Hagar's mistake.

Valleys are wells.

We must always search deeply all around our afflictions. It will be foolish to miss the benefit which may be close behind them just for lack of looking it up. Hagar, out in the wilderness, simply threw her child away in desperation, because the water was spent in her bottle, and she would not consent to see him die. Instead of diligently persisting in a search to find drink for him, she slowly went away, a bow-shot off, and covered up her face. Now that was no way to get help. Ishmael himself was more than fifteen years old, and she was a grown up woman. One would think they might both have looked around a little more before getting discouraged. For one thing is certain from the way the story turns out; there was a fine spring of water close within their reach all the time. God knew that when he suffered her to go forth with the lad. It is worth while in every instance to search divine disciplines diligently; for in all this vale of tears there is nothing more certain than copious fountains of refreshment, if only we industriously look them up.

IV. Still another lesson: EVERY TRUE CHRISTIAN MAY FORCE EVEN THE VALLEY OF BACA TO BECOME HIS WELL.

For the strange, bright phraseology of this text is often missed. I heard six cultivated speakers once in a conference meeting comment upon it, and all to edification; but not one of them got the verse right. It reads thus: "Who, passing through the valley of Baca make it a well; the rain also filleth the pools." Here the statement seems sharply clear that in some way or other one is made happy, not only in despite of trouble

Strength in God.

Self-surrender.

but by means of it: this may be to many a secret; but "the secret of the Lord is with them that fear him; and his covenant is to make them know it." It was once given as a riddle how a man could tear a lion in pieces and find honey, so that out of an eater should come forth sweetness. And not everybody could guess it then. And not everybody can guess now how a valley of tears can be a fountain of joy, unless he gives it much study.

Two conditions of success in finding out the blessedness of sorrow are indicated here in these verses of the text. One is, full trust in divine providence; the other is, habitual repose upon divine wisdom. Note the two expressions at the beginning: "Blessed is the man whose strength is in thee," and "Blessed is the man in whose heart are the ways of them: who, passing through the valley of Baca, make it a well."

The first of these means that a believer is to commit his whole case into the hands of God. All weakness himself, his strength is in God. More and more as he advances, he surrenders self and leans on God. That is the significance of the next verse: "They go from strength to strength, every one of them in Zion appeareth before God." The moment any Christian in simple-hearted confidence commits himself to divine providence, he discovers the absolutely limitless reach of that statement with which this wonderful old Psalm closes : 66 The Lord God is a sun and shield, the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly." This positive self-surrender is one of the conditions of forcing sor

Habitual repose.

The Mount of God.

row to minister comfort. It is compelling the weapon, which slays thousands of Philistines, to pour forth a fountain for our thirst.

And the other condition is habitual repose on divine wisdom. For this is the exact reference of the expression, "in whose heart are the ways of them." The word "ways" refers to habits of thinking, doing, and feeling. Trust in God cannot be exercised by fits and starts. It is not a thing of impulse, but of steady, every-day principle.

With these two conditions met, any believer can turn his valleys of weeping into fountains of refreshment always. He must trust God to do His part, and God will never fail. "The rain also filleth the pools.'" He may never know just how the joy he feels is fed by unseen sluices of comfort, but he will feel it just the same. Who does not know these times of ineffable mystery, when the soul, all subdued and solemn, is broken, wounded, and yet exalted and serene; ready in its own measure to say with the brave apostle, “I take pleasure in distresses; most gladly will I glory in my infirmities, that the power of Christ may rest upon me; when I am weak, I am strong."

V. Only one observation more: EVERY TRUE CHRISTIAN WILL FIND HIS VALLEY OF BACA ENDING ON THE MOUNT OF GOD.

We have quoted the verse before, "They go from strength to strength, every one of them appeareth before God." They increase in faith, they luxuriate in fruitage, they vanish in fruition. "Thou wilt guide me by thy counsel, and afterwards receive me to glory."

The beautiful gates.

Explanation at last.

Gaining as he goes, the steady believer recruits as he rests, and sings as he suffers. By-and-by he reaches his goal. The valley of Baca is "passed through." Then he stands in the full light of God, and shines as he enters.

One supreme moment there is to each faithful Christian's existence, forward to which he may often with profit even now summon himself to look. It will be the finest moment of his earthly life, and it will be the final one. Through one valley, and over one hill after another, he will journey, oftentimes shining, oftentimes shadowed, perhaps worn and weary all the difficult way. But he will, one sweet sunlit morning, really reach the beautiful gates on golden hinges turning." It would not be a wonder if, amid even the rejoicings he hears from the near throng that welcome him, he should ask just one flashing instant of review to look behind him over the long, devious path he has trodden. Then he will understand it at last. It may not have been what he would have chosen; but its discipline was profitable, and now its end is peace-eternal, sacred, sure.

66

Along my earthly way how many clouds are spread!

Darkness, with scarce one cheerful ray, seems gathering o'er my head.

Yet, Father, thou art Love; oh, hide not from my view!
But when I look, in prayer, above, appear in mercy through.
My pathway is not hid; thou knowest all my need;
And I would do as Israel did-follow where thou wilt lead.
Lead me, and then my feet shall never, never stray;
But safely I shall reach the seat of happiness and day.
And, oh! from that bright throne I shall look back and see
The path I went, and that alone was the right path for me.

II.

BARABBAS OR CHRIST?

"NOT THIS MAN BUT BARABBAS."-John xviii. 40.

OUR purpose in taking up the narrative of Jesus' arraignment before the civil power in Jerusalem will be simple, and it is best that in the outset it should be made explicitly clear. It affords the most vivid illustration in the New Testament of just two great moral lessons: Pilate's behaviour shows the wicked wrong of indecision, and the chief priests' choice of Barabbas' release shows the utter ruin of a wrong decision. These will become apparent, each in its turn, as we study the story.

I. Earliest of all, let us group together the incidents of the history, so that their order may be seen.

Observe the rapid action of the priests. "And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate." It must have been very late on Thursday night when the great council finished the condemnation of their prisoner. But the moment that was over, the priests hurried him at dawn into the presence of the Roman governor. Their feet ran to evil, and they made haste to shed innocent blood.

Now comes the providential moment for Pilate. For the wisdom of God so orders it that this man shall be able to meet his tremendous responsibility unem