question, which baffled human ken, which mocked at the power of human reason, which stifled human inquiry with a sob of despair, was left for Jesus Christ to answer in the promise of his power and the miracle of his own resurrection. 3. The historical evidences of Christ's resurrection are undeniable. Perhaps no great event of so distant an age comes down to us attested by an equal number of equally reliable witnesses. The success of the gospel in the world depended upon Christ's resurrection, and the irresistible onward march of Christianity is in itself an evidence that its Founder proved his divine claims by rising, "as he said." The existence of the Christian Church argues the resurrection of Jesus Christ, and upon Christ's victory over the grave was the Church founded. The whole Christian scheme, with all its beautiful ethics, would have fallen to ruin had this foundation promise and fact of that resurrection given away. Let no one be robbed of his hope by the fallacy that the improbability of so wonderful an event should cause us to doubt it. It is too late after the fact to argue its improbability. Moreover, the probabilities are against any and every extraordinary fact or event; the probabilities favor only the ordinary, commonplace affairs of life and events of history. Ordinary men are probable, but Shakespeare is improbable; Washington, Michael Angelo, Cæsar, Napoleon are im- BUT IF CHRIST BE NOT RAISED, YOUR FAITH IS VAIN NOW CHRIST RISEN LIFE probable. The common events of history are probable; the writing of an "Iliad" or a "Hamlet," the painting of a "Sistine Madonna," the composition of a "Messiah," the invention of a steam engine, the building of a Pyramid, the fighting and winning of a Waterloo, are all improbable. But who will allow the improbabilities to shake their faith in history? If the resurrection of Jesus was improbable it is too late to argue against the fact from the standpoint of improbability. And he who argues that the resurrec tion of Jesus was impossible has small knowledge of the power of God. BLACKBOARD SUGGESTION that first Easter morning he who had proclaimed himself the Mystery and doubt shrouded the cross in darkness, until on Life indeed rose triumphant from the grave, and pledged to all the world the final victory over sin and death. 4. Jesus Christ answers the question of the ages: "If a man die shall he live again?" He answers it by a conquered tomb; not by an argument of words, not by a process of reasoning, but by the miracle of his own resurrection. The hope of the world, therefore, is not based on a speculation, a philosophical theory, a theological dogma, or a dream of mysticism, but on the scientific fact, the historic event of Christ's own resurrection. The promise of Jesus Christ to humanity and the argument of Paul on the immortality of the soul and the resurrection of the dead, rest not on an hypothesis or speculation in philosophical reasoning but on the fact of Christ's resurrection on the third day. To believe in the resurrection of Jesus Christ is to believe in the resurrection of humanity. "As in Adam all died, even so in Christ shall all be made alive." SECOND QUARTER The Beginnings of God's Chosen People, Lessons I-VI. The Beginnings of the Hebrew Nation, Lessons VII-XI. LESSON I.-APRIL 7 JACOB'S VISION AND GOD'S PROMISE.—GEN. 28. 1–5, 10–22 [Read Gen. 27. 46 to 28. 22] HOME READINGS (selected by the International Bible Reading Association).-Monday (April 1), Jacob's vision and God's promise, Gen. 28. 1-5; 10-22. Tuesday, The promise fulfilled, Gen. 35. 1-15. Wednesday, "I am with thee," Isaiah 41. 8-14. Thursday, Safe keeping, Deut. 31. 1-8. Friday, Present to save, Jer. 30. 7-11. Saturday, "My Refuge," Psa. 91. Sunday, "My Helper," Psa. 121. THE GOLDEN TEXT "Behold, I am with thee, and will keep thee in all places whither ["will keep thee whithersoever"] thou goest."-Gen. 28. 15. man. One of the sweetest of William Cullen Bryant's shorter poems is "To a Waterfowl." It grew out of an experience in the poet's life when he was a young He was going, in much sadness, away from the old home to another place to try his fortune in the world. He journeyed on foot, and his mind was filled with tender and sad reflections upon the past and with many misgivings with regard to the unknown future toward which he was turning. A sense of deep loneliness came upon him. Near sunset he came to the summit of a hill from which he looked down into the valley; and while standing there, feeling that he was alone in the world and not knowing where his way would lead, he saw a lone waterfowl far up in the sky winging its way southward. God's message dropped to him from its wings as as he watched its flight, and he sang: Guides through the boundless sky thy certain flight, In the long way that I must tread alone, Will lead my steps aright." THE MEANING MADE PLAIN The underlying thought of this lesson is the faithfulness of God in keeping true to his promise to Abraham to give him abundance of seed and the possession of Canaan. It is manifested in the providence which makes the wrath of Esau bring about Jacob's journey to find a wife from among Abraham's relatives and not from the Canaanites. It is further illustrated by what theologians now call a theophany, a divine manifestation, which brings the renewal of the promise to Abraham, and the assurance of God's presence to prosper the errand on which the child of the promise is going, and to bring him back to the land of promise from which he temporarily departs. 1 And Isaac 1 And I'saac called Ja'cob, and blessed him, and charged him, called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of and said unto him, Thou shalt not take a wife of the daughters of Ca'naan. 2 Arise, go to Pa'dan-a'ram, to the house of Beth-u'el thy 2 Arise, go to Paddan-aram, Canaan. to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of mother's father; and take thee a wife from thence of the daughters of The text in this edition printed in small type in the lower line is taken from the American Standard Edition of the Revised Bible, copyrighted 1901 by Thomas Nelson & Sons, New York. All marginal notes and references are taken from the same version. I. JACOB'S MISSION TO FIND A WIFE. Verses 1-5 SEA Haran PADAN ARAM 1. Thou shalt not take a wife of the daughters of Canaan-The division of our lesson, as well as of the chapters, is infelicitous. The new paragraph begins, as in the Revised Version, with the preceding verse; for the command of Isaac requires for its motive what is stated there, namely, Rebekah's complaint that her life is made burdensome by the daughters of Heth, and that if Jacob is to take to wife one of these native women it were better she were dead. It is in view of this that Isaac sends Jacob to find a wife elsewhere. The same solicitude to marry relatives and to keep from marrying Canaanites appears also in the story of the wooing of Rebekah by Abraham's servant on behalf of Isaac in Gen. 24; and both instances are highly instructive. We are thus told that the growth of the patriarchal clans came by additions from the original home of Abraham, that is, from Aramæan stock. further inculcates the lesson that comes into prominence later in the history of the Hebrews, that in order to retain their religion pure the Hebrews must refrain from intermarrying with strangers. And it is interesting here to call to mind the strenuous efforts of Nehemiah in enforcing this custom, and how it leads him to curse, smite, and even pluck off the hair of those who refuse to obey him (Neh. 13. 23-27). This has led to the proverbial exclusiveness of the Jews. The New Testament spirit breaks down all barriers between races, and proclaims a universal brotherhood of man; it nevertheless also imposes certain limitations when it teaches, "Be not unequally yoked with unbelievers” (2 Cor. 6. 14 to 7. 1). It ethel Sea of Galileo Dead Sea Beersheba JACOB'S JOURNEY from Beersheba to Haran 2. Arise, go to Paddan-aram, and take thee a wife from thence of the daughters of Laban thy mother's brother-It has been observed that we have here a different motive for Jacob's journey to his mother's brother from that of Gen. 27. 42-45, where it is to escape from the consequences of Esau's anger; and the suggestion has been made that this is due to differences in documents by which the tradition has been handed down. But these motives are not mutually exclusive; though it is interesting to notice that along with the |