there exists
a continuous extension of f to X, i.e. a continuous function g  X → 0 1
which coincides with f on S.3

Problem 1.1.5 Prove the Tietze extension theorem by using Urysohn’s lemma
to construct a sequence of functions gn  X → 0 1 which converge uniformly
on X and also uniformly on S to f . 

If K is a compact Hausdorff space then CK stands for the space of all
continuous complex-valued functions on K with the supremum norm
f  = sup fx  x ∈ K
CK is a Banach space with this norm, and the supremum is actually a
maximum. We also use the notation CR K to stand for the real Banach space
of all continuous, real-valued functions on K.
2
See [Bollobas 1999], [Simmons 1963, p. 135] or [Kelley 1955, p. 115].
3
See [Bollobas 1999].
 1.1 Banach spaces 3

The following theorem is of interest in spite of the fact that it is rarely useful:
in most applications it is equally evident that all four statements are true (or
false).

Theorem 1.1.6 (Urysohn) If K is a compact Hausdorff space then the fol-

lowing statements are equivalent.

(i) K is metrizable;
(ii) the topology of K has a countable base;

(iii) K can be homeomorphically embedded in the unit cube =  n=1 0 1
of countable dimension;
(iv) the space CR K is separable in the sense that it contains a countable
norm dense subset.

The equivalence of the first three statements uses methods of point-set topol-
ogy, for which we refer to [Kelley 1955, p. 125]. The equivalence of the
fourth statement uses the Stone-Weierstrass theorem 2.3.17.

Problem 1.1.7 Without using Theorem 1.1.6, prove that the topological
product of a countable number of compact metrizable spaces is also compact
metrizable. 

We say that  is a Hilbert space if it is a Banach space with respect to a

norm associated with an inner product f g → f g according to the formula

f  = f f

We always assume that an inner product is linear in the first variable and
conjugate linear in the second variable. We assume familiarity with the basic
theory of Hilbert spaces. Although we do not restrict the statements of many
theorems in the book to separable Hilbert spaces, we frequently only give
the proof in that case. The proof in the non-separable context can usually
be obtained by either of two devices: one may replace the word sequence
by generalized sequence, or one may show that if the result is true on every
separable subspace then it is true in general.

Example 1.1.8 If X is a finite or countable set then l2 X is defined to be

the space of all functions f  X → C such that

f 2 = fx2 < 
x∈X
4 Elementary operator theory

This is the norm associated with the inner product


f g = fxgx
x∈X

the sum being absolutely convergent for all f g ∈ l2 X. 


A sequence n n=1 in a Hilbert space  is said to be an orthonormal
sequence if

1 if m = n,
m n =
0 otherwise.

It is said to be a complete orthonormal sequence or an orthonormal basis, if

it satisfies the conditions of the following theorem.


Theorem 1.1.9 The following conditions on an orthonormal sequence n n=1
in a Hilbert space  are equivalent.

(i) The linear span of n n=1 is a dense linear subspace of  .
(ii) The identity


f= f n n (1.1)
n=1

holds for all f ∈  .

(iii) The identity
2 

f  =  f n 2
n=1

holds for all f ∈  .

(iv) The identity


f g = f n n g
n=1

holds for all f g ∈  , the series being absolutely convergent.

The formula (1.1) is sometimes called a generalized Fourier expansion and
f n are then called the Fourier coefficients of f . The rate of convergence
in (1.1) depends on f , and is discussed further in Theorem 5.4.12.

Problem 1.1.10 (Haar) Let vn  n=0 be a dense sequence of distinct numbers

in 0 1 such that v0 = 0 and v1 = 1. Put e1 x = 1 for all x ∈ 0 1 and
 1.1 Banach spaces 5

define en ∈ L2 0 1 for n = 2 3 by

⎧
⎪
⎪ 0 if x < un 
⎨
n if un < x < v n 
en x =
⎪
⎪ − if vn < x < w n 
⎩ n
0 if x > wn 
where
un = max vr  r < n and vr < vn 
wn = min vr  r < n and vr > vn 
and n > 0, n > 0 are the solutions of
n vn − un  − n wn − vn  = 0
vn − un 2n + wn − vn 2n = 1
Prove that en  2 
n=1 is an orthonormal basis in L 0 1. If vn n=0 is the
sequence 0 1 1/2 1/4 3/4 1/8 3/8 5/8 7/8 1/16 one obtains the
standard Haar basis of L2 0 1, discussed in all texts on wavelets and of
importance in image processing. If mr  r=1 is a sequence of integers such that
m1 ≥ 2 and mr is a proper factor of mr+1 for all r, then one may define a gen-
m1 m2
eralized Haar basis of L2 0 1 by concatenating 0 1 r/m1 r=1  r/m2 r=1 ,
m3
r/m3 r=1  and removing duplicated numbers as they arise. 

If X is a set with a -algebra  of subsets, and dx is a countably additive

-finite measure on , then the formula

f 2 = fx2 dx
X
2
defines a norm on the space L X dx of all functions f for which the integral
is finite. The norm is associated with the inner product

f g = fxgx dx
X

Strictly speaking one only gets a norm by identifying two functions which
are equal almost everywhere. If the integral used is that of Lebesgue, then
L2 X dx is complete.4
Notation If  is a Banach space of functions on a locally compact, Hausdorff
space X, then we will always use the notation c to stand for all those

4
See [Lieb and Loss 1997] for one among many more complete accounts of Lebesgue
integration. See also Section 2.1.
6 Elementary operator theory

functions in  which have compact support, and 0 to stand for the closure
of c in . Also C0 X stands for the closure of Cc X with respect to the
supremum norm; equivalently C0 X is the space of continuous functions on
X that vanish at infinity. If X is a region in RN then C n X will stand for the
space of n times continuously differentiable functions on X.

Problem 1.1.11 The space L1 a b may be defined as the abstract comple-
tion of the space  of piecewise continuous functions on a b, with respect
to the norm
b
f 1 = fx dx
a

Without using any properties of Lebesgue integration prove that C k a b is

dense in L1 a b for every k ≥ 0. 

Lemma 1.1.12 A finite-dimensional normed space V is necessarily complete.

Any two norms  · 1 and  · 2 on V are equivalent in the sense that there
exist positive constants a and b such that

af 1 ≤ f 2 ≤ bf 1 (1.2)

for all f ∈ V .

Problem 1.1.13 Find the optimal values of the constants a and b in (1.2) for
the norms on Cn given by
n
n  1/2
f 1 = fr  f 2 = fr 2 
r=1 r=1

A bounded linear functional   → C is a linear map for which

  = sup  f  f  ≤ 1

is finite. The dual space ∗ of  is defined to be the space of all bounded

linear functionals on , and is itself a Banach space for the norm given above.
The Hahn-Banach theorem states that if L is any linear subspace of , then
any bounded linear functional on L has a linear extension  to  which
has the same norm:

sup  f/f   0 = f ∈ L = sup f/f   0 = f ∈ 

It is not always easy to find a useful representation of the dual space of a

Banach space, but the Hilbert space is particularly simple.
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 And show'd the names whom love of God had
bless'd
And lo! Ben Adhem's name led all the rest."

There came a lawyer to Jesus one day and asked Him what to Questions of
do to inherit eternal life. Jesus, knowing that the lawyer came the tempting
only to make trial of Him, answered, "What is written in the lawyer.
law? how readest thou?" The lawyer—who knew well the law
—was forced then to reply, "Thou shalt love the Lord thy God with all thy
heart, and with all thy soul, and with all thy strength, and with all thy mind:
and thy neighbour as thyself."

"Thou hast answered right," said Jesus: "this do and thou shalt live."

But the lawyer was not satisfied; and desiring further to justify himself, he
asked, "And who is my neighbour?"

"And Jesus answering said, A certain man went down from The parable of
Jerusalem to Jericho, and fell among thieves, which stripped the good
him of all his raiment, and wounded him, and departed, Samaritan.
leaving him half dead. And by chance there came down a
certain priest that way: and when he saw him he passed by on the other
side. And likewise a Levite, when he was at the place, came and looked on
him, and passed by on the other side. But a certain Samaritan, as he
journeyed, came where he was: and when he saw him, he had compassion
on him, and went to him, and bound up his wounds, pouring in oil and
wine, and set him on his own beast, and brought him to an inn, and took
care of him. And on the morrow when he departed, he took out two pence,
and gave them to the host, and said unto him, Take care of him; and
whatsoever thou spendest more, when I come again, I will repay thee.

"Which now of these three thinkest thou," asked Jesus, "was neighbour unto
him that fell among the thieves?"

The lawyer answered, "He that shewed mercy on him."

"Then said Jesus unto him. Go, and do thou likewise."

The priest, who was the specially appointed servant of God A discussion.
among his people, and the Levite, who was closely associated
with the priest in his ecclesiastical duties, ought to have had compassion
upon the unfortunate traveller. It is to be assumed that he was a Jew. He was
therefore of the chosen people. He might lay claim to the services of the
priest and the Levite who officiated in the temple of his God. Moreover,
these men above all others should have known the passage quoted by the
lawyer in answer to Jesus's question, "What is written in the law?"—a
passage repeated by every Jew in each morning and evening prayer. But
these men had seen only the letter of the law; they had never felt the spirit
of it. At the most, the love of neighbor meant only the Jewish interpretation
of the passage, "Thou shalt not avenge, nor bear any grudge against the
children of thy people, but thou shalt love thy neighbour as thyself." Of the
broad interpretation placed by Jesus on the meaning of the word "neighbor,"
these men of the temple service knew nothing.

The Samaritan however who was an outcast in the eyes of the The real
Jew, for whom God Himself could hold no love; an apostate neighbor.
and a degenerate from the rich blood of Israel as unclean in
the opinion of the orthodox Jew as the loathsome leper—the Samaritan felt
the thrill of the spirit of the great commandment "Thou shalt love thy
neighour as thyself." He manifested that divine love—and that to one from
whom he was an alien—which Jesus enjoined when He said, "Be ye
therefore perfect, even as your Father in heaven is perfect."

Jesus could not have answered the lawyer more completely; The fulness of
neither could He have silenced more quickly the man who the answer.
came to make trial of Him. The story of tender love and
sympathy was of such compelling nature that the lawyer himself was forced
to admit that the good Samaritan was the real neighbor. And that conclusion
forced upon the lawyer the plain answer to his question, "Who is my
neighbor" Why, he is my neighbor whom it is within my power to help, no
matter what may be his creed, or his nationality, or his color. There was no
room here for the splitting of hairs. The lawyer was used to the refined
arguments of the learned rabbis as to the meaning of the word neighbor.
Here it was plainly set forth in a simple little story. There was no more to
say.
But as He concluded his story, and received the lawyer's The lesson
answer, Jesus drove home the lesson. "Go," said He, "and do clinched.
thou likewise." It was as if He had reverted to the opening
question, "Master, what shall I do to inherit eternal life?" If you would
inherit eternal life love your neighbor as yourself; consider him your
neighbor whom you can help; hold no class distinction; despise no man for
his creed or his color; but hold yourself always in readiness to do good, to
serve, and to help those who need your help. Remember the Good
Samaritan. Do not pass by on the other side, but show your love in deeds of
love. Then shall you inherit eternal life.

The Savior's law of love is a principle of divine beauty. And The command
so important is it in the Gospel plan of salvation, that it has renewed.
been specially renewed in our own dispensation. Said Jesus to
Joseph Smith, "Thou shalt love the Lord thy God with all thy heart, with all
thy might, mind, and strength; and in the name of Jesus Christ thou shalt
serve Him.

"Thou shalt love thy neighbour as thyself."

"Every man (shall seek) the interest of his neighbor and (do) all things with
an eye single to the glory of God."

THE REFERENCES

Luke 10:25-37. Doc. and Cov. 59:5, 6.

Lev. 19:18. Doc. and Cov. 82:19.

THE QUESTIONS

1. What more must men do besides withholding judgment and observing the
golden rule?
2. Explain the lesson of Abou Ben Adhem.

3. What did the lawyer seek of Jesus?

4. What conclusion was forced, upon the lawyer by the story of the Good
Samaritan?

5. How was this story a complete answer?

6. Why did it silence further questioning?

7. What does Jesus's admonition, "Go, and do thou likewise," imply?

8. How do these commandments affect us in the dispensation of the fulness

of times?
CHRIST IN THE HOME OF MARY AND
MARTHA, Hofmann
 XXX.
NO ONE CAN LIVE TO HIMSELF.

In the ancient book of wisdom ascribed to Aesop, there may The fable of
be found the following fable with its moral: "The Members of the body and
the Body once rebelled against him. They said he led an idle, its members.
lazy life at their expense. The Hands declared that they would
not again lift a crust even to keep him from starving, the Mouth that it
would not take a bit more food, the Legs that they would carry him about
no longer, and so on with the others.

"The Body quietly allowed them to follow their own courses, well knowing
that they would all soon come to their senses, as indeed they did, when, for
want of the blood and nourishment supplied from the stomach, they found
themselves fast becoming mere skin and bone.

"No one can live to himself."

Aesop lived in the long ago. Tradition declares that he was The time of
born five hundred and fifty years before the time of Jesus. But Aesop.
already in that remote age men had learned to appreciate the
value of organizing themselves into communities and churches and
governments. Already, men had discovered that to live to oneself was to
fight alone a losing fight against all the forces of the world.

From the time that Adam and Eve were driven out of the The growth of
Garden of Eden, and their children began to settle two and society.
two in the land to till it and to cultivate it, man has understood
the advantages of friendly association. First it was the family. The family
has always been, and is still the actual basis of society. The members of the
family clung together, and each one worked for the interest of the whole.
Then, when the families increased they became associated in clans and
tribes. Then, with the increase of population, came the organization of
communities, religious association, governments. For protection, for
worship, for education, for commerce and trade, for civilization, men have
banded themselves together, and have worked for larger units, of which the
individuals were but members. Only by such banding together can a
community become socially efficient.

Now, we may easily understand what this means if we apply A football

the principle to the organization of a football squad. There are squad.
eleven men, you know, in the "team." One of them is the
captain. When the squad is in action, playing hard against an opposing
team, no single man can hope alone to win the game. The strength of the
squad depends upon its team work. While each individual must put forth the
best that is in him, whether in bucking the line or in playing the open field,
that best must be so directed as to add to the sum total of the strength and
efficiency of the united eleven. No member of that team may live or play to
himself. And the orders of the captain must be obeyed. Some player in the
line may think the orders poor—wholly wrong in fact—yet he must obey
those orders. If he does not, he will go down to ruin himself, and he may
possibly drag his team with him to shame and disaster. For, as is clearly
evident, when he neglects to follow the command of the captain, he stands
alone; the other ten obey orders. Alone he can accomplish nothing. Nor is
that the worst; by disobeying orders, he may spoil the premeditated play
and lose the game. The football man is required to learn, therefore, that he
is only a member of a body; that he must act with the body; that if he
attempts to act in opposition to the body calamity is sure to follow; that
success can come only through concerted effort. The football squad is an
organization of society for efficiency.

As it is with the football squad so it is with society in the The teachings

large. Men and women are organized into communities and of Jesus.
associations of various kinds for greater efficiency, and are
subject to the laws governing organized society. Now, since Jesus was not
primarily a social reformer, nor a social teacher, we should not be surprised
if He had little to say about man's duties to organized society. Yet since He
touches in His teachings nearly all phases of temporal and spiritual life, we
might expect that somewhere He has something to say about the larger
aspects of society. And we do really find it so. The three chief social
institutions in the world are the family, the state, and the church. About
man's duties to each one of these Jesus has something significant to say. Let
us consider briefly the most important sayings of Jesus concerning these
three fundamental institutions.

In the teaching of Jesus, marriage is presented as a divinely The family.

appointed sacrament, and the family as a sacred institution
One day the Pharisees came to Jesus to test Him, and asked, "Is it lawful for
man to put away his wife? And He answered and said unto them, What did
Moses command you? And they said, Moses suffered to write a bill of
divorcement, and to put her away.

"And Jesus answered and said unto them, For the hardness of your heart he
wrote you this precept. But from the beginning of the creation God made
them male and female. For this cause shall a man leave his father and
mother and cleave to his wife: and they twain shall be one flesh; so then
they are no more twain but one flesh. What therefore God hath joined
together let no man put asunder."

Thus emphatically did Jesus teach that the marriage relation The family
was ordained of God. And in doing so He declared also that sacred.
the family is a sacred institution and its claims should never
be put aside. The crying shame of the world today is the common practice
of divorce. Boys and girls who become acquainted with the teachings of
Jesus, should grow up with a horror of the divorce court. They should learn
to look upon marriage as one of the highest privileges accorded to them by
the heavenly Father. And boys and girls in the Church of Jesus Christ of
Latter-day Saints should rejoice in the thought, that, when the proper time
comes, they may go into the House of the Lord and have there performed
the divine sacrament of marriage for time and for all eternity. For the Lord
has said in this generation, "Whoso forbiddeth to marry is not ordained of
God, for marriage is ordained of God unto man."

Jesus was equally emphatic in His teachings of man's duty to The state.
the state—to organized civil government. Certain of the
Pharisees and of the Herodians were sent one day to try to catch Jesus in his
words. "And when they were come they say unto Him, Master, we know
that Thou art true, and carest for no man: for Thou regardest not the person
of men, but teachest the way of God in truth: Is it lawful to give tribute to
Caesar, or not? Shall we give, or shall we not give? But He, knowing their
hypocrisy, said unto them. Why tempt ye me? bring me a penny, that I may
see it. And they brought it. And He saith unto them, Whose is this image
and superscription? And they said unto Him, Caesar's. And Jesus answering
said unto them. Render to Caesar the things that are Caesar's, and to God
the things that are God's. And they marvelled at Him."

They had good cause, indeed, to marvel at Him; for, not only The state
had He quieted them with a sufficient answer, but He had also divinely
declared a fundamental principle of the state. A government instituted.
cannot exist without revenue to maintain its organization and
to enforce the laws enacted for the protection and the welfare of its citizens.
Caesar was doing much for Palestine. It was not only right, therefore, but
just that the Jews should pay taxes to Rome. And so it is in our own day.
"We believe," asserted Joseph Smith, "that governments were instituted of
God for the benefit of man." It becomes therefore the duty of every honest
citizen to do his utmost to uphold the righteous laws of the government, and
to help in the maintaining of peace and order. And it is not only right, but
just, that we should pay the taxes imposed by the government. We all enjoy
the benefits derived from civil organization—protection, liberty,
illumination, trade, good roads, and all. The man who tries, then, to evade
the taxes and the responsibilities of the government is dishonest.

But in declaring that it is right to render to Caesar the things The Church.
that are Caesar's, Jesus also taught that man owes likewise
certain duties to his The Church, religious organization. Render, said He,
"to God the things that are God's." In line with this thought we are
instructed by another experience of the Lord's. When Jesus and His
disciples came one day in their journeyings to Capernaum, "they that
received tribute money came to Peter, and said, Doth not your Master pay
tribute (the temple tax)? He saith Yes, And when He was come into the
house Jesus prevented (anticipated) him, saying, What thinkest thou,
Simon, of whom do the kings of the earth take custom or tribute? of their
own children or of strangers? Peter saith unto Him, Of strangers. Jesus saith
unto him, Then are the children free. Notwithstanding, lest we should
offend them, go thou to the sea, and cast an hook, and take up the fish that
first cometh up; and when thou hast opened his mouth, thou shalt find a
piece of money: that take, and give unto them for me and thee."

These gatherers of tribute money, were, it appears, those who collected the
taxes for the support and maintenance of the temple at Jerusalem. Jesus was
Himself the son of God. He was the Master of the temple. He might have
been free from the tax. But Jesus recognized the fact that the principle was
right; therefore, He paid the tax. And in doing so, He taught the lesson that
it is right and just for every citizen in the kingdom of God to pay the taxes
imposed for the maintenance of the kingdom. As with the state, so with the
kingdom of God, he who tries to evade the temple tax is dishonest.
"Behold," declared Jesus to the great modern Prophet, "now it is called
today (until the coming of the Son of man), and verily it is a day of
sacrifice, and a day for the tithing of my people, for he that is tithed shall
not burn at His coming."

The children of the Latter-day Saints have much for which to The teachings
be thankful. Here we are reared in the sanctity of the home, in of our own
love and in the fear of God. Our family relations are Church.
established to continue throughout the eternities. Here we are
taught to yield honor and obedience to established government, and to
deserve the benefits provided by it. Here we are taught to revere the
priesthood of God, to pay ungrudgingly our tithes and our offerings, and to
do our best from day to day in the upbuilding of righteousness. And this we
do that we may live and profit and prosper together; for no one can live to
himself alone.

THE REFERENCES

Mark 12:13-17. Doc. and Cov. 49:15.

Matt. 17:24-27. Doc. and Cov. 134:1.

Doc. and Cov. 64:23.

 THE QUESTIONS

1. What is the meaning of Aesop's fable?

2. Explain by means of the football squad how man can not live to himself.

3. What did Jesus teach concerning man's duty to the family?

4. What are a man's obligations to the state in which he lives?

5. What does a man owe to the church to which he belongs?

6. Why should the children of the Latter-day Saints be grateful above all
other children?
JESUS WASHING PETER'S FEET, Brown
 XXXI
HE THAT EXALTETH HIMSELF

Everyone who has compared the teachings of the law of The old law
Moses with those of Jesus must have been impressed with the and the new.
essential difference between those teaching's. The old law
always emphasized the actual, or material, elements of life, and provided
punishment for deeds actually committed. Thus the law of Moses exhorted,
Thou shalt not kill, thou shalt not steal, thou shalt not do this or that. And if
one violated this material law, he became liable to the penalty—but only if
he actually committed a deed in violation of law. Jesus, on the other hand,
went back of the act to the state of mind that prompted the act. In other
words, the essential thing in the philosophy of Jesus was not the act itself,
but the motive back of it. Instead of "Thou shalt not kill," Jesus said,
"Whosoever is angry with his brother shall be in danger of the judgment."
Jesus did not say. Thou shalt not commit acts of immorality, but, He that
entertains an impure thought is already guilty of the immoral act.

Jesus was not a psychologist in the modern sense, yet this The teaching
teaching of Jesus is psychologically true. Our acts are but the of Jesus
fruits of thoughts that have found lodgment, care, and psychological.
nourishment in our minds. Our minds, indeed, are but
gardens. Seed-thoughts are blown into them by this wind and by that.
Involuntarily as well as voluntarily suggestions come into the mind. Now, if
the seed-thoughts that are waited into the mind-garden are good, and are
carefully tended and nurtured, the garden will bear good fruit—the acts
performed will be charitable and clean. But if the seed-thoughts that find
lodgment in the mind are noxious, and if these noxious seeds—these
destructive weeds of the mind—be tended and nurtured, then the acts
resulting therefrom will necessarily be evil.

Let us turn from this abstract discussion to the concrete A concrete

example. Do you know why a good boy, who has been taught example.
all his life to keep his body clean from the loathsome poison of tobacco,
sometimes takes to smoking cigarettes in spite of his teaching? The reason
is perfectly clear. The boy has been tempted. A noxious seed-thought has
found lodgment in the boy's mind. Now, had the boy been really strong, had
he gone to like a good gardener, hoe in hand, and cleaned out the weeds, the
noxious plants could never have bloomed nor borne fruit. But because the
boy entertained the evil thought, gave it nourishment and tended it, it grew
and spread until the good seed and fruitage of his conscience were crowded
out of the mind. One thought, then, remained in power; and on that thought
the boy acted. He became a smoker of cigarettes.

Such examples as this might be multiplied without limit. If The motive all
you will examine your own acts, you will find that every act important.
of yours is the result of a preconceived thought, entertained
and fed. Is it not clear, then, that the teaching of Jesus is far better than the
teaching of the Old Law? It is more important to train the mind and to guard
the motives, than merely to guard one's acts. If one's motives are pure,
wholesome, and sound, one's acts cannot but be so also.

Now, just as Jesus differed in His teaching of the ultimate Jesus's doctrine
basis of the moral life from the teaching of the Old Law, so of rewards.
He differed from the Old Law in His teachings about rewards.
Amongst the Jews of the time of Jesus, the fear of punishment or the hope
of immediate good fortune constituted the primary motive of a good life. In
other words, rewards—more or less material and immediate—were in the
Old Law the inspiration to action. Jesus would do away with such an
attitude toward charitable living. He would have people do good for the
good's sake; He would have people live right for the sake of right living, He
would have people work righteousness for the sake of righteousness. And
He emphasized and drove home the thought that if any one worked merely
to increase his own honor and to exalt himself in the eyes of men, he should
fail, and should be humiliated in the attempt.

"It came to pass," says the New Testament narrative, "as A parable in
(Jesus) went into the house of one of the chief Pharisees to eat point.
bread on the sabbath day, that they watched Him. . . . "And He
put forth a parable to those which were bidden, when He marked how they
chose out the chief rooms; saying unto them. When thou art bidden of any
man to a wedding, sit not down in the highest room; lest a more honourable
man than thou be bidden of him; and he that bade thee and him come and
say to thee. Give this man place; and thou begin with shame to take the
lowest room. But when thou art bidden, go and sit down in the lowest room;
that when he that bade thee cometh, he may say unto thee, Friend, go up
higher: then thou shalt have worship in the presence of them that sit at meat
with thee.

"For whosoever exalteth himself shall be abased; and he that humbleth

himself shall be exalted."

Here again Jesus announces a sound, psychological principle. A sound

Men who crowd and push themselves forward always arouse psychological
the ill will and antagonism of their fellowmen; whereas those principle.
who are humble and meek stir the admiration of their
fellowmen and are advanced by them. All our acts should be inspired, not
by the desire for honor or for worldly reward, but by the desire to work
righteousness.

This principle Jesus illustrated further by a direct address to A further

the Pharisee who had invited Him. "When thou makest a illustration.
dinner or a supper; call not thy friends, nor thy brethren,
neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again,
and a recompense be made thee. But when thou makest a feast, call the
poor, the maimed, the lame, the blind: and thou shalt be blessed; for they
cannot recompense thee: for thou shalt be recompensed at the resurrection
of the just."

The question of recompense has disturbed many people; Peter and the
unfortunately, it is still uppermost in the minds of some. It question of
was undoubtedly the question of recompense that troubled recompense.
Peter when he said to Jesus, "Lo, we have left all, and have
followed Thee." We may imagine that the rest of his thought ran somewhat
like this: What shall be our reward? Jesus very promptly answered, "Verily I
say unto you, There is no man that hath left house, or parents, or brethren,
or wife, or children, for the kingdom of God's sake, who shall not receive
manifold more in this present time, and in the world to come life
everlasting."

"But many that are first shall be last; and the last first."

Jesus did not discourage entirely, then, the idea of rewards. The reward
But He emphasized the necessity of the pure and upright worth while.
motive, and service for the sake of service. Then, those who
serve shall receive a reward—not material, perhaps, but spiritual—which
shall fill their lives here, and assure life everlasting hereafter. What does it
matter, after all, if one lose one's worldly possessions but gain contentment
of soul and an assurance of eternal exaltation? There are men who are
possessed of untold material wealth who would give all to gain the simple
testimony of Jesus possessed by the simplest and humblest member in the
Church of Christ. Indeed, true contentment—which is the chief reward of a
well-spent life—can come only as the result of service unselfishly rendered.
Neither wealth nor poverty can bring about the worth-while, spiritual
reward of an act prompted by a worthy motive. And without question, many
that are first, in this world, shall be last in the day of judgment.

This we have, then, to let sink deep into our hearts: Jesus Conclusion.
would have us guard the motives of our acts; He would have
us understand that our acts are but the outward fruits of our inner thoughts;
with our motives pure, He would have us perform good deeds without
thought of reward; He would have us do good where no recompense can be
had; He would have us remain meek and humble in thought, in word, and in
deed, innocent of any selfish act. Then will He recompense us with a
reward, indeed: satisfaction, contentment, spiritual light, the goods of this
world as we shall need them, and life everlasting, the greatest gift of God.

"Everyone who exalts himself shall be humbled,

And he who humbles himself shall be exalted."

THE REFERENCES

Luke 14:1, 7-14. Luke 18:28-30.

Mark 10:31.

THE QUESTIONS

1. What is the difference between the Old Law and the New in the teaching
about acts and motives?

2. Show that the teaching of Jesus is psychologically correct.

3. Illustrate the process of the action growing from the thought by some
instance other than that of the cigarette smoker.

4. What was the attitude of Jesus toward the doctrine of material rewards?

5. How does the question of motive affect this doctrine?

6. Discuss the parable of the Wedding Feast.

7. Why is it well to do good where there can be no hope of recompense?

8. Explain the answer of Jesus to Peter.

9. What is the nature of the reward worth while?

10. How shall we gain the reward worth while?

THE WISE AND THE FOOLISH VIRGINS,
Wainwright
 XXXII
EXTRA SERVICE

Teaching further the nature of service, and what kind of service is pleasing
to God, Jesus told His disciples the parable of the laborers in the vineyard.

"The kingdom of heaven is like unto a man that is an The parable of

householder, which went out early in the morning to hire the laborers.
labourers into his vineyard. And when he had agreed with the
labourers for a penny a day, he sent them into his vineyard. And he went out
about the third hour, and saw others standing idle in the market place, and
said unto them: Go ye also into the vineyard, and whatsoever is right I will
give you. And they went their way. Again he went out about the sixth and
ninth hour, and did likewise. And about the eleventh hour he went out, and
found others standing idle, and saith unto them, Why stand you here all the
day idle? They say unto him, Because no man hath hired us. He saith unto
them. Go ye also into the vineyard: and whatsoever is right, that shall ye
receive.

"So when even was come, the lord of the vineyard saith unto his steward.
Call the labourers, and give them their hire, beginning from the last unto the
first. And when they came that were hired about the eleventh hour, they
received every man a penny. But when the first came, they supposed that
they should have received more; and they likewise received every man a
penny. And when they had received it, they murmured against the goodman
of the house, saying. These last have wrought but one hour, and thou hast
made them equal unto us, which have borne the burden and heat of the day.

"But he answered one of them, and said, Friend, I do thee no wrong: didst
not thou agree with me for a penny? Take that thine is, and go thy way: I
will give unto this last, even as unto thee. Is it not lawful for me to do what
I will with mine own? Is thine eye evil, because I am good? So the last shall
be first, and the first last: for many be called but few chosen."
In the world's work, there are many today who become The value of
offended for the same reason that the laborers, who had borne service in the
the burden and the heat of the day, became offended. But that world's work.
is because they do not understand the principle of service and
wages. In every industrial or commercial institution rewards in the way of
salary or promotion are made dependent, not upon the length of service, but
upon the quality of service and the spirit put into the service. In a certain
mercantile institution, for example—an institution with which you are
perhaps all acquainted—there was employed not many years ago a young
man of unusual ambition and energy. There were then in the department in
which he was placed, men who had been in the employ of the institution for
fifteen or twenty years. This young man gave value received in return for
the compensation he was given. He put quality into his service; he put spirit
into his service; he threw himself into his work body and soul. Before long,
he was made head of the department. Those who had served for many years
were offended, and murmured against the manager. But the reward came, as
rewards worth while must always come, for quality and spirit of service.
The young man has continued to give to the institution the best that it was
in him to give; he has continued, too, to advance; today he stands next to
the superintendent, with the outlook that ere long, when the superintendent
retires, he may become himself the superintendent. In the meantime, men of
long years of service are still in the same positions that they held when this
young man entered the employ of the institution. Promotion and reward are
based on merit.

If we turn now to the spiritual life, we shall find that the same The value of
principle obtains. Length of membership, or service, in the service in the
Church does not assure exaltation. Indeed, there are many Church.
men in the Church who have belonged to it from childhood to
a ripe old age, who may nevertheless receive a very meager compensation.
Theirs has been a life of membership only. They have rendered little or no
service; and such service as they have rendered has been of inferior quality
and questionable spirit. In reward, they will receive whatsoever is right. On
the other hand, men who have had the privilege of belonging to the Church
in this life for only a short time may receive as large a reward as the others,
or even a larger reward than theirs. For again, these members of few years,
have in those few years rendered service of a quality far superior to that of
those of long years of membership. In the spiritual life or in the temporal
life it is true that one may hope to get in return only as much as one gives. It
is a law of physics that action and reaction are equal and opposite. An
adaptation of that law may be applied here. When we enter into service,
temporal or spiritual, our lord will give us whatsoever is right.

A question like this may now arise in your minds: How shall The test of
we know whether or not our service is sufficient and profitableness.
adequate? Another parable of the Lord's will help us find the
answer to the question. "Which of you, having a servant plowing or feeding
cattle, will say unto him by and by, when he is come from the field, Go and
sit down to meat? And will not rather say unto him. Make ready wherewith
I may sup, and gird thyself, and serve me, till I have eaten and drunken; and
afterward thou shalt eat and drink? Doth he thank that servant because he
did the things that were commanded him? I trow (believe) not. So likewise
ye, when ye shall have done all those things which are commanded you,
say, We are unprofitable servants: we have done that which was our duty to
do."

In any position in life, there are certain duties which we are The
required to do. The cash-boy in the department store, the application to
elevator boy, the clerk behind the counter, the stenographer in the day's work.
the manager's office, the bookkeeper, the what not, has each
one a specified kind of work to do. But if each one does only that which he
is required to do, no more, he is in a sense an unprofitable servant. He can
lay claim to no special consideration, no special reward. But if one of them
does more than merely what is required of him; if he comes early and stays
late; if he plans and toils to make the business more attractive, more
efficient; if he promotes business, then is he indeed a profitable servant.
When we enter into the employ of others, it is our duty to do faithfully all
that is required of us; it is our privilege to give extra service, to make
ourselves thoroughly useful and wholly efficient, to merit special
consideration.

So is it also in the Church of Jesus Christ. There are many The

things we are required as members to do. It is our duty—and a application to
duty full of pleasure it should be—to attend the regular
services of the Church, to partake of the sacrament of the Church
Lord's Supper, to magnify one's calling in the priesthood, to service.
give offerings cheerfully to help the poor, to pay tithing, and
so forth. But if we do these things only, the duties required by virtue of
membership, we do only the things commanded us to do. We may count
ourselves unprofitable servants. To become profitable servants, we should
look after the thousand and one other opportunities that lie about us. It is
our privilege to perform extra service.

One day when Jesus was apparently wrought up by the An

hypocrisy of the scribes and the Pharisees, He exclaimed Exclamation
against them thus: "Woe unto you, scribes and Pharisees, against mere
hypocrites! for ye pay tithe of mint and anise and cummin, formal
and have omitted the weightier matters of the law, judgment, performance of
duty.
mercy and faith: these ought ye to have done, and not to leave
the other undone."

It is right that we should pay our tithes and offerings, and A privilege to
attend to the duties of our membership. These ought we to do. give extra
But in doing them we ought not to leave undone other things service.
that may possibly be of even greater weight in the estimation
of God. Reward cannot come merely because of length of service, but must
come because of the quality and the spirit of the service. And to become
truly profitable servants, we must seize every opportunity for extra service.

THE REFERENCES

Matt. 20:1-16. Luke 17:7-11.

Matt. 23:23.

THE QUESTIONS
1. On what terms were the laborers of the parable employed in the
vineyard?

2. How can you justify the paying of the same wage to the laborers who
were employed at the eleventh hour as to those who worked all day?

3. What is the application of the lesson of this parable to man's daily work?

4. What is its application to Church service?

5. How shall we know when our service is sufficient and adequate?

6. Why did Jesus condemn the scribes and the Pharisees?

7. Show that extra service is a privilege.

CHRIST DRIVING OUT THE MONEY
CHANGERS, Hofmann
 XXXIII
A PROPHET IN HIS OWN COUNTRY

In all the history of the world there has never been another A perfect man
man like Jesus, nor another mission like that which He and an
performed. We have heard so much of the meekness and exemplary
humility of Jesus, of His suffering all things and resenting leader.
nothing, of His going like a lamb to the slaughter, that many
people have formed a picture of Jesus that is wholly unworthy of Him.
Some of you, even, may possibly think of Jesus as a weak sort of man who
takes all kinds of abuse. But such a conception of Jesus considers only one
of the virtues in the man, and does not consider the whole man. Jesus was
just such a man as every boy and girl delights to see. In body He was
strong, robust, physically perfect, with a wholesomeness of body quite
unequalled by any other man. No trial or hardship deterred Him from
pushing forward to the goal on which He had fixed His mind. No danger
daunted Him. For His spirit was as wholesome and as perfect as was His
body. When He was aroused by righteous indignation. His fearlessness
knew no bounds. Picture Him, for example, alone and unafraid, with a
scourge in His hand, driving the money changers and the petty merchants
out of His Father's house! In body and in spirit, Jesus was perfect—of the
purest athletic type. But Jesus was also a perfect leader. Hence, He had
Himself in perfect control. While He suffered pain as do other men; while
He experienced the thrill of affection and love as do other men; while He
could become angry, and possessed the passions that other men do—yet He
had so subdued the mortal in Him to the divine, that the baser nature never
once gained power over the Son of God. In this He set us an example of
how we should live. It was because of His perfect self-control that He
appeared always as the meek and lowly Nazarene. It is not difficult to
understand that such a man aroused the wonder and admiration of the
people to whom He ministered. Such a man we ourselves delight to
worship.
The daily work of Jesus aroused as much wonder as did the A work full of
physical and spiritual characteristics. His enemies even were wonder.
constrained to admit that no other man ever spoke with such
power and authority as did Jesus. And certainly, no other man has ever
displayed such divine power as did Jesus. Throughout Judea, Samaria and
Galilee, Jesus demonstrated His marvelous power and authority in healing
the sick, in restoring the halt and the maimed, in quieting the storm, and
even in raising the dead. It was, indeed, a marvelous work and a wonder. It
reads almost like a fairy tale. And yet these things Jesus, the Son of God,
actually did. In this lesson, we shall consider briefly some of the statements
of the strange miracles Jesus performed.

While laboring in Galilee, Jesus performed an untold number A healer and

of miracles. Mark tells us how the fame of Jesus as a miracle worker of
worker had spread abroad, and how the afflicted flocked to miracles.
Him. One day, when the offended Pharisees and Herodians
were taking counsel against Him, Jesus withdrew Himself with His
disciples to the sea: and a great multitude from Galilee followed Him, and
from Judea, and from Jerusalem, and from Idumaea, and from beyond
Jordan; and they about Tyre and Sidon, a great multitude, when they had
heard what great things He did, came unto Him. And He spake to His
disciples, that a small ship should wait on Him because of the multitude,
lest they should throng Him. For He had healed many; insomuch that they
pressed upon Him for to touch Him, as many as had plagues. And unclean
spirits, when they saw Him, fell down before Him, and cried, saying, Thou
art the Son of God. And He straitly charged them that they should not make
Him known."

With a little exercise of the imagination, you can easily The conditions
visualize the remarkable scene described thus vividly by St. in Palestine.
Mark. But in order to understand how such a condition could
be possible it becomes necessary to know something about Galilee in the
time of Jesus. Historians agree in telling us that ever since the days of
Alexander the Great, all the vice and the wickedness of both the East and
the West had literally poured into Palestine. The land of the chosen people
had become corrupt, as had the chosen people themselves. Their bodies had
become afflicted and their minds diseased through habits of wrong living
and wrong thinking. Beggars were as common as the turns in the roadway;
and nearly every beggar was distorted by some terrible and loathsome
disease. The insane, and those possessed of evil spirits, were almost without
number. Their condition, too, was pitiable. In all the land that was blessed
by God to become the home of His own people, there was no one to help
the unfortunates. Instead of a land flowing with milk and honey, it had
become a land poisoned with vice and corruption.

It was into such a land, and amongst such a people, that the A mission of
physically and spiritually perfect Jesus came to minister. love.
Devoted to a mission of love. Jesus turned the strength of His
own perfection and the power of His divine authority to the healing of the
sick and afflicted, to the assuaging of the sufferings of the poor, and to the
saving of the ignorant. It was a manifestation of divine power and
compassion, without thought of reward or honor, for He always charged
those to whom He ministered, "See that thou tell no man."

We have neither time nor space to consider the miracles of Jesus in detail.
Let us read only three. The first exhibits the power of Jesus over physical
illness; the second, His power over nature and the elements; the third. His
power over death itself.

"When Jesus was entered into Capernaum, there came unto The centurion's
Him a centurion, beseeching Him, and saying. Lord, my servant.
servant lieth at home sick of the palsy, grievously tormented.
And Jesus saith unto him, I will come and heal him. The centurion
answered and said, Lord, I am not worthy that Thou shouldst come under
my roof: but speak the word only, and my servant shall be healed. For I am
a man under authority, having soldiers under me: and I say to this man, Go,
and he goeth; and to another, Come, and he cometh; and to my servant, Do
this, and he doeth it. When Jesus heard it, He marvelled, and said to them
that followed. Verily I say unto you, I have not found so great faith, no, not
in Israel.... And Jesus said unto the centurion, Go thy way; and as thou hast
believed, so be it done unto thee. And his servant was healed in the
selfsame hour."

"When the even was come. He saith unto them. Let us pass Stilling the
over unto the other side. And when they had sent away the
multitude, they took Him even as He was in the ship: and tempest.
there were also with Him other little ships. And there arose a
great storm of wind, and the waves beat into the ship, so that it was now
full. And He was in the hinder part of the ship, asleep on a pillow: and they
awake Him, and say unto Him, Master, carest Thou not that we perish? And
He arose, and rebuked the wind, and said unto the sea. Peace be still. And
the wind ceased, and there was a great calm. And He said unto them, Why
are ye so fearful? how is it that ye have no faith? And they feared
exceedingly, and said one to another. What manner of man is this, that even
the wind and the sea obey Him?"

"Then said Jesus unto them plainly, Lazarus is dead; and I am The raising of
glad for your sakes that I was not there, to the intent ye may Lazarus.
believe; nevertheless let us go unto him. . . . Then when Jesus
came, He found that he had lain in the grave four days already. . . . Then
when Mary was come where Jesus was, and saw Him, she fell down at his
feet, saying unto Him, Lord, if Thou hadst been here, my brother had not
died. When Jesus therefore saw her weeping, and the Jews also weeping
which came with her, He groaned in the spirit, and was troubled, and said,
Where have ye laid him? They said unto Him, Lord, come and see. Jesus
wept. Then said the Jews, Behold how He loved him! And some of them
said, Could not this man, which opened the eyes of the blind, have caused
that even this man should not have died? Jesus therefore again groaning in
Himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus
said. Take ye away the stone. Martha, the sister of him that was dead, saith
unto Him, Lord, by this time he stinketh: for he hath been dead four days.
Jesus saith unto her. Said I not unto thee, that, if thou wouldst believe, thou
shouldst see the glory of God? Then they took away the stone from the
place where the dead was laid. And Jesus lifted up His eyes, and said.
Father, I thank Thee that Thou hast heard me. And I knew that Thou hearest
me always: but because of the people which stand by I said it, that they may
believe that Thou hast sent me. And when He thus had spoken, He cried
with a loud voice, Lazarus, come forth. And he that was dead came forth,
bound hand and foot with graveclothes: and his face was bound about with
a napkin. Jesus saith unto them. Loose him, and let him go."
More marvelous power than that recorded in these three instances cannot be
imagined. Our admiration is wrought up to the highest point; and in
imagination we see the strong, pure, healthy and wholesome Man, giving
freely of His strength and life-force to those who come to Him, ministering
to them, and saving them from their own evil lives and evil habits of
thought. We wonder that there could be anyone who would reject such a
Leader.

And yet, when He left the seashore and returned to Nazareth In His own
and His own country, Jesus was rejected by His own. "When country.
the sabbath day was come, He began to teach in the
synagogue: and many hearing Him were astonished, saying, From whence
hath this man these things? and what wisdom is this which is given unto
Him, that even such mighty works are wrought by His hands? Is not this the
carpenter, the son of Mary, the brother of James and Joses, and of Juda, and
Simon? And are not His sisters here with us? And they were offended at
Him.

"But Jesus said unto them, A Prophet is not without honour, but in his own
country, and among his own kin, and in his own house. And He could there
do no mighty work, save that He laid His hands upon a few sick folk, and
healed them. And He marvelled because of their unbelief."

THE REFERENCES

Mark 3:7-12 Matt. 8:5-10, 13.

Mark 4:33-41. John 11:1-44.

Mark 6:1-6.

THE QUESTIONS

1. What kind of man was Jesus physically?

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